Review
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6 min read

Watching Bonhoeffer from below

Does a new biopic capture a compelling and complex character?

David Emerton is Director of St Mellitus College, East Midlands.

Two men, dressed in the style of the 1940s look around shocked.
Jonas Dassler as Dietrich Bonhoeffer.
Angel Studios.

Dietrich Bonhoeffer did not live to see his 40th birthday. 

Sentenced to death in a sham trial at Flossenbürg concentration camp, he was stripped naked, led to the gallows, and executed on the direct orders of Adolf Hitler in April 1945, essentially for treason. Ever since, Bonhoeffer’s life and thought has been subject to projects in wish fulfilment. Bonhoeffer has been secularised, liberalised, radicalised, and popularised by people across the religious and political spectrum, and in ways that evidence only casual concern for historical fact and little (or no) comprehension of his literary estate. Most recently and remarkably—in fact, repulsively—Bonhoeffer’s name has even been used by the right-wing Heritage Foundation to denounce the so-called “open-borders activism” and “environmental extremism” of the American Left in its Project 2025 wish list for the presidency of President-elect Donald Trump. 

It was with mixed feelings, therefore, that I sat down in a movie theatre in downtown San Diego a few weeks ago to watch the new film Bonhoeffer: Pastor. Spy. Assassin. Released by the Christian production company, Angel Studios, and written and directed by Todd Komarnicki (producer of Elf and writer of Sully), the film (coming to UK cinemas in early 2025) is trailered thus: 

“As the world teeters on the brink of annihilation, Dietrich Bonhoeffer is swept into the epicenter of a deadly plot to assassinate Hitler. With his faith and fate at stake, Bonhoeffer must choose between upholding his moral convictions or risking it all to save millions of Jews from genocide. Will his shift from preaching peace to plotting murder alter the course of history or cost him everything?” 

The accompanying image has the pacifist-preaching Bonhoeffer holding a gun. 

Like any big-screen biopic, Bonhoeffer mixes fact and fiction with a healthy dollop of artistic and cinematic license. This license is of course necessary for the screenwriting art: time needs compressing; biography needs enlivening; peoples’ character needs demonstrating; ultimately, the film needs watching. 

There is no doubt that Bonhoeffer spent time at Union Theological Seminary in New York and that whilst there he bemoaned the state of American theology, actively participated in the Abyssinian Baptist Church in Harlem, and became close friends with an African-American student, Frank Fisher. 

But learning to play jazz piano at a Harlem nightclub? Being beaten by a racist hotel owner with the butt of a rifle? And becoming an ardent advocate for African-American civil rights? 

There is no doubt, too, that, as Hitler rose to power, Bonhoeffer spoke out against the dangers inherent in the Führer concept and that throughout the 1930s he steadfastly critiqued Nazism and national socialist ideology. 

But were his words ever these? 

“I can’t keep on pretending that praying and teaching is enough.” “Dirty hands ... It’s all that I have to offer.” Or, in response to being asked by his friend and student, Eberhard Bethge, if Hitler is the first evil leader since Scripture was written: “No. But he’s the first one I can stop.” 

No one is going to dispute, either, that Bonhoeffer led an underground seminary at Finkenwalde to train future pastors of the Confessing Church in Germany; or that he said, “When Christ calls a man, he bids him come and die.” (Even if, in German, he more literally said, “Every call of Christ leads into death”). 

But what is disputable is that (as the film suggests) Finkenwalde was a safe haven from which a plot to assassinate Hitler was launched, and that Bonhoeffer’s most memorable aphorism of Christian discipleship was intended to be spliced (as it is in the film) into footage of a conspirator preparing a suicide bomb. 

And Bonhoeffer certainly did join the German Military Intelligence and act as something akin to a double-double-agent. He certainly did pass information about the conspiracy to international church leaders on his travels outside of Germany. He certainly did know about both “Operation Seven” (a plan to smuggle a small group of Jews and Jewish Christians out of Germany to safety in Switzerland), and the planned plot to assassinate Hitler. 

But to suggest (as the film does) that Bonhoeffer was central to these plans and personally involved in them, or that he asked Bishop George Bell to lobby Winston Churchill to supply a bomb that the conspirators could use to kill Hitler, is nothing more than highly contentious, even conspiratorial, conjecture. 

In a panoply of embellished facts, the film’s final scenes are in equal measure harrowing, arresting, and deeply moving.

Bonhoeffer’s life and thought is obviously compelling. 

It is also complex. 

Bonhoeffer left behind an array of books, essays, sermons, unfinished manuscripts, working notes, and letters, all of which are notoriously difficult to interpret, especially in the round. Bonhoeffer rides roughshod over this difficulty and complexity, and thereby trivialises the legacy of a modern-day, martyred Christian saint. It also tells in part an untrue story—the story of a man destined, indeed determined, to disavow a life of prayer, teaching, and diplomacy to become a would-be assassin and engage in violent political espionage and activism at any cost. 

This is a (very) far cry from the man who, in 1930, urges American Christians to remember that they have brothers and sisters “in every people,” not just in their own, and that if the people of God were united then “no nationalism, no hate of races or classes can execute its designs and ... the world will have its peace.” 

It’s a far cry from the man who, in November 1940, writes that “radicalism,” and “Christian radicalism” in particular, “arises from a conscious or unconscious hatred ... toward the world, whether it is the hate of the godless or of the pious.” 

And it’s a far cry from the man who, at Christmas 1942, reflects on the “incomparable value” of having learned “to see the great events of world history from below, from the perspective of the outcasts, the suspects, the maltreated, the powerless, the oppressed and reviled, in short from the perspective of the suffering.” 

Bonhoeffer therefore risks exposing Bonhoeffer’s legacy, as a theologian, pastor, and man of resistance, to yet further abuse. At a time when political and religious discourse is increasingly laced with xenophobic, authoritarian, and nationalistic rhetoric, and at worst Christian nationalistic rhetoric, this is not what is needed. It is not surprising that Bonhoeffer scholars across the world and Bonhoeffer’s own descendants have registered concern. 

But is Bonhoeffer nevertheless worth the price of a ticket? 

Perhaps surprisingly, I think that it is: if only for its denouement. 

In a panoply of embellished facts, the film’s final scenes are in equal measure harrowing, arresting, and deeply moving. Shortly before his execution, Bonhoeffer leads his fellow prisoners in morning prayer, breaking bread and drinking wine with them in commemoration of the death of Jesus Christ. Bonhoeffer then walks to the gallows in peace, knowing that for him, as a disciple of Jesus Christ, his death is but the beginning of life. 

It is such steadfast hope, in the face of all the humiliating absurdity of human contradictions (to borrow some words from Fyodor Dostoevsky), that the church and our world today is perhaps most desperately in need of. 

 

Bonhoeffer opens in UK and Irish cinemas on 7 March.

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Article
Character
Culture
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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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