Article
Belief
Care
Creed
4 min read

Understand what we thirst for

Whether for water or meaning, it’s a primal force.

Helen is a registered nurse and freelance writer, writing for audiences ranging from the general public to practitioners and scientists.

A child wearing a wool hat holds a glass and drink water from it.
Johnny McClung on Unsplash

Quenching thirst is a global problem. It can also be profoundly personal, impaired by illness. For nurses, it can be ethically and emotionally difficult, when treating dying patients. But is there ultimate relief? 

Thirst is the subjective sensation of a desire to drink something that cannot be ignored. The world is thirsty; globally, 703 million people lack access to clean water. That’s 1 in 10 people on the planet. 

Thirst is a life-saving warning system that tells your body to seek satisfaction through swallowing fluid. It works in partnership with other body processes - such as changes in blood pressure, heart rate and kidney function - to restore fluid, and salt, levels back to where they belong. Failure of any part of this beautifully balanced system leads to dehydration (or water intoxication), and perhaps to seizures, swelling of the brain, kidney failure, shock, coma and even death. 

Sometimes it’s difficult to quench thirst, because of problems with supply. According to the World Health Organization, at least 1.7 billion people used a drinking water source contaminated with faeces in 2022. Sometimes in war, water is weaponised, with systematic destruction of water sources and pipes. Water laced with rat fur, arsenic and copper has meanwhile been reported in prisons across the USA.  

At other times, there may be “water everywhere, but not a drop to drink” because of individual problems with swallowing. As a nurse, some of my most heartbreaking moments have been when I have been unable to fulfil a need as basic as a patient’s thirst; when even thickened fluids have led to intense coughing and distress, and a realisation that I can only moisten mouths and give so-called “taste for pleasure”: very small amounts of a favourite liquid or taste using a soft toothbrush, or a circular brush gently sweeping around the mouth and lips to release some of the liquid - even, and especially, at the end of life when the patient is unconscious. 

Difficulties in drinking are common in dementia when fluid can seem foreign and swallowing a surprise to the system. It’s thought that over 50 per cent of people in care homes have an impaired ability to eat or drink safely; 30 to 60 per cent  of people who have had a stroke and 50 per cent of those living with Parkinson’s may struggle to swallow. 

Other conditions that may affect swallowing include multiple sclerosis, cerebral palsy, and head and neck cancers. Diabetes is characterised by a raging thirst owing to problems with insulin (diabetes mellitus) or an imbalance in antidiuretic hormone levels (diabetes insipidus). In intensive care, patients are predisposed to thirst through mechanical ventilation, receiving nothing by mouth, and as a side effect of some medications. But thirst is a “neglected area” in healthcare, writes palliative care researcher Dr Maria Friedrichsen.  

“Knowledge of thirst and thirst relief are not expressed, seldom discussed, there are no policy documents nor is thirst documented in the patient’s record. There is a need for nurses to take the lead in changing nursing practice regarding thirst.” 

Is there another thirst that is also being missed in nursing, and in life in general – a spiritual thirst, beyond the physical desire to drink? In his book, Living in Wonder, writer Rod Dreher argues that humans are made to be spiritual, and that a critical sixth sense has been lost in a “society so hooked on science and reason”. We humans crave love in our deepest selves; we have an insatiable thirst for everything which lies within – and beyond – ourselves. Auschwitz survivor Viktor Frankl, who was later appointed professor of psychiatry at the University of Vienna, became convinced that human beings have a basic “will for meaning.” “The striving to find a meaning in one’s life,” he wrote, “is the primary motivational force in man.”  

In the harsh sun of a Middle East day, an ancient story of a man and a woman encountering each other at a water well illustrates this dual thirst for water and meaning. The man, Jesus, thankful for a drink of water given to him at the well by an outcast Samaritan woman, said that “Everyone who drinks this water will be thirsty again, but whoever drinks the water I give them will never thirst. Indeed, the water I give them will become in them a spring of water welling up to eternal life.” In that midday sun, such imagery made a powerful statement.  

Being mindful of spiritual thirst when drinking water is something also captured in a Ghanaian proverb and pictured perfectly in the many birds that drink by gravity, so tipping their heads back when they swallow.  

“Even the chicken, when it drinks, 

Lifts its head to heaven to thank God for the water”. 

Unsatisfied thirst is part of the human condition, we long for something more; it’s living proof of our immortality, says French poet Charles Baudelaire. Despite his Olympic success, athlete Adam Peaty said that society didn’t have the answers he was seeking, and that a gold medal was the coldest thing to wear. He “discovered something that was missing” when attending church for the first time, and now has a cross with the words “Into the Light” tattooed across his abdomen, symbolizing his spiritual awakening. We are more than mechanical machines with physical needs. We are rather gardens to tend in a dry and thirsty land, with souls in need of intensive care.   

Article
Belief
Creed
4 min read

Are miracles real?

In miracles, as in much of life, you see what you're looking for.

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

A woman sees her reflection in a mirror and hold a finger up.
Ivan Lapyrin on Unsplash.

Recently, I heard a remarkable story about a friend of mine who happens to be a vicar. He had been diagnosed with a serious cancer, and the diagnosis was bleak. He was preparing himself for a difficult few months, readying himself, and his parish, for the end before too long. His body was reacting poorly to chemotherapy, and the prospects did not look good. However, he continued to try to get a balance of rest and work through the tiredness, praying when he could - little and often - but without too much discomfort.  

A short while ago, during a routine visit to the hospital to receive the results of a scan on how the cancer was progressing, something puzzling happened. 

The surgeon showed him the scan related to the original diagnosis. He asked, "Can you see the tumour?" My friend replied, "Yes, of course, it's right there," pointing to the black mass. The surgeon then showed him another scan. 

He asked again, "This is the most recent scan we’ve just taken; can you see it on this one?" My friend peered closely into the scan and said, "Hmm. I'm not sure I can." The surgeon then responded, puzzled, that somehow, between the two scans, the tumour seemed to have disappeared. 

He added: “To be honest, in my world, we don't really have an explanation for things like this. But I suspect in yours, you do.” 

Besides being delighted for my friend, since hearing the story, I've pondered what it means. Of course, miracles are by their nature rare and we cannot automatically predict them, My friend was in the kind of church that doesn't routinely demand God for miracles but simply carried on gently praying that somehow God would be with the vicar in his struggles, hardly daring to hope that the cancer would in fact vanish.  

Was it a miracle? Or was there some other explanation? It seems to me that the answer you give to that question depends on the framework you bring to it. If you are a believer in a God who might do this kind of thing from time to time, and consider that such things can and do happen occasionally, not regulated by the usual course of cause and effect, but by some extra dimension of reality unseen to us and immeasurable by the methods of science, you will probably simply accept it as one of those occasional interruptions to the normal course of things. And then give thanks to God and rejoice with my friend at this sign of God’s goodness.  

Of course, it raises the question of why this cancer was healed and others aren’t, but that takes us into other territory, which I’ve examined before in relation to Donald Trump’s narrow escape. Would we rather a world in which such things as this never happened, and my friend’s cancer had taken its usual deadly course? Or a world where just every now and again, something delightful and unanticipated happens, like stumbling on a gloriously unexpected view of rolling hills and a dramatic sunset at the end of a routine walk on a summer’s evening?  

Belief in miracles doesn’t mean an irrational rejection of science and its benefits in favour of an entirely random world. it simply means an acknowledgement of the limits of our reasoning. 

An honest doctor like the one treating my friend, might recognise that the methods of medical science, for all its brilliance, value and wisdom, on which we all depend so much, has to shrug its shoulders at this point, realising that it doesn’t have the categories to explain it, reverting to a kind of agnosticism. A more thoroughgoing materialist would say: “Of course we know there are no such things as miracles, so that’s the one thing we know it is not. There must be some other explanation, and science will one day discover why such mysterious things happen.” 

What we believe about such things is determined not by the self-evident ‘facts’, the bald evidence of what is before us, but by our pre-conceived mental map of the world, our framework of faith, what we think the world is, and what, or who we think God is, (if he exists at all). We are all believers in the end – the difference is what we believe in.  

Belief in miracles doesn’t mean an irrational rejection of science and its benefits in favour of an entirely random world. it simply means an acknowledgement of the limits of our reasoning, open to the possibility of an extra dimension of enchantment that occasionally shows its face, and that there is a bigger world out there than we with our small minds and spirits are able to comprehend.  

GK Chesterton once put it like this. "Somehow or other an extraordinary idea has risen that the disbelievers in miracles consider them coldly and fairly, while believers in miracles except them only in connection with some dogma. The fact is quite the other way. The believers in miracles accept them, rightly or wrongly, because they have evidence for them. The disbelievers in miracles deny them, rightly or wrongly, because they have a doctrine against them." 

In miracles, as in much of life, you see what you're looking for.