Snippet
Comment
Economics
Football
Redemption
3 min read

From transferring footballers to AI talent, we over-value each other

Building our value on cashflow crumbles our self-esteem


Jamie is Vicar of St Michael's Chester Square, London.

Three Manchester United footballers with their arms around each others backs.
Mert0804, CC0, via Wikimedia Commons.

Premier League footballers not only have millions of pounds, but millions of accountants. Yes, that's right: I've had my morning coffee and the editor didn't miss that sentence. There are millions of armchair accountants. You know, the bean counters many of us effortlessly transform into when it's transfer season. 

Pick your channel - everyone seems to be asking 'is Rasmus Højlund really worth that much?' Your heart mightn't bleed for him - as he is handsomely compensated - but at least spare a thought for him and the crushing weight of critics and their expectations of his performance.  

Footballers aren't alone. Whether it's bankers' bonuses, the excesses of the offers to top AI engineers… OpenAI CEO Sam Altman claims that Meta have offered his employees bonuses of $100 million to recruit them. Other recent valuations of companies have raised $1 and $2 billion. The Economist says that AI valuations are 'verging on the unhinged’. 

Armchair accountants actually look a lot like jurors. But who are we to judge? The figures might seem silly money, but the stakes are higher than fantasy football or Monopoly. In Build the Life You Want, Arthur Brooks and Oprah Winfrey call out the way we objectify people at work over performance or pay:  

'It’s pretty easy to see why we shouldn’t objectify others. Less obvious but equally troubling is when the objectifier and the person being objectified are one and the same—when you objectify yourself.'  

Building our value on cashflow, Instagram likes and the like crumbles our self-esteem and all the health and social issues that come with that. In the arena of our own workplace, they write that self-objectification 'is a tyranny. We become a terrible boss to ourselves, with little mercy or love.’ 

You only have to peer into the comments section any any online article (not just sport) to see how callous and unforgiving apparently polite, middle-class society has become. It's hard not to have the sneaking suspicion that our devaluing of others thinly veils the way we've devalued ourselves. 

The way out of this is to detach our value from our pay and work. So, take Rasmus Højlund, transferred to Manchester United in 2023 for £64million. I would argue his worth is a lot more than £64 million. But that is because his performance, for this exercise, is irrelevant. This is not a new notion. For millennia, the Christian notion of grace is not only the entry-point of faith, but the operating system, with perfect performance already having been achieved by a saviour. The 'ultimate price', paid by God, is of such immeasurable worth and value that Rasmus, or any of us, are worth significantly more than £64million. 

But then the problem arises that Christians can still struggle with feeling like an expensive disappointment, unable to live up to the spiritual 'transfer fee'. Is it really worth me accepting the biblical claims of the price paid by Jesus on the cross if I just pile on guilt? Well, if you feel like a star signing, you've probably missed the point. But equally, if you feel like a flop, there's the need to recognise that value and worth was never rooted in your performance in the first place. There's a very different set of rules. It's not a zero-sum game of competition where players and managers are ruthlessly eliminated. The Bible paints the picture of a God not so much ruthless as he is reckless. 

When Jesus tells the parable of the prodigal son, squandering his father's wealth, only to be welcomed, restored and celebrated with open arms, the word 'prodigal' that's been attached to this parable even more appropriately describes the father: 'recklessly extravagant' and 'having spent everything'. Whatever our own estimations – or those of others – actually don't matter. £64million might feel like an absurd and unreal amount of money – but it isn't Monopoly money. Those figures have actually been transferred. And just because we can't see or feel the price that has been paid, doesn't make it any less real or consequential. Not only is your guilt traded away from you, but your rights to self-judge. 

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Article
Belief
Comment
Film & TV
5 min read

When Faithfuls lack faith, there’s a lot more to lose

Having faith is hard. It can be a costly act of courage.
Four game show contestants and a host stand in the garden of stately home.
The Faithful Four.

And so The Traitors comes to a close once again.  

Despite the small matter of it reinforcing my anxieties about our modern predisposition for isolation, I’ve really enjoyed this series. It’s been full of twists, tension, and just the right amount of over-the-top melodrama.  

And in this respect, the series finale did not disappoint. Amidst the backstabbing, and the reveals, and the arguments, however, it got me thinking about the nature of faith.  

Be warned: there are spoilers ahead for the finale of The Traitors

As the finale begins, pseudo-Welshwoman Charlotte (I promise that makes sense in context) is the last Traitor standing. However, she is unmasked as a Traitor by Faithful Frankie, who wins the power to reveal one contestant’s identity and picks the right person through a mildly infuriating fluke.  

Charlotte is banished and the remaining four Faithfuls enter ‘the endgame’. At this point, if all four agree, the game ends and they split the £94,600 jackpot between them. That is, unless a traitor remains in the game. In that case, the traitor takes the lot.   

It was absolutely fascinating and more than a little heartbreaking to watch these four people – all of whom were Faithfuls – work out whether they can trust each other. If all of them agree to end the game, they each walk away with £23,500.  

But they don’t.  

Initially, all four contestants decide to continue. None of them quite trusts the people around them. And so, the hapless Alexander is voted off next. He was too pure for this game anyway; he would have given his share to charity. 

Three remain. All three once again vote to continue. 

One contestant, Jake, says  

“I’m just not confident that I can trust the people around me.”  

And so he, along with the other remaining Faithful Leanne, votes to banish Frankie. The same Frankie who outed Charlotte as a Traitor. The same Frankie who wanted the money so she could surprise her boys back home.  

Two remain. And so the game ends by default.  

But the doubts don’t end. Jake and Leanne are left wondering if they will leave with £47,300 each, or if they’re just about to be screwed over by the other. The viewer gets the impression that, if each could banish the other, they would.  

“Why won’t you look me in the eyes?!” Leanne asks Jake in a panic, now seemingly convinced Jake is a traitor, about to take away all her hard-earned money. About to take away her only chance at IVF, and a baby.  

Both are revealed as Faithfuls and the game ends with joy and tears. Jake gets to renovate his house, Leanne gets to try for a baby. All is well. Except for the 23 other contestants who leave with nothing, dreams in tatters. 

I’m not saying that Jake, Leanne, Frankie, and Alexander are wrong for being suspicious of others. Having faith is hard. It is an act of courage.  

The only way the common good is most fruitfully attained is through the exercising of faith in one another. 

It’s easy not to have faith in very much at the moment. Our politicians are a heady mix of inept and corrupt. Our institutions often appear as little more than opaque, faceless entities hell-bent on self-preservation and self-interest, costs be damned. 

It’s hard to make a compelling case for why you should trust the state. Or the police. Or even the Church. Or any other number of people or institutions. Each is surrounded by a litany of failure and cover up. In such a context, faith seems an act of foolishness. 

And notice, too, that having faith in their fellow Faithfuls would have been a costly decision to make. Leanne and Jake leave The Traitors with £47,300. Had they trusted their fellow Faithfuls, that number would be halved. Still a remarkable amount of money but, when you’re attempting IVF or renovating a house, this can be the difference between getting everything you’ve dreamed of, or not.   

That’s exactly what The Traitors finale brings into such sharp relief. It takes courage to have faith. It is not a cop out. To have faith in those around us is to put our neck on the chopping block and hope no-one swings the axe.  

To have faith is to risk that which is most dear to us in the hope that others might have what matters most to them. It is a deeply vulnerable act of selflessness. It is not meant to be easy. 

And so ultimately, we can forgive the Faithfuls their faithlessness. Would you trust a complete stranger if £47,300 was on the line? When I think of everything that money would mean for my family, I’m not sure I would. 

But the only way the common good is most fruitfully attained is through the exercising of faith in one another. Only through faith in the fundamental goodness of humanity can we reach a truly equitable society where Leanne gets her baby, and Jakes gets his house, and Frankie gets to treat her family, and Alexander gets to donate to charity. (Bless that man, but he is slightly undercutting my point with his selflessness here. How selfish of him.) 

Having faith is not easy, or fun, or comfortable, or without sacrifice. It is an act of love that costs much. An act of love that places us in a relationship with others that is vulnerable to abuse and deceit and harm. And for those who have had their faith repaid with abuse and deceit and harm, the cost of continuing to live in faith can understandably seem too high.  

But maybe, just maybe, there is truth and goodness and beauty to be found in humanity of those around me. Maybe, just maybe, The Traitors warns us of the dangers of allowing our suspicions to trump our faith in each.  

Maybe, just maybe, it invites us to imagine a better alternative.

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