Everyman at Hull's Holy Trinity Church

There's something about a play's character crying to God for forgiveness that makes me veer between two thoughts. One, the distant 'At least I'll never be like that', the other, a humbler, and perhaps more realistic 'There but for the grace of God go I'. Of course, it's the second of those two that the original performers of this play were after; the audience is supposed to recognise their own fragile state of grace, their own dependence on divine mercy, and to repent sharp-ish before their fate catches up with them.

The title alone should give it away. Everyman. That character crying out to God, to mercy, to charity and to all the things he's held dear through his life? That's Everyman, and he represents, yep, you've guessed it, every one of us (in this production, he's played by three people, including one woman). We are each as guilty as him of the faults he admits by the play's end – it's the usual: greed, lust, anger, gluttony, sloth.

Though we aren't quite complicit in Everyman's sins, we (and I mean the play's immediate audience, rather than mankind as a whole) are drawn into his repentance all the same. He stands barely metres in front of us, asking that he be forgiven, asking who he can turn to, and it's that insistent questioning that raises questions for the audience. Questions like: what would I do if called to give an account to God? Of course, you might not be too worried, if your opinion of an afterlife is that it's non-existent, but just go with it for a minute. There's a value to questioning the balance and account of your life when near its end, even if you don't believe that anyone supernatural's going to check up on you in your grave. Everyman is especially concerned about the balance of Good Deeds in his own account, and finding the book empty (like he does) should be a cause of concern even for a hardened atheist.

Good Deeds (Mondé Sibisi) sleeps until Everyman repents

But Everyman is hardly aimed at atheists; it's aimed at Catholic believers, reminding them that they're going to be checked up on on death, and they'd best keep their house in order. So of course, it makes perfect sense to stage Everyman in the Minster, in God's house; here is the perfection of God, aspire to it, everyone. And the church is perfectly suited to being a performance space – what is the church mass if not an elaborate performance by actors before an audience? - with the acoustics and (mostly natural) lighting to rival many more modern theatres. Religious ceremony is the birthplace of theatre, the elaborate and stylised address to the masses, the faintly poeticised and increasingly stage-y message preached to an audience sitting in hushed rows.

The University of Hull Drama Department's production immerses its audience in Hull's Holy Trinity Church (increasingly being opened up as a venue these days), where the architecture serves to hammer home the message of obedience to the divine will and serves as a reminder of both God's majesty and God's grace. We follow the story through the church on foot, taken to four different stations along Everyman's journey from frail sinner to reconstructed penitent. As Everyman hovers close to death, we walk – fittingly, perhaps, gingerly, certainly – over the graves of past generations, the inscriptions and memorials a fixed and literal reminder of the the transitory nature of human life. Again, the church's architecture reinforcing the message Death has already given to Everyman: Life was but lent thee:/ for as soon as thou art go,/ Another a while shall have it and then go therefro.

Jack Fielding's Everyman is left with no doubt about the message from Death (Johnny Neaves)

The University Drama Department – and specifically Dr Philip Crispin – has produced this living examination of medieval drama, following on from Mankind in 2010. Mankind was declamatory, static (literally and figuratively) and in a theatre. This is a much more immersive, flowing piece. A series of strong individual performances give life to a poetic depiction of human life close to the brink of death – the great unknown, guidance on which can be found in the Bible and, of course, this morality play.

Images thanks to Elizabeth Coombs Photography.

Is it time for a new Pope?

Not all that long ago, the Pope was a widely-respected and much-loved leader of the world's billion or so Catholics as well as the Vatican City's head of state. His word carried a certain moral and ethical authority even for non-Catholics. What went so badly wrong?

Well, all of that was Pope John Paul II, the Polish Pope known for his warm public receptions and charismatic appearances. His successor, Pope Benedict XVI, is a German with a far colder public image, positively lacking in charm or charisma. Worse, he brings the reputation of 'God's Rottweiler' to the role, from his time as Cardinal Ratzinger and has gradually undermined that moral and ethical authority carried by the title Bishop of Rome.

Without wanting to understate the conservatism of John Paul II's papacy, Pope Benedict's conservative direction is one of the principle damaging factors in the Catholic Church's recent history. Yes, the sex abuse scandal is serious and damaging, but it is one in a series of incidents that show this conservative trend to be distancing the Church from the people. The scandal's personal implications for the man at the top – Ratzinger being the Cardinal blamed for earlier alleged cover-ups – tarnish the Papacy itself and the entire Church by implication. Worse, the conservative thinking of the current Papacy – in danger of taking the Bible literally – is out of touch with the secular society Pope Benedict is concerned to re-establish religion within; the two are incompatible.

That incompatibility is down to the Church's inability to move with the times. Secular society has advanced into the modern age, but the conservatism of Pope Benedict holds the Church back, restraining it in the race of human progress. This is the Church that refuses to even discuss the possibility of ordaining women because there are no female preachers in the Bible. It's funny, there's no electricity in the Bible but I don't hear of many priests refusing to have their churches re-wired.

But the Bible was written (if you take a non-Christian or cynical view) by men in a patriarchal society roughly two thousand years ago. If you take a Christian, theistic view, it was written by God, via men in a patriarchal society roughly two thousand years ago to be read by that same patriarchal society. Of course there are no women preachers!

The worldwide church (not just the Catholic one) does a great deal of good in the world, as do other organisations in the name of their faith. So let's not go lambasting religion and arguing that anyone willing to listen to the Pope is somehow evil or misinformed. Religion has the power to help as well as harm – it's much more about how people interpret it – and I'm not for one minute arguing that religion is necessarily a bad thing. I just question whether Joseph Ratzinger is the best man to be leading the Catholic Church right now. Someone so embroiled in the biggest scandal the Church has faced in living memory, and generating such opposition in other areas is perhaps not the best spokesperson for the world's billion or so Catholics.

The Catholic Church needs to accept that the march of history has advanced, and they have to adapt or get left behind in their medieval theology. The Church is still stuck in the past, and that, your Holiness, is why secular society has marginalised religion.