Article
Art
Culture
Politics
5 min read

Art makes life worth living

Why society, and churches, need the Arts.

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

A choir sing at the front of a church while an audience looks on.
St Martin-in-the-Fields choir performance.

Arguing for the significance and role of the arts and culture during an election in an era where a cost-of-living crisis has followed austerity and a pandemic, may seem to be a hard task. The Arts being thought of often as frivolous and unimportant in comparison with the basics of survival. Yet it is essentially a task that the current government has attempted, as in June 2023, a ‘Creative industries sector vision’ was published which included a commitment to an additional £77 million in funding. 

At that time, the government estimated that creative industries generated £126bn in gross value added to the economy and employed 2.4 million people in 2022. A range of research has also been examining the way in which creative industries and the arts can positively impact wellbeing, for example through public health interventions.  

The foreword to ‘Creative industries sector vision’ stated: 

“Our creative industries are world-leading, an engine of our economic growth and at the heart of our increasingly digital world. From 2010 to 2019 they grew more than one and a half times faster than the wider economy and in 2021 they generated £108bn in economic value. In 2021, they employed 2.3 million people, a 49% increase since 2011. Their impact reaches beyond their borders to other sectors, with advertising, marketing and creative digital innovation supporting sectors across our economy. 

The importance of the creative industries also goes well beyond the economy. They provide the news that informs our democracy, the designs that shape our cities and the content and performances that enrich our lives and strengthen our global image. The sector has proved that it is an essential positive force for society, bringing joy, inspiration and opportunity to our lives. The creative industries form the national conversation through which we define our shared values.” 

The arts and culture help tackle social injustice as theatres, museums, galleries and libraries are the beating heart of our towns and cities bringing communities together and making life worth living. 

This positive view of the creative industries was echoed in a report ‘The arts in the UK: Seeing the big picture’ published in November 2023 by management consulting firm McKinsey. The report described the UK as a “cultural powerhouse” with a globally recognised arts sector and 91 per cent of UK adults engaging with the arts in the previous 12 months. 

The Arts Council estimates that art and culture contribute £10.6 billion to the UK economy as the UK has a creative economy worth £27bn and culture brings £850m to UK, through tourism, each year. They also contend that the arts and culture help tackle social injustice as theatres, museums, galleries and libraries are the beating heart of our towns and cities bringing communities together and making life worth living. In addition, our creative industries are successful throughout the world - our leading cultural institutions are a calling card worldwide and have important trading links from the US or Germany to China and South Korea. Last year our National Portfolio Organisations earned £57m abroad. 

Churches feature within these arguments because they often host or organise cultural events, exhibitions, installations and performances which contribute towards the economic, social, wellbeing and tourism impacts achieved by the arts and culture. The Arts are actually central to church life because, as well as being places to enjoy cultural programmes such as concerts and exhibitions and also being places to see art and architecture, many of the activities of churches take place within beautiful buildings while services combine drama, literature, music, poetry and visuals. 

The artist Makoto Fujimura has suggested the creation of cultural estuaries in churches, schools and informal associations as a strategy for enhancing culture. Estuaries are where salt-water mixes with fresh in a confluence of river and tidal waters. They are environments not of protection but of preparation as critical nursery areas for fish that come downstream after hatching.  

This suggestion has been taken up by Sam Wells, Vicar of St Martin-in-the-Fields, who advocates for churches to minister in and through the 4Cs; commerce, culture, compassion and congregation. He writes in ‘A Future that’s Bigger than the Past’ that: 

“… the image of an estuary is helpful for a church regarding itself as a meeting place of human and divine, gospel and culture, timeless truth and embodied experience, word and world. 

Churches work hard to make themselves inspiring locations where people are drawn into a sense of the presence of God; but they can work equally hard to make themselves hospitable locations where people of varied backgrounds may gather in a spirit or mutual appreciation, generous regard and constructive challenge. The two purposes of church need not be mutually exclusive.”  

The arts, he suggests, provide a perfect example of how such an estuary space may flourish with participatory, aspirational and commercial activities all taking place in the same space. In a short time, he suggests, “a secluded, secretive space may be opened out to become a centre of community activity, energy, and creativity.” All that’s needed “is for a church to let go of the need for direct outcomes and linear trajectories and to let the Holy Spirit govern the interactions and catalyse its own surprises.” 

The Bible adds to this missional assessment of the importance of the arts. At the point we are told of human beings as having been made in the image of God the one thing we know for certain of God is his creativity, making our own creativity central to our understanding of how we live in his image. Later, the very first people to be spoken of in terms of being filled with the Spirit of God are the artists and craftspeople who make the Tent of Meeting for the people of Israel as they journey through the wilderness. The Bible, itself, is a library of various genres of literature with many of its texts having been preserved through oral performance, whether spoken or sung.  

Given these theological, missional, social and economic reasons for seeing the arts and culture as central to personal wellbeing and to national life, in this election period it surely makes sense to check the commitment of politicians in all parties to maintaining and developing the cultural industries and the vital place that the arts and culture have in the life of our nation. 

Review
Culture
Film & TV
Mental Health
4 min read

Pluribus and the problem with “Good Vibes Only”

When only misery can save the world

Joshua Bloor is a pastor, author, and New Testament scholar. 

A passenger oeers out and down the aisle of an empty plane.
Rhea Seehorn stars.
Apple TV.

Imagine waking up to discover that the whole world is suddenly happy and whole. Overnight, an alien virus has swept the globe, and its effects are astonishing: everyone joins a single joyful hive mind. Everyone is connected. Content. At peace. The anxious inner voice that once whispered fear and worry is hushed. Humanity, it seems, has finally found contentment. 

Except, there’s one problem. 

You’re immune. 

While everyone else partakes in this glee, you remain fully yourself. Still anxious, still low, still wrestling with the angst of life. To make matters worse, you’re surrounded by legions of the blissfully enslaved. You’ve never felt more alone. 

At first glance, this premise sounds strange, maybe absurd. Yet Pluribus (Latin for “many”), from Breaking Bad creator Vince Gilligan, is devastatingly insightful. Carol Sturka, portrayed with raw emotional precision by Rhea Seehorn, is the most miserable person on Earth.  

During “the Joining,” everyone else is absorbed into a harmonious hive mind who self-identify as “we.” They remain fully functional, thoughtful, and emotionally engaged human beings. They are hardline pacifists, utterly convinced they are liberating humans from conflict, negative emotions, and ultimately, from themselves. In their eyes, they haven’t lost anything. They’ve simply traded their individual suffering for collective contentment. Finally, humanity has become what it was always meant to be—happy! Except they can’t quite figure out how Carol, and a few others, remain unchanged. 

Oddly, Carol’s incapacity for happiness becomes humanity’s final hope. Her depression, the very thing that weighs her down, is now her superpower. Carol’s misery makes her immune, yet the challenge she faces is unique: How can she convince people they need saving when they’ve never been “happier”? 

Many of us are taught from childhood to avoid sadness— “Cheer up, you’re fine.” In a world of inspirational quotes and booming wellness industries, sadness feels wrong. Yet valuing only positive feelings sets an impossible standard. People end up feeling like they must avoid sadness at all costs. It’s no wonder many of us feel ashamed or anxious when we have a bad day. Like the Pluribus hive-mind, cheerfulness is mandatory, and anything less is seen as “broken.”  

Ironically, studies show that the societal pressure to feel happy (and never sad) is linked to poorer mental health. Neuroscientists have found that when children grow up in families where emotions aren’t named, noticed, or welcomed, it actually shapes how their brains develop. The regions responsible for managing feelings and handling stress don’t grow as strongly as they should. 

When parents respond to a child’s emotions—comforting them when they cry, delighting when they’re happy, sitting with them when they’re sad—it has the effect of watering a garden. Those emotional pathways in the brain strengthen, deepen, and flourish. 

But when feelings are ignored, dismissed, or shut down, it’s like a garden left unwatered. The soil dries. Growth stalls. The neural pathways that support healthy emotional regulation don’t develop in the way they were meant to. 

The long-term impact can be significant. Children who aren’t allowed to express their feelings often grow into adults who struggle with anxiety, depression, or chronic stress. Their nervous systems learn to stay on high alert, and regulating emotions becomes much harder than it should be. 

Sadness in fact reminds us of what truly matters and what gives our life meaning. Far from being purely negative, it can ground us, deepen empathy, and make joy feel more genuine. Hiding or suppressing sadness actually intensifies it; what psychologists call “amplification.” 

Feeling happy, then, is not life’s goal, human flourishing is; living well and doing well. The ancient Greeks had a word for it, eudaimonia, often mistranslated as “happiness” but better understood as “flourishing” or “living the good life.” This way of living life and flourishing includes struggle and growth. 

This is where Pluribus makes a dramatic point. By eradicating personal pain, the hive mind also erases depth of feeling. Humanity gains perpetual comfort, but at the expense of authentic connection. Carol’s misery keeps her tethered to reality — she is the only one who can remind the Joined of what love and meaning truly feel like, because she alone remembers what it’s like to suffer. In ending world suffering, they’ve also ended love, since real love includes the possibility of loss and suffering.  

As Dostoevsky suggested, suffering is not just pain, it is wounded love. Hell, as Father Zossima claims in Brothers Karamazov, “is the suffering of being unable to love.” This is true on a divine level. Because if God cannot suffer, then God cannot love, either.

With Pluribus, Carol’s desolation becomes a form of resistance—an insistence that authentic human experience demands the full spectrum of emotion. She’s not fighting for the right to be happy; she’s fighting for the right to be real. And with the series still unfolding, one question lingers: can Carol save the world from its own happiness? Can her sadness persuade others that real life includes both the highs and the lows? 

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