Article
Creed
Mental Health
4 min read

Have our worries changed over time?

A pep talk to teachers reveals whether our fears are age-old or not.
In an egg box sit two eggs with faces drawn on them with marker pen. One looks worried, the other looks on.

‘You’re not going to mention the psalms!’ my colleague said. ‘Are you?’ 

She was doing alarmed eyes at me, the sort which show white all round. I could see why really. We were on our way to give a talk at a big secondary school in Birmingham – multi-cultural, multi-ethnic, multi-faith. The sort where praying had been banned as divisive, and the wearing of crosses discouraged. Hijabs too, for that matter. Not the kind of place where you chat lightly about a part of the Christian bible, on the whole, unless you’re trying to be provocative. 

I did mean to mention them though. ‘I can’t think of another example,’ I said. ‘And anyway, it’s too late now – I sent the slides through last night.’ Deep breaths. 

Just to explain a little, as counsellors, my colleague and I had set up a programme of talks and workshops for schools in the area, aimed at improving mental health in the aftermath of the pandemic. We’d seen all the warnings about the ‘tsunami of mental health issues’ threatening to deluge the country and decided to take action. Recognising that we couldn’t get to every individual child who might need help, we’d focused our efforts on the adults in the schools. Steady the grown-ups and you steady the children, was our thinking. The young take their wellbeing largely from the pattern set by their elders, even in this age of smart phones and social media, and the levels of despondency were very high among teachers and school staff in our experience. Lots of people burning out and leaving the profession. Not a steadying influence then. Hence our topic for today: ‘How to feel better in difficult times’. 

I was nervous as I stood in front of the large hall full of people. Several hundred of them, all ages and stages. Some looking attentive, many expressionless, a few sleepy. I could see my colleague at the end of a row near the front. She had one hand up to the side of her face and was making herself small. Great, I thought. Very reassuring. But too late now, so on we go… 

I introduced myself. I introduced my colleague. I introduced our work. And then I mentioned the thing that needed no introduction. It was already familiar, a regular inhabitant – present here in the room, but also everywhere else we went: our homes, our classrooms, our friends’ houses, the streets, the supermarkets. Fear. Horrid fear, drifting through the air like smoke. I gave them some awful statistics I’d found, about the rates of anxiety and depression. About the levels of self-harm, about the fact that suicide is now the second biggest killer of children between 10 and 15. I let these sink in a bit. 

Then I asked, ‘So what are we afraid of, exactly?’  

It is accepted practice in all mental health disciplines to try to identify the causes of fear and face squarely up to them as that’s the only real way to defuse their power, I said. I was going to read them a list of potential causes – and while I was doing so, I’d like them to try and guess where the list had come from. Call out your guesses please. 

‘Getting old,’ I started. ‘Drinking too much. Tyrants swooping on other people’s countries. Teaching our children to be better than we are…’ 

‘Twitter!’ someone called out. 

‘Cutting down the forests. Loss of friends. Waking up sweating in the night. Other people saying awful stuff about us…’ 

This Morning!’ came another voice. 

‘Feeling very alone. No sign of things getting better. Envying the rich. Death. Food being short…’ 

‘The news this lunch time!’ 

‘Plagues and pestilences. Being in despair. Cruel words. The evils of the class system. Not having work. Feeling low. Feeling weak…’ 

‘It’s got to be The Daily Mail,’ someone else shouted. Laughter. 

I looked up. ‘Good guesses,’ I said. ‘All of them, thank you. Only they’re a bit out of date. By about four millennia, give or take!’ 

Surprise fizzed through the room. 

I had wanted to find out what people used to worry about, I explained. To see how that differed from our current worries. I hadn’t known where to look though, until I suddenly remembered the psalms. ‘Some of you might be familiar with the psalms,’ I said, ‘but for those of you who aren’t, they are 150 ancient songs full of moaning.’ They varied in age, but the oldest were thought to have been written the best part of 4,000 years ago – making them older than the pyramids. I’d taken twenty of these songs out of the middle of the book – Psalms 60-80 – and listed the things they were moaning about… as just demonstrated. 

A lot of the sleepy faces were looking more alert now.  

Since this ancient list is more or less identical to our own, we can draw two conclusions, I said. Both very good news. The first is that, clearly, these are the things we worry about – if we’re human. People from a totally different culture/ period in history/ part of the world/ ethnicity/ stage of economic development/ political system/ level of education and so on and on, worrying about the same things as us? Doesn’t it show that… er, it’s normal? For living, breathing, average, sentient human beings like us? 

And secondly it proves, surely, that we’re designed to survive this kind of worrying. We’re wired to cope. Our brains are built for it. Because – ta da! – here we all are, FORTY CENTURIES later, still moaning about exactly the same stuff! 

I looked at my colleague again. Not only were both her hands now down in her lap, but like a lot of the rest of the room, she was smiling. 

‘If we can clear fear out of the way, it’s much easier to get on with sorting out problems,’ I finished. ‘So now, shall we talk about where we can get started?’ 

Column
Church and state
Creed
Feminism
Leading
4 min read

Why Sarah Mullally’s appointment is about more than just breaking the stained-glass ceiling

Not just history-making, it’s a challenge to the Church to rediscover its soul

George is a visiting fellow at the London School of Economics and an Anglican priest.

Sarah Mullally.
Sarah Mullally.
Church of England.

Every new Archbishop of Canterbury has a honeymoon period, before this impossible job ends in tears. The priority should not really be who does it, as what it is they’re doing. As it is, they’ll have to spin too many plates, until one or more fall off their poles and it all ends in tears again. 

Sorry to be such a Jeremiah, such a prophet of doom. This column isn’t going to be a gloomy one, promise. Rather, I’d just like to say that Sarah Mullally, in her translation from the bishopric of London to the archbishopric of Canterbury, represents something more than a triumph in a gender war. 

Very little coverage of her appointment so far has got beyond the historicity of it. Wow, it’s a woman for the first time in the Church of England’s half-millennium. Yes, that’s the news hook, and yes it’s astonishing, both in good and less good ways. But we should scrutinise for a moment what a female distinctly brings to the Anglican party. 

Without this becoming a rehearsal of the past 30 years of women’s ordained ministry in the Church of England, it may be sufficient to say that it must be a whole lot more than having a primate for the first time without a Y chromosome. So what is it when we ask a woman, specifically, to perform this role?  

We have to look to history to scrutinise the question. First of all, if we accept scripture as history – either as metaphor or literal record – then women’s apostleship has been there from the very beginning. The first witness to the risen Christ on the first Easter morning, Mary of Magdala, was instructed to go and tell her brothers and sisters what she had seen. You don’t get a bigger apostolic mission than that, the apostle to the apostles. 

Women facilitated and bankrolled the nascent Jesus movement in Asia Minor. Wealthy people such as Lydia, a purple-dye merchant. Others get name-checked for financial and material support such as Joanna and Susanna. There was no word “deaconess” in the early Church, only deacons, and Phoebe was one in Rome, to whom St Paul wrote. These were the very foundations, the cornerstones on which women’s priesthood was built. I couldn’t be a priest in a Church that didn’t ordain women. 

But, again, that only gets us so far. It doesn’t tell us what is distinct about women’s witness, let alone women’s episcopacy. For that, one might need to look to the tradition of medieval mysticism, women such as the anchoress Julian of Norwich, or Margery Kempe whom she mentored. When the latter wasn’t annoying everyone by wailing in ecstasy (the “gift of tears”), they and others opened a via feminina as a route to encountering the godhead. 

The self-sacrificial nature of Christ was consequently co-extended, along with the foundational figure of Mary and the divinity of her motherhood, with nurturing and the bringing forth of new life. The Church Fathers couldn’t hold on forever to gender specificity (though it took long enough) and the women brought us a more holistic experience of the divine.  

It may be that a first woman Archbishop of Canterbury has to step up to this plate. No pressure then. What I think I mean is that there is a distinctive and authentic thread of women’s witness throughout history. So this isn’t just about a historic moment for women, it’s about womanhood. When Teresa of Avila founded a tradition of reformed Carmelite monasteries in the 16th century, she wasn’t just an indefatigable woman, she was standing up to and against the patriarchy of Rome. 

It’s anachronistic to call these Mothers of the Church feminists, but they point to the feminity of God and that is something ontological for Mullally to consider, not just a chromosomal novelty. It makes her job very different from the political sphere. From Margaret Thatcher to Kemi Badenoch, Angela Rayner and Shabana Mahmood, top political women have not exactly had to pretend they’re men, but have had to emulate them. Wisecrackers used to say of Thatcher’s all-male cabinet that she was the best man amongst them. 

That is not Mullally’s task. Women’s sacramental ministry is distinct from men’s and inauthentic if not lived as such. She needs to find a voice that is congruent with some of those mentioned above and it’s a prophetic voice, not simply priestly. 

To do so, she’ll need to break with the bureaucracy and managerialism of the Church, which led to our churches being locked up during the covid pandemic and the parlous state of its safeguarding, which cost her predecessor his job. Mullally led on both those issues. 

So this is a big moment for our Church, not just because she’s a woman, but for women’s prophecy. Can she do it? We hope so.     

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