Article
Attention
Culture
5 min read

Dispatches from the battlefield of imagination

The Age of Intellect has given way to the Age of Imagination.

Theodore is author of the historical fiction series The Wanderer Chronicles.

A collage image shows a person holding their head, with a wash of warm colours over the scene.
Jr Korpa on Unsplash

Twenty years ago today, I crossed the threshold of the Christian faith. It was a baptism of fire in a more literal and mystical sense than I care to describe (or indeed would be able to). And unlike many, I really can point to a day and a time and a place.

That night, perhaps unlike CS Lewis, I was not quite “the most dejected and reluctant convert in all England.” But I was certainly the most bewildered. ‘What have I let myself in for?’ I wondered as I walked away from that church on a dark, wet January night. I was certain that in crossing that threshold I had entered a new world. Even if it was true, as I believed – or as I now knew - I sensed that it was dangerous too. There was a wildness to what I had just witnessed that was both thrilling and disconcerting. And yet, after that encounter, I could no more have turned away from what I had discovered than stop the world turning. As the mathematician Blaise Pascal discovered in his own ‘night of fire’ – “certitude, certitude!” is a very precious gift, and one worth holding on to.

Twenty years later, the landscape of faith in this country looks very different to the one in which I stumbled my way over the line. (Or through the back of the wardrobe might be a better metaphor.)

Back then, in 2005, the War on Terror was raging. If religion was discussed at all, it was generally reckoned a pretty rotten sort of institution. A regrettable historical hangover, an inheritance bequeathed to us by our more credulous ancestors of which we were doing well to divest ourselves, albeit too slowly for some. In this brave, new secular world, it was an increasingly commonplace view that religion ruined everything; beside which, it wasn’t true anyway.

These were the days when a certain form of atheism was ebullient and on the march. The Four Horsemen of Dawkins, Hitchens, Dennett and Harris held the cultural conch for a time, and they weren’t letting go. The God Delusion came out in October 2006, quickly followed by God Is Not Great in early 2007. Religion (not sin) was the root of all evil. ReasonTM was the exclusive intellectual property of the unreligious mind, untainted as it was by visions of that laughably silly Sky-Fairy in the heavens. The battlefield of apologetics was a much-contested landscape at the time. Truth was the prize - which both sides could at least agree upon - and many a debating hall was filled to bursting to watch each side’s sharpest minds slug it out.

God only knows how in such an intellectual atmosphere, I survived the shelling and carried through to the other side. But it’s telling that I had as my guide through the intellectual carnage, not voices of that age, but rather voices from further back in time. My old friend, CS Lewis, but also GK Chesterton, St Augustine, Dostoyevksy, and the potent words of the gospels to which they led me. Like wily old corporals, they saw me safe across No Man’s Land.

Even if I made it through, there’s no doubt it was the secularists who gained the cultural ground back then. That their intellectual case was unsound, it didn’t matter. Their propaganda was better – it was what people wanted to hear – and so Christianity was shoved out of the public square.

And now, two decades on, the war has moved into a very different theatre of operations. The Age of the Intellect has given way to the Age of Imagination as, unwittingly, the dry vacuum of secularism has sucked in contending spirits of another kind.

These days proponents and adversaries of the Christian faith jostle not in the dusty debating halls of our great universities, but on the battlefield of cultural consumption. Its topography formed of the movies we watch, the streaming channels we look at, the podcasts, music and media we endlessly gulp down.

Truth itself is no longer the prize, since the logical outworking of atheism’s ascendancy was to get what perhaps its proponents never bargained for: a post-truth age. What matters now is not so much what you believe, as what you attend to. The words and images which you consume. (Or which consume you.)

Walk the streets of any city and witness every passer-by glued to the screen nestled in their hand. Earphones clamped over their head. Distraction, saturation, enchantment: a cacophony of sound, a barrage of images overrunning the imagination to the point of madness. Until we have forgotten what it is like to sit patiently in silence with a still and empty mind. What it’s like to observe the world around us, to be available for the people around us.

But with what do we fill our imaginations now – that is the question? There lies the battle. 

But with what do we fill our imaginations now – that is the question? There lies the battle.

And so we find ourselves now moving through a world in which our capacity to create and consume is loaded with inestimably high stakes. It harkens back to Dostoyevsky’s famous line in The Brothers Karamazov: “The awful thing is that beauty is mysterious as well as terrible. God and the devil are fighting there and the battlefield is the heart of man.”

He’s right. Although the heart, the mind, the imagination cannot in any true sense be de-coupled from one another. (Is ‘soul’ a more encompassing word?)

 And yet, of the two, the truly subversive combatant is God and not the devil. (Consider the Cross: the most subversive act in all reality.) It is God who is the invader here after all. He is the one taking back ground. His weapons are Truth, Beauty and Goodness. On the face of it, these are mild, even benign, abstractions. And yet in each is wrapped a potency as explosive as dynamite. Because with them, the spells that hold our imaginations captive can be broken. In an unguarded moment, He can slip through the enemy lines.

Witness the ear of culture’s recent harkening to the ancient truths and wisdom of our Judeo-Christian heritage. Nick Cave sings of a “Wild God” and to everyone’s surprise, people are starting to listen again. But he’s not the only one.

The inescapable wildness of God is that He cannot be contained; if His will is to break through, then He cannot be held back. As Mr. Beaver said of the lion Aslan, in answer to the fear: “Is he safe?”

“Who said anything about safe? ’Course, he isn’t safe. But he is good.”

As little image-bearers of this Creator, indeed as little creators in our turn, our creativity teeters on a knife-edge – it always has. An edge sharp enough to cleave heaven from hell. We’d do well to remember that. And that, being image-bearers of this wild God, no wonder we have a wildness of our own.

Yep. Twenty years has already been one heck of an adventure. But I suspect it has only just begun.

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Article
Culture
Film & TV
Politics
6 min read

Fear of the news means it needs to change

Here's how to rethink reporting.

Steve is news director of Article 18, a human rights organisation documenting Christian persecution in Iran.

A news cameraman holding a camera, stands back to back to a police officer.
Waldemar on Unsplash.

Several non-journalist friends have told me over the past few years that they have started to disconnect themselves from the news - in some cases entirely - so wearied have they become by the incessant gloom of our reporting.  

Meanwhile, new research from the Reuters Institute has found that people have been “turning away from the news” consistently across 17 countries tracked over the past decade - from the US to the UK, Japan to Brazil. 

And one of the primary reasons, the researchers discovered, is the “fatigue and overload” of negative news. 

Another factor was the declining trust in the media, which has again been something I have heard consistently from friends in recent years, with many telling me they are constantly reassessing who they turn to for news. 

Perhaps that is only healthy, but both trends suggest to me that there may be a problem with the way news currently is, and the effect it is having on us. 

One of the most regular examples of the “bad news” we journalists tell is the reporting of terror attacks, but whenever I hear news of an attack - whether here or elsewhere - I think not only of the immediate victims and their loved ones, but also those who may soon become victims by association. 

Perhaps the most obvious recent example here in the UK was the case of the Southport stabbings, a shocking incident that led to understandable - albeit misguided - outrage. 

As soon as it emerged that a “foreigner” - or at least someone who sounded like they might be a foreigner - was responsible, many jumped to the conclusion not only that he was an Islamist but also probably an asylum-seeker, and an illegal one at that. 

It later transpired, of course, that the 17-year-old who carried out the terrible attack had been born and raised in Wales - to “Christian” parents, no less. So not an asylum-seeker, after all, nor even a foreigner; and even though it later became clear that he had downloaded disturbing content including from Al-Qaeda, his inspiration seemed to come from a wide range of sources. 

Here was another example, our prime minister told us, that showed “terrorism had changed” and was no longer the work only of Islamists or the far-right but of “loners” and “misfits” of all backgrounds, common only in their sadism and “desperat[ion] for notoriety”. 

And yet, in the Southport case and no doubt many others, by the time the killer’s background and likely motive finally became clear, the horse had already bolted.  

In that particular case, the reaction was especially extreme, with mosques and refugee hotels attacked as part of widespread rioting. But even when there are no riots after such an attack, there can surely be little doubt that the minds of the wider British public will have been impacted in some way by the news. 

For some, perhaps the primary response will be increased fear - in general but also perhaps especially of those different from themselves. For others, on top of fear, might they also feel increased hatred, or at least mistrust? 

And such feelings will surely only increase with every new reported attack, especially when the perpetrator appears to be someone new to these shores, and even more so, it would seem, if it is an asylum-seeker. 

To ignore the reality that many attacks have been carried out by asylum-seekers in recent years is to ignore reality. But for those of us desperate not only to prevent the further polarisation of our society but also to protect the many legitimate refugees who wouldn’t dream of committing such attacks, what can be done? 

Perhaps it’s only because I’m a journalist, but in my opinion one major thing I think could help arrest the current trend would be for us to rethink the way in which we do news in general.  

Not in order to mislead the public or pull the wool over their eyes - if bad things keep happening, they must be reported, as must the identities of the perpetrators, as well as any trends in this regard - but by way of providing the necessary balance and context.  

For example, by looking into what percentage of attacks - here or elsewhere - have been committed by Islamists, foreigners, or asylum-seekers; or considering what percentage of the total population of such groups the attackers represent, and how this compares to statistics regarding other groups. 

The question we journalists - and those who read our words - need most to ask is whether we are doing a good job of informing the public about the world they live in. 

Might it also be helpful to undertake a general reconsideration of what constitutes news? Does, for example, bad news always have to reign supreme in the minds of those who curate our news cycle?  

A decade ago, I had it in mind to create a new app or perhaps even news service dedicated to rebalancing the news, such that bad news stories wouldn’t outnumber the good. Many others have had similar ideas in recent years, and several platforms have been launched, dedicated to the promotion of “good news” stories. And yet one could argue that such platforms risk being as unrepresentative of reality as those that tell only bad-news tales. Can’t a compromise be found? 

One of the first things you learn as a journalist, other than that sex sells, is that greater numbers of deaths, and especially those of children, always constitutes headline material. And one needs only to flick through today’s major news outlets to see that this practice remains almost universally upheld. But does it have to be so?  

And why is it that some conflicts and injustices will make our headlines, while others won’t?  

Take, for example, the Sudanese civil war or the recent beheading of 70 Christians in the Democratic Republic of the Congo. Why is it that these horrors don’t make our headlines, while tragedies in Ukraine or Gaza do? Who makes the call, and for what reasons?  

Another long-established principle in journalism is to consider first and foremost who your audience is. So, for example, when writing for a British audience, to consider what might be of most interest to Brits. Are Ukraine and Gaza, for example, simply more relevant to British interests - in both senses of the word - than what is happening in the Global South? And even were that to be true, just because such principles of journalism are long-established, must they remain unchallenged? 

At its core, journalism is about informing, so in my opinion the question we journalists - and those who read our words - need most to ask is whether we are doing a good job of informing the public about the world they live in.  

And in my view, while a lot of good journalism is of course being done, the question of whether the public are receiving a representative picture of their environment is less clear.  

Whether or not the best approach to redress the balance is to dedicate whole news services to telling good-news stories, there’s surely little doubt that such stories are chronically underreported.  

And if our duty is not only to inform but also, by virtue of that, not to mislead, mightn’t it be argued that in failing to sufficiently well inform society about the real state of our world, we are in fact misleading them? 

No-one wants to end up in a Soviet-style “paradise” in which murders are simply denied in order to maintain the status quo, but nor, surely, do we want to live in a world in which people become unnecessarily fearful and hateful towards others, in part because of the news we feed them. 

Join with us - Behind the Seen

Seen & Unseen is free for everyone and is made possible through the generosity of our amazing community of supporters.

If you’re enjoying Seen & Unseen, would you consider making a gift towards our work?

Alongside other benefits (book discounts etc.), you’ll receive an extra fortnightly email from me sharing what I’m reading and my reflections on the ideas that are shaping our times.

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