Column
Comment
Film & TV
4 min read

Why we watch dark drama

Reviewing The Reckoning, and the reviewing cycle, leads George Pitcher to change his mind on whether to watch such darker dramas and documentaries.

George is a visiting fellow at the London School of Economics and an Anglican priest.

A man in a tracksuit sits in an arm chair smoking a cigar while looking towards a curtained window.
BBC.

The BBC’s four-part drama-documentary about the life and crimes of Jimmy Savile, The Reckoning, concluded. And the media caravan moves on. 

Its reviews have been mixed, to say the least. You may have got the gist of them: Steve Coogan was brilliant as Savile. But why would he do it? Other actors around him were equally good, if not better. The BBC was either brutally honest or self-exculpatory about its enablement of the monster. I particularly noticed a review line that emerged which hoped the BBC would concentrate on its safeguarding, rather than gather material for its drama department

There’s a case for taking a breath after the television reviewers have completed their work, of asking what we are left with after all this and whether there is a bigger picture than the one our television screens contained. 

The first window I want to look through is the church one forever stained by the hideous image of child sexual abuse. Those priests who over recent years have been exposed for these heinous crimes were not, unlike Savile, celebrities. They weren’t as often, like him, committing them in plain sight. But all child abusers, as adults, occupy a position of trust, either as family members, teachers, people of power or as priests, and they abuse that trust as they abuse their victims. 

I have had direct experience, as a parish priest, of two instances of child sexual abuse. In both instances, the clergy who abused are long dead. It may go without saying, but in both cases I have witnessed how the victims, now in late middle-age, have had their lives ruined as a consequence, how nothing can really be healed as such, but how we can only help them to manage. 

As for the perpetrators, they’re dead. As with Savile, the knowledge of this leaves a feeling that they got away with it and that justice has not been done, nor importantly seen to be done. 

The BBC’s depiction of him had him being tortured, to some degree at least, by his Roman Catholic faith, that he faced consignment to hell for his crimes and that his charitable works were an effort to compensate for his moral turpitude and get him to heaven. This was portrayed partly in a tentative fumbling for absolution in the confessional box.  

There’s no way to know whether that’s an accurate telling, but it’s not consistent with my memory of the conduct of his final years, nor with that of the period after his death in 2011, as evidence of his crimes emerged. That time was characterised more by intimidation of journalists with lawyers and calling in favours from police. Being in denial seems to have been more likely than being in the confessional space. 

That may have been true of abusive priests too. But it’s axiomatic also of a means to evade justice. One can only hope that they have faced divine judgement. But, then, who throws the first stone? 

I refused to watch it on the grounds that I feared it fell into a TV category that could bear the file name “true-crime titillation” 

I want to turn to another aspect of the reviewing cycle of The Reckoning: Should it have been made at all? This is not the question of whether it should have been made by the BBC, which harboured Savile’s career, but whether drama should be made out of the most atrocious of crimes. 

A very little over a year ago, Channel 5 screened Maxine, a three-part drama miniseries based on the murders of 10-year-olds Holly Wells and Jessica Chapman in Soham at the hands of Ian Huntley, ostensibly from the viewpoint of his girlfriend Maxine Carr, unwittingly coerced into his attempted cover-up.  

I refused to watch it on the grounds that I feared it fell into a TV category that could bear the file name “true-crime titillation”. I also felt that the twentieth anniversary of the murders was too soon for these events to be revisited for dramatic purposes. 

I want to re-visit those opinions now, in light of The Reckoning. Savile was not a murderer, but he destroyed children's lives. It’s important, ultimately, that we know about him and of what he was capable. I have written recently, with regard to a documentary screened on Channel 4 about the Holocaust in Ukraine, that we don’t have the moral option nor the luxury of looking away. 

So this: Hats off to broadcast journalists and dramatists who face up to the darkest of crimes and human nature. Journalists show us (or should try to) that it’s really there. And it’s valid territory for drama producers, because it makes us think about it, if not understand it. That’s what drama does, or is supposed to. 

Finally, we acknowledge from dramatised events, perhaps, that no one is defined by a single aspect of the lives they lead. From this, we might pray that they (and we) may be forgiven somehow, by someone, simply because we can’t.  

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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