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.

'Mankind' at Hull Uni

As an audience, we kind of knew where Hull Drama Department's Mankind was going once the first character started speaking.

As Emily Napier paced onstage, hands clasped in prayer, rosary beads knocking against the robes marking her out as a Dominican friar, the feeling grew that a message was coming to our souls. Then, she ascended the pulpit – the only notable thing on the stage, apart from the two paintings, depicting Heaven and Hell – and announced her name and intention. Okay, so to describe Napier's character as a character is a bit misleading. She's playing Mercy, and that's not her name; it's what she is.

See, Mankind is a Medieval Morality play, and they were never big on individual characters and plot lines. Instead, the Morality play depicts personifications of broader concepts usually involved in some cosmic struggle for the soul of, well, mankind. It's where the idea of an Everyman comes from. In this case, Mankind is a character – played with a curiously brazen naivete by Felicity Rankin, until her final scene when the full weight of her wrong doing is evident in every sob and shake of her shoulders – over whom Jen Clarke's leery, crooked jester Mischief fights with Mercy.

As is standard Morality practice, Mankind faces temptation to leave his work and abandon his prayers, and thus his duty to God. That God is – though never seen – present throughout, the Dominican friars' motto 'Veritas', Latin for 'truth', being emblazoned across the back of a largely bare stage. It's a bareness that really focuses attention on the battle that is essentially happening within the soul or mind of each of us: the battle between toiling for the common good and indulging in personal enjoyment. That temptation takes the form of three representatives of worldly pleasure: Andrew Fowler's Newguise, who threatens to steal the show, Harriet Entwhistle's deceptively charming Nowadays and Ami Dawson's Nought, who relishes every chance to speak filth on stage.

Don't be fooled by the idea of the Morality play being nice and clean – it's a lesson to us sinners about what we should avoid. So the three worldly pleasures get to party for most of their stage time, and even bring in Jessica Duffield's imposing Titivillus (the Devil, to you and me). That lesson makes the church's presence painfully clear. Mankind isn't quite propaganda, though it's probably a good example of the Catholic church using art to persuade people that worship (in a church, not on your own terms) is a Very Good Thing. Mischief's greatest victory seems to be in persuading Mankind not to attend morning prayers – even though an omnipotent God would surely hear a prayer wherever it was said...

In the end, that may be Mankind's failing as a modern piece of theatre. It's far from subtle, and the word 'preachy' seems dying to attach itself to every moment of the stage time – not only during Mercy's sermons. Don't get me wrong, Napier delivers some very heartfelt moments without ever being patronising, but ultimately this is a piece of theatre designed to remind the masses what they owe to their overlords in the Catholic church, who very kindly mediate between them and their God.

When Napier enters, hundreds of years of theatrical history are wiped away, and we've been taken back to the didactic, characterless drama that went out of fashion around Shakespeare's time. It's not necessarily a bad thing, but this does function as a bit of a museum piece. It's interesting as a means of looking back at where later drama came from – for example English drama's move toward representative characters in increasingly realistic settings, before making the characters increasingly realistic too. Also – crushingly, for this performance – the power of the Catholic church and an audience's fear of God aren't what they were, which takes away much of this play's sting. Pity, really.