Essay
Belief
Creed
Football
Sport
6 min read

Argentina’s adoration of Lionel Messi

The icon of the beautiful game holds a nation's gaze, giving insights into redemption.

Matthias is a priest-theologian, and Centre Lead for St Mellitus College, Chelmsford

A child on the shoulders of a parent wears a light blue and white stripped football top, waves the Argentinian flag
Pedro Chosco on Unsplash.

“Behold, the Lamb of God, who takes away the sin of the world.” 

The words recited by the priest during the Eucharist as the chalice and host are lifted, inviting participants to fix their gaze on Christ, encapsulate the profound truth that what we gaze upon has inordinate power to shape us. It is a truth echoed not only in spiritual practices but also in our everyday experiences. In a world flooded with visual distractions, an age dominated by screens, this act of beholding is a counter-cultural reminder of the reality that our gaze determines our desires and, ultimately, the people we become.  

Of course, our gaze is not limited to religion or technology; it also relates to culture, and our idols in music and sport deeply influence us for better or worse.  

This truth became vividly real to me during our family travels through South America last summer. Our synaesthesically-rich itinerary of truly memorable encounters with the vast natural and cultural heritage sites of the continent coincided with Lionel Messi’s triumph in the Copa América. As a family we enjoyed witnessing the national celebrations of the football giant taking his foremost place in the pantheon of La Albiceleste – the Argentinian national team. As part of our backpacking through Argentina, we visited Rosario, the birthplace of the great man. 

For my six-year-old son, the trip was a chance to step into the world of his hero. Visiting the modest house where Messi grew up, his kindergarten, the playground where he would have played, and the club he represented before moving to Barcelona and global fame was fascinating. But far beyond all these famous sites was the immediate visual bombardment of graffitied murals across the city’s walls celebrating his legacy, life and achievements. They highlighted how deeply intertwined Messi’s story is with the local and national consciousness. Navigating our way through these vibrant backstreets and billboards, our own human senses blurring in the Argentine cultural imaginary, we reflected on how we were also manoeuvring our way through a modern-day pilgrimage. 

For the figure of Lionel Messi commands etheric resonances far beyond the immediate significance of his footballing career. His story is about more than sporting success, and as a cultural icon in Argentina he has now surpassed Diego Maradona. Messi’s journey conjures a strikingly messianic arc, encapsulating themes of death and resurrection. From his emergence out of humble beginnings before being flung into international stardom, his resignation from the national team amid public outrage to his triumphant and redemptive return, leading Argentina to World Cup glory. 

Along our travels, we were surrounded by beauty; in creation, culture, and human creativity. This beauty and artistry also shines forth in Messi and his craft. Watching someone of such skill and elegance on the pitch, and such apparent humility away from the cameras, embodies the joy of the beautiful game. Messi’s place within the Argentine cultural imagination, as a social actor producing and reproducing a shared sense of meaning that verges on the spiritual, is also cemented in the country’s cultural delights. These narratives of new beginnings and flourishing are evident not only the vibrant street art, but also in the exquisite steaks and fine Malbec wine consumed in the fashionable Buenos Aires restaurants frequented by footballers and other celebrities.  And, in the ubiquitous ‘Number 10’ football strips we saw worn by every second visitor at the breathtaking Iguazú Falls. This powerful symbiosis between Messi and the collective idea of ‘Argentina’ means that his triumph in 2022 became a communal act of redemption for a nation whose imagined identity is intricately tied to the sport, the culmination of a wider set of imagined bonds fostering a collective sense of belonging, meaning, and beauty. 

Beauty and the Church 

This appreciation for beauty resonates deeply with the Christian tradition. Beauty matters – not only in life but also in the Church, in worship, and in encounters with the divine. Just as Messi’s artistry captivates, so too should the Church inspire awe and wonder. The synaesthetic experience of Christian worship, the harmony of liturgy and sacred music, provides glimpses of the divine and transcendent beauty and is designed to draw the gaze upward, to behold Christ and his beauty. In the early Church, when Christians emerged from the underground catacombs and built churches and cathedrals, pagans marvelled at the beauty of the liturgies occuring inside. The order, reverence, and otherworldly radiance of Christian worship captivated those who encountered it. 

The importance of beauty in worship echoes the Transfiguration, where Christ’s divine glory was revealed and transfixed his disciples. On Mount Tabor, Christ unveiled the divine radiance that transforms all who behold him, all who fix their eyes on him. The beauty of God transforms us when our minds are oriented toward God. This is not merely aesthetic – it is theological: our entire being is beautified. St. Maximus the Confessor argued that when our mind is oriented toward God, it is beautified by him, and as this beauty flows outward it also shapes and transforms our being. Conversely, when we turn our attention away from God, we lose this radiance and harmony, becoming shapeless and disordered. 

Beauty, then, is not just a peripheral concern; it is integral to worship and formation, to our becoming fully human and being fully transformed into the image of God. The Church should be a place where we encounter the beauty of Christ, where the liturgy itself becomes an icon that draws our ears and eyes, minds, hearts, and bodies towards God. 

The Redeemer gazing back

In our culture, we are drawn to watch figures like Lionel Messi, whose brilliance and beautiful artistry inspire devotion and cement collective cultural and even spiritual meanings. Yet, while football and an individual’s life story might inspire and unify, as we are reminded by Dietrich Bonhoeffer, they nevertheless remain penultimate. These worldly things, be they football, fame, or even national unity, cannot satisfy our deepest longings and thirst for ultimate meaning, and will ultimately fade away. In the wider spiritual imagination, these moments of beauty do however encapsulate a deeper, lasting reality, and so may point beyond themselves, toward the source of all beauty – God Himself. And this is where theology and the gaze converge, bringing us back to where we started: that what we choose to look upon shapes us profoundly. As we navigate a world filled with distractions and idols, it is a reminder that what we choose to behold not only reflects our values but also shapes the people we are becoming. The question is then, where – or rather at whom – are we directing our gaze? 

Our South American travels culminated in Rio de Janeiro, at the feet of the iconic statue of Cristo Redentor. Standing atop a mountain, Christ himself gazes over the metropolis, the shimmering beaches, the favelas, and the Maracanã Football Stadium. With outstretched arms, the statue is an enduring symbol of Christ’s immanence. Not a distant, transcendent God removed from our world, but the present Christ.  

In considering what shapes us – be it football legends, the wonders of creation, or the allure of our screens – it becomes evident that only one gaze has the power to redeem. The story of Lionel Messi may inspire us, but the story of Jesus Christ redeems us. Only in Christ do we find a beauty that is both immanent and eternal, calling us to fix our eyes on him and be transfigured by his glory. For we can only behold him at all because he was beholding us first. 

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Explainer
Creed
Film & TV
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Truth and Trust
6 min read

The BBC and the quest for Truth

Space for neutrality is shrinking; two French philosophers explain why

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

BBC News logo.
BBC.

Watching American news always feels very different from the British version. Changing channels from CNN to Fox News feels like you're switching to a different universe altogether, as on each one you're getting a very different interpretation of events. The BBC has always been thought to rise above this. In the UK and beyond, through the World Service, the Beeb has, until recently, been viewed as an oasis of impartial, authoritative reporting in a world of propaganda and state-run media.

Now, allegations of bias, with evidence that BBC editors doctored a speech of Donald Trump to make it sound worse than it was, one-sided coverage of transgender issues, and perceived anti-Israel prejudice, have led to doubts about the truthfulness of BBC reporting, and the resignations of the Director General Tim Davie and its CEO, Deborah Turness.

It does seem that the BBC has fallen into an echo chamber, reflecting the generally liberal, metropolitan left-leaning ethos of the chattering classes. And that is a problem, especially for a taxpayer-funded corporation. At the same time, it is much harder for media companies these days to be neutral. Once upon a time, there was perhaps a broad space for impartiality and a general trust that institutions like the BBC could be trusted to tell the truth. Trying to be politically and culturally balanced these days, however, is like trying to walk along an ever narrowing mountain arête with an increasingly slim path of independence, while the steep and sheer slopes of the culture wars beckon on either side. The idea of a media platform maintaining strict neutrality is becoming harder and harder to sustain these days.

In Britain, that narrow arête has become smaller and smaller, with the BBC perceived as falling on one side of the debate, and GB News emerging to offer a perspective from the other, offering different assessments on what's going on, increasingly mirroring their American counterparts.

Now there is a reason why this space for neutrality is narrowing, rooted in cultural and philosophical developments over the past 50 years or more.

Foucault’s challenge

In the 1970s and early 80s, French philosopher Michel Foucault taught a whole generation of students - and his ideas became embedded in universities across the world - that claims to truth were in essence assertions of power. Foucault had been a Marxist, believing that power had to be wrested away from the hands of the ruling classes and placed in the hands of the proletariat. After the Paris student riots of the late 1960s, he changed his mind and started to believe that power is never concentrated in one place. It flows in multiple directions in any human relationship or institution. In such interactions, all kinds of power dynamics are at play, and you need to be very watchful to notice how they work. Power produces ‘truth’ - in other words a justification for its existence - and such ‘truth’ produces power, in that this ‘truth’ reinforces the power relations it was designed to justify. He often claimed not to be making a moral judgement – in fact moral judgments were irrelevant: “My point”, he said, “is not that everything is bad, but that everything is dangerous.” If all truth is power, then nothing is neutral. Everything is dangerous. You can’t trust anyone.

The result is that there is really no such thing as a neutral, absolute truth. All claims to truth come from a particular perspective on things. There is no ‘view from nowhere’ that stands above all our limited perspectives, and therefore the idea of finding ultimate absolute truth is fruitless.

Foucault’s target was the idea inherited from the Enlightenment that we could find truth through impartial rational inquiry. So for him, the idea that something like the BBC was an arbiter of neutral, rational truth was a mirage all along. The irony is that if the BBC has drifted into a left-leaning echo chamber, it has wandered into space deeply influenced by Foucault’s ideas – ideas which by definition make its claim to any kind of neutrality increasingly difficult to sustain.

The prevalence of these ideas explains why it is harder and harder for news outlets to remain neutral, or claim to offer the truth of things. 

Pascal’s perspective

So what does Christian theology say to this? At one point in his Pensées, another French philosopher, Blaise Pascal (unlike Foucault, a Christian one from the seventeenth century), says to the Foucault-type sceptic of his own day:

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

In other words, it's impossible to be a total sceptic about truth. Even the most progressive philosopher puts the kettle on and expects it to boil. He wakes in the morning expecting the sun to rise. There is such a thing as capital-T Truth and an order to the world that we didn’t create, and can be relied upon. We simply have to receive it and be grateful for it.

So far, so conservative. Yet Pascal then casts doubt on our ability to know that truth absolutely:

“Let us then concede to the sceptics what they have so often proclaimed, that truth lies beyond our reach and is an unattainable quarry, that it is not to be found here on earth, but really belongs in heaven, lying in the lap of God, to be known only in so far as it pleases him to reveal it.”

Perhaps surprisingly, Pascal agrees with Foucault, that absolute truth is unattainable to us here, at least if we think we can find it by some process of impartial human reason. Only God knows the truth. Our perspectives are inevitably limited and the only way we can know the ultimate truth is if it is revealed to us.

Which points to the heart of what a Christian believes about truth - that ultimately it is not so much rational and propositional but personal. Jesus does not say ‘here is the truth’, or ‘this is the truth’, but ‘I am the truth’.

Truth, in other words, is not just something you read on a page. It is not the product of brainy people sitting in a room analysing the data. Data always has to be interpreted and that's when fallible, inevitable and unspoken human prejudice creeps in. Truth is personal. You see it in a life – most perfectly in the life of Jesus. And if it is to be found here and now, it comes out of a life that has learned to be like Jesus, truthful in all kinds of simple personal interactions, honest even when it's inconvenient, generous even when you have little to give.

Truth, in Christian understanding, is a quality of life. It is not something that can be expected to arise from some august body of clever people – the Royal Society or the BBC. The BBC, like ITN, GB News, CNN, and Fox – and like the rest of us - will always be biased - and maybe it’s better to acknowledge that than try to hide it. To have a limited take on things is part of the human condition.

The only way we can rise above that to the ‘truth that comes from above’ as the Bible calls it, a truth which is “pure, peaceable, gentle, full of mercy, without a trace of partiality or hypocrisy” is the spiritual path of inner growth, through prayer, the practice of goodness and compassion.

Truth is not something we possess but something we grow towards. When the BBC – or any corporation for that matter - embraces the spiritual path of yearning for the ‘truth that comes from above’, then we might get nearer to trusting it again. 

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