The Gospel isn’t simplistic, and its representations shouldn’t be, either. If The Shack were created with this creed in mind, perhaps it would be a better work of art. Instead, sadly, it’s nothing more than a religious tract.
There are many reasons to recommend Brooklyn — its relatable story for one, its glowing visuals and performances for another. But Brooklyn’s commendable qualities go far beyond this, including the amount of respect writer Nick Hornby and director John Crowley give the movie’s female protagonist. Brooklyn is a movie about hard choices, and for the most part, Eilis makes those choices on her own. At different points in the film, she’s caught between romantic relationships, and familial and personal obligations. But in none of these situations does it feel like her hand is forced. The movie lets us know early that Eilis can take care of herself, and she’s never forced to compromise on that point, though she easily could have been.
Although politics aren’t really on Brooklyn’s agenda, the film also carries an unintentional point on that score worth considering. At a time when the United States is anxious about welcoming refugees and immigrants, this film reminds us that our country is made up largely of immigrants — some who look like Eilis, but also many who don’t.
Two new movies that aim to attract a faith-based crowd join a glut of biblical films for 2014, testing the limits of Hollywood’s appetite for religion.
The two films, “The Good Lie” and “Left Behind,” both opening Oct. 3, reflect two different filmmaking strategies: One is geared for a wider audience that could attract Christians, while the other produces a movie clearly made for the Christian base.
With a number of films targeting a faith audience this year, it’s unclear whether Hollywood is oversaturating the market with faith-based films — a revolutionary idea 10 years after Mel Gibson’s “The Passion of the Christ” shocked the industry by raking in $611.9 million worldwide.
“The Good Lie,” starring Reese Witherspoon helping four young “Lost Boys” from Sudan adjust to life in the U.S., has underlying faith themes. The refugees rely on their faith as they try to leave homeland strife behind, and Witherspoon’s character works closely with a faith-based agency to place refugees with families.
This Friday, a movie version of the classic novel “The Giver” opens in theaters with an impressive cast, including Oscar winners Meryl Streep and Jeff Bridges. “The Giver,” originally written by Lois Lowry, explores a seemingly perfect world where all conflicts have been resolved and annoyances — such as bad weather and adolescent “stirrings” — have been eradicated, allowing this culture to achieve a beautiful state of “sameness.”
As you can imagine, this utopian society is not so utopian. “The Giver” focuses on young Jonas, who has been selected for a daunting task: to serve as society’s sole proprietor of memory and emotion. Jonas learns about pain and sadness, but also experiences beautiful colors, a thrilling sleigh ride and ultimately learns to feel love. In other words, Jonas learns what it means to be human — and that his world may not be so perfect after all.
“The Giver” is the latest in a wave of dystopian stories that have washed over America in recent years. From this summer’s “Purge” sequel and “Under the Dome” to the latest “Hunger Games” movie (due out in November), people can’t get enough of these apocalyptic fantasies, in which seemingly perfect worlds turn horrific.
Why such an appetite for dystopian stories now?
Tom Junod of Esquire wrote an insightful piece about the death of Philip Seymour Hoffman titled “ Philip Seymour Hoffman’s Final Secret: The cost of holding up a mirror to those who could barely stand to look at themselves .” The whole article is worth reading, but these words are especially important:
"There was no actor, in our time, who more ably suggested that each of us is the sum of our secrets … no actor who better let us know what he knew, which is that when each of us returns alone to our room, all bets are off. He used his approachability to play people who are unacceptable, especially to themselves; indeed, his whole career might be construed as a pre-emptive plea for forgiveness to those with the unfortunate job of cleaning up what he — and we — might leave behind."
In his roles, Hoffman played unacceptable, despicable, and broken characters. In other words, he played our cultural scapegoats. But the beauty of Hoffman’s work is that he humanized our scapegoats. Of course, his characters were unacceptable because they were guilty of being repellent jerks, underserving of love or sympathy, which is exactly why they made good scapegoats. The function of a scapegoat is to unite us in hatred against them, so the scapegoat who seems to us to be completely guilty, like a cartoon villain, the better sense of unity we can form against them. The best scapegoat is one who even agrees with us about just how terrible he is. As Junod writes, Hoffman “used his approachability to play people who are unacceptable, especially to themselves.”
In days of old, God used a burning bush to get Moses’ attention. Today’s prophets are often the truth-telling artists, singers, songwriters, and filmmakers whose modern version of “Thus sayeth the Lord” bursts forth in a stunning, sensual explosion of sight, sound, and touch.
They get our attention, and their prophetic word is visceral. It often goes beneath the rational radar and it can disturb more than it comforts. The annual Sundance Film Festival is like a tribe huddled around a campfire listening to the stories. These stories function like burning bushes, as prophetic calls to action. These films are meant not just to be watched, but to change us and, through us, to change the world.
Here are some of the messages I heard at Sundance 2014.
As you make your winter reading list or shop for gifts, consider these 2013 books from Sojourners magazine staff and contributors. Or, buy yourself a gift for 2014.
Lots of people like movies; Gareth Higgins loves movies. But the founding director of the Wild Goose Festival and long-time peace activist engages popular culture with a different eye than most of us. And he’s used that keen eye for deeper meaning to create his latest book.
I asked Gareth about his new book on American film, his peace work, and what it’s like considering American culture both as an insider and as a non-native. Here’s what he had to say.
Reviews of the new hit movie Gravity note that it’s an unusually fine science fiction film. What they don’t mention is that the main character represents an increasingly common theme in American religion: The spiritual “none of the above.”
Yes, the special effects are splendid. And I’ll take the word of astronauts who say the visuals capture amazingly well what it’s like to work in the microgravity of near-Earth orbit.
But there are moments where spiritual and philosophical themes take center stage.
(Spoiler alert: I’ll give no more away than I’ve seen in most reviews, but if you really want to know nothing about the movie, see it first.)
My husband and I basically fell in love via AOL instant message conversations that led to daily email missives and then to phone calls and then, you know, to actually hanging out in person.
We knew each other in ‘real’ life but I was so afraid of saying something stupid in front of him that I basically ignored him, which, as it happens, is not a great way to indicate that you actually really like someone. But IM-ing made me bold.
So, in a way, You’ve Got Mail feels like one of “our” movies since it parallels our story just a little.
“Our” real movie is Ingmar Bergman’s The Seventh Seal, which is a 1957 Swedish movie about a knight returning from the crusades during the Black Death who is engaged throughout the movie in a chess match with Death, so, yeah, basically the opposite of You’ve Got Mail.
We were both at a “movie night” at one of our professor’s homes. I’d known he was going to be there and wrote in my meticulous, OCD handwriting in my journal:
I’m so nervous because Tim Stone is going to be there and I don’t want to find him attractive.
Heaven forbid I find him attractive, right? I had clearly been a little too good at "Kissing Dating Goodbye" (thanks, Josh Harris!) In those days when someone asked me out for coffee I usually responded with horror, like they’d just ask me to help dispose of a body.
This week an online ad informed me that Monsters University has finished first at the box office for two weeks running. I’m convicted by the statistic; I saw it somewhere between Northfield, Minn., and the Twin Cities on the “Largest Movie Screen in Minnesota” last week while visiting my brother. But it struck me that the movie presents – probably quite by accident – an opportunity to talk about a deep moral reality. So what follows will only begin obliquely by talking about cute monsters. And it will contain (mostly minor) spoilers. You’ve been warned.
Superman has always had a bit of a messiah complex, born as a modern-day Moses in the imagination of two Jewish guys during the Depression and over the years developing and amplifying his Christlike characteristics.
So it made sense that Warner Bros. Pictures spared no effort in using the Jesus connection to attract the increasingly important Christian audience to see the latest film in the Superman franchise, Man of Steel.
The studio hired a leading faith-based marketing agency, Grace Hill Media, to hold special screenings for pastors, and it developed an extensive website of Christian-themed resources — including specially-edited trailers for use in churches and Man of Steel sermon notes.
“I find hypocrisy all over our lives – especially mine – and certainly in the church. … I think Jesus loves everybody. Everybody. The second we call somebody a ‘nonbeliever,’ we have put a wall up between us and them. They are all children of God.”
With a wink and a crazy-eyed smile, Shadyac was, ostensibly, calling the crowd on its own … uh … baloney.
“Forgive me, I’m personally a little tired – God’s not, but I am – of khaki-wearing, Docker-delivering, Christianity,” he said. “If you’re out there in Dockers or khakis: God loves you, but I’m still a work in progress.”
And, when given the chance, Shadyac gently corrected the tacit implication that Hollywood is Babylon.
“You know what I would say to the church, to you guys, if I had to? ‘Come on. Let’s stop it,’” the director began. “We have become so whitewashed that when I literally say the word ‘ass’ – which is actually in the anatomical dictionary – because we are so born of the Puritan fear [you freak out]. Guess what? God made the ass. He made the ass.
“You’ve just gotta get over that. I don’t believe the world is godless. Because if I believe in omnipresence and omniscience, and I take the Word at its word, that God is in EV-ERY-THING,” he said. “When another person is loving another person, God is all over their lives. I don’t need to judge them and to tell them where God is in or out or what words they need to say. That is not up to me.”
Spike Lee is not about to give up filmmaking but – at least for a moment or two – he sounded a bit like an expert on the challenges facing the church as he promoted his new movie Red Hook Summer.
“Any church whose members are senior citizens and there’s no youth coming behind, they’re going to die out,” Lee said in a roundtable discussion with reporters.
“Now that goes for synagogues, mosques, temples too — any institution,” Lee continued. “You got to always try to have that infusion of youth. They might not be as smart but youth has energy.”
There were no red carpets, no paparazzi, no celebrities, and definitely no God at the recent annual Atheist Film Festival.
Instead, there were more than a dozen films, long and short, about separation of church and state, freedom of religion (and no religion), the conflict between science and religion in public schools, and a couple hundred people eager to see them.
“If we don’t do this, who will?" said festival organizer Dave Fitzgerald, as people picked up atheist-themed books and T-shirts at the Aug. 10-11 festival. “Atheists are not well-represented by Hollywood, and a lot of people don’t get any exposure to real atheist thought except through things like this.”
Fitzgerald, who calls himself “a freelance heretic,” started the festival four years ago. His main criteria for including a film is that it shows at least one atheist figure in a positive light.
“My motto is: Are they heretic friendly?" Fitzgerald said. “We are in a position where we can actually turn away movies because their hearts might be in the right place, but they may be stilted and preachy.”