I listened to this book while on a canoe trip in the Adirondack Mountains of NY. Listening to Dr. Farmers wisdom, wit and inspiration in the company of loons, stunning sunsets and still water made it all the more profound for me. The book is a selection of speeches, mostly at college commencements, by Paul Farmer. Farmer is an inspiring doctor who grew up poor in a trailer park who earned a BA from Duke and MD and PhD from Harvard.
Dr. Farmer is one of the founders of Partners in Health, a global nonprofit health care service. He is also a tremendous salesman for his cause, and compelling orator with an engaging wit. His best speeches in the book are given to other doctors or med school graduates where he confronts the inequities in the US health care system.
In his speech to Harvard Medical School graduates he addresses the pharmacological proliferation of America, the short-dating of medications for profit versus patients, and even questioning the work ethic of physicians compared to other fields. He advises the newly minted Ivy League graduates “It’s not about us, our incomes, or our sense of personal efficacy, but what happens to our patients.”
Farmer addresses the dark side of progress and how terribly behind we are in equity both globally but also in the United States. In “The Tetanus Speech” Dr. Farmer declares that regardless of all of our money we don’t have a health care system we can rely on, in Miami or central Haiti. In “Health Human Rights and Natural Disasters” he discusses linking health care technology to health equity and not just better medicine for a few. He quotes, John Kenneth Galbraith, who despairs of the rising inequality throughout the world despite national income changes, or as pediatrician Paul Wise says, the “outcome gap.”
Dr. Farmer addresses the issue of health care as a right vs. a commodity to purchase for those who can afford it, arguing for the right to health care rather than spending paltry sums that would never do half the job. He concludes one speech on service and social justice by stating “It is the poor, wounded, vulnerable people who can reveal the world to us. Then he quotes Dietrich Bonhoeffer, who from his Nazi prison cell asked, ‘Who stands fast?’”
Quotes
“I have never imputed to Nature a purpose or a goal, or anything that could be understood as anthropomorphic. What I see in Nature is a magnificent structure that we can comprehend only very imperfectly, and that must fill a thinking person with a feeling of humility. This is a genuinely religious feeling that has nothing to do with mysticism.”
“I am back to a spirituality that draws on the world around us, with all its fragile and threatened beauty, and not on the worst that we humans can do to each but rather the best. Instead of vengeance, cruelty, and indifference, the spirituality of justice leads us down a different path. What can we do to restore, to rebuild, a broken world? What can we do to promote peace and beauty in a world in which the poor especially are exposed to violence and endless affront? These are rhetorical questions, of course, but they are as spiritual as they are pragmatic. I will close by noting that they are fundamentally questions of justice. I confess that I have long been more comfortable with questions of justice than with the topic of spirituality. That is because I have seen notions of faith and spirituality perverted in our affluent and often imperial country, a country in which unjust wars are waged and even called “Crusades.” I have felt alienated from faith as it is portrayed in our country. So I was stumped as to how to close this sermon when I wrote it en route from Rwanda to the United States. But just last week, upon returning, I received a book sent to me by Jim Wallis, an evangelical preacher who terms himself a progressive. I read his book, The Great Awakening, over the past few days, and it helped me reconcile my doubts about our right to invoke faith and spirituality in a world of great injustice. “The Religious Right is over,” writes Wallis with what I hope is warranted confidence, “but the revival may be just beginning—a revival of justice.”16 His theology eased my angst: “Two of the great hungers in our world today are the hunger for spirituality and the hunger for social justice. The connection between the two is the one the world is waiting for, especially the new generation. And the first hunger will empower the second.”
“Unless we link our spirituality to justice and to the good works we know to be necessary in a world in which a billion people go without adequate food, clean water, health care, and a modicum of justice, we will have, as was noted two thousand years ago, nothing but dead faith. I share your optimism about the sea change now before us and about the possibility of a spirituality of justice and equality and am honored to be here today.”