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.  

Review
Awe and wonder
Creed
Easter
Film & TV
5 min read

Heading Home: a pilgrimage that breaks out beauty along the way

We can learn a new language together as we travel.

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

A shaft of light from an opening in a dome lights a cross on a pedestal.
Church of the Holy Sepulchre.
Kieran Dodds.

This film, this pilgrimage, this story begins in Jerusalem in the rotunda of the Church of the Holy Sepulchre with its Aedicule, a small chapel, containing the tomb from which Jesus rose.  

Jesus' resurrection was revolutionary because it is the first fruits of a wider resurrection into a new heaven and a new earth, the new Jerusalem, where all that is harmful on earth is transformed into eternal glory and beauty. 

The Church of the Holy Sepulchre holds that vision within its walls, a vision that was then transported throughout the world through pilgrimage and creatively replicated in other locations so that all who entered their local church or cathedral would be transported through art and architecture to the New Jerusalem.  

US philanthropist and author Roberta Ahmanson thinks that American Protestants, in particular, have neglected this story because of the Reformation's preference for word over image. As a result, in 2022, she gathered an eclectic group of Christian college presidents, church pastors, and Christian creatives taking them on a pilgrimage from Jerusalem to London via Italy and Aachen while filming their responses to the visual history of the New Jerusalem as found in the churches they visit. In their two-week journey, the group cover almost 2,000 years of church art and architecture. 

Ahmanson explains that this search for the reality of the Kingdom of God as it is to be realised in the New Jerusalem at the end of time did not mean that pilgrims were to abandon the world. On the contrary, she says, "their job was to serve this world to make it more like the heavenly home where their ultimate citizenship lay." That remains the aim of this art and architecture as:  

“By studying the nature of that promised place, as artists and architects and writers of the past have sought to express it, we are schooled to live lives of wholeness and beauty right here on earth. The longing for beauty is ultimately a longing to be Home, to be in the place where we are whole.” 

The beauty of the churches visited on this pilgrimage provided a vision of the New Jerusalem to those who entered in order that they took that vision into their everyday lives when they left. Along the way, the pilgrims on this trip learnt how artists, architects and theologians worked in parallel for many centuries – from Saint Augustine’s vision of a New Jerusalem to Dante’s admonitions about the Last Judgment. 

The film combines scenes of beautiful interiors with explanations of their significance from Ahmanson and others, plus it shows the reactions of various of the pilgrims as they allow their sense of wonder and understanding of Church history to be expanded. David and Joy Bailey, founders of Arrabon which cultivates Christian communities to pursue healing and reconciliation in a racially divided world, are two of those to have spoken about the impact the trip had on the group of pilgrims.   

Joy said: “Everybody was very literate coming from these strong traditions of faith being either oral or written but to see it so visually impacting, it was breaking us all open and trying to find language for that took the entire trip.” David suggested that: “What the trip was helping you to see was this deeper rootedness, this long tradition that, I think, could actually be very helpful for us today because some of the things that were there were the understanding of humanity as plain on the outside and beauty on the inside, the glory that comes with the inward journey that reflects on Heaven as it is on Earth.”  

Re-enacting, revisiting and reinhabiting Christ's journey to the cross and the meaning of his resurrection remains central to Christian experience 

As we travel further from Jerusalem in the film, we are surprised to find that the template of the Holy Sepulchre continues to inspire and shape the experience of pilgrims. Ahmanson explains that: “In churches across the old Roman Empire, from Africa and Palestine to the furthest reaches of Britain, liturgy was created to tell the story and to bring the spaces alive in the telling. Pilgrimages to Jerusalem and later to Rome and then to the tomb of Saint James in Spain became a kind of geographic liturgy. When the trip became too long or … too dangerous, believers found alternative destinations. Across the continent, from Magdeburg in Germany and Constance in Switzerland, to Bologna and Pisa in Italy and London and Cambridge in England, round churches or smaller models replicating the Church of the Holy Sepulchre became pilgrim destinations.” 

Re-enacting, revisiting and reinhabiting Christ's journey to the cross and the meaning of his resurrection remains central to Christian experience, particularly during Lent and Holy Week. Walking labyrinths, Palm Sunday processions and Passion dramas, praying the Stations of the Cross, washing feet on Maundy Thursday, sharing a Passover meal, the Good Friday three-hour devotional, and the Dawn Eucharist on Easter Day are among the many ways Christians continue to follow in the footsteps of Jesus while remaining where they are during this most special season.  

Many of these practices provide the opportunity to go on pilgrimage while remaining at home. Just as with images of the New Jerusalem brought from Jerusalem to the churches of Europe, so with, for example, the practice of praying the Stations of the Cross which originated in medieval Europe when pilgrims were unable to visit the Holy Land, so instead “visited” the Holy places through prayer.  

The film, and other creative off-shoots including exhibitions of photographs from the pilgrimage taken by Kieran Dodds and performances by spoken word poet Street Hymns (one of the pilgrims), with his fellow poets Hanna Watson, Jasmine Sims, and Lo Alaman, in response to images of the New Jerusalem, provide viewers with a similar opportunity to experience, reflect and pray. The aim of all these initiatives is, as Ahmanson explains, what has always been the aim; “to serve this world to make it more like the heavenly home” where our ultimate citizenship lies, and to do so by “creating beauty in buildings and art and music and serving the suffering and those in all kinds of need”. 

 

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