Article
Attention
Culture
5 min read

Dispatches from the battlefield of imagination

The Age of Intellect has given way to the Age of Imagination.

Theodore is author of the historical fiction series The Wanderer Chronicles.

A collage image shows a person holding their head, with a wash of warm colours over the scene.
Jr Korpa on Unsplash

Twenty years ago today, I crossed the threshold of the Christian faith. It was a baptism of fire in a more literal and mystical sense than I care to describe (or indeed would be able to). And unlike many, I really can point to a day and a time and a place.

That night, perhaps unlike CS Lewis, I was not quite “the most dejected and reluctant convert in all England.” But I was certainly the most bewildered. ‘What have I let myself in for?’ I wondered as I walked away from that church on a dark, wet January night. I was certain that in crossing that threshold I had entered a new world. Even if it was true, as I believed – or as I now knew - I sensed that it was dangerous too. There was a wildness to what I had just witnessed that was both thrilling and disconcerting. And yet, after that encounter, I could no more have turned away from what I had discovered than stop the world turning. As the mathematician Blaise Pascal discovered in his own ‘night of fire’ – “certitude, certitude!” is a very precious gift, and one worth holding on to.

Twenty years later, the landscape of faith in this country looks very different to the one in which I stumbled my way over the line. (Or through the back of the wardrobe might be a better metaphor.)

Back then, in 2005, the War on Terror was raging. If religion was discussed at all, it was generally reckoned a pretty rotten sort of institution. A regrettable historical hangover, an inheritance bequeathed to us by our more credulous ancestors of which we were doing well to divest ourselves, albeit too slowly for some. In this brave, new secular world, it was an increasingly commonplace view that religion ruined everything; beside which, it wasn’t true anyway.

These were the days when a certain form of atheism was ebullient and on the march. The Four Horsemen of Dawkins, Hitchens, Dennett and Harris held the cultural conch for a time, and they weren’t letting go. The God Delusion came out in October 2006, quickly followed by God Is Not Great in early 2007. Religion (not sin) was the root of all evil. ReasonTM was the exclusive intellectual property of the unreligious mind, untainted as it was by visions of that laughably silly Sky-Fairy in the heavens. The battlefield of apologetics was a much-contested landscape at the time. Truth was the prize - which both sides could at least agree upon - and many a debating hall was filled to bursting to watch each side’s sharpest minds slug it out.

God only knows how in such an intellectual atmosphere, I survived the shelling and carried through to the other side. But it’s telling that I had as my guide through the intellectual carnage, not voices of that age, but rather voices from further back in time. My old friend, CS Lewis, but also GK Chesterton, St Augustine, Dostoyevksy, and the potent words of the gospels to which they led me. Like wily old corporals, they saw me safe across No Man’s Land.

Even if I made it through, there’s no doubt it was the secularists who gained the cultural ground back then. That their intellectual case was unsound, it didn’t matter. Their propaganda was better – it was what people wanted to hear – and so Christianity was shoved out of the public square.

And now, two decades on, the war has moved into a very different theatre of operations. The Age of the Intellect has given way to the Age of Imagination as, unwittingly, the dry vacuum of secularism has sucked in contending spirits of another kind.

These days proponents and adversaries of the Christian faith jostle not in the dusty debating halls of our great universities, but on the battlefield of cultural consumption. Its topography formed of the movies we watch, the streaming channels we look at, the podcasts, music and media we endlessly gulp down.

Truth itself is no longer the prize, since the logical outworking of atheism’s ascendancy was to get what perhaps its proponents never bargained for: a post-truth age. What matters now is not so much what you believe, as what you attend to. The words and images which you consume. (Or which consume you.)

Walk the streets of any city and witness every passer-by glued to the screen nestled in their hand. Earphones clamped over their head. Distraction, saturation, enchantment: a cacophony of sound, a barrage of images overrunning the imagination to the point of madness. Until we have forgotten what it is like to sit patiently in silence with a still and empty mind. What it’s like to observe the world around us, to be available for the people around us.

But with what do we fill our imaginations now – that is the question? There lies the battle. 

But with what do we fill our imaginations now – that is the question? There lies the battle.

And so we find ourselves now moving through a world in which our capacity to create and consume is loaded with inestimably high stakes. It harkens back to Dostoyevsky’s famous line in The Brothers Karamazov: “The awful thing is that beauty is mysterious as well as terrible. God and the devil are fighting there and the battlefield is the heart of man.”

He’s right. Although the heart, the mind, the imagination cannot in any true sense be de-coupled from one another. (Is ‘soul’ a more encompassing word?)

 And yet, of the two, the truly subversive combatant is God and not the devil. (Consider the Cross: the most subversive act in all reality.) It is God who is the invader here after all. He is the one taking back ground. His weapons are Truth, Beauty and Goodness. On the face of it, these are mild, even benign, abstractions. And yet in each is wrapped a potency as explosive as dynamite. Because with them, the spells that hold our imaginations captive can be broken. In an unguarded moment, He can slip through the enemy lines.

Witness the ear of culture’s recent harkening to the ancient truths and wisdom of our Judeo-Christian heritage. Nick Cave sings of a “Wild God” and to everyone’s surprise, people are starting to listen again. But he’s not the only one.

The inescapable wildness of God is that He cannot be contained; if His will is to break through, then He cannot be held back. As Mr. Beaver said of the lion Aslan, in answer to the fear: “Is he safe?”

“Who said anything about safe? ’Course, he isn’t safe. But he is good.”

As little image-bearers of this Creator, indeed as little creators in our turn, our creativity teeters on a knife-edge – it always has. An edge sharp enough to cleave heaven from hell. We’d do well to remember that. And that, being image-bearers of this wild God, no wonder we have a wildness of our own.

Yep. Twenty years has already been one heck of an adventure. But I suspect it has only just begun.

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Article
Character
Culture
Film & TV
Purpose
6 min read

Tom Cruise’s Ethan Hunt offers a blueprint for life

The latest in the Mission:Impossible franchise dares to ask some surprisingly existential questions

Krish is a social entrepreneur partnering across civil society, faith communities, government and philanthropy. He founded The Sanctuary Foundation.

Tom Cruise runs.
What happens we he stops running?

When it comes to action movies, most of us aren’t looking for philosophical musings as much as a dose of adrenaline-fuelled escapist entertainment. Few franchises understand this better than  Mission: Impossible, which has consistently delivered on that front—train wrecks, car chases, gun battles, bomb blasts, submarine fights, knife fights, fist fights, dog fights, and, of course, running. Lots of running. 

The latest blockbuster in the franchise, Mission: Impossible – The Final Reckoning — which Tom Cruise has suggested may be his last outing as Ethan Hunt — is no exception. But alongside its brilliantly choreographed action scenes, the film also dares to ask some surprisingly existential questions. 

Who wants to live forever? 

Tom Cruise has achieved legendary status not just for his acting, but for his relentless dedication to performing the most technically demanding stunts in cinema history. Over the years, he’s scaled the Burj Khalifa, clung to the side of a plane during take-off, parachuted from 25,000 feet, flown helicopters through perilous terrain, and held his breath underwater for more than six minutes—without a stunt double in sight. 

Now 62, Cruise would be forgiven for taking it easier. Instead, after performing in what one director has called the most ambitious stunt in cinematic history: launching a motorcycle off a cliff, a mid-air dismount, followed by a parachute drop in the previous movie, Cruise has upped the ante again by engaging in an aerial battle atop a biplane flying at 10,000 feet. This involved climbing onto the wing of a moving aircraft travelling at 145 mph enduring hurricane-force winds, while the pilot performed manoeuvres designed to dislodge him. 

Cruise has become something of a cultural symbol of immortality. His character, Ethan Hunt, continually evades death, rarely stopping to mourn the losses of others—even those closest to him. But this film feels different. It asks how long someone—real or fictional—can continue to outrun death. 

Watching Hunt - and Cruise - cheat death time and again may be entertaining, but it also taps into something deeper. A recent COMRES survey revealed that the top four human fears are all death-related: dying in pain (83 per cent), dying alone (67 per cent), being told they’re dying (62 per cent), and dying in hospital (59 per cent). Final Reckoning doesn't just distract us from these fears—it subtly forces us to confront them. No matter how fast, fit, or famous we are, none of us gets out alive. 

What is life really about? 

Because the line between Ethan Hunt and Tom Cruise is now so thin, Dead Reckoning plays almost like a eulogy to both. The film opens with a message of thanks from the President of the United States: 

“Good evening, Ethan. This is your President. Since you won't reply to anyone else, I thought I'd reach out directly. First, I want to thank you for a lifetime of devoted and unrelenting service… Every risk you've taken, every comrade you've lost, every personal sacrifice you’ve made, has brought this world another sunrise.” 

The sentiment feels a little self-indulgent. The camera rarely leaves Cruise, and nearly everything and everyone else feels like a garnish to his character. He gets the best lines, the best cars, the best love interests, the best scenes. At times, Dead Reckoning feels a little like Mamma Mia! — a loose thread of a plot connecting a series of spectacular set-pieces rather than musical numbers. 

Still, as the franchise nears its end, it’s bittersweet to say goodbye to a character who’s become part of global popular culture. And it prompts a deeper question: If we can’t look back on our lives and say we gave the world another sunrise, what does make a life well-lived—for those of us who don’t defuse nuclear bombs before breakfast? What have we personally sacrificed for the greater good?  

Who Is expendable? 

With a body count hovering around 500, the Mission:Impossible series has never shied away from collateral damage. Ethan Hunt has always been portrayed as someone willing to expense the few to save the many. 

But The Final Reckoning confronts that idea. It reintroduces William Donloe, a minor character from the original 1996 film, who was the CIA analyst that got reassigned to a remote outpost in the Bering Sea after Hunt famously infiltrated his high-security vault - in that iconic scene where Cruise is suspended from the ceiling, inches above a pressure-sensitive floor, and drops his commando knife, point-first, into the desk. Now, decades later, Hunt seeks him out to apologise. 

Surprisingly, Donloe responds with grace. He says the reassignment was the best thing that ever happened to him: it led him to meet the love of his life. Though he had lost everything in a house fire caused by Hunt’s team, he had managed to salvage the commando knife from the original vault heist and gives it back to Hunt as a token of his appreciation. 

This could have been a moment of genuine reflection for Hunt—a chance to reckon with the unintended consequences of his actions. Instead, it serves to reinforce the idea that even Hunt’s mistakes are somehow for the best. Hunt is presented as almost messianic—an infallible saviour whose instincts are always right. 

But this portrayal contrasts sharply with the biblical Messiah, who taught that no one is expendable. In Jesus’ teaching, every life matters, enemies are to be loved, and compassion is both the means and the end. The ends never justify the means. Love is the mission. 

Who Is my neighbour? 

One of the deeper themes of the film is the tension between loyalty to those closest to us and responsibility to the wider world. Hunt’s enemies consistently try to exploit his love for friends and family, exposing it as a vulnerability. On a number of occasions, the villains kidnap or threaten someone close to Hunt in order to manipulate him. He is faced with the dilemma - to save the one he loves, or to save everyone else? 

At one point, a character offers this reflection: 

“We all share the same fate—the same future. The sum of our infinite choices. One such future is built on kindness, trust, and mutual understanding, should we choose to accept it. Driving without question toward a light we cannot see. Not just for those we hold close, but for those we’ll never meet.” 

It’s a powerful line—one that challenges narrow tribalism in favour of a universal compassion. In recent years, some have tried to co-opt Christian ethics in support of nationalism, prioritising loyalty to family, faith, and country above all else. But this film’s ethos cuts across that narrative. 

In an age of toxic patriotism and growing division, it’s striking that an international superspy like Ethan Hunt seems to offer a profoundly global vision: act not only for those we love, but for the good of the whole world—even at great personal cost. 

Hunt’s worldview echoes a deeply biblical theology: every person has worth, and we’re called to love our neighbour—including those who don’t speak our language or share our culture. The franchise promotes a genuine Christian ethic of sacrificial love. And why not? At the heart of Christianity is the story of a God who sent His Son on a seemingly impossible mission to save the world. 

It’s hard to miss the moral and theological framework that underpins Final Reckoning. It is, perhaps, this foundation that makes Ethan Hunt’s character not only thrilling but deeply human. Amid the explosions, stunts, and spectacle, Mission: Impossible makes us think, and subtly reminds us that the greatest mission of all might be love. 

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