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.

​​​​​​​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.

Graham Tomlin

Editor-in-Chief

Article
Community
Culture
Sustainability
Wildness
5 min read

Hedgerows are boundaries, but they don’t divide so much as abound

The lines we draw between land and lane connect us.

Elizabeth Wainwright is a writer, coach and walking guide. She's a former district councillor and has a background in international development.

A Devon lane lined by hedges.
Down in Devon.
Craig Cameron on Unsplash.

In May and June, the Devon hedgerows that hold the landscape outside my window are at their fullest, most colourful state of being. Walking the narrow lane that runs away from our house means walking between high hedgerows that rise like soft green walls either side, which really, means walking between ancient living things, because these hedgerows are old. Devon has some of the oldest hedgerows in the country, and so the world – older than the Parish churches whose towers I can see to the south, east, and west, which rise like old-growth trees out of a blanket of green fields.  

Early Bronze Age farmers had to clear woodland to make their fields, and sometimes they left strips of woodland to mark boundaries. These are our oldest hedgerows. They are often found on parish boundary lines, and can support over 2,000 species, also acting as important wildlife corridors for many of them. To roughly date a hedgerow, you count the number of species in a 30m stretch – one species equals 100 years. I have taken to counting random 30m stretches of the hedges that line the lanes near us, and have concluded that we are surrounded by hundreds, in places thousands of years of history – of braided hawthorn and blackthorn, hazel and oak, pink campion and bluebell whose bulbs hide in ancient earth banks that many of the hedgerows sit on.  

Now, in these spring hedges, hawthorn is in blossom, nettles overflow with prickly exuberance, and somewhere deep in the tangle a blackbird tunes its song. The hedges are thick with memory stitched together from centuries of hand-laying, stock-keeping, quiet watching. They are Devon’s old boundaries, but they do not divide so much as abound. Life spills from them: wrens and mice, vetch and violet, and so many more things unseen. These are not just boundaries that mark where other things like fields and roads begin and end then; they are living spaces in their own right. They are pathways for diverse life, they are structures that hold home and shelter, food and safety, they are corridors that contain history and story. They are not just edges, they are the centres of whole lives and worlds.  

Walking here one May morning, I find myself wondering about the lines we draw – between land and lane, but also between ‘us’ and ‘them’ – and whether these lines too might be porous like the hedgerows, which have lived for so long not through independence but through care and relationship.  

The hedges speak paradoxes that I am confronted with every time I go for a walk – of division and abundance, of separateness and connection, of containment and invitation. Lately, I am sitting with these and am coming to understand a threshold that the world offers me: between independence and interdependence. But the truth is I’m not very good at interdependence. I have so often retreated behind the wall of my self-sufficiency, but I am trying to pull that wall down and replace it with a porous and lifegiving hedgerow.  

We draw lines – around ourselves, and between people, nations, beliefs, social classes, politics. Sometimes these lines are for safety, sometimes for exclusion. But the hedgerows tell me that it is possible to hold a line and also to let light and life flow through it and shape it. They tell me that these lines are not end points but invitations to communion.  

In The Left Hand of Darkness, Ursula Le Guin wrote:  

“…I know people, I know towns, farms, hills and rivers and rocks, I know how the sun at sunset in autumn falls on the side of a certain plowland in the hills; but what is the sense of giving a boundary to all that, of giving it a name and ceasing to love where the name ceases to apply? What is love of one's country; is it hate of one's uncountry?”  

Le Guin’s work of science fiction is about otherness and connectedness, with different species having to learn empathy in order to collaborate and communicate. The darker the events in the book, the brighter the hope and relationship. The book feels like it was written for now, for this world.  

On my hedge-edged walks I am in the presence of lives so unlike mine – plants, creatures, the people who have tended and cared for these hedges through generations.

In a world whose people are persecuted, othered, tired, it is easy to believe that the way of things is division and separation. But hedgerows suggest another way to live: layered, porous, complex and interconnected, creating space not just for encounter but for new life through that encounter. This is how I picture the Kingdom that Jesus speaks about and so often found solace in: a world of intermingling and ever-growing aliveness. I think Jesus would have walked with the hedgerows had he lived in Devon. I think he would have used them to speak of boundary-crossing between heaven and Earth, clean and unclean, Jew and Gentile. I think he would have pointed to them and said, see the tangled beauty of these? They are what the Kingdom is like: held and open, living and lifegiving. This is what I want our future to be too.  

As I walk these old lanes, I am deepening into my hedgerow apprenticeship. I am learning to sink my roots in, to tend boundaries with care, to make space for life. I am also finding that there is nothing in the hedgerows that speaks of self-sufficiency. These ancient, interwoven green features that have defined this landscape are here because of relationships between species. It is easy to talk about the interconnectedness of everything, it is another thing to try to live it – to live like gifts, reciprocity, community, are things that might take the weight of our time. These old hedgerows give me a foothold though – they enliven the overused but hard-to-live idea of interconnection, they show me what it looks like and that it is an approach to life that is patient, strong, sustaining, real.  

When I reach out my hand I can usually find something edible or beautiful in the hedgerow depending on the time of year: blackberry, hazel, oxeye daisy, pennywort, primrose. Yesterday, it was the cow parsley that really caught my attention: its frothing, foaming flourishing. In a few weeks it will give way to what comes next, just as it has always done, just as this world will always do. On my hedge-edged walks I am in the presence of lives so unlike mine – plants, creatures, the people who have tended and cared for these hedges through generations. I am also in the presence of relationship, and of hope.  

Now, with so many crises bearing down on the world, and with anxiety and despair blooming, it is the hedges that remind me of other, older, wiser ways to be. It is the hedges that show me how to root deep into solid ground, and how to reach out to others, and to light, which are so often the same thing. 

Support Seen & Unseen

Since Spring 2023, our readers have enjoyed over 1,000 articles. All for free. 
This is made possible through the generosity of our amazing community of supporters.

If you enjoy Seen & Unseen, would you consider making a gift towards our work?

Do so by joining Behind The Seen. Alongside other benefits, you’ll receive an extra fortnightly email from me sharing my reading and reflections on the ideas that are shaping our times.

Graham Tomlin
Editor-in-Chief