Article
Comment
Loneliness
Mental Health
5 min read

What Bobby Brazier, Jo Marsh and Eleanor Rigby have in common

A public health campaign asks influencers if they are lonely.

Belle is the staff writer at Seen & Unseen and co-host of its Re-enchanting podcast.

a young man looks pensive as he answers a questuon while sitting in a fancy room.
Bobby Brazier at 10 Downing Street.
NHS.

‘Loneliness. It’s a part of life. Let’s talk about it’  

That’s the new slogan offered by the NHS in partnership with the Department for Culture, Media and Sport. As part of their campaign, they recently invited young influencers and TV personalities to Downing Street to do just that – to talk about loneliness.  

With those aged between 16 and 29 now twice as likely to report feeling lonely as those over 70, these celebrities were tasked with answering a few of the questions most asked by people within that age group. Their questions went along these heart-wrenching lines:  

Why am I so lonely?  

Is it normal to feel lonely?  

Will I always be this lonely?  

And while their answers to such questions were a little ‘meh’ (whose wouldn’t be? They were given seven seconds to answer some of humanity’s deepest questions), it doesn’t much matter, their answers weren’t really the point. Rather, viewers were presented with a handful of popular, successful, lovable (looking at you, Bobby Brazier) and happy looking people doing something notoriously difficult: admitting loneliness.  

And I think that may be the point.  

I am of the firm opinion that admitting to feeling lonely is one of the hardest things a person could do. I have certainly never had the bravery to do it.  

I remember watching Greta Gerwig’s 2019 adaptation of the beloved 1868 novel, Little Women, for the first time; I was always going to love it, I had decided as much before even stepping foot in the cinema. But there was one scene that felt as if it literally took my breath away. I was left winded in row C.  

It is toward the end of the film, and Jo Marsh, the feisty, strong and independent protagonist, is giving a feminist monologue  for the ages (albeit to her mum) as she stands in the attic of her childhood home. Jo speaks of women’s minds and souls, their ambitions and talents, she explains how sick she is of being underestimated, getting more impassioned with every word. That is, until she tearily ends her speech by declaring – ‘…but I’m so lonely.’ 

This isn’t in the book.  

This final line was written by Greta Gerwig specifically for this adaptation. And the only person who seemed to be more taken aback by Jo’s words than me (an owner of more editions of the novel than is cool to admit), was Jo herself, who instinctively clasped her hand to her mouth as if she couldn’t believe that she’d just said such words aloud.  

As far as filmmaking goes, it was genius. As far as human nature is concerned, it was, well, true. 

Not only do we find loneliness acutely painful, but we also tend to find it near impossible to admit to, so much so, the government currently feels the need to step in. Why is that, I wonder? Why does ‘lonely’ seem to be the hardest word? 

Those who admit to their own loneliness are wading into profoundly vulnerable waters. 

Part of it is certainly because there is a social stigma attached to feeling lonely. Ironic, isn’t it? How loneliness has social connotations. Nobody wants to be Eleanor Rigby, nor Father McKenzie, nor any of ‘the lonely people’ that Paul McCartney so pities, for that matter. It’s one of the only Beatles songs you wouldn’t want to have been written about you. Loneliness feels like a failure somehow, and so we struggle to admit it, even to ourselves. A failure because, we’re supposed to be self-sufficient, independent, free-thinking, emotionally-sturdy individuals (which is the operative word, of course). That’s what individualism has taught us, isn’t it? And so, how do we reconcile that with the piercing pain of isolation? How do we admit that there’s a deep crack within us that can’t be papered over by success, or wealth, or another episode of our favourite podcast? How do we go about admitting such a lack? A lack, which despite individualism’s best efforts, has us naturally wondering why it’s there in the first place; are we unpopular? Unattractive? Unlikable? Or worst of all, unlovable?  

Those who admit to their own loneliness are wading into profoundly vulnerable waters. And most of us are utterly unwilling to follow them there, lest we be spotted by a budding Paul McCartney and our loneliness be immortalised.  

And then, of course, there’s the other side of the coin: what does our loneliness say about the people who we are in relationship with? Nobody wants to unleash the panic and guilt tucked away in that can of worms (which, I must note, is unnecessary panic and guilt - there could be any number of reasons you’re feeling lonely, despite your very rich relationships).  

And so, we just don’t say the word. And that’s what appears to be making the NHS and, rather randomly now that I think about it, the Department for Culture, Media and Sport so nervous.  

We need to admit when we’re lonely. We have to pull a Jo Marsh and say it out loud. We must give language to the lack that we feel.  

To be known and loved is my deepest and truest need.

One of the things that I find myself most consistently thankful for when it comes to my Christian faith (you know, apart from the most obvious aspects…) is that it gives me such language. At the risk of sounding annoyingly self-centred, it dignifies the feelings that I find hard to even acknowledge. It offers explanation, and therefore, a comfort that I could never find anywhere else; a comfort rooted in truth.  

It may sound nuts, but I have come to understand the reality of loneliness, not through influencers on a sofa in Downing Street (although that’s great), and not even through Jo Marsh’s monologue (which is even greater), but through an ancient Hebrew poem. This poem tells me that to be alone is ‘not good’.  

Not good. Not right. Not as it should be.  

That’s God’s point of view at least – that to be alone, properly, completely and permanently alone, goes against the very fabric of the world. It is at odds with human flourishing. I’ve come to deeply value how concrete that is. I’ve also learnt to relax into the knowledge that not only is loneliness ‘normal’ (referring to one to the questions referenced at the beginning), it’s natural, in every possible sense of the word.  

To be known and loved is my deepest and truest need. I was designed for relationship, with God and with people. And therefore – with all the complex ways that life unfolds - to be lonely, is to be human.  

So, with all of this in mind, I’m tempted to end where we began, to come full circle and once again borrow the government’s words: 

‘Loneliness. It’s a part of life. Let’s talk about it.’  

Article
Comment
Virtues
War & peace
9 min read

Who’d be a peacemaker these days?

I’m no longer sure we properly grasp what peace is all about.

Roger is a Baptist minister, author and Senior Research Fellow at Spurgeon’s College in London. 

Graffiti of a tank with a peace laurel coming out of its barrel.
Graffiti, Kaunas, Lithuania.
Aliaksei Lepik on Unsplash.

‘Blessed are the peacemakers!’ 

You can’t really argue with that, can you? It is a truth universally acknowledged, that is deeply embedded in our cultural identity. Like the inherent value of family, fairness and a decent cup of tea, being in favour of peace is of the essence of virtue. After all, who’s going to want to sign up and aspire to an ethic of ‘blessed are the conflict creators’? 

But I have begun to wonder whether it’s as clear as all that, and if our intuitive assumptions stand scrutiny.  

Of course, we all want ‘peace on earth’, to live peaceful lives in peaceful communities and, at least sometimes, to have some ‘peace and quiet’. Peace is a good thing. We desire it, we embrace it, and we honour those who make it. 

But I’m no longer sure we properly grasp what it’s all about. I’ve been on a bit of a journey of late. I’ve come to conclude that it is all a bit murky when you dig beneath the surface. 

For a start I have realised that I’m not tuning into the news as much as I used to. OK, to be completely honest I have always been something of a news junkie, and from the Today programme on Radio 4 to various news platforms online I still consume quite a lot. But not as much as I used to.  

The relentless stream of violent conflict from Ukraine, Gaza, Sudan and elsewhere to our increasingly polarized political debates, the othering of those we don’t agree with in identity politics and the vitriol of wider culture wars: it gets too much. It seems I’m not alone. A recent report from the Reuters Institute maps a ten-year trend towards disengagement with the news. 

I yearn for some breakthroughs on the peacemaking front. In their absence it seems that there is only so much I can take. 

Then, my attention was drawn to a piece on the Axios news platform. The headline read, ‘Trump's deep obsession: Winning a Nobel Peace Prize’. That sent me down a rabbit hole. 

Now I did already have a half-memory that in his first term President Trump had been a little resentful of the fact that Barak Obama had received the prize while he hadn’t. But it seems it’s more of a thing than that. 

Axios reported that he has been ‘obsessed’ with winning the prize for years and that his present administration ‘is aggressively pushing him for a Nobel’. They even suggested that it was the subtext to the Oval Office blowup with Ukrainian President Zelensky. 

In fact, President Trump has been nominated for the prize on numerous occasions since 2016, with lawmakers from the US, Scandinavia and Australia putting his name forward.  

Awarded 105 times since 1901, while Dr Martin Luther King jr, Nelson Mandela and Mother Teresa might seem to epitomise such an award, there have also been controversies.  

The awards given to Mikhail Gorbachev, Yitzhak Rabin, Shimon Peres and Yasser Arafat were particularly controversial. But it was the 1973 award to Henry Kissinger that caused the biggest stir leading two of the five members of the selection committee to resign in protest and howls of derision from the press. 

Finally, home alone one evening, I stumbled across Monty Python’s Life of Brian as I surfed the streaming platforms for something to watch. It’s years since I watched it, but it contains one of my favourite scenes of all time. 

Jesus is pictured delivering his ‘sermon on the mount’ from atop a small hillock. The camera pans out to the back of the crowd where they’re finding it hard to hear what he’s saying. The conversation goes something like this: 

What was that?  

I think it was 'Blessed are the cheesemakers.'  

Ahh, what's so special about the cheesemakers?  

Well, obviously, this is not meant to be taken literally. It refers to any manufacturers of dairy products. 

It was chuckling to myself to this familiar pun that provoked a deeper dive. What was Jesus actually wanting to say? What did the crowd hear him say?  

A quick look back to the Sermon on the Mount confirmed that ‘the blessings’ that start it off are mainly to those in a seeming position of disadvantage: ‘the poor in spirit … those who mourn … the meek … the merciful … the persecuted’. Why does Jesus include peacemakers who ought to be acclaimed by everyone?  They’re the ones doing good stuff with positive benefits. They should be universally acclaimed, why do they need a special blessing? 

From the angelic ‘peace on earth’ that heralded Jesus’ birth, to his final gift to his friends, ‘Peace I leave with you; my peace I give you,’ peace is at the heart of what Jesus is about. Receiving peace, giving peace, making peace, ‘peace be with you,’ ‘go in peace,’ peace is littered throughout the gospel stories.  

Of course, for Jesus this is shalom or, back in the Aramaic of his mother-tongue shlama. While an everyday greeting the idea infused in the word is far deeper and richer: it is about wholeness and well-being and harmony. Rather than just the absence of noise and conflict, this kind of peace has substance and depth.  

Maybe that’s why it has to be ‘made’.  

It’s interesting, isn’t it, that Jesus doesn’t say ‘blessed are the peace-lovers’ who merely experience and consume the life of peace. Neither does he major on ‘blessed are the peacekeepers’ who police its boundaries. No, it’s ‘blessed are the peacemakers’, those who’ve got their sleeves rolled up and are actively forging an environment of wholeness, well-being and harmony. 

No problem here then. Who’s not in favour of wholeness, well-being and harmony? Well, no-one, until we stumble across what Jesus goes on to say later in this iconic sermon: 

"You have heard that it was said, 'Love your neighbour and hate your enemy.' But I tell you, love your enemies and pray for those who persecute you, that you may be children of your Father in heaven.”  

According to Jesus, peacemaking is about wholeness, well-being and harmony and its scope extends to, and embraces, even our enemies. And why, because that’s how God does it: 

“He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.”  

This is the benchmark that informs the kind of peacemaking that Jesus is talking about. 

Peacemaking always has to start with the existing situation. It is not about restoring how things used to be.

Now you could make an argument that peacemaking is a generational process. That it is about curating how we live together – as individuals, in neighbourhoods or even internationally – where we embody and model these kinds of principles. This is not achieved overnight.  

We make peace and build communities in which we flourish over time. Afterall, as African Ubuntu philosophy articulates ‘I am because we are’. The well-being of each of us is dependent upon the well-being of all of us. This is a way of life, not an off-the-shelf remedy. But what about peacemaking in the middle of conflict? 

This is where the peacemaking process gets to be a murky one, especially when you dig beneath the surface. Altruism on the part of people, communities and nations in conflict is rarely front and centre to what they bring to the table. 

To even contemplate an authentic peacemaking process, both sides in a conflict have to want it. If this isn’t the case the peacemaker will either fail or be in danger of being manipulated as a puppet in the hands of bad actors. 

To genuinely have reached the point of entering a peacemaking process, the parties concerned have to have reached the realisation that the cost of the continuing their conflict exceeds any realistic benefits they can achieve.  

Peacemaking always has to start with the existing situation. It is not about restoring how things used to be. Neither is it about accomplishing the future that has been dreamed of. It is about a cold, hard grappling with how actually things are. 

This is why it’s unpopular, especially with those who have being pursuing the justice of their cause, accomplishing their objectives and seeking victory rather than peace. The peacemaker is a real time and unwanted reminder that they have failed. 

Then, as the peacemaking shifts into gear the one in the middle, the peacemaker, cannot take sides. Yet, inevitably, both sides will see them as partial insofar as their aspirations are traded off in the process of negotiation. The peacemakers are easily dismissed as appeasers or even as traitors to justice. 

Peacemaking is always about compromise. It is about accepting how things are and trading off concerns to reach the best achievable balance. Commenting on the peace negotiations over Ukraine, Wolfgang Münchau recently wrote, 

“The purpose of the peace talks is to fill in the blanks. The two sides may trade off one piece of land against another. Money will buy stuff. But peace deals are never about who is right, and who is wrong. They are not about historic claims.” 

Pragmatic rather than principled, compromise is easily portrayed as a dirty word. Appearing spineless, weak and morally flawed, peacemakers are subject to both being misunderstood and misrepresented by all sides. 

According to the American political scientist R.J. Rummel, who specialised in the study of war and collective violence with a view to their resolution, it is a mistake to think that ‘making’ peace is like a design, construct and build project. While he sees such a view as seductively attractive, it is misplaced to believe that peace can be centrally planned and constructed.  

Rather, peace ‘emerges’ as an equilibrium establishes itself between what the parties involved honestly believe, actually want and really capable of achieving. This mutual self-knowledge cannot be mapped by an external third party and may only be partially comprehended by themselves.  

The art of the peacemaker is to enable an evolving process of reciprocal adjustments. Along the way they must ensure that rebalanced relationships are supported by an ‘interlocking of mutual interests, capabilities and wills’. Peacemakers are far from being centre-stage messiah figures, it is never about them and their ideas or grand plan. Rather, they’re facilitators who must know when to self-effacingly get out of the way. 

He concludes: 

“Peace is a structure of expectations, a social contract. It will be kept only as the parties, for whatever reason, find it in all their intersecting interests, capabilities, and wills to do so.” 

Hard-won peace can remain exceedingly fragile.  

Who’d be a peacemaker? 

Who would willingly open themselves up to being manipulated by bad actors. Who would subject themselves to the rejection of being unwanted, unpopular, misunderstood, misrepresented and portrayed as appeasers and traitors of justice.  

To boot, they have to be self-effacing and understand that their best efforts may only ever result in precarious outcomes, if there is any fruit at all. 

‘Blessed are the peacemakers!’ 

I guess that’s why. 

In the meantime, 338 candidates have been nominated for the 2025 Nobel Peace Prize. Among them is the late Pope Francis, 

"… for his unstoppable contribution to promoting binding and comprehensive peace and fraternization between people, ethnic groups and states." 

The winner will be announced in October. 

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