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?’ 

Interview
Belief
Creed
5 min read

Water from the well: a moment with Rowan Williams on Nicaea

A chance encounter with the former Archbishop led to a profound reflection

Hal is a theologian and writer based in London.

Students sit on the grass in front of a fountain.
Pontifical University garden.
Pontifical University.

The gardens of the Pontifical University of Saint Thomas Aquinas near to the Vatican are a place of quiet reason, where the mind is trained to seek the fundamental truths of existence. But on a sweltering day approaching summer, the temperature was 31 degrees, and reason had given way to a more immediate need: a glass of water. 

It was by the water-cooler, tucked behind a shade-giving tree, that I found him: Lord Rowan Williams of Oystermouth, the former Archbishop of Canterbury, a man whose theological depth is matched only by a palpable, gentle presence. Perhaps it was the heat, or a moment of recklessness, but I asked him for an interview. To my delight, he agreed. 

The following day, we met. His recent keynote address, ‘Nicaea, the New Creation, and the Body of Christ,’ had laid the groundwork. What followed was not a simple Q&A, but a deep, meandering conversation—a drawing from the well of a tradition that is both ancient and startlingly immediate. 

The grammar of divinity 

How do you prepare to speak on a Council with 1,700 years of commentary? For Williams, the entry point is not the what, but the why. 

“I started by asking - what was the question Nicaea was trying to answer?” he began. “This is the question Nicaea was trying to resolve: How do we say, at the same time, that Jesus really is the embodiment of the eternalism of God… and that he genuinely opens up for us a new relationship with the Father?” 

This is what Williams calls the “deep grammar” of the Council—a phrase he embraces with enthusiasm. The Creed, he suggests, sketches a grammar for divinity itself. It asserts a belief in one God, “but the kind of oneness that God is, is a oneness that's always fertile or productive.” 

This productive, self-giving life—kenosis—is not just who God is, but the kind of life we are called to participate in. “God is always reflecting itself in word and spirit… boiling over into creation - that's what God is!... a life that is both self-giving (kenotic) and productive… a life that brings others alive.” 

The saints, in their radical openness to this “kenotic presence,” become conduits of this new creation. “Rather mysterious things happen,” Williams notes, “when you allow the act of God to go through you.” 

The magnetic quiver 

But how do we, in our everyday lives, tune into this deep grammar? Williams points not to the esoteric, but to the ordinary acts of faith that structure our existence. 

“We’re called on, first of all, to wake up to the fact that in our ordinary lives we're in fact all the time making acts of faith - the faith that what I say to you and what you say to me can be more or less understood... the faith that human commitment and love are significant and worth investing in.” 

This trust, this “connectedness,” is a slow “peeling open of human identity to its depths.” It is a universal experience, a “magnetic needle” in creation that “quivers northwards... quivers Godwards. We can't quite keep it quiet.” 

He offers a wry, characteristically British illustration: “one of the great mysteries in British society is that British people are much nicer than the Daily Mail thinks they are!” 

This inherent pull, this quiver, is what the doctrines of the Creed are meant to protect and describe. The dense, pub-unfriendly language of “consubstantial with the Father” is not an abstract puzzle but a map of a reality we are already, however faintly, experiencing. “The Holy Spirit draws us into the flow of life,” Williams says. “The Creed keeps us aware of it… it's the shape and form we’re growing into.” 

The breath of the Spirit 

This brings us to the ancient rift of the filioque clause—the Western addition to the Creed stating the Spirit proceeds from the Father “and the Son.” Is it a fatal block to unity or a matter of semantics? 

For Williams, the scriptural reality is paramount. “Jesus says to his disciples I will send you the Holy Spirit who proceeds from the Father. Jesus is saying - you will be receiving a gift from me, which is given me by the Father, to give to you.” 

The key, he suggests, is in the tangible action: in John’s Gospel, the resurrected Jesus breathes on his disciples. “Jesus brings the Spirit into action, into full tangible action in human history.” The Spirit proceeds through the Son into the world. At this point, theology reaches its limit. “I’m quite happy to grin feebly and shrug my shoulders...I dunno!” he laughs. “What matters is that the energy of new life and vision is given.” 

And this energy, he insists, “goes with the grain of our humanity.” One can almost imagine a divine sigh: “For Heaven’s sake... just wake up to what you are.” 

He finds the perfect image in the parable of the Prodigal Son, who, in the depths of his exile, “came to himself.” It is a “paradigm moment” of das Ereignis—a Heideggerian concept for an event of appropriating, of “coming into one’s own.” “There is a self to come to,” Williams affirms, “and a home to go to.” 

A unity already given 

Will the divided churches ever find structural unity? At times, he admits, we seem to be drifting further apart. But Williams’ focus is on a deeper, prior reality. 

“It helps to be aware that there's a unity given already. We're not quite sure how to embody it. We're not quite sure how to organise it. But there's something there.” 

Finally, reflecting on the Council itself, he dismisses any notion of Nicaea as a merely political project for a fractious empire, though Constantine’s desire for harmony was a factor. He paints a visceral picture of the attending bishops, as described by Eusebius: men with missing hands, gouged eyes, and the scars of persecution. When Constantine greeted them, “he kneels down and kisses their wounds.” 

“They're not just purple cassocked prelates sitting in armchairs! Their faith has been through the fire!” 

This is the well from which this Creed was drawn. It is a creed of the persecuted, a truth forged in fire. A truth, as Williams learned from Pakistani Christians this year who heard the story of Nicaea and simply said, “we know about that,” that is known in the bones before it is understood in the mind. It is the water that waits, cool and deep, for any who come thirsty. 

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