Review
Culture
Film & TV
Friendship
7 min read

I’ll be there for you

Friends is about being friends. Not family. But also family. Sitcom writer James Cary unpicks what makes the show tick.

James is a writer of sit coms for TV and radio.

Image of the apartment block from the famous sitcom Friends

The last episode of Friends was aired in the UK on Channel 4 on 28th May 2004. You may have been one of the 8.6 million people who watched the hour-long farewell special.

It marked the end of an era which began when the first episode had aired on NBC on 22nd September 1994. The Berlin Wall had come down, the Cold War had thawed out and Francis Fukuyama had recently published The End of History and the Last Man. The Twin Towers of the World Trade Centre Life were still standing. Life was good. Eat, sip coffee in Central Perk and be merry. One day, sociologists may study the effect Friends had on the popularity of Starbucks.

For a whole decade, we became intimately involved in the lives of these six much-loved sitcom characters – and Gunther. No-one cared about Gunther. He was in love with Rachel. Big deal. Who wasn’t? ‘The Rachel’ became the name of an internationally known haircut. Jennifer Aniston became world famous, eclipsing movie stars who queued up to be in Friends. We’re talking about A-List movie stars who didn’t do television. This was the 90s. Movie stars were above the everyday, story-of-the-week, dreary medium of television, especially corny, studio sitcoms.

Everyone wanted in on Friends. So Central Perk was graced with the presence of Brad Pitt, Julia Roberts, Bruce Willis, Reese Witherspoon, Tom Selleck, Elle MacPherson, Gary Oldman, Robin Williams, Billy Crystal, Alec Baldwin, Susan Sarandon, Helen Hunt, Danny Devito. They were all great. But we didn’t love them. We loved Chandler, Monica, Phoebe, Joey, Ross and Rachel. They were, well, our friends.

 

'It’s like your favourite biscuit, burger or takeaway. You know what you’re getting. You love it. It’s the same every time.'

Reliably funny

Why? How? What was the appeal? Let’s just acknowledge one key reason: it was really funny. It’s reliably funny. I can still remember the thrill of excitement on a Friday. The whole evening was planned around watching Friends because I knew it would not disappoint. And that’s what the audience is looking for. It’s like your favourite biscuit, burger or takeaway. You know what you’re getting. You love it. It’s the same every time. An episode of a sitcom is meant to be that kind of snack. It’s familiar and comforting. I should know this. I’m a sitcom writer.

I remember Friday 28th May 2004 extremely well. On BBC1, my episode of My Family was being aired. The guest star wasn’t Sean Penn or Ben Stiller. It was a brilliant but not-yet-very-famous Peter Capaldi. Ironically, he was playing someone who was as famous as some like Colin Firth. On My Family, we had to manufacture glamour. Friends just had it. It had so much, it didn’t know what to do with it.

My episode of My Family still pulled in 4.48 million viewers. That seems like a lot now, but the safe, mainstream British family sitcom was no match for the achingly cool residents of Manhattan swapping gags over their lattes.

'But our hearts yearn for that lifestyle. It’s a metropolitan Neverland. We know it’s not real.'

Aspirational

Friends is achingly cool. That’s ‘aspirational’ in marketingese which, in plain English, means ‘unrealistic’. There is no way those characters could afford to live in those flats in Manhattan. Monica’s place is neatly explained away through some aging relative, but Chandler’s flat across the hall cannot possibly be within his reach, especially as his flatmate is an actor. But no-one cares. We know people aren’t that funny. We know that life isn’t so neat. We know that you just never get a seat on the sofa in that coffee shop.  But our hearts yearn for that lifestyle. It’s a metropolitan Neverland. We know it’s not real. We get it. It’s a sitcom.

But times – and hairstyles – are different now. Plenty of sitcoms come, do well, and go, but aren’t watched two decades later (see The Brittas Empire, Brushstrokes and Goodnight, Sweetheart). Friends is still huge. It’s worth so much money that if I quoted some numbers at you about syndication deals, they would be meaninglessly large. You might as well say that the rights to 236 episode of Friends have proven to be worth at least one brand-new state-of-the-art aircraft carrier with a ten year service contract.

That’s because, despite exciting new shows like Stranger Things, Andor or The White Lotus, people are still watching Friends, including teens and twenty-somethings who feel this is ‘their’ show. Even though it was my show.

I was there for them

In the late 1990s, I was in my 20s, unmarried and living in London. I felt like this was a show aimed squarely at people like me. And indeed it was. This is what Friends is really about: that stage in your life when the most important people are your friends. Your friends are your ersatz family. Many times over, the opening theme song has The Rembrants singing the refrain “I’ll be there for you”.

Ross, Monica, Rachel, Joey, Chandler and Phoebe are living in Manhattan away from the families that raised them. And they’ve not started their own families yet. Or at least, they’ve failed to start families. It’s all there in the very first scene of the very first episode. Monica is talking about going on a date. Chandler recalls a dream in which a phone rings and it’s his mum – who never calls. Ross says his wife has finally moved out and is a lesbian. And then Rachel runs in wearing a wedding dress. She’s decided not to get married to Barry after all. Right now, she needs friends.

Rachel:        …you're the only person I knew who lived here in the city.

Monica:       Who wasn't invited to the wedding.

Rachel:        Ooh, I was kinda hoping that wouldn't be an issue...

They are there for each other for the next ten years. And that’s what many of us are looking for at a certain stage of life.

A show as well-written and funny as Friends will always have appeal to a culture containing a significant proportion of ‘anywheres’. That’s the name given to the mobile graduate class by David Goodhart in his brilliantly observant book, Road to Somewhere, published in 2017. The ‘anywheres’ are those who leave the support of extended families at home (like the ones you’d see in The Royle Family) to study at university in a city in another part of the country, and then move to another city for employment. People in that situation need friends. Streaming episode after episode of Friends might give you that feeling, along with lots of beautiful people and some really good jokes.

Friends are Family

Some argue, however, that families are so fundamental to our society, that many sitcoms are essentially families when it comes down to it. This idea was broached by Mitch Hurwitz on Julie Klausner's podcast How Was Your Week.  The creator of the sublime Arrested Development, Hurwitz said, "At one point I remember learning that there was this classic archetype of matriarch, patriarch, craftsman, and clown."[1] It’s not much of leap to map this onto a nuclear family of a mum, dad, older sibling and younger sibling.

In a British context you might explain the classic Porridge this way. Fletcher is the big brother to Godber, the naïve, goofy younger brother. The patriarch is the strict disciplinarian, Mr Mackay, whereas the gentler prison warden, Mr Barraclough, is the mother.

Friends contains all kinds of familial relationships, beyond Ross and Monica being brother and sister. Monica is like a big sister to Rachel, who needs to grow out of her sense of entitlement. Chandler is like a big brother to wayward Lothario Joey. Phoebe is like a strange, wise-but-crazy mother to them all. Ross is often the responsible, sensible dad telling everyone to calm down.

We shouldn’t be surprised to see these familial relationships around us. In Christianity, God is familial within himself, being Father and Son. He made the first man to be married to the first woman. Genesis, the foundational book of the Bible, is the original family saga, with siblings who fight and cheat – and kill. The stories create all kinds of patterns that aren’t just recognisable in sitcoms like Friends but in our own complicated lives and fractured families.

 

 

'We aren’t comrades, amigos or fellow worshippers. We are brothers and sisters. We are responsible for each other.'

In the New Testament, we read how Jesus walked among us, called his followers brothers and sisters. Christians still do that today. In the church, we aren’t comrades, amigos or fellow worshippers. We are brothers and sisters. We are responsible for each other. So when churches go wrong, it’s so painful and damaging because the relationships run much deeper much faster.

Even so, if you’re in a city, and looking for family support, you could do a lot worse than step into a church.  Anyone who goes to church will tell you that it’s the oddest bunch of people replete with dated hairstyles from the 1990s with plenty of, frankly, unbelievable characters. It’s the Church’s best kept secret: community. A whole network of people who are there for you. After all we belong at home with family. That’s where Friends ended up in “The Last One", also known as "The One Where They Say Goodbye". Monica and Chandler are setting up home for the twins. Finally, Ross and Rachel are together and will surely be husband and wife. And Joey gets a spin-off. After all, it is show-business.

Article
Art
Culture
5 min read

Why is religious art still popular?

What looters, curators and today's public find in a genre that survives the centuries.

Susan is a writer specialising in visual arts and contributes to Art Quarterly, The Tablet, Church Times and Discover Britain.

A painting depicts a man a prophet pointing skywards while another person sleeps on the ground
Detail from Parmigianino’s The Vision of St Jerome.
The National Gallery.

The museums of Europe and North America are filled with religious art. Why? Certainly, gallery goers of the nineteenth century, when many public museums were founded, were more likely to practice a faith than visitors in today’s global cities, but this does not explain religious art’s continuing appeal. If we are so much more secular than the folks in stiff collars and leg ‘o mutton sleeves who curated and donated to early museum collections, why is the religious art they championed still so popular?  

Individual religious paintings’ chequered history, together with the formal elements of their composition, provide two lenses into the genre’s ability to resonate across multiple generations. 

Celebrations around the National Gallery’s 200th anniversary, with its reappraisal of the earliest works to enter the collection, offers an ideal time to study the blueprints for public collections, which continue to shape the art we see today. The French Revolution is popularly credited as the genesis of public art institutions, as the art and fine furniture from displaced aristocrat’s palaces was put on display at the Louvre, opened in 1793. But the idea of a semi-public art collections had been present in Italy from the early eighteenth century, as families opened their palazzos and collections of classical art to visitors on the Grand Tour. Rome’s Capitoline Museum opened in 1734, as the papacy saw an opportunity to showcase the heritage of ancient Rome to the city’s wealthy tourists, and position themselves in the role of art patrons. 

At the National Gallery, Parmigianino’s The Vision of St Jerome, 1526-1527, (reunited for the first time with rare preparatory drawings until 9 March) pulls on many of the threads that makes religious art, even in a secular age, enduringly powerful. 

Painted when Parmigianino was only 24, and already being hailed as ‘Raphael reborn’, the painting is reputed to have stopped looting soldiers in their tracks, when they saw it in the artist’s studio during the 1527 Sack of Rome. The painting itself had an adventurous life, spending far longer in secular surroundings than it ever did in the religious settings it was intended for.  

Commissioned as an altarpiece for a funerary chapel in Rome, the upheaval of the city’s occupation by the troops of Charles V saw The Vision of St Jerome stored, but not publicly displayed, in the refectory of a nearby church. Somehow during the terror and mayhem, the 3.5 metres high altarpiece, weighing nearly 100 kilograms, was transported from the artist’s studio across the city to safety. 

Thirty years later a great nephew of the original woman patron, Maria Bufalini, took the altarpiece from Rome to the family’s Umbrian hometown of Citta di Castello. Had it instead gone to its intended Roman church San Salvatore in Lauro, it would have been destroyed by the church fire of 1591. The Vision of St Jerome stayed in the family chapel of Sant’Agostino, inspiring artists from the region, until around 1772 when Cardinal Giovanni Bufalini moved the altarpiece to the restored Palazzo Bufalini, placing a copy in Sant’Agostino. If the original stayed in the church it would have been ruined by an earthquake in 1789. 

Having spent just over 200 years in a sacred setting, the painting was sold by the Bufalini heirs to an English art agent in Rome, setting sail from Livorno in December 1791 for its new life in England. 

After inheriting Parmigianino’s Virgin and Child with Saint John the Baptist and Mary Magdalene (1535-40), George Watson Taylor, with his heiress wife Anna, added The Vision of Saint Jerome to the significant private art collection, displayed at their London Townhouse in Cavendish Square. In 1819 the painting was exhibited publicly in England for the first time when Watson Taylor lent it the British Institution, the forerunner of the National Gallery. 

Four years later the painting fetched £3,202 at the sale of Watson Taylor’s collection, securing a higher price than Rubens’ Rainbow Landscape. It was purchased by the Reverend William Holwell Carr on behalf of the British Institution. The Vision of Saint Jerome hung in the National Gallery within two years of the institution’s foundation. 

Once part of the nation’s collection, the mannerist style of Parmigianino, with its elongated limbs, twisted torsos, classical drapery and foreshortened perspective, provided a context to discuss the Biblical figures depicted in the work. A loosely draped, seated Virgin Mary holds a tussle haired child between her knees, who kicks one leg out, as if to step away. Beneath them John the Baptist points a massive arm towards the heavens, while a smaller scale St Jerome sleeps clutching a crucifix. Regency and Victorian Christians such as Howell Carr, and popular art historians Anna Jameson and Elizabeth Eastlake, wife of the Gallery’s first director Charles, saw the potential of art created 400 years ago to speak to the spiritual questions of their day. Shorn of a traditional religious setting, the message, and missional potential, of the work came across as powerfully as ever. 

After surviving war, fire and earthquakes, The Vision of Saint Jerome was relocated to Manod Quarry in Wales from 1941 until the end of World War Two to escape the bombing of London. During this period, the National Gallery brought one painting out of storage to view in the empty Trafalgar Square landmark, the war weary public’s Picture of the Month. The tradition continues today.  

For sleep -deprived, food -rationed, scared wartime Londoners Noli me Tangere offered a message of love, loss, transcendence and protection. 

The first Picture of the Month, in 1942, was Titian’s Noli me Tangere, c. 1514. In a rather Italianate Garden of Gethsemane, with glowing sun and tumbling hills, Mary reaches out her hand to Christ. Having tended Christ’s crucified body in the tomb, Mary is grieving, and at first believes the figure before her is a gardener. To her astonishment he reveals himself to be the Christ, resurrected from the dead. Titian portrays the bittersweet moment after Christ’s miraculous return, when Mary comprehends that although Christ is present, she can no longer have any human contact with him, represented by her rebuffed gesture of touch. In common with all Christ’s followers, it is time to relinquish his earthly presence. While the kneeling Mary is bound to the earth, the standing Christ figure forms an arc over her, representing his protection of humanity. 

For sleep -deprived, food -rationed, scared wartime Londoners Noli me Tangere offered a message of love, loss, transcendence and protection. 

Religious art’s continued survival, through eras of supposed indifference, amplifies its specialness and continuing popularity. 

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