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Film & TV
4 min read

It's a miracle that ITV's drama-docs tell gospel truth

What we need to ask of the well told stories that move us.

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

A doctor in blue scrubs stands looking exhausted.
Joanne Froggatt playing Dr Rachel Clarke.
ITV Studios/ITV.

ITV has reopened a debate over the value and validity of drama-documentaries, with two immensely powerful political serials. Breathtaking, set in hospital wards as the covid crisis hit the UK, concluded last week. Before that, Mr Bates vs. the Post Office did more for justice in a few hours for wrongly accused sub-postmasters, sacked and imprisoned for frauds that didn’t exist, than any number of leaden public inquiries stretching into a cynically can-kicking future. 

A regular refrain from doubters of drama-doc is to question whether events portrayed really happened. At the most extreme end of denial, invariably motivated by political self-interest, if a scene can be shown to be non-factual, then the whole thing can be dismissed as rubbish. 

I’m here to knock down that argument, not least because it has the most profound implications for people of faith and how they own their sacred scriptures. 

Truth is not only about events, but about love and hope and self-sacrifice and much else besides. 

Take Breathtaking, based on the book of the experiences of front-line doctor (and breathtakingly good writer) Rachel Clarke. There were more than a couple of scenes that I thought wouldn’t, indeed couldn’t, have happened in a factual reality. I can’t know, because I wasn’t there. But, importantly, I don’t care either, for reasons I’ll come to. 

These scenes related to the death from covid, contracted on duty as a consequence of inadequate PPE equipment, of a much-loved fellow nurse called Divina. A colleague reads cards from friends to her as she switches off the life-support machines, while our heroine consultant bears tearful witness. Later, all her colleagues gather, socially distanced, to watch a livestream of her funeral. 

If these events happened in real time, then I apologise profusely to Clarke and her team. But my guess – and this makes the drama even more heartbreaking rather than less – is that they simply wouldn’t have had the time. As with soldiers in a war zone, which is the regular analogy of choice, they were overrun by critical cases for whom survival was the imperative. They surely would not have had the bandwidth, as it were, to bury their dead.   

Why this doesn’t matter, indeed why it is vital that it doesn’t, is that drama addresses human emotions as well as human experiences. So it’s at least as important to express how it felt as to show exactly what happened. This isn’t manipulative, because truth is not only about events, but about love and hope and self-sacrifice and much else besides, all of which point to bigger truths about the human condition. 

Those somethings are miracles. So, ask not: Did it happen?  Ask instead: What has happened?

Not so long ago, you couldn’t bump into anyone from the digital marketing professions without them mooing on about “storytelling”, the idea that corporates and their brands need to frame their offers to market in an engaging narrative. 

I’ve always thought they were rather late to that party. So stories are important? Who knew? Similarly, journalists – or reporters at least – speak of their products as stories. And the good ones tell us something we don’t already know. But the effort here (or at least it should be) is to relate what is provably, factually true. 

This is rather different from the motivation of those of us with a religious faith, for whom Truth with a capital T points to something that transcends the demands of simple reportage. Yes, it’s about an emotional response, but emotions are human too. They’re also insufficient on their own for full engagement with the divine drama. 

The mystery of this drama is played out at church on at least a weekly basis in the Eucharist, when Christians come together in communion, as the mystical body of Christ and as if invited to his supper for the very first time. It’s not just an event or a re-enactment, it’s the drama of now and of the real presence (call it the real thing). 

Mystery is what the scriptures of the three Abrahamic faiths endeavour to address. For Christians, the life death and resurrection of the Christ; for Jews, the deliverance of God’s people and, for Muslims, the revelation of the Prophet. These are not just historical records, they are stories that explore the mind of God, the better to understand human existence. 

That’s to explore the miraculous, to allow room for miracles in human existence. At Easter, Christians will celebrate what we might call the big one: The resurrection of the Christ and the defeat of death. So, to that obvious question: What really happened? 

Well, something happened. Something so incalculably enormous that, within three days of the crucifixion, the utterly defeated and dispersed first disciples were transformed. Something so incomprehensible that they struggled to explain it with the language of simple reportage, though they tried. Something for which untold thousands were suddenly prepared to die. Something which was apparently defeated by worldly power, but is alive and well as the world’s largest religion two millennia later. 

Those somethings are miracles. So, ask not: Did it happen?  Ask instead: What has happened?  And the story is not only about what has happened, it’s really about how, emotionally and spiritually, we feel and respond to it.  

In short, we’re asked to give ourselves up to this drama-documentary. It’s breathtaking. 

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Politics
Virtues
8 min read

The emerging frontier: renewing courage in geopolitics

Narcissistic moralising needs to stop, and we can learn from Churchill too.
Military personnel, wearing camoflague uniform crowd round a computer monitor.
U.S. Space Force guardians assess a threat.
U.S. Space Force.

In August 1939, the Polish poet Kazimierz Wierzyński reflected on a “Peaceful bliss which had become Europe’s chloroform.” Yet, then as now, crises shake us from moments of calm, especially when we abandon vigilance. We let our guards down, nonchalance replacing serious deliberation toward action. 

A shroud of darkness has descended on the world over recent years, with new conflicts emerging just as – or perhaps because – democratic populations turn inward. These conflicts – whether the Russia-Ukraine War, the Israel-Gaza War, or the US-UK led battles in the Red Sea – demonstrate the courage of peoples sacrificing for their nations, families, histories, and traditions. 

Yet, in much of the political West, narcissism – rather than courage – has become the focal point of our culture.  

Christopher Lasch describes this narcissism in The Culture of Narcissism: American Life in an Age of Diminishing Expectations as a conceit of the present. Lasch notes that we have become a consumer society focused on individual self-absorption that leads to present-focus, sense of isolation, and disconnection from history.  

The psychoanalyst Erich Fromm argues in The Heart of Man: Its Genius for Good and Evil that narcissism is an attachment to “self-image,” which “distorts rational judgment.” Yet, Fromm later reflects “If the feeling which the Greek poet expressed in Antigone’s words, ‘There is nothing more wonderful than man,’ could become an experience shared by all, certainly a great step forward would have been taken.” 

This wonder of man is in the freedom to act in a world that is yet to be determined.  

This is a position of “deep faith.” It encourages full participation in the world, affirming the self through action, though always in relation to something much greater.  

The philosopher and theologian Paul Tillich similarly states “this is just what participation means: being a part of something from which one is, at the same time, separate. Literally, participation means ‘taking part,’ in the sense of ‘sharing’ or ‘having in common.’”   We play, as legendary Notre Dame football coach Knute Rockne once said, "For everyone that came before us, and everyone that will come after us."

If common history is needed as our foundation for current action in geopolitics, to what then might we turn?  

We propose a refocusing and modern renewal of alliances underpinned by Winston Churchill’s A History of the English-Speaking Peoples, a project he initiated in the early 1930s as the threats of Nazism and Fascism had taken centre stage.  

This refocusing reprioritises courage in geopolitics, maintaining the light amid descending darkness. It is badly needed given the modern tendency to look inward rather than to sources of value outside of the self.  

This is a pathway to vigilance in anticipation of the thief in the night, who may arrive at an unexpected hour.

Churchill – recently demonised by influential conspiracy theorists – emphasises the common cultural and political heritage of the English-Speaking Peoples, including the rule of law, individual rights and parliamentary democracy, which shaped the modern world.  

Churchill reminds us of the global influence of English-Speaking Peoples in spreading democratic ideals and governance structures across the world, believing that the global spread of these ideas was instrumental in shaping modern life. He underscores the unity of the English-Speaking Peoples in facing global challenges, particularly in the context of the World War he foresaw. And he viewed the cooperation between the UK, the US, and other Allied nations as crucial to the survival of freedom and democracy.  

It is important, now as much as ever, that we remind ourselves of Churchill’s wise words, building on them to address with courage the challenges of our present times.  

Specifically, we must adapt Churchill’s emphasis on the English-Speaking Peoples to a focus on nations working at the frontiers of Western civilisation to resist rising darkness which seeks to corrupt the good. Ones not necessarily actually speaking English too. 

Building on these unique and complementary strengths, these agile nations united as upholders of the values of English-Speaking Peoples should reindustrialize, rearm, redraft and recommit to a common goal in a world of increasing geopolitical conflict. 

The sharing of expertise and overall close collaboration between these agile nations can facilitate rapid preparation for conflict at any moment, proactively addressing Wierzyński's dangerous “peaceful bliss.”  

In other words, this is a pathway to vigilance in anticipation of the thief in the night, who may arrive at an unexpected hour.

Renewed partnership is necessary between these nations. There is a need for these nations to re-assert their historical courage, underpinned by vital modern capabilities. 

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Alongside the United States as the focal point, these nations are Canada on the Arctic frontier; the United Kingdom as a Northern frontier; Poland as the Eastern frontier; Israel as the Southeastern frontier towards the Eurasian landmass, and Australia, with its recent experiences confronting neighbour China, on the Far East frontier.  

Each of these nations serves as a regional center of power and influence: Canada in the Arctic and Atlantic; the US into the Caribbean and broader Latin America; Israel in the Middle East with the Abraham Accords and North Africa; Poland into Central and Eastern Europe, and Australia in the Indo-Pacific. Each of these nations possesses vital agility, given their small geographical sizes or populations.  

These frontier nations respond to United States CIA Director William Burns’ 2023 Ditchley Lecture, in which he focused on “[hedging middle power countries who] see little benefit and lots of risk in monogamous geopolitical relationships. Instead, we’re likely to see more countries pursue more open relationships than we were accustomed to over several post-Cold War decades of unipolarity.” The focus here is courage with a long-term view, building a frontier-focused alliance rather than seeking relations based on short-term material interest only.

In this frontier model, it is currently Israel demonstrating the courage to uphold the values captured in Churchill’s account of the English-Speaking Peoples. Hamas’ brutal October 7th attack was predicated on the notion that over the last decades, Israel transformed into a consumer society, focused on short-term economic incentives and leisure pursuits. Israel provides technology and experience in fighting modern wars of various types, as well as persistence and proactiveness that other nations must quickly recover. 

Canada is historically a frontier nation of courage, reflected for instance in its contributions to WWI and WWII victories, as well as in the often-quiet contributions that Canadians make to peacekeeping efforts across the globe. But Canada can take bolder action, given its strategic Northern location and proximity to the Arctic, with its vast natural resources including critical minerals supply and its vast freshwater reserves. It can become a more influential global player amid trade wars, helping reduce dependence on Chinese resources.  

The United Kingdom’s combination of common law, property rights, financial markets and freedom of the press are important strengths. As Nigel Biggar finds in his Colonialism: A Moral Reckoning, the UK has historically championed free markets generating economic opportunities for diverse peoples; established peace where internal strife previously existed, protected the rural poor from wicked landlords, and provided civil service and judiciary systems to reduce corruption.  

Poland, as noted by Radoslaw Sikorski in a recent speech, shares with the United Kingdom “the same strategic vision. It is based on the fundamental assumption that international law is the guardian of peace and stability.” Poland also “consistently supports close, comprehensive cooperation between the UK and the EU’s security and defence frameworks” with continued focus on strengthening its military capabilities. And, of course, Poland is keenly aware of the threat of war which which is ever-present on its border. 

Australia has, over the last decade, demonstrated evident success in facing the threat of China on its doorstep, this ever-present threat producing a group of leaders across government, private and media sectors that are as sharp, worldly and realist in nature as any in the Commonwealth.  

Renewed partnership is necessary between these nations. There is a need for these nations to re-assert their historical courage, underpinned by vital modern capabilities. C.S. Lewis, in his famous Screwtape Letters, shows that “courage is not simply one of the virtues, but the form of every virtue at the testing point, which means, at the point of highest reality.” Each of these frontier nations has historically demonstrated success in the face of testing.  

Our focus cannot be narcissistic moralising – too often the case in today’s geopolitics – which is the product of the serpent’s advice in the Garden of Eden, in which our eyes will be opened as we “become as gods knowing good and evil.”  We must not allow others to twist our sense of history, such that we begin to exalt ourselves in the present moment rather than adopting attitudes of service, sacrifice and worship of that which is unfathomably greater and farther-reaching.

Instead, it must be – as we have seen with Churchill, and as described by Dietrich Bonhoeffer in his incredible commentary on the story of the Garden of Eden, to act. 

As Bonhoeffer writes, “If the Holy Scripture insists with such great urgency on doing, that is because it wishes to take away from man every possibility of self-justification before God on the basis of his own knowledge of good and evil… The error of the Pharisees, therefore, did not lie in their extremely strict insistence on the necessity for action, but rather in their failure to act. ‘They say, and do not do it.’”  

The frontier model we propose facilitates such action, prepared with the necessary capabilities and coordination for the considerable challenges before us. 

We must remember that to participate in the world with deep faith – courage – has been and always will be the basis for human freedom.  

Indeed, this is the task of the nations: united by the common heritage of English-Speaking Peoples, acting with faith in the good, always at the frontier.