Article
Art
Culture
Politics
5 min read

Art makes life worth living

Why society, and churches, need the Arts.

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

A choir sing at the front of a church while an audience looks on.
St Martin-in-the-Fields choir performance.

Arguing for the significance and role of the arts and culture during an election in an era where a cost-of-living crisis has followed austerity and a pandemic, may seem to be a hard task. The Arts being thought of often as frivolous and unimportant in comparison with the basics of survival. Yet it is essentially a task that the current government has attempted, as in June 2023, a ‘Creative industries sector vision’ was published which included a commitment to an additional £77 million in funding. 

At that time, the government estimated that creative industries generated £126bn in gross value added to the economy and employed 2.4 million people in 2022. A range of research has also been examining the way in which creative industries and the arts can positively impact wellbeing, for example through public health interventions.  

The foreword to ‘Creative industries sector vision’ stated: 

“Our creative industries are world-leading, an engine of our economic growth and at the heart of our increasingly digital world. From 2010 to 2019 they grew more than one and a half times faster than the wider economy and in 2021 they generated £108bn in economic value. In 2021, they employed 2.3 million people, a 49% increase since 2011. Their impact reaches beyond their borders to other sectors, with advertising, marketing and creative digital innovation supporting sectors across our economy. 

The importance of the creative industries also goes well beyond the economy. They provide the news that informs our democracy, the designs that shape our cities and the content and performances that enrich our lives and strengthen our global image. The sector has proved that it is an essential positive force for society, bringing joy, inspiration and opportunity to our lives. The creative industries form the national conversation through which we define our shared values.” 

The arts and culture help tackle social injustice as theatres, museums, galleries and libraries are the beating heart of our towns and cities bringing communities together and making life worth living. 

This positive view of the creative industries was echoed in a report ‘The arts in the UK: Seeing the big picture’ published in November 2023 by management consulting firm McKinsey. The report described the UK as a “cultural powerhouse” with a globally recognised arts sector and 91 per cent of UK adults engaging with the arts in the previous 12 months. 

The Arts Council estimates that art and culture contribute £10.6 billion to the UK economy as the UK has a creative economy worth £27bn and culture brings £850m to UK, through tourism, each year. They also contend that the arts and culture help tackle social injustice as theatres, museums, galleries and libraries are the beating heart of our towns and cities bringing communities together and making life worth living. In addition, our creative industries are successful throughout the world - our leading cultural institutions are a calling card worldwide and have important trading links from the US or Germany to China and South Korea. Last year our National Portfolio Organisations earned £57m abroad. 

Churches feature within these arguments because they often host or organise cultural events, exhibitions, installations and performances which contribute towards the economic, social, wellbeing and tourism impacts achieved by the arts and culture. The Arts are actually central to church life because, as well as being places to enjoy cultural programmes such as concerts and exhibitions and also being places to see art and architecture, many of the activities of churches take place within beautiful buildings while services combine drama, literature, music, poetry and visuals. 

The artist Makoto Fujimura has suggested the creation of cultural estuaries in churches, schools and informal associations as a strategy for enhancing culture. Estuaries are where salt-water mixes with fresh in a confluence of river and tidal waters. They are environments not of protection but of preparation as critical nursery areas for fish that come downstream after hatching.  

This suggestion has been taken up by Sam Wells, Vicar of St Martin-in-the-Fields, who advocates for churches to minister in and through the 4Cs; commerce, culture, compassion and congregation. He writes in ‘A Future that’s Bigger than the Past’ that: 

“… the image of an estuary is helpful for a church regarding itself as a meeting place of human and divine, gospel and culture, timeless truth and embodied experience, word and world. 

Churches work hard to make themselves inspiring locations where people are drawn into a sense of the presence of God; but they can work equally hard to make themselves hospitable locations where people of varied backgrounds may gather in a spirit or mutual appreciation, generous regard and constructive challenge. The two purposes of church need not be mutually exclusive.”  

The arts, he suggests, provide a perfect example of how such an estuary space may flourish with participatory, aspirational and commercial activities all taking place in the same space. In a short time, he suggests, “a secluded, secretive space may be opened out to become a centre of community activity, energy, and creativity.” All that’s needed “is for a church to let go of the need for direct outcomes and linear trajectories and to let the Holy Spirit govern the interactions and catalyse its own surprises.” 

The Bible adds to this missional assessment of the importance of the arts. At the point we are told of human beings as having been made in the image of God the one thing we know for certain of God is his creativity, making our own creativity central to our understanding of how we live in his image. Later, the very first people to be spoken of in terms of being filled with the Spirit of God are the artists and craftspeople who make the Tent of Meeting for the people of Israel as they journey through the wilderness. The Bible, itself, is a library of various genres of literature with many of its texts having been preserved through oral performance, whether spoken or sung.  

Given these theological, missional, social and economic reasons for seeing the arts and culture as central to personal wellbeing and to national life, in this election period it surely makes sense to check the commitment of politicians in all parties to maintaining and developing the cultural industries and the vital place that the arts and culture have in the life of our nation. 

Article
Character
Creed
Politics
Virtues
4 min read

Rory Stewart’s search for the hero inside

Who could be heroes today?
An AI image shows a contemporary man looking to the distance in a heroic pose.
Achilles in London.
Nick Jones/Midjourney.ai.

Rory Stewart has released a new BBC Radio 4 documentary series. Having previously tackled the concept of ‘ignorance’, he now seeks to investigate and explain the notion of ‘heroism’. What does it mean to be ‘heroic’? How is it that certain people are remembered as a ‘hero’? Can anyone live up to this lofty ideal? To answer these questions, Stewart embraces the full historical sweep, beginning with the ‘heroic’ Achilles, and tracing the evolution of ‘heroism’ through Alexander the Great to Ceasar to Napoleon, right to modern day ‘heroes’ – be they Superman or Zelensky or Donald Trump. 

The Long History of...Heroism is excellent. Stewart is a consummate writer and broadcaster, and crafts the series into a gripping investigation, featuring a line-up of engaging and knowledgeable talking-heads, including favourites such as Rowan Williams, Mary Beard, and Tom Holland. They help to chronicles the many ‘deaths’ the notion of the ‘hero’ has undergone – the combatant and conqueror, giving way to the upstanding Victorian viceroy of virtue, then reincarnated as the one who is true to themselves and their own vision of justice.  

Stewart identifies an overarching problem with ‘heroism’: the possibility of the average man or woman emulating the ‘hero’. I disagree; it seems to me that this is not the real issue at hand. Both Trump and Zelensky are ‘heroes’ because both go above-and-beyond in embodying what seems ‘good’ to the people who love them. As the series makes clear, however, what seems ‘good’ changes from age-to-age and society-to-society. By the final episode the themes coalesce to a crescendo…but not a full resolution. 

Now I would say this, but I believe this series to be limited by the ‘secular’ constraints of a BBC Radio 4 documentary series, put out for the broadest possible audience. The series does touch on the Christian legacy: how the story of Christ began to subvert the ancient Greco-Roman idea of the ‘hero’, the advent of the martyr as a rebuke to the figures of Achilles and Ceasar, how this morphed into the more culturally comfortable figure of the ‘chivalric knight’, and how its radicalism was rediscovered in figures such as Simone Weil and Dietrich Bonhoeffer. However, it is (understandably) unable to delve too deeply into the Christian idea of the ’hero’. 

The Christian sense of the ‘heroic’ spans the categories the series establishes. There are remarkable feats of physical courage: the martyrs who are willing to die horribly for their faith. There are inspiring feats of charity: the sheer number of hospitals and refuges and foodbanks that the Church has overseen for a millennium now. There are stirring feats of humility: my favourite is St Thérèse of Lisieux who has left us a spiritual diary chronicling her ‘Little Way’ of loving all those around her, especially when they irritated her. Even so, the Christian ‘heroic’ goes far beyond even these noble categories.  

For the Christian, there is no ‘hero’ to emulate, as such. There is only the person of Jesus Christ. Only Jesus is ‘good’ because only Jesus is God – and so only Jesus can embody ‘THE GOOD’. In one sense Jesus embodies the overwhelming and awesome transcendence of the ‘hero’, and in another he is beyond even such a lofty height – not ‘a god’ like Ceasar, but truly and fully the one God who created all ‘beings’ and is ‘being-in-itself’. Jesus is not a traditional hero, because he does not overcome, for as divine he is beyond all that is. Yet, as a man, he is ‘heroic’ by demonstrating what true power and victory and self-sacrifice – culminating on the Cross – really looks like.  

Jesus can be emulated – he leaves us not only an example (which the holy martyrs follow to its natural conclusion) but a set of teachings. Yet of course we cannot emulate his impossible standards, the standards of holiness that only God could fulfil. To be a Christian ‘hero’ is to live in this antinomic space.  

Stewart concludes on a hopeful but flawed note: a ‘heroic legacy’ is feasible for us all! The ‘secular’ flaw of the series I have found, is that even in its promotion of self-effacement, self-sacrifice, and self-transcendence, its ‘heroism’ remains either the egoism and individualism of the ancient warrior, or a modern and post-modern materialist response. At its worst, in our increasingly digital world, the 21st century ‘heroic’ response strikes me as a chilling chimera, uniting the worst of both. To be a Christian is to devote oneself to absolute transcendence; not only of self but of everything other than Jesus Christ.  

To live as a Christian is not only living ‘like’ Christ, but becoming Christ, and ultimately allowing Christ to become us…to live and speak and act through us. Only in this absolute self-denial is the Christian life complete. We are emptied entirely; we cannot become ‘heroes’ of ourselves, but we can make room for the one true ‘hero’ to enter through us. 

“What legacy can we leave?”, Stewart asks. 

“Not our legacy”, the Christian must answer, “but yours, Lord.” 

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