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Paying for dignity lets life flourish

The Real Living Wage is the pragmatic way to safeguard the dignity of workers. Campaigner Ryan Gilfeather explains how it takes away the barriers to flourishing lives.

Ryan Gilfeather explores social issues through the lens of philosophy, theology, and history. He is a Research Associate at the Joseph Centre for Dignified Work.

At twlight, the lit office windows of two tower blocks contrast with a darkening sky
Night in London's financial district. when many cleaners work.
CGPGrey, CC BY 2.0, via Wikimedia Commons.

Christians have been at the heart of the campaign for the Real Living Wage since the movement began in 2001.  Alongside other faith and community groups, Christian leaders in East London noticed that so many people in their communities were paid so little that they had to work two jobs just to get by. These workers had to choose between feeding their children and seeing them. They did not even have time to go to church or pray. Christians have objected to poverty wages ever since because these wages deny the inextinguishable dignity of each person; their faith drives them to campaign for wages sufficient for the means of life 

The Real Living Wage is the minimum hourly pay rate someone needs to earn to be able to afford the means of life if they work full time. That’s £11.95 in London; £10.90 everywhere else. It’s calculated by the Resolution Foundation; a policy think tank that focuses on improving outcomes for people on low and modest incomes.  

A campaign run by The Living Wage Foundation encourages employers to agree to pay all their workers this amount.  

It is not to be confused with the so-called National Living Wage, which mandates by law that all workers 23 and older be paid £10.42 an hour.

Since we are all fundamentally equal, we all deserve the same dignity. This dignity involves allowing all to flourish in the ways a human being should. 

Many Christians support the Real Living Wage because the Bible leads them to believe that every single human being shares the same fundamental dignity and value. As the story of creation says, everyone is made in ‘the image of God.’ Nothing is of greater value than God, so no thing in this world is more valuable than the image of God. Since we are all fundamentally equal, we all deserve the same dignity. This dignity involves allowing all to flourish in the ways a human being should, for example health, faith, family relationships and opportunities for children.  

As each year passes, the way to safeguard the dignity of all in relation to work changes. Wages and working conditions change over time. When positive patterns emerge Christians praise and support them, but when insidious structures emerge, they challenge them. Safeguarding the inherent dignity of all human beings requires moral pragmatism. It demands that Christians always consider which changeable means can help attain the unchanging goal of human dignity.  They see the Real Living Wage as a pragmatic way of safeguarding what the Bible teaches about human dignity, because poverty wages compromise it.  

Poverty wages undermine workers’ ability to flouring in faith, health, family relationships, and opportunity for their children. 

Voices of those on poverty wages reveal its damaging effects. In December 2022, a church in the heart of London’s financial district,, St Katherine Cree, hosted a carol service in English, Spanish and Portuguese. The intended congregation were not financiers but cleaners. Alongside singing carols and listening to bible readings, the service included testimonies from cleaners and their families, expressing their sense of life and faith. These testimonies exposed how poverty wages undermine workers’ ability to flouring in faith, health, family relationships, and opportunity for their children. 

The root of the problem is that poverty wages cause severe overwork. Maritza, a one-time cleaner earning poverty wages and now a manager at Clean for Good, a cleaning company which pays the Real Living Wage, recalls:  

"I went through a very difficult time in my life – having to bring up my children on my own, and earning so little money. I had to work such long hours."  

Whilst Toyin, a community organiser and child of a cleaner earning below the living wage, speaks of how their mother ‘worked two jobs, seven days a week’ simply because her ‘job does not pay enough.’ Low paid workers often work incredibly long hours to earn enough to feed their children. These long hours and overwork then get in the way of these workers flourishing in other aspects of their life. 

Such overwork compromises faith. Maritza explains that: “In this time of hardship, I lost my faith.” Toyin’s account expands on why Maritza and others have this experience.  

“The people that I work with are affected because having more than one job does not allow them to find the time to go to church or even pray.”  

For Christians, going to Church and praying underpin an individual’s faith. When poverty wages necessitate long and often unpredictable hours, they prevent people from exercising their religious belief and identity in these ways. Hence, one of the experiences of workers which led to the real living wage campaign was that overwork and Sunday working meant there was little time left for churchgoing or the other practices of faith. Aspects of life that having discretionary free times allows us to do. 

Severe overwork damages the mental health of cleaners. Toyin suggests that an inability to spend time with family and practice their religious beliefs “has affected their mental health and well-being.” Research shows how widespread this phenomenon is. 69 per cent of below living wage workers report that their pay negatively affects their anxiety. Thus, poverty wages force conditions which damage workers’ health. 

Under these conditions, workers find it difficult to make advance plans, even for events as important as their children’s birthday parties.

Conditions of poverty and overwork undermine family relationships. Maritza explains that,  

‘‘I had to work such long hours that my children saw very little of me."

Toyin fleshes this point out.  

"My mother was not paid a real living wage which meant I missed out on time with my mother which I resented as I didn’t understand her sacrifice at the time… The people that I work with are affected because having more than one job does not allow them to find the time to… provide the time, love and support to their families."  

Cleaners often work such long hours at inconvenient times of the day that they are simply unable to see their children enough to nurture that relationship. To make matters worse, these hours are often highly unpredictable. 50 per cent  of workers earning less than the real living wage receive less than a week’s notice for shifts, and 33 per cent have experienced unexpected cancellations. Under these conditions, workers find it difficult to make advance plans, even for events as important as their children’s birthday parties. It is no surprise, therefore, that 48 percent of workers earning less than the real living wage say that their wage has negatively affected their relationship with their children. Poverty wages force workers to choose between spending enough time with their children and having enough money to provide for them. 

Poverty wages erode educational outcomes for children. Toyin explains that some parents find it harder to support children in their education.  

"When I was younger, my mother worked two jobs, seven days a week which meant she was not able to help me with my schoolwork, come to school assemblies and other family needs."  

Since parental support increases the child’s educational attainment, these children are left vulnerable to worse educational outcomes. Furthermore, it forces children into unofficial caring roles. 

"There are also families where children have to care for their younger siblings, cook, clean and play the role of the parent due to their parent not being paid a living wage." 

The pressures of this role distract from a child’s education and compromises their ability to reach their full potential. Poorer educational outcomes for children living in poverty is well documented. According to the National Education Union, ‘Children accessing Free School Meals are 8% less likely to leave school with 5 A*-C GCSE grades than their wealthier peers.’ A lack of parental support and the burden of caring responsibilities are likely a contributing factor. 

Christians see how poverty wages compromise the inherent dignity of these workers by restricting their ability to flourish in faith, health, family relationships and opportunities for children. They also notice that these problems are widespread: the Resolution Foundation found in 2021 that about one in five jobs in the UK pay below the Real Living Wage. They believe that the Real Living Wage is the pragmatic way to safeguard the dignity of these workers, because it will take away the barriers to their flourishing. That is why Christians continue to campaign for the Real Living Wage, and why increasing numbers of Christian employers insist on paying fair wages. In this way, the belief that all are made in the image of God leads Christians pursue a world in which safeguards every person’s dignity and worth.  

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How to survive a culture war

Blaise Pascal shows us what really underlies our contemporary battles.

Graham is the Director of the Centre for Cultural Witness and a former Bishop of Kensington.

Two goats lock horns.
Maxime Gilbert on Unsplash.

We often say these days that we are more polarised as a society than ever before. But we're wrong. Maybe the USA is experiencing a particularly sharp divide right now, but they have had their own, much more violent troubles in the past. And in Europe, and especially in Britain, we know a fair bit about culture wars that were literally that – wars.  

In the 17th century, we English had our own civil war where we literally killed each other over religion and politics. We even killed a king. The French did something similar and even more vicious just over 100 years later. That is real polarisation. However spiteful Twitter/X arguments may get, I don't think Charles III or even Kier Starmer is quaking in their beds expecting to be put on trial for treason.  

So maybe our history has something to teach us about how we navigate culture wars.  

The literary critic Terry Eagleton once wrote of our age:  

“the world is accordingly divided between those who believe too much and those who believe too little. While some lack all conviction, others are full of passionate intensity.” 

 We tend to think our contemporary divide between left and right, progressives and conservatives is something new. But we can find echoes of this in previous times.  

A case in point was the mid-17th century – the time of many other upheavals in Europe. Part of the febrile atmosphere of the time saw fierce arguments between rationalists and sceptics.  

There were at the time, two broad strands of thinking about the human condition. On the one had there were the ‘Dogmatists’ who were sure that they knew everything through use of reason or the application of philosophical or scientific method (like René Descartes). On the other hand, there were the ‘Sceptics’ who thought everything was random, or custom, and there is no final Truth to be found (like a figure from the century before – Michel de Montaigne). 

Of course, our own time has its fair share of people with an overwhelming confidence in the power of human knowledge, and the physical sciences in particular, to unlock the secrets of life, the universe and everything. The ‘new atheist’ project of Richard Dawkins and friends was hugely confident in reason and its capacity to tell us all we need to know, dispatching religion to the dustbin of history and instead placing an unshakable faith in the empirical methods of science. It had - and has - definite similarities with this picture of human knowledge.  

Yet on the other hand we also have, in the progressive postmodern project, those who reject any kind of underlying rationality or sacred order either above us or beneath us. For them, there is no underlying Truth to be discovered, and they delight in revealing the instability and illusory nature of any claim to truth. It sounds very much like the culture wars of our time. 

One enigmatic 17th century figure charted a way through this dilemma - Blaise Pascal. When he looked at his century’s culture war, he thought both sides had a point. There is, he observed… 

…open war between men in which everyone is obliged to take sides, either with the dogmatists or with the sceptics, because anyone who imagines he can stay neutral is a sceptic par excellence…. Who will unravel such a tangle? This is certainly beyond dogmatism and scepticism, beyond all human philosophy. Humanity transcends humanity. Let us then concede to the sceptics what they have so often proclaimed that truth lies beyond our scope and is an unattainable quarry, that it is no earthly denizen, but at home in heaven lying in the lap of God, to be known only insofar as it pleases him to reveal it. 

So far, he says, the sceptics, like Montaigne, are right. Truth is beyond our grasp, it does not reside here on earth, openly obvious and ready to be found. If it exists, it exists in some world above us, beyond our reach. How do we even know if we are asleep or awake, given that when we dream, we are as convinced that we are awake as we are when we are truly awake?  

And so, modern progressives, looking to dismantle the assumed results of previous understanding, due to its inherent colonial, patriarchal or abusive past, delight in showing how random and arbitrary is so much of what we take for granted from the past. And, Pascal would add, they have a point. Many of our legal, political and cultural assumptions are purely cultural and arbitrary, and sometimes simply serve to the advantage of the rich and powerful rather than the poor and marginalised. 

Yet on the other side, the ‘dogmatists’, like Descartes, have their strong point, which is that we cannot doubt natural principles. The acids of deconstruction can only take you so far. The most sceptical philosopher still puts the kettle on assuming that it will boil to make a cup of tea. She gets up in the morning assuming that the sun will rise and set again at the end of the day. Despite the corrosive effects of scepticism, Pascal wrote,  

“I maintain that a perfectly genuine sceptic has never existed. Nature backs up helpless reason and stops it going so wildly astray.”  

Despite all our doubt, we still live in a world with order and predictability. Scepticism keeps bumping up against reality.   

So, modern conservatives point to a deeper ‘givenness’ to things, an order within the natural world that we did not create, and yet, mysteriously, seems to be prearranged before we got here. Scientific exploration does make sense. There is a regularity to nature that we can, indeed have to, depend on. Sexual differences exist and can’t be ignored. We are not entirely free to override the natural order of things - there is a deeper rhythm to nature and its capacity for renewal that we only mess with at our peril, as climate change has taught us. As a result, the age-old battle between rationalists and sceptics, progressives and conservatives, will never find resolution, as the arguments flow back and forth.  

Christian faith includes both progressive and conservative impulses. Christians are aware of the brokenness of the world and therefore long to see it changed. The progressive impatience with the way things are, and the yearning for a better world has its roots in Christian faith.  

Yet at the same time, Christianity discerns a divinely created order to the world, a rhythm to the natural world, that cannot be broken and needs to be respected. Therefore, an inherent conservatism is part of Christian faith as well. In other words, the Christian story can explain both and offer a bigger picture than either.  

For Pascal, Christianity offers a diagnosis for this mystery of the human condition, the complex mix of grandeur and misery, infinity and nothing, sceptic and rationalist, in the simple, yet endlessly generative idea that we humans are gloriously created, deeply fallen and yet offered redemption through Jesus Christ. Our sadness is heroic and tragic. In Pascal’s suggestive image, it is “the wretchedness of a great Lord, the wretchedness of a dispossessed king.” 

“We show our greatness,” says Pascal, “not by being at one extreme, but by touching both at once and occupying all the space in between.” For him, the very existence of such culture wars points to the truth of the Christian diagnosis of the human condition. 

Pascal offers us a way between the Scylla of Progressivism and the Charybdis of Conservatism – or perhaps better, to embrace the best of both. Culture wars are tricky to navigate. Yet they might find resolution if we allow them to point us to a deeper reality - our strange mixture of greatness and sadness. And not losing sight of either side of this enduring truth.  

 

Graham Tomlin is the author of Blaise Pascal: The Man Who Made the Modern World  (Hodder) £25.  

Watch Graham explain why he is fascinated by Pascal.

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