Explainer
Creed
Psychology
Trauma
4 min read

Thoughts and prayers: why such words can really count

Cop-out phrase or the key to articulating something more powerful, Henna Cundill dissects the neurological power of a platitude.
A Coast Guard officer gives a press conference while looking grim-faced. Others look on.
A Coast Guard office gives the news of the loss of the Titan submersible crew.

“Our thoughts and prayers are with all those affected...”

We hear that repeated often enough, don’t we? Some public figure is quoted as saying this phrase in the body text (usually about paragraph five) beneath nearly every gut-wrenching news headline. “Thoughts and prayers” are the panacea, the platitude, the words to say when there is nothing that can be said.  

It's easy to deride and dismiss these words, and many do. There is an understandable frustration when public figures serve suffering people with vapidity instead of vim. But perhaps I can make a case for “thoughts and prayers” being more than just a political cop-out? To be sure, these words are not everything, but they are something.  

I love words, that’s why I try to write for living. (Try to, anyway.) I love languages too; I’m one of those annoying people who finds learning new languages pretty easy. Lots of people think they are rubbish at this, but they have missed the secret weapon: repetition. If you’ve the willingness to dig in and repeat vocab lists and word tables over and over again, and then over and over again, and then all over again. And then again. And then again, again… then learning a new language is easy. Repetition is the key, because repetition forges and reinforces new neural pathways in the brain.  

You see, that’s the exciting thing about learning a new language: you can actually feel the incredible plasticity of the human brain in action. It doesn’t have to be a new language, you can mess with the language you already know – I promise that if you look at a car and say the word “bicycle” to yourself 100 times, the next time you see a car, you will likely have to consciously will yourself not to call it a “bicycle”. Go ahead, try it. (Car) bicycle, (car) bicycle, (car) bicycle … and repeat.  

The human brain is constantly linking words and phrases to objects, emotions and perceptions, grouping things together by association. One study showed that participants were quicker to verbalise the word “priest” in response to a photo of a man in a dog collar when they had been shown a picture of the Pope immediately before. This is because the brain stores words in categories of related things, and this language storage system then has the power to shape what we perceive. Due to the association with the Pope, the participants perceived a “priest” and not a “vicar” or a “minister” or even just a “man.” 

Think again about the word ‘bicycle’ – in your mind’s eye do you now also see a car? See, I’ve played a trick on you! If you saw the car, then I’ve gifted you a new (and, sorry, totally useless) neural connection between the word bicycle and the object car. You’ll probably unlearn this one pretty quickly – neural pathways can fade as well as develop. But philosophers have long pondered this strange power of language to create our sense of reality – we develop our perception of what exists based on what we can communicate. Put more simply: people generally pay attention to the objects and perceptions that they have words for, and often ignore the things for which they have no words at all.  

Having something to say about suffering that gives us the ability to pay attention to it, to perceive and acknowledge it.

Of course, there are no words at all for that feeling one gets when reading about a school shooting, or a natural disaster, a mass murder or an accident. Horror is a screaming silence. “Our thoughts and prayers…” are typically the words to say that we have no words, that we are powerless to articulate what’s going on inside when we look upon the dust and ashes. But, if we take the philosophers seriously, and if we acknowledge the plasticity of the human brain, then putting these words around an event creates certain neural links and associations. It is having something to say about suffering that gives us the ability to pay attention to it, to perceive and acknowledge it, even when we would rather ignore and turn away.       

And if you or I actually do think, and if you or I actually do pray for all those affected – especially if we are willing to do so again and again, and then all over again, well then, we have not only created a neural pathway, but we have also reinforced it. We have gifted those suffering people a little place in our minds – perhaps even a permanent corner of existence. They are perceived, seen, and if you have ever been in a place of suffering, you’ll know how much it matters that someone, anyone, pays attention.

Far from helping us to avoid reality, having something to say gives us the means to engage.

Perhaps this is why the Bible repeatedly emphasises the importance of praying for one another, and for the world, and even for one’s enemies? It’s not only that prayer works on God, but that prayer works on us – developing our plastic brains and increasing our capacity to pay attention, to perceive the suffering of others and to allow horror to birth compassion. Far from helping us to avoid reality, having something to say gives us the means to engage.  

I am by no means arguing for platitudes instead of political power. Words are no substitute for tighter gun-control, better public safety, standards in public office and/or an open-hearted, open-walleted, boots-on-the-ground humanitarian response. Words are not a panacea, but neither are they powerless. Philosophers and prophets alike have long pondered the mystery that thoughts and prayers create realities – advances in neuroscience have only served to confirm the wisdom that was already in the room. To think and to pray is to create, to speak words that will bring life and breath out of dust and ashes.  

Article
Creed
Identity
Nationalism
5 min read

Flags on lampposts are a cry from long-neglected communities

As banners fly, they whisper of pride and pain
A St George's Cross flag flutters on a tower.
St Helen's Church, Welton, Yorkshire.
Different Resonance on Unsplash.

A flag meant to symbolise unity within a nation. Yet over the summer, flags in the UK became less a source of togetherness and more a flashpoint for division.

In towns and cities across the nation, flags of St George and Union Flags have appeared on bridges, on lamp posts and on buildings. The motivations of those hoisting the flags are often unclear, but the way in which different sets of people perceive these flags carries an alarming message about the widening gulf that now exists within our nation.

For one set of people, the flags are sinister and carry a deep sense of threat. For many people of global majority heritage, the flags bear an intimidating message that those with racist motives are claiming the nation 'back' from them, leaving them stateless and with nowhere to belong. Meanwhile for those on the centre or left of the political spectrum, the flags feel like a straightforward claim to power by the far right and a sign of the growing popularity of their policies and rhetoric. The Church of England has mostly placed itself on this side of the divide and many church leaders have spoken of the flag flying phenomenon with anxiety and distaste.

But there is another narrative at play. As the flags continue to flutter in the autumn breeze, something which is a symbol of fear for one set of people is for another a welcome sign of hope.

This was powerfully brought home to me during a meeting with a leading Orthodox rabbi following the synagogue attack in Manchester. In the course of a lengthy conversation, I asked him how he understood the flags and his comments were striking. 'When I returned from my holiday and saw the flags flying in Salford,' he told me, 'I felt the most tremendous sense of relief.'

So for that rabbi, the flags are claiming back a distinctive and confident British identity, lost by a failed experiment in multiculturalism that has left his own community deeply fearful. And he is far from alone.

One of the strengths of the Church of England is that we place well-trained, professional clergy and lay leaders in every neighbourhood in the country. That means that, in a culture of echo chambers and algorithms, we are uniquely placed to understand every side of a conflict.

When I contacted a group of church leaders from flag-flying communities in Lancashire, the results were intriguing. Of course they were aware of the darker side of this phenomenon. But they also understood the needs and fears of the people for whom the flags are welcome.

One priest told me of a volunteer in her church who assists with projects for the vulnerable and is good friends with asylum seekers in her congregation and yet she is still flying a flag because she feels that immigration has now 'gone too far.'

Another priest spoke of the flags as an outlet for the intense frustration of local people who feel left behind and ignored. Another spoke of them communicating a chronic disillusionment with a political system that has failed them.

For others there is frustration that their institutions seem willing to fly many different flags – the Ukraine flag or the LGBTQI+ flag – but perceive those same institutions to be embarrassed by the flag of their own nation.

Indeed, a chance to demonstrate a love for country was the most often cited reason. Many people take genuine pride in the flags flying over their communities as it gives them a chance to express pride in a nation that often seems to them to be overly apologetic about its past and embarrassed by patriotism.

Perhaps the most poignant reflection was a from a priest who has stood up to Tommy Robinson marchers on his estate and yet wrote, 'I think for some of those people who put up flags it was a desperate cry for their nation to take better care of them, like a neglected child trying to remind everyone that they're a part of the family too.

For many working-class communities, the globalisation and transnationalism that is viewed by those who hold power as the path to greater prosperity has been bad news. It has outsourced jobs, it has forced down wages so that many in-work people are still benefits-dependent and it has resulted in major demographic changes to communities over which local residents have no had no say.

Combined with years of grinding austerity and a political class that is quick to promise and slow to deliver, there is a powerful and intense anger in many parts of working-class Britain for which the flags have become a lightning conductor.

It seems now that one flag now symbolises two nations. And what is so alarming is that one side barely understands the other.

So how should Christians respond? A divided nation wants the established Church to take sides and indeed sees us as weak and vacillating if we do not. But the task of the Christian is not to take on one side or the other in every binary debate. It is to be on the Lord's side. And in this context, I think that means a twin response.

First it means attentively listening to everyone. We should hear the fears of those for whom flags are a sign of growing intolerance and so condemn racism and hatred. But equally importantly, even when we don't agree, we should understand and give voice to the anger of working-class communities who fear that the nation they love is being taken away from them. If that voice is not heard and attended to, then the far right will be all too happy to fill the vacuum that is left behind. In a divided nation, part of the vocation of the Church is to help one side to understand the other.

And second, it means speaking into the place of conflict words of Gospel peace. The Union Flag is more than a symbol of nation. It carries three crosses, each one pointing us to the saving work of Jesus Christ through which we are reconciled to the Father and so to each other. We listen, we understand, but above all we hold the cross high, for in that symbol is the only true and lasting source of unity.

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