Article
Creed
Death & life
Football
Trauma
5 min read

The derby, the downpour, and the death of a hero

At Anfield, grief and glory collide
A mural on a side of a pub shows a footballer making a heart sign.
Diogo Jota commemorated, near Anfield.
Liverpool FC.

My wife and I went to our first game of the season recently: Liverpool v Everton, in the pouring rain. The stuff of dreams.  

It’s a bit of a walk from the train station to Anfield and the whole way, I’d been so excited to get that first glimpse of the stadium, the fans, the atmosphere, the buzz. We turn a corner and suddenly you can see Anfield looming large between rows of houses. One more street and then we’re there and … flowers on the floor. Tributes to Diogo Jota. 

Oh yeah. Diogo Jota’s dead. 

We get a pie, a programme for Jo’s Mum and Dad (who lets us use their season tickets; thanks Jeff and Janet), find our seats. Kick off. Flags wave from the Kop as they normally do and … there’s one of Diogo Jota. 

Oh yeah. Diogo Jota’s dead. 

10 minutes in and Ryan Gravenberch scores a beautiful goal to make it 1-0 and Anfield is roaring. Then 20 minutes hits and everyone stands up to sing Diogo Jota’s song (“Oh, he wears the number 20 …”). 

Oh yeah. Diogo Jota’s dead. 

I hadn’t forgotten that Diogo Jota had died, but being at Anfield made me remember that Diogo Jota had died. 

Being at Anfield – seeing the flowers and the flags, singing his song – all of it hit me and my wife unusually hard. With each new reminder of Jota’s death, I was taken back to the moment a mate messaged me to ask if I’d seen the news of his car crash. There I was again, no longer at Anfield watching the footy, but stood in my house, staring at my phone in disbelief.  

For the last year or so, St. Mellitus College (where I’m lucky enough to teach) has been hosting a series of public events to celebrate 1700 years since the Council of Nicaea. The events have been fantastic and, one of the perks of the job is that I’ve had loads of chances to learn from some of the best theologians alive at these events.  

In March 2025, Professor Trevor Hart was giving one of the public lectures for this project. The next day, I and the rest of the staff team had a chance to speak with the professor about his paper. One of the things that struck me in the conversation was what he said about trauma. 

One of the key characteristics of trauma, he said, is that it interrupts our sense of time. I’m going about my day and – all of a sudden – something triggers my trauma response and the past (that thing or event that causes my trauma) is made very present again. I see it and feel it as if it I’m living it for the first time again; it is re-present-ed to me.  

And this is exactly what happened to me, 20 minutes into the Merseyside Derby.  

Look, I’m not saying I have PTSD about Jota’s death or anything like that. I didn’t know Jota; frankly he’s not mine to grieve and I don’t want to co-opt the loss that Jota’s friends and family will be feeling.  

But, our first trip to Anfield since Jota’s death gave us something of a taste of how trauma re-present-s itself. The past became all too present as I stood there, thinking about the moment I heard of Jota’s death.  

But, for a Christian theologian (like Hart), this aspect of trauma is very significant. Because this is exactly what happens in the sacraments.  

The sacraments are bits of Church life in which Jesus Christ is really and especially present. Different Churches will disagree on exactly which events or rituals constitute the sacraments but most would say that baptism and Holy Communion definitely do. 

Let’s take Holy Communion (sometimes called the Eucharist, or Lord’s Supper) as an example. Again, this will look different in different Churches, but in holy communion bread and wine is blessed and said to become Jesus’ body and blood. And here we see the rupture of past and present. The body and blood of Christ, broken and shed on the cross before being raised again, is re-present-ed here for me, now. It is made really present (both in the physical and temporal sense of that word).  

Time and space collapse in on themselves as Jesus Christ – who created time and space in the first place and so can do what He wants with them, thank you very much – bends them to His will just to be present here, and now, with me. 

I wonder whether something similar happens in trauma, too? If trauma, too, might function as a sacrament, of sorts? If the moment of the past rupturing the present when trauma responses are triggered is precisely where Jesus Christ seeks to meet and really be present with those people? 

It certainly felt like it in the roaring, red cathedral of Anfield Road. The moments of remembering Jota’s life and having his death re-present-ed to us felt genuinely … sacred.  

And look, it was the Merseyside Derby, our first in-person game of the season; I was obviously excited, so maybe I was just primed to be emotional when these memories of Jota appeared. Maybe. Who knows? But it would be entirely in keeping with what the Church knows of God’s character that he meets with us precisely at those points where time and space begin to fall apart: in the sacraments, and in trauma. 

There will be flowers and banners and songs for Jota for some time yet. Whenever we drive from our house into Liverpool city centre, we drive by a huge mural of Jota that’s been painted onto the side of a pub.  

It won’t be possible to forget Jota, and there will be lots of prompts to remember him. And in those moments of remembering, time and space may well continue to collapse in on itself. I may find myself once again in my house, staring aghast my phone. And I may well find that Jesus Christ is there with me too. 

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Explainer
Creed
Old Testament
Politics
Weirdness
6 min read

Lady Mary's guide to Old Testament gangsters

How the weirdest characters in the Bible's ancient story apply to today's politics.
A renaissance picture depitcs Jacob and Esau, in contemporary clothing, around a table
Jacob and Esau.
Matthias Stom, Public domain, via Wikimedia Commons.

Have you looked at the Old Testament lately? In terms of how much better it can make you feel, I mean – particularly in the face of modern politics? No, me neither. Or at least not until a few days ago. Having not been a Christian for most of my life, I’d fought shy of the Bible rather, and the oldest bit in particular. Too remote, too ferocious, too weird, it seemed to me. Full of unpronounceable names and lists of strange rules. How could those be applicable? And then I made the mistake of going to evensong with my friend Alice, an agnostic animal lover, and we got a reading from the book of Judges about that heroic strongman Samson tying foxes together, setting fire to their tails and letting them loose in the Philistines’ crops. Which sent us both running out of the service and finished off Alice’s church career, terminally I think! 

But as always in life, exploring new territory can be made enjoyable or otherwise by who you go exploring with. And a couple of weeks ago in a second-hand bookshop, I found a thin volume entitled Unread Best-seller: Reflections on the Old Testament by someone called Mary Stocks, which looked interesting. So I bought it and started reading it that day. I finished it that day. Then I read it again the next day, and I might read it again this week actually.  

Mary Stocks, it turns out, was extremely posh (she became a baroness eventually, and a life peer in the House of Lords); extremely scholarly (she did a whole series of talks for the BBC in the 1950s, when not many women did such things), and extremely funny. She also adored the Old Testament. Not only is it full of glorious language she said, but it also offered great emotional resonance and satisfaction – particularly since she was writing during the Second World War, and finding many parallels between her own time and the fierce and far-off past. ‘Deborah was, I think, the Winston Churchill of her people’, she said of one outspoken prophetess, who inspired dispirited Israel (‘a remnant against the mighty’) to new efforts – and ultimate victory – over the King of Canaan. The battle of Megiddo that they won was the very same Megiddo fought over by General Allenby in the First World War, alongside some of Lady Mary’s own family. Echoes upon echoes. Elsewhere she described seeing a young serviceman, clearly not a regular church goer, listening to the Song of Deborah during ‘one of the blackest weeks of the war’ and saying ‘quite loudly, because he couldn’t help it, “Splendid”.’ ‘People are not often provoked to behave like that in Church’, she continued. ‘But there are lines in the Bible which, coming suddenly right at one, might prompt that sort of outburst.’ 

With all that as precedence, it doesn’t half shed a different light on the awful new sorts we’re coping with at the moment. 

From my point of view though, the most thought-provoking insight I gained from Lady Mary was centred around how dreadful a lot of the Old Testament heroes were. Jacob, for example. Jacob – the founding father of the tribes of Israel! He swindled his brother Esau out of his birthright, by pretending to be him in front of their poor old father Isaac, who was blind. ‘Esau was an hairy man’, we are told. So smooth Jacob magically became an hairy man too, by strapping sheepskin to his arms, which Isaac fell for and pronounced his blessing upon him, the cheating git. And Samson, cruel to foxes as we saw above, was also vain, selfish and violent to boot. Not to mention David. Shiny King David, glorious poet, heroic defeater of the giant Goliath and ancestor of Christ himself, was first a voyeur (spying on beautiful Bathsheba while she was washing) then a date rapist (seducing same Bathsheba) then a murderer (seeing off Bathsheba’s husband Uriah by ordering his comrades to abandon him in battle). Even Noah, who I’d assumed to be a good sort (seeing as he’d rescued all of creation from the Great Flood in his ark) was given to drunkenness, and behaved very badly to his grandson who’d seen him flopped on his bed without his clothes. 

In fact from the time that Adam and Eve disastrously ate the forbidden apple onwards, the whole book contains a litany of cowardice, lying, stealing, cheating, bullying, fighting, stupidity, killing and I don’t know what else. But this is where it’s got weird for me. Suddenly, I can see Lady Mary’s ‘emotional resonance’ – because our world today also contains exactly that: a litany of cowardice, lying, stealing, cheating, bullying, fighting, stupidity, killing and I don’t know what else.  

But the point is that God doesn’t seem to mind this terribly: he engaged directly with all those awful old sorts – and despite their flaws, they became the heroes of the Old Testament and the agents of his will upon the earth. Moses might have murdered an Egyptian overseer and run away and hidden because of it, but he also was chosen by the Lord to lead the Israelites to the promised land. God’s actual game plan didn’t get corrupted, just because the pieces on the board were bent and chipped. 

So with all that as precedence, it doesn’t half shed a different light on the awful new sorts we’re coping with at the moment. A menacingly orange person with a foul mouth and an unpleasant attitude towards women need not be a source of dismay – even as the new president of America. A friend once described Mr Trump as ‘God’s wrecking ball’, which made me roll my eyes. But perhaps that’s exactly what he is. If David could be ‘a man after God’s own heart’ as the book of Samuel calls him, sexual misdemeanours notwithstanding, there is no reason why Donald couldn’t be a force for good, when wielded by the Lord. Bad manners and a felony conviction are small beer compared to other things God has tolerated in his servants. 

‘Let not your hearts be troubled, neither let them be afraid,’ says Jesus in the New Testament, about a thousand years after David’s death. Having been keeping company with Mary Stocks and seeing the big picture of what the Old Testament has to tell us, I might now manage not to be so troubled – at least not by Mr Trump. And the Bible has some tremendous stories about what happens to the seriously wicked. King Saul killed himself when he realised the battle was lost. Well, you know, so did Hitler. And the appalling dictators of Romania in the 1980s – Nicolae and Elena Ceaușescu – came to an end not unlike wicked Queen Jezebel’s, who was thrown from the windows of her palace and trampled by Jehu’s army. Bad King Nebuchadnezzar ‘was driven from the sons of men; and his heart was made like the beasts, and his dwelling was with the wild asses’, says the book of Daniel. Which makes me remember Saddam Hussein being dragged out of a muddy sort of burrow at the end of the Iraq War in 2003, looking completely dishevelled. And come to think of it, didn’t Osama bin Laden – architect of the Twin Towers attack – also spend a lot of time hiding in caves in the wilderness of Swat before he was eventually caught?  

Mr Putin, Kim Jong Un and the other bad hats of the world might like to watch themselves: it is odds on that the Lord ‘shall also blow upon them, and they shall wither, and the whirlwind shall take them away as stubble’. It says so in the Old Testament.  

‘Splendid!’ as Lady Mary would say. 

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