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.  

Explainer
Creed
Leading
Politics
6 min read

Why is it taking so long to find an Archbishop of Canterbury?

The Anglican tortoise and the Catholic hare.

Graham is the Director of the Centre for Cultural Witness and a former Bishop of Kensington.

An archbishop raises a crown about the head of King Charles.
An archbishop in action at the 2024 Coronation.

It seems the Roman Catholics have put the Anglicans to shame by the speed with which they have managed to appoint a new Pope. Pope Francis died on Easter Monday, 21 April. Pope Leo was elected on the 8 May. Seventeen days. Pretty impressive. Very few large corporations would replace a CEO in that time, or nations elect a new leader.  

Justin Welby, however, resigned on the 12 November 2024. We won't know the name of his successor until the autumn, and that person won't start in place until the spring of 2026. Well over a year.  

The Church of England is playing the tortoise while the Roman Catholics are acting the hare. 

So why is it taking so long? Is this just fusty Anglican bureaucracy? A depressing instance of Anglicans taking ages over everything, whether sorting out our divisions over sexuality or choosing a new Archbishop? 

As always, there is more to this than meets the eye.  

The first thing to say is, of course, that events took everyone by surprise. Justin Welby would have had to retire before his 70th birthday in January 2026, and the assumption had been that he would announce the date at some point before then. A process was already in place to make the appointment so that a successor could be named before he departed and start soon after, as usually happens. No-one foresaw the events that led to Welby’s surprise resignation over his handling of the abuse committed by John Smyth, outlined in the Makin Review. In the usual course of things, there would have been a relatively smooth handover. What we have is unprecedented – a year with no Archbishop of Canterbury at all.  

There is, of course, the shambles at the Canterbury end, where the diocese has taken three abortive goes at electing their representatives for the body that makes the appointment, the Crown Nominations Commission. More on that here, but even that has not had a significant effect on the timetable, which is following its predicted course, despite bumps along the way. 

Even so, many will say, could the system not have been hurried up? Maybe so, and it might have been wise to find ways to hasten the process a little, but the more fundamental answer is that’s not the way the Church of England works and never has.  

The biggest reason is that the Church of England and the Roman Catholic churches have different understandings of what the Church is and how it is governed. In short, the Archbishop of Canterbury is not the Anglican equivalent of a Pope. 

Back in the days of the English Reformation, after Henry VIII’s ego-driven separation from Rome, which enabled him to divorce his wife who was unable to give him a male heir, and marry the younger and prettier Anne Boleyn, the English church found a kind of settlement under Queen Elizabeth I, several generations later. This proposed that the ‘Supreme Governor’ of the Church of England was not to be the Archbishop of Canterbury but the Monarch. It was a way of expressing the idea that the Church of England is the Church of the people of England. It was the people of England at prayer. ‘We hold,' said Richard Hooker, the great architect of this vision, ‘that… there is not any man of the Church of England but the same man is also a member of the commonwealth.’ 

If you are a citizen of England, you have a right to be also part of the Church of England – to have your children baptised (once the vicar is sure you know what you’re letting yourself and your child in for), your marriage solemnised, and your body buried in the national church. The Church - although in a local sense is gathered group of Christians who attend public worship - exists for the people of England, whether or not they go to church regularly or not. 

Because the Church of England is the church of the people of England, a much larger group of people need to be involved when an Archbishop of Canterbury is chosen. So far, there has been a wide period of consultation, involving the remarkable figure of 11,000 people who have given input – far more than most consultations of this kind. Moreover, the group that appoints the Archbishop is made up, not just of bishops, but lay people, priests, men, women, people representing the diocese of Canterbury, five representatives of the global Anglican Communion, others representing the national Church and so on.  

The Church of England in that sense, is no respecter of persons, and refuses to treat the Archbishop as a Pope or a CEO.

For Roman Catholics, the church centres much more around its bishops. So, when it comes to choosing their leader, it makes sense to simply put all the cardinals (the most senior figures in the Catholic Church) in a room until they come up with a name from among themselves. Anglicans have a much longer, messier, more democratic process. It is not an election by a majority vote from a small electorate quickly convened, choosing among themselves, but a process of listening to a wide range of voices, both inside and outside the church.  

Because he is not a pope, the Archbishop of Canterbury is in one sense, just another bishop (the next one may be a woman, but all Archbishops so far have been men). Yes of course, he’s an Archbishop, so higher profile than the others, but he is nonetheless a bishop who takes his place among the other bishops of the CofE. Archbishops of Canterbury are regarded with respect and honour by other CofE bishops and Archbishops around the worldwide Anglican Communion, as the (Arch)bishop of the first ‘Anglican’ church – Canterbury. Yet they have no legal jurisdiction at all outside England – or even outside their own Province of Canterbury in the southern half of England. He is not the ‘spiritual leader’ of Anglicans all over the world, like the Pope is for Roman Catholics.  

As such, to put it bluntly, his appointment must take its turn among all the others in the queue. The Crown Nominations Commission is made up of people for whom this is not their day job, who give their spare time to it, and who have a programme of episcopal appointments to be made - the next in the queue are St Edmundsbury & Ipswich and then Worcester.  Canterbury has to take its turn. To enable this one to jump the queue would be saying something that Anglicans have never said - that this role is much more important than any of the others and must be given special treatment. The Church of England in that sense, is no respecter of persons, and refuses to treat the Archbishop as a Pope or a CEO, without whom the church would fall apart. 

The reason the Church of England can survive without an Archbishop of Canterbury for a while, is because its life is not dependent on a central figure, a charismatic leader, or a head office which issues instructions for all the branches to obediently follow. That may work in McDonalds but doesn’t work in the Church of England. The life of the Church of England is in its parishes and dioceses, which carry on doing their thing, even when an Archbishop of Canterbury is not available.  

Of course, it might have been possible to speed it up a little. We have missed having an Archbishop speaking in to public life and providing a lead at the national level. But there are good reasons for taking time. And it’s not just inefficiency – it’s because the Church is made up of ordinary Christians, who all deserve a say – and that takes time.  

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