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
Community
Creed
Faith
Spiritual formation
5 min read

The welcome surprise of church growth

Beyond the noise of scandal and politics, a low and steady hum resonates. It’s the sound of a quiet revival.

Lauren writes on faith, community, and anything else that compels her to open the Notes app. 

A cover of a book show a cross and the title 'You are loved'.
Rod Long on Unsplash.

‘More young men turned up at church for the first time this morning.’

‘Suddenly our pews are filled with twenty-somethings.’

‘A new family is coming on Sundays. Their teenage daughter has been dragging them along.’

I can believe it.

If you’ve heard similar things about church congregations over the past few years, you’re likely to have heard the same caveat: anecdotally, of course. These conversations have long been coloured with an undertone of confusion and uncertainty.

The Bible Society has released a landmark piece of research that has uncovered the data to back up these anecdotes about growth in churchgoing in England and Wales. The Quiet Revival is based on findings of a survey of adults in England and Wales in 2018 and 2024, undertaken by YouGov.

This set of robust data supports that anecdotal swell around church engagement in recent years, particularly among young men. It evidences a growing Church, the increased positive impact of it in communities, and spiritual openness among the young. It paints a picture of an multi-ethnic and multi-generational Church that is transforming alongside an ever-evolving cultural landscape and a shifting national understanding. This is exciting stuff.

The report identifies a general increase of people who go to church at least once a month and call themselves a Christian from 8 to 12 per cent. It presents a radical shift among young adults between 18-24, all within the Generation Z cohort, as being more likely to fit this definition of churchgoers than any generation except for those over 65. In a further reversal of norms, the research sees men as more likely to attend church than women across most ages, but especially among under-35s. Critically the report outlines that this is ‘not a case of young men joining while young women are leaving’, but of mutual increase in church attendance.

It seems that, just maybe, Christianity is cool.

Gen Z are the most likely to believe in God and to pray regularly. Just under two-thirds would be happy for a Christian friend to pray for them, and 47 per cent of non-churchgoing Gen Z believe it is a good thing for Christians to talk about their faith with non-Christians. This signals a move from attributing growth to the sole influence of cultural commentators or media personalities, and towards confident local Christians sharing faith between friends. Rather than being spurred on by influencers and intellectuals, the greatest impact comes from relationships and in-person invitation.

However, this remarkable openness to religion and experiential spirituality among Gen Z is not straightforward: a third agree that the Bible is a source of harm in the world. This is no longer an anecdotal curiosity; this is real, documented growth exhibited in an emerging spiritual generation, received by a cultural atmosphere that is warming to faith.

Going to church is good for you. In an age of self-help phenomena, The Quiet Revival positions the Church as an antidote to fragmented social lives and mental health crises. Churchgoers of all ages are more likely than non-churchgoers to be happy, to possess hope for the future and to believe that their life is meaningful, as well as being less likely to say they’re feeling anxious or depressed. Critically, these findings are true for young churchgoers, giving further reason behind their flocking to churches. Quite simply, it makes them happier.

It’s a balm to a generation – particularly young men – who are digitally surrounded but socially isolated. Going to church leads to better connection to people in the wider community, with nearly two-thirds of 18–34-year-old churchgoers feeling close to people in their local area, compared to just a quarter of their non-churchgoer peers. Looking specifically at young men in church, this increases to 68 per cent, presenting an incredible opportunity for churches to cut through the loneliness epidemic.

‘The difference is staggering,’ remarks Dr Rob Barward-Symmons, one of the reports authors. ‘It paints a picture of young adults who have found a deep sense of meaning and life satisfaction through attending church regularly, who feel connected to their communities and – in the data we have gathered on their social action – are keen to give back to their local communities as well. This is not the image we typically see of young adults in the media, but it is a powerful one.’

Going to church isn’t just good for you, it’s also good for your community. Perhaps The Quiet Revival’s deepest encouragement lies in its glimpse of a faith-in-action Christianity. The research shows a picture of churchgoers who are not just concerned for their own wellbeing, but who want to improve the lives of others - 78 per cent of all churchgoers agreeing that making a difference in the world is important.

In particular, the churches' younger generations desire social change, possess confidence and investment in effecting positive change, and a responsibility to contribute to their communities. Acts such as regularly donating to charity, supporting a local food bank, and participating in environmental improvement activities are seen as the outworkings of Christian faith in action. It indicates the consequences of churchgoing through a deep embodying of God’s love and the passing of this love to others.

‘These are the markers of whether you’re a true believer or not,’ adds Dr Krish Kandiah, sharing his own encouragement in the findings. ‘It’s not whether you turn up at church, have signed a confession or sing the songs. Jesus expounds on how to tell whether you’re in the Kingdom or not: “I was hungry and you gave me something to eat, I was thirsty and you gave me something to drink.”’

Now we’ve got the numbers, we’re left with questions. How can we respond? Where will this lead us? Are we witnessing the death of nominal Christianity? To say the findings have caught the Church off-guard may be an understatement. The 2024 survey happened to go to field on the day that news broke of Archbishop of Canterbury Justin Welby’s resignation. We are living in times of political unrest. Religion and just about everything else is weaponised. The poverty gap is increasing, and not just in material poverty.

The reality is that we all have a part to play. The report is inclusive in its approach and recommendations. The first call is for an increased recognition of the scale and impact of churchgoers, something that can be adopted by social influencers and decision-makers. The following recommendations are more directed to those within the Church, to prioritise discipleship and Bible teaching, to cultivate intentional intergenerational spaces where each churchgoer is empowered to tell their story, and to put emphasis on building interpersonal relationships.

Beyond the noise of scandal and political Christianity, a soft, low and steady hum resonates. It doesn’t dictate; it shares. It doesn’t drown others out; it listens. It doesn’t withhold; it invites. It prizes action over words. This is the sound of quiet revival.

 

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