Review
Belief
Culture
Music
5 min read

Mumford & Sons search for meaning

Wonder about which love they sing of - earthly or divine.

Steve is news director of Article 18, a human rights organisation documenting Christian persecution in Iran.

A band lounge around.
Pondering the reviews.
Mumford & Sons

My old RE teacher always liked to make the point that meaning can be found in anything, if you want to find it.  

“Do you find meaning in a sunset?” he’d ask. “Or only beauty?” 

From the outset of Mumford & Sons’ new record, ‘Rushmere’, the deeper things, as ever, are front and centre - at least for those of us who wish to find them. 

The folk band’s records have always been replete with religious undertones - lead man Marcus Mumford is the son of a preacher, don’t you know? - and they are apparent from the very start of the band’s fifth studio album and first since 2018. 

‘Rushmere’ kicks off with ‘Malibu’, which speaks of finding “peace beneath the shadow of your wings”, and an unnamed “you” being “all I want” and “all I need”. 

There’s even talk, right at the beginning of the song, of feeling “the spirit move in me again - the same spirit that moves in you”.  

Precisely which spirit is meant is never defined - these are song lyrics, after all, not a sermon - but for this listener at least, the reference to the third member of the Trinity appears clear. 

Not every song on the album hits such obvious religious notes, but the opening track is far from unique. Indeed, one needs only to flick through the names of the other songs to get a hint of the deeper meanings on offer, with titles such as ‘Truth’, ‘Anchor’ and ‘Surrender’. 

Meanwhile, in ‘Monochrome’, we’re told that even within a hyacinth can “life”, “restoration” - even “Christ” - be found.  

Could the “out of sight” monochrome “beyond reason” that we are called to contemplate represent the Christ - in theological terms, the “Word” of God - whose fingerprints can be seen across Creation? 

And what is meant when Mumford sings that “the kind of love that I’m always chasing is the kind of love that won’t be chased?”  

As with many of the band’s lyrics, there appears space for both a romantic and religious reading, though perhaps romance is harder to read into metaphors such as a “cup running dry”, as Mumford sings elsewhere in ‘Monochrome’.  

Is it only me for whom this evokes memories of the old Sunday school refrain: “Fill up my cup and let it overflow”? 

‘Truth’, meanwhile, begins with the fairly blunt statement: “I was born to believe the truth is all there is.”  

“Oh my love, hold me fast,” the song ends, and again we are left to wonder about which love he is singing - earthly or divine. 

It isn’t made clear whether such belief remains intact today, nor even which truth is meant, given that we now live in times where such things seem occasionally grey. But ‘Surrender’ appears more black and white, speaking of being brought to one’s knees, “broken” then “put back together”, and “held in the promise of forever”.   

“I surrender, I surrender now,” Mumford cries - words Christian congregations have sung for centuries. 

And as ever with a Mumford & Sons record, ‘Rushmere’ doesn’t hold back from the trickier theological issues, touching upon the concepts of both hell and original sin. 

“Let your anger go to hell,” ‘Where It Belongs,’ Mumford sings in the track of the same name, which is sung like a lament, while in the final track, ‘Carry On’, those of us who believe in original sin are encouraged to consider that “there’s no evil in a child’s eye”. 

“It was made, and it was good,” Mumford sings in a nod to the Creation story, when the world was blemish-free. 

Meanwhile, in ‘Anchor’, Mumford sings that he “can’t say he’s sorry if he’s always on the run from the Anchor”. Which for some of us, at least, will conjure recollection of part of the Bible’s Book of Hebrews that speaks of our “hope” - Jesus - being “an anchor for the soul, firm and secure”. 

“Oh my love, hold me fast,” the song ends, and again we are left to wonder about which love he is singing - earthly or divine. 

Fans of Mumford & Sons - and yes, you’ve guess it, I count myself among them - will recognise that particular phrase from a previous hit, ‘Hopeless Wanderer’, which again seemed to speak to a life of faith; of pilgrims “called by name” trying “so hard to live in the truth”, but being “prone to wander”, as it says in the hymn ‘Come Thou Fount’, which Mumford has also been known to perform. 

So this is not the first Mumford & Sons album to have contained such imagery. Far from it. For those of us who’ve followed the band since their debut album, ‘Sigh No More’, in 2009, there have always been calls to ‘Awake My Soul’ or to find comfort in a future day in which there will be “no more tears.”  

In the years since, we have been encouraged to be ‘Lover[s] of the Light’, or to find hope in a ‘Guiding Light’ who won’t ‘Slip Away’ in the night. 

Perhaps, then, there’s nothing very different about ‘Rushmere’ - it represents just another chapter on a journey of faith - but this particular fan continues to appreciate, deeply, the depth that Mumford and his bandmates continue to bring to our ears.  

And as for the music, well I suppose by now that most readers will probably be familiar with what one can expect from a Mumford & Sons album, and ‘Rushmere’ certainly doesn’t disappoint those of us who like that kind of thing. 

It’s notably shorter than the previous album - nearly half the length - but is probably no worse for it. It’s hard to think of a weak song on the album, while there is something for everyone: from the country feel of ‘Caroline’ (think Counting Crows/Ryan Adams) and rock and roll of ‘Truth’, to the gentle fingerpicking and harmonies of ‘Monochrome’. Heck, the banjos even make a comeback on the self-titled ‘Rushmere’, so truly something for everyone - or at least for all of us fans.   

By the way, my old RE teacher never told us what he believed, but I later found out that he’d once been ordained, so I suppose that he, like me, might still find meaning in a sunset or even, perhaps, a Mumford & Sons record.

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Article
Culture
War & peace
4 min read

Letter from the Balkans

An audience with a crown prince tells the story of troubled lands and resilient inhabitants.

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

An orthodox cathedral, with prominent roof domes.
St Sava Cathedral, Belgrade.
Ben Asyö on Unsplash.

It’s only halfway through our supper by Stone Gate, the most ancient entrance to the old citadel of Zagreb, Croatia’s capital, that we realise votive candles are burning in the archway outside. Closer inspection reveals three or four simple pews before a niche shrine to Our Lady and the stone walls covered with inscriptions to the local deceased. 

Families, young and old but mostly young, gather in the gloaming for their dear departed. This is a profoundly Catholic site and the little restaurant, brightly lit and jolly, nevertheless feels reverential and on holy ground. Some 80 per cent of the population of Croatia is Roman Catholic, while just 3.3 per cent are Serbian Orthodox. 

A five-and-a-half-hour bus ride east and we’re in Belgrade, capital of Serbia. Here, the proportions of the faithful are almost exactly reversed – 81 per cent are Orthodox and a little under four per cent Catholic. 

These statistics serve as a grim reminder of the phrase that entered our political lexicon in the first half of the 1990s: Ethnic cleansing. In that civil war, as the former Yugoslavia broke up into its constituent republics, Croatian Serbs and Serbian Catholics – those who survived, that is – were displaced. 

So we’re less likely to see the kind of Marian devotion that we witnessed in Zagreb being honoured in Belgrade. This is essentially a technical, creedal difference between Catholicism and Eastern Orthodoxy, in how the incarnation of the Son proceeds from the Holy Spirit. It’s no big deal theologically and shouldn’t detain us. But it quietly points to the fragility of peace, not to say democracy, in the Balkans. 

A fresco of the Christ in its dome has a bullet hole through the forehead, not so much crucified as assassinated. 

 A mural depicts an icon of Christ with a bullet hole in his forehead.

HRH Crown Prince Alexander, head of the Royal family Karadjorjdevic, which ruled the kingdoms of Serbia and (later) Yugoslavia until the Second World War, carefully refers to it as “democracy at midnight” over coffee in the Blue Room of Belgrade’s Royal Palace. He returned to his ancestral home when Slobodan Milosevic was deposed at the millennium.  

The Crown Prince helped his country return to democracy by uniting the opposition which defeated Milosevic in the elections of 2000. Even today, he calmly states that western democratic leaders often fail to understand how the mindset of eastern autocracy works and agrees that it is “work in progress”. Eternal vigilance is key.  

In this context, the Serbian Orthodox Church is doing well, but it’s also still work in progress. Under communism, a substantial number of Serbian bishops were appointed by the Soviet regime, for purposes of control and information gathering. That culture wasn’t cleansed overnight, nor has the communist legacy been entirely expunged from the Church. 

“You’ll see what I mean when you visit our family chapel in a moment,” the Crown Prince tells me. Sure enough, a fresco of the Christ in its dome has a bullet hole through the forehead, not so much crucified as assassinated. Prince Alexander will not restore it, so its serves as a constant reminder of what can be. His guiding principle is that “only dictators alter history.”  

Elsewhere, our guide points to desecrated icons and the ghostly shadows of Soviet insignia on marble pillars. Alexander is an unassuming and modest man, referring to the 18 Serbian parties he convened at a conference in 2000 as “the democracy by email”.  

When we’re joined by his wife, Crown Princess Katherine, she corrects this, proudly stating that her husband returned democracy to the region. There is probably some truth in both their versions of events. The consequence of that could be a restoration of a constitutional parliamentary monarchy in Serbia – we’ll see, or perhaps our successors will. 

From the Palace, we visit St Sava, called a temple but really the Serbian Orthodox cathedral consecrated to the memory of the founder of the national Church. This, again, is work in progress. Started in 1935 and only now approaching completion, it’s a paradigm of the troubled contemporary history of Serbia. Communists have razed it and Nazis have parked their trucks and tanks in it. 

It is unashamedly modern, though it honours ancient Byzantine mural and fresco methodologies. Its biblical stories in gold leaf use the traditional crafts, linking Belgrade to its ancient past, whatever despots may have done to interrupt its devotional history. We’re linked to the palace we’ve just left by enormous doors, inscribed with multi-lingual prayers of welcome, donated by the royal family. 

Perhaps the allegory it offers is best illustrated by the image of Christ – no bullet hole now – in the dome, which was built and raised, centimetre by centimetre, from the ground. All 4,000 tonnes of it. The metaphor of rising from the ashes of war writes itself. 

And that’s the takeaway from Belgrade. Serbia – and the wider Balkans – suffered a 20th-century of unfathomable bleakness. Its people have endured and their spirit isn’t broken, a moral exemplar for western Europe. Belgrade resonates to its folk music and young laughter over broken bread and wine outpoured (gosh, do they eat and drink – for who knows what tomorrow holds?). 

The phoenix, which naturally shares Greek roots with Serbian royalty, would be the go-to cliché for the cyclical regeneration of Belgrade. But as this city approaches Easter, there is of course something else more fundamental going on. 

Belgrade has faith in itself, as well as the God who has delivered it. It’s a resurrection story really.