Review
Books
Culture
5 min read

How children’s books challenge us to hope harder

Reading an award-winning children’s book challenges Elizabeth Wainwright much more than expected - to imagine and hope.

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

A close up of face, showing an eye, mostly obscured by a closely-held open book.

This year, the Waterstones book of the year prize was awarded to Impossible Creatures, a fantasy book for children by Katherine Rundell. This was not the children’s book of the year; this was overall book of the year – it beat novels and non-fiction books for adults. I felt momentarily but deeply joyful when I heard the news and was curious why.  

During the pandemic, I found myself unable to read the non-fiction books I usually turn too. Even adult fiction felt heavy. It was children’s books and authors I turned to. Philip Pullman, Dodie Smith, Alan Garner, Ursula K Le Guin. Others new to me. On reflection, I wasn’t reading these books because they were in any way easier, because they weren’t – they asked me to think and hope and imagine much harder than a lot of adult books, despite everything the news would have me believe. And it is for that very reason that I sought these books out. The Waterstones prize made me think a bit more about this – and why it might matter now especially.  

Imagination helps us to confront and solve problems – it is not an indulgence, it is essential for the becoming world, and for being the people we are called to be. 

First, I thought about my time as a District Councillor in local government. Here, I quickly learned all sorts of things about planning, environment, community, working across opposition and more. I needed to call on my perseverance, patience, strategic thinking. But the things that I found myself calling on again and again were imagination and relationship-building. Building relationships – especially with people who weren’t like me – was the only way to get things done.  And imagination because it’s the thing that recreates, that sees things as they could be not as they are. Albert Einstein said, “we cannot solve our problems with the same thinking we used when we created them”, and I’ve seen how that’s true. It did not feel enough, for example, to try to fix problems of dwindling budgets with more cuts and more inefficient meetings. Instead, imagination asked me to think about what this budget-setting process might look like at its best, and how the wider community might help us decide priorities, and how we might restructure our work so that the District doesn’t just scrape by, but thrives. It asked me to step out of business-as-usual, and imagine business-as-it-could-be.  

Jesus too shows us the importance of imagination – he so often called out who he saw people to be, not who they were. And he points us now towards what is yet to come. He calls us to wait, and to trust in his arrival – however distant it might feel. Children’s books often do this too: Frodo trusting that the ring would be destroyed, imagining life outside of the grip of the darkness of Mordor, despite all evidence to the contrary. Bastian’s imagination helping to save Fantasia in the Neverending Story. Jo March showing the possibility of another kind of life in Little Women. Imagination helps us to confront and solve problems – it is not an indulgence, it is essential for the becoming world, and for being the people we are called to be.  

I think the best children’s books do the same thing – they ask us to look up, to look out, to feel the whisper of the voice behind us urging us on to something more beautiful. 

Second, the children’s books I read during lockdown gave me hope in a way that books for adults didn’t at the time. Hope is, I think, innately tied to imagination. It asks us to look ahead, even when things aren’t clear, and walk forward. Rebecca Solnit explores hope, optimism, and activism in her short book Hope In the Dark. She says,  

“Hope just means another world might be possible, not promised, not guaranteed. Hope calls for action; action is impossible without hope.”  

I think the best children’s literature shows us how to hope, and shows us what right action can look like when we invoke that hope. In Rundell’s Impossible Creatures, Mal and Christopher must save the ‘Archipelago’ – where mythical creatures still live – and the world beyond them from a growing darkness. Hope shines bright, reminding the reader that it is not naïve but necessary and world-changing, if we let it be. Hope changes things. In the New Testament, Paul tells that along with faith and love, hope will remain. When it feels like the world – fictional, or real – is falling away, hope will remain. Coupled with imagination, bound with faith and love, made active with hands and hearts, it might just pull us through to things we cannot yet see.  

When she won the National Book Award, Ursula K Le Guin underlined the necessity of imagination and hope right now:  

“Hard times are coming, when we’ll be wanting the voices of writers who can see alternatives to how we live now, can see through our fear-stricken society and its obsessive technologies to other ways of being, and even imagine real grounds for hope. We’ll need writers who can remember freedom – poets, visionaries – realists of a larger reality.” 

Jesus was the ultimate realist of a larger reality. He asks us to love in the face of hate, to believe that food and wine can come from faith, to believe so hard in love – not as a pink heart-shaped commodity, but as a world-shaking force – that we might literally see resurrection. Jesus lived in a particular place, at a particular time, grounded in people and soil and society, but always pointing to the bigger truth he knew, and to a world that did not yet exist. I think the best children’s books do the same thing – they ask us to look up, to look out, to feel the whisper of the voice behind us urging us on to something more beautiful. Importantly, this is not a rejection of the world as it is – we are called to love our neighbours here and now, to build the kingdom on earth as it is in heaven. But in what is, there is the seed of what could be, there is a light that shines in places that are still dark. I think the gospel, and the best children’s books, help us to see that light and see what it might illuminate. Jesus knew that children’s minds were perhaps better at seeing this light – he even says, “Truly I tell you, unless you change and become like little children, you will never enter the kingdom of heaven.” Allowing ourselves to imagine, to hope, is perhaps the only way we’ll take the kingdom of heaven seriously here on earth.  

Katherine Rundell herself has pointed out that children’s books don’t just make good readers, they make good people. I think that with imagination, hope, courage, and more, they help call forth the people we are becoming, and the world that could become. That is why I turned to them during lockdowns, that is why I turn to them now as parts of our world seem dark, and that is why I turn again and again to Jesus – the ultimate realist of a larger reality.  

Review
Art
Culture
Ethics
War & peace
5 min read

Can we stop killing each other?

How art, theology, and moral imagination confront our oldest instinct

Jonathan is Team Rector for Wickford and Runwell. He is co-author of The Secret Chord, and writes on the arts.

A 17th Century painting of Moses and the brazen cross.
Luca Giordano, The Brazen Serpent, c.1690, oil on canvas.
Compton Verney, photography by Jamie Woodley.

What more important question can there be for humanity, Jago Cooper, Executive Director of the Sainsbury Centre, asks than ‘Can we stop killing each other?’ The Sainsbury Centre’s radical exhibition programme explores the big issues in contemporary society (see my article ‘Life Is more important than art’) so has rapidly arrived at the point where it is exploring what has wrong with the world when killing occurs and how can we put it right. 

Cooper sets out the ground that this series of exhibitions seeks to cover: ‘From interpersonal violence to state level conflict, killing has spread its devastating impact throughout all human cultures across the centuries. Why does this violence occur? And can it be better prevented at a time when increased societal pressures of population growth, resource scarcity, human migration and rapid environmental change make the risk of conflict higher? Every day we read about horrifying acts playing out locally and internationally, but what is the answer to stopping them?’ 

Can we stop killing each other? includes an installation by Aotearoa/New Zealand artist Anton Forde, a series of new paintings reflecting on the refugee crisis by Ethiopian artist Tesfaye Urgessa; presentations of historical artworks such as Claude Monet’s ‘The Petit Bras of the Seine at Argenteuil’, and an exhibition spanning Shakespearean tragedy to Hitchcockian spectacle, which asks questions of violent stage and screen narratives, plus (from November) ‘Seeds of Hate and Hope’ highlighting personal artistic responses to global atrocities, such as genocides, ethnic cleansing, war crimes and crimes against humanity.  

It starts, however, with a room displaying Biblically themed explorations of this question. ‘Denunciation of Cain’ by G.F. Watts depicts the after-effects of the first murder with Watts viewing Cain as a symbol of ‘reckless, selfish humanity’. A pair of paintings by Luca Giordano then take us deeper into the ambiguities of our human responses to anger and violence. ‘The Brazen Serpent’, tells the story of the Israelites’ journey from Mount Sinai in Egypt to the Promised Land of Canaan. On this journey, a plague of poisonous serpents punishes the Israelites for their disobedience and lack of faith. Moses is instructed by God to make a bronze, or ‘brazen’, serpent that will heal those that repent. The curators ask, ‘Does this portrayal of killing as a punishment set a cultural precedent, or establish a moral code for right and wrong?’ Alongside is ‘The Judgement of Solomon’ in which two women both claim to be the mother of a living child and where the true mother is revealed by means of an order that the child to be cut in half with a sword and shared. The true mother reveals herself as the one who will give the baby away to protect the child’s life. Here, the threat of violence is used to bring about justice.  

William Hogarth’s print series The Four Stages of Cruelty, with verses by Reverend James Townley, reveals how violence escalates and shows how a lack of moral supervision can lead to a life of crime. Finally, Matt Collishaw’s series of thirteen photographic works entitled ’Last Meal on Death Row, Texas’ alludes to the number of apostles at the Last Supper while depicting the last meals chosen by condemned prisoners on death row in the state of Texas, United States. 

The curators suggest that: ‘The artworks in this gallery, and beyond, suggest that there is a choice between peace and conflict and that moral stories exist to guide us towards making ethical decisions in real life. Art provides a powerful connection through which to experience life at its most chaotic and incomprehensible, enabling us to pause and reflect on the darkest aspects of human existence. It can also create vital opportunities for society to mourn and remember victims of violence, and to come together in acts of healing and repair.’  

These images and the Bible stories on which they are based give us more than simple moral guidance, however. They also provide an explanation for the existence of conflict between human beings and reveal God’s subversion of that ingrained human tendency. 

In the story of Cain and Abel, Cain is jealous of Abel and kills him as a result. The anthropologist René Girard suggests that this story reveals the way in which we consistently act as human beings. We desire something that is possessed by someone else and become disturbed through our longing for what we don’t have. We resolve our disturbance by creating a scapegoat of the person or people who appear to have or prevent us from having what it is we desire. When the scapegoat is killed, we can gain what we desire and also release the sense of disturbance that we feel.  

This scapegoat mechanism becomes expressed in religions involving human sacrifices as scapegoats to appease their gods. In the story told within the pages of scripture, it is out of such religions that Abraham is called to form a people who do not sacrifice other human beings, but instead use animals as their scapegoats and sacrifices. Jesus is later born into this people who have subverted the existing practice of scapegoating and he further subverts this practice because, as he is crucified, God becomes the scapegoat that is killed. Once God’s Son has become the scapegoat, for those who follow him, the scapegoat mechanism is undermined and the scapegoating of others should no longer be possible. 

In ‘The Judgement of Solomon’, the threat of violence is used to reveal the desire of the woman who had taken the mother’s child and the self-sacrifice of the true mother. On the cross, the violence meted out to Jesus reveals the full horror of the scapegoating mechanism in the torture and violent death of the wholly innocent one.   

Jesus explicitly equated his crucifixion with the raising up of the bronze serpent that brought healing because in that story, when it is raised, as Jesus also was, the image of the source of the poison in the lives of human beings became the source of healing. That is also the promise that Christianity holds out to us in relation to the effect of Jesus’ crucifixion where he becomes sin for us. It heals us of our absolute need to scapegoat and harm others. 

 

Can We Stop Killing Each Other? Sainsbury Centre: 

  • Tiaki Ora ∞ Protecting Life: Anton Forde, 2 August 2025 – 19 April 2026 

  • Eyewitness, 20 September 2025 – 15 February 2026 

  • Roots of Resilience: Tesfaye Urgessa, 20 September 2025 – 15 February 2026 

  • The National Gallery Masterpiece Tour: Reflections on Peace, 20 September 2025 – 11 January 2026 

  • Seeds of Hate and Hope, 28 November 2025 – 17 May 2026 

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