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. 

Support Seen & Unseen

Since Spring 2023, our readers have enjoyed over 1,000 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

Article
Creed
Education
1 min read

Our social problems need theology, here’s why

Taking the god’s-eye view develops critical skills
young people listen, and ponder, to a speaker off screen.
M Accelerator on Unsplash.

At secondary school level, Religious Studies continues to attract strong numbers. On the surface, this looks like a healthy sign for the subject. Yet, critics argue that appearances can be deceiving: many faith-based schools make the subject compulsory, artificially pushing up participation. The result is a stark disconnect when students progress to higher education. Here interest appears to drop off sharply, and several universities have been forced to close their single-honours degrees in Theology and Religious Studies due to unsustainable student numbers. 

But this presents a misleading picture – even at tertiary level students are far more interested in Theology and Religious Studies than the statistics seem to suggest. While few undergraduates commit to a full degree in Theology, (in Scotland this is called Divinity) or Religious Studies, partly because career pathways outside of ordained ministry and teaching can seem unclear, many are eager to sample the subject alongside their main studies. This means that at the University of Aberdeen, the department of Divinity finds a different kind of relevance. Thanks to Aberdeen’s flexible degree structure, it is not unusual to find law, sociology, psychology, anthropology, and even physics students sitting in on our undergraduate modules. This interdisciplinary mix brings a distinctive energy to classroom discussions, as well as a few challenges… and challengers.  

Some students arrive never having opened a Bible, never having heard a word from the Qur’an, and never having engaged with any other religious text. Many are openly ambivalent about the existence of God, some downright hostile, and more than a few admit that they were drawn in by the promise of coursework-based assessment rather than traditional exams. Yet, once in the room, most engage with surprising enthusiasm, and even the challengers play a vital role.  

What emerges is a lively space where students approach theology less as a matter of personal faith and more as an intellectual exercise, grappling with life’s big questions, testing out ideas, and debating seriously with the prospect that God exists. Far from diminishing the subject, this shift gives the Divinity department a new role: not as a training ground for clergy, but as a forum for critical thinking across disciplines. 

In one of our courses for example, students are asked to debate this question: if a human chooses to go wild swimming in a crocodile’s natural habitat, does the crocodile have a right to kill and eat that human, as it would any other prey item that strayed into its path? Or, if a person with profound physical and intellectual disability is not able to live out many of the rights and responsibilities envisaged by the United Nations Convention on Human Rights, on what grounds are they still reckoned to be a human person? As we tease out the (multiple) possible answers to these questions, many of the turn out to be surprisingly theological. Whilst some students will work towards becoming better able to affirm and articulate their own atheism, others are surprised to discover that they have been living out a deistic morality all along; on the quiet, their internal moral compass believes in God. 

But my sense is that even if students don’t walk out with an easy A, they walk out with a set of skills that is, in the long run, far more valuable. 

Further to that, in an open letter the Theos think tank recently highlighted the role of theology in the ethical and cultural development of communities. They argue that theological study equips people to engage thoughtfully with different people groups and traditions, to develop skills in interfaith dialogue, and to promote communication across cultural barriers. Put simply: 

“In an increasingly polarised world, it helps us understand other points of view.” 

This insight is highly relevant to our students as they set out on varied career paths in an increasingly complex world. The skills honed in our Divinity classrooms – empathy, critical thinking, close observation, and clear writing – are both essential and transferable. Theology degrees do not lead only to ordination or teaching; they can open doors to careers in journalism, diplomacy, politics, community work, authorship, and screenwriting, among many others. As Professor Gordon Lynch, Professor of Religion, Society and Ethics at the University of Edinburgh, observed at a recent panel discussion: 

“It’s very difficult to think about a major geopolitical issue at the moment in which religion isn’t deeply implicated in some way.” 

The relevance of theological training extends far beyond traditional disciplines. For example, law students will need to recognise not only that a person with profound disability is a human person, but also to understand the deeper ethical and theological reasons why society judges this to be so. International Relations students will need to appreciate why resolving the Israel/Palestine conflict is not as simple as drawing lines on a map, but is rooted in long histories of faith, identity, and belonging – histories which will reach their influence far into the future as well as the present. Sports science and physiotherapy students will need to empathise with the human drive to become ever faster and stronger, while discerning when to help people recognise the limits before injury occurs. 

So, we gather all these students and more into our divinity courses, and work with them as they develop such skills. By discussing these matters as though God exists, in a space where there is unapologetic openness to confessional or deistic ways of looking at the world, students are freed to adopt a third-person standpoint, a “god’s-eye view” if you like, which allows them to critically examine both their own and other people’s perspectives. When this freedom becomes apparent, it is the challengers often find themselves the ones being challenged, and hostility soon morphs into vibrant dialogue. Also, for those who want “an easy A” it quickly becomes apparent that coursework-based assessment is in no way easier than traditional exams – if anything, it can be the opposite! Getting your ideas down on paper, coherently, and with relevant references to research from across disciplines is a sophisticated competency. But my sense is that even if students don’t walk out with an easy A, they walk out with a set of skills that is, in the long run, far more valuable.  

With an eye to business models and balance sheets, many universities don’t think they need their theology departments anymore, and with the current financial precarity faced by the higher education sector, on paper this may be true. But society is crying out for complex ways forwards with complex situations, and the problems of social division are becoming more apparent than ever. Whilst it is clear that fewer and fewer students are choosing to do whole theology degrees, it is also clear the world still needs theologians.

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