Article
Culture
Politics
4 min read

Shall the tyrants win?

Understanding Navalny's death.

Michael Bird is Deputy Principal at Ridley College in Melbourne, Australia. 

Flowers and notes of condolence for Alexander Navalny lie in a pile.
Commemorations of Alexei Navalny, Berlin.
Nikita Pishchugin on Unsplash.

Russian Opposition leader Alexei Navalny was murdered in prison. Precisely how he died, we do not know. But many have wondered whether his death signals the end of organized opposition to Putin’s regime in Moscow. 

Navalny was famous as an anti-corruption and pro-democracy activist. He survived a Novichok poisoning attempt in 2020, then, after recuperating in Germany, decided to return to Russia a short time later. Once back in Russia, he was soon arrested, sentenced to 19 years in a penal colony inside the Arctic Circle, and then – as we now know – murdered. 

The torrid history of Russia as an empire and the violence of Putin’s regime against its own people make one wonder if any democratic and liberal resistance is futile. 

On hearing of the death of Navalny, I watched the documentary about his life’s work, how despite harassment, murder attempts, and imprisonments, he tried to bring freedom and democracy to Russia. This was always going to be an uphill battle since Russia or parts thereof have been a dictatorship since the defeat of the Tatars in 1480. Moscow. Its Russian lands have been ruled by the Tsardom of Russia (1547), the Russian Empire (1721), the Union of Soviet Socialist Republics (1922), and the Russian Federation (1991). Despite a brief flirtation with democracy in the 1990s, Russia returned to its de facto state as a military dictatorship when Putin took power in a bloodless coup in 2000. Since then, whether as prime minister or president, Putin has increasingly locked Russia under his iron grip and become increasingly hostile towards the west and western notions of liberalism.  

Putin’s regime is known for its brutality, from the Salisbury poisonings against Sergei and Yulia Skripal back in 2018, to the gunning down of Russian defector Maxim Kuzminov in Spain a few days after Navalny’s death.  

The torrid history of Russia as an empire and the violence of Putin’s regime against its own people make you wonder if any democratic and liberal resistance is futile. 

As King Theoden in the Lord of the Rings says when his people faced annihilation by an army of Orcs, “So much death, what can men do against such reckless hate?” 

God’s promise of the believer’s resurrection is not pious longing, but a political doctrine.

But Navalny had an answer, it was to tell the truth, even if that cost him, even to the point of being willing to lay down his life for others. These things came directly from Navalny's Christian faith. 

Navalny, during his show trial in 2021, stated:  

“The fact is that I am a Christian, which usually sets me up as an example for constant ridicule in the Anti-Corruption Foundation, because mostly our people are atheists, and I was once quite a militant atheist myself,” Navalny said, “but now I am a believer, and that helps me a lot in my activities because everything becomes much, much easier.” 

Navalny claimed that he was especially motivated by the words of Jesus: “Blessed are those who hunger and thirst for righteousness, for they will be satisfied”. 

Death is the tyrant’s ultimate weapon to terrorize, to force people to suffer in silence, to make them accept enslavement and despotism as normal and unchangeable. But the promise of resurrection means that God intends to undo whatever the tyrant does. The worst of evil is no match for resurrection. The goodness of God’s power and the power of God’s goodness always defeats death. God’s promise of resurrection is not pious longing, but a political doctrine, the hope for creation to be renewed, powers to be reconciled, and all things to be put to rights. 

Faith in God’s life-giving power is our defiance against evil powers, “against the leaders, against the authorities, against the powers that rule the world in this dark age, against the wicked spiritual elements in the heavenly places”, as St Paul writes. And defiance is contagious. 

When evil men hunger for power, Christians are called to thirst for righteousness, as Navalny did.  

Putin is not the only brutal dictator on the scene. There is the communist leader Xi Jinping (China), the socialist dictator Nicholas Maduro (Venezuela), the military council led by Min Aung Hlaing (Myanmar), the Shia theocrat Ali Khamenei (Iran), or the kleptocracy of Manasseh Sogavare (Solomon Islands). Then there is the danger of Christian Nationalism that also looms in the winds of Hungary and the USA. Yet the Christian faith teaches us that every Caesar, Tsar, King, General, and President who sets themselves up as an invincible and infallible icon of power will see their icon smashed eventually. Like the statue of Ozymandias in Shelley’s poem, irrespective of what depths of horror despots attain, not matter how much they self-aggrandize, their reign will one day be no more than a “shattered visage” at the feet of Jesus. 

This is the truth that Jesus spoke to Pilate, what Paul said to Herod Agrippa II, and what courageous Christians like Navalny say today.

In the face of tyranny and terror, what is to be done? We can cherish Navalny’s memory, pray for his work to continue. But above all, we take solace in the fact that Jesus says, “Here on earth you will have many trials and sorrows. But take heart, because I have overcome the world”. 

That is not a dream or a distant hope, it’s a promise, a promise we make good with  prayers, protests, energy, and efforts to build for the kingdom of Christ, to prepare the earth for the day when tyrants, terror, and tears are no more. By doing such things, we in effect erect a billboard saying, “The powers will be pacified, the lost will be found, the darkness will be cured by light, the world’s injustices will be undone, and God’s love will reign supreme.” 

In other words, a time is coming, and now is already burgeoning like a breaking dawn, when Navalny’s thirst for righteousness will be more than satisfied. 

  

Michael Bird is Deputy Principal at Ridley College in Melbourne, Australia. Together with N.T. Wright he is the author of Jesus and the Powers: Christian Political Witness in an Age of Totalitarian Terror and Dysfunctional Democracy published by SPCK and Zondervan. 

Review
Culture
Film & TV
Monsters
War & peace
6 min read

The Fantastic Four taught me about family, truth and the end of the world

The whole film has a grown-up sophistication about what really matters.

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

THe Fantastic Four stand on a podium
Walt Disney Studios.

I’ve just been to see the The Fantastic Four: First Steps, and honestly, I think it’s brilliant. It’s my favourite Marvel film in a long time. I might have to go all the way back to Guardians of the Galaxy to find something as funny, engaging, and moving. There’s a lightness to it, but also a surprising depth. 

First of all, the setting. It’s done in this beautiful, kitschy 1960s style—retro aesthetics, clean design, soft colours. It’s subtle, not forced, and it gives the whole film a kind of grown-up sophistication. Then there’s the casting—each of them is just spot on. Vanessa Kirby plays Sue Storm as an independent, intelligent, maternal powerhouse. And Pedro Pascal’s Reed Richards—brilliant but vulnerable—brings something pretty human to the role of a superhero. Even through the layers of CGI animation, Ebon Moss-Bachrach brings pathos and quiet dignity to the role of Ben Grimm aka The Thing.  

But what really grabbed me wasn’t just the style, the humour or the casting—it was the themes. At the heart of this film are some big, timely questions: about family, about sacrifice, about truth—and about how we respond when the world is falling apart. 

The power of sacrifice 

Here’s the big plot point—and this is not a spoiler because it’s in the trailer—the Fantastic Four are about to become the Fantastic Five. Sue Storm aka The Invisible Woman is pregnant. She portrays well that beautiful mix of nervous excitement that every expectant parent knows. But because she and Reed Richards aka Mr Fantastic are becoming parents with superpowers and gamma radiation in play there is an additional fear and uncertainty about their unborn child. In the middle of this domestic intimacy things escalate. A threat emerges—Galactus, a cosmic entity capable of devouring entire planets. Sue and Reed are given an impossible ultimatum: to relinquish their unborn child to Galactus and save the world or keep their child and see the world destroyed.  

The film could have taken the easy route and made the unborn child symbolic or vague. But instead, it takes this child seriously. There’s a very beautiful moment where Sue uses her invisibility powers to reveal their baby as a fit and healthy little boy asleep in her womb. He is real, precious and non-negotiable.  

The heroes will not even consider sacrificing the unborn child. They are willing to give up their own lives. They are willing to risk everything they have. But they won’t hand over their child to save the planet. 

That hit me hard in a culture where the idea of sacrificing a child—or at least, the rights of the unborn—has become politically and ethically contested. People take a range of views on the issue, but here is this blockbuster superhero movie saying: “No. Even if the planet is at stake, this child matters.”  This is a brave, countercultural stance that surprised me.  

It is also particularly poignant given a view that is becoming more widespread: some people are suggesting that in order to save the planet, we should stop having children. Clearly they genuinely believe the world would be better off without future generations. But that logic feels deeply broken. It is as if we are trying to protect the planet from children, instead of for them. 

What this film offers is a total reversal: the child is not the threat—the child is the hope. And for Christians, that resonates. Because at the heart of the gospel is the story of a child—born into a broken world, not to destroy it but to save it. And while Sue and Reed won’t give up their child to save the world, the Christian story is that God did just that.  He was willing to do what this superhero family wouldn’t—sacrifice his Son to save us.  

Truth and politics 

As if the personal and familial dilemma was not enough by itself, the film also raises important political questions. The Fantastic Four are given the ultimatum about saving the world in the privacy of a meeting with Galactus on the other side of the universe. When they finally make it back to earth, they are asked to make a press statement and told to keep it short. 

I found myself willing them to be quiet, to protect the privacy of their decision to save their baby, to save themselves the inevitable backlash, but instead they choose honesty. They tell the world the truth about the impossible decision they had to make—and why they made it. 

In today’s political landscape, that kind of transparency feels rare. We’ve seen moments—during COVID, during the cost-of-living crisis, even around immigration and the rescuing of Afghan families—when the public hasn’t always been trusted with the full picture. Leaders hide behind spin, afraid to speak plainly, or take responsibility. 

In the film we see what happens when the Fantastic Four choose honesty, even as a baying crowd surrounds their base. A speech is made that displays vulnerability, integrity, and courage. It reminded me that truth isn’t just about facts—it’s about trust. The best leaders are those who invite people into difficult conversations, who treat others as grown-ups, who inspire hope rather attract blame.  

How do you face the end of the world? 

It is not unusual for a superhero movie to navigate a global catastrophe, but this time planet earth is given some warning. The Silver Surfer comes as a herald ahead of the impending doom, warning of Galactus’ plan to devour the planet, and challenging people to use their time well, to celebrate life and show love to their families. The Surfer is almost a John the Baptist figure, although the prophet’s advice was repentance not just holding your loved ones closer. God was not coming to consume the earth for his own gratification, but to make the ultimate sacrifice to deal with the problem and reconcile humanity to himself.  

A headline in the Daily Express the other weekend claimed: “Global Crises send GEN Z to church” It does seem that for some young adults there is renewed interest in spiritual things in general and Christianity in particular. Perhaps it really is because the world feels like it is about to implode. With climate crisis, political chaos, and global conflict, people are looking for hope, purpose and salvation in real life as well as in happy endings to movies.  

Fantastic Four really made me think - while also making me laugh about car seats, pregnancy tests and giving birth on a spaceship.  I left feeling encouraged. Not because it offered easy answers, but because it reminded me that love—real, sacrificial, inconvenient, dangerous love—is still heroic. Truth matters. Children matter. Andd all the more so when faced with a brewing apocalypse. 

Support Seen & Unseen

Since Spring 2023, our readers have enjoyed over 1,500 articles. All for free. 
This is made possible through the generosity of our amazing community of supporters.

If you enjoy Seen & Unseen, would you consider making a gift towards our work?
 
Do so by joining Behind The Seen. Alongside other benefits, you’ll receive an extra fortnightly email from me sharing my reading and reflections on the ideas that are shaping our times.

Graham Tomlin
Editor-in-Chief