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Andrew M. Greeley - God in the Movies

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The religious imagination is alive and well in the movies. Contrary to those who criticize Hollywood, popular movies very often have metaphorically represented God on the screen. From Clint Eastwood as an avenging angel in Pale Rider and Nicolas Cage as a love-sick angel in City of Angels, to Jessica Lange as an angel of death in All That Jazz, and from George Burns as God in Oh God! to Audrey Hepburn in Alwaysto pure white light in Fearless and Flatliners, God is very much present in the movies. Images of angels and God used by movie makers are explored here.This intelligent, insightful volume is an exercise in urban anthropology. Religious imagination is the subject and the movie house is its location. The authors show that the religious imagination is irrepressible, and shows up in our best-known example of popular cultures, movies. Contrary to conservative opinion that suggests that Hollywood is anti-religious, Greeley and Bergesen find just the opposite. Ordinary movies, not explicitly about religion and not made by particularly religious individuals often demonstrate some basic religious theme, point, or message. God in the Movies does not judge or approve, recommend or criticize; the authors simply alert the reader to the great variety of metaphors for God, angels, heaven, and hell, from beautiful women to white light at the end of the tunnel to Groundhog Day. They are not concerned with explicitly religious movies. This is not a study of Ben Huror The Last Temptations of Christ, but rather of ordinary mass-release movies, including Field of Dreams, Always, All That Jazz, Commandments, Babettes Feast, Fearless, Breaking the Waves, Jacobs Ladder, Flatliners, Ghost, Pale Rider, Star Wars, 2001, Dogma, and even Japanimation, like Ghost in the Shell.The authors vivid explication of various cinematic metaphors for God is accompanied by an analysis of what these movies tell about our sociological attitudes toward life and death. They also discuss the social conditions that give rise to various kinds of imagery and forms of movies. In a real sense, this book is for both the professional concerned with religion, sociology, cultural studies, anthropology, media and cinema studies, and the layperson interested in how popular movies also contain religious imagery.

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GOD in the MOVIES First published 2000 by Transaction Publishers Published - photo 1
GOD
in the
MOVIES
First published 2000 by Transaction Publishers
Published 2017 by Routledge
2 Park Square, Milton Park, Abingdon, Oxon OX14 4RN
711 Third Avenue, New York, NY 10017, USA
Routledge is an imprint of the Taylor & Francis Group, an informa business
Copyright 2000 by Taylor & Francis.
All rights reserved. No part of this book may be reprinted or reproduced or utilised in any form or by any electronic, mechanical, or other means, now known or hereafter invented, including photocopying and recording, or in any information storage or retrieval system, without permission in writing from the publishers.
Notice:
Product or corporate names may be trademarks or registered trademarks, and are used only for identification and explanation without intent to infringe.
Library of Congress Catalog Number: 00-034406
Library of Congress Cataloging-in-Publication Data
Bergesen, Albert J.
God in the movies / Albert J. Bergesen, Andrew M. Greeley ; with a preface by Roger Ebert.
p. cm.
Includes bibliographical references and index.
ISBN 0-7658-0528-6 (alk. paper)
1. Motion picturesReligious aspects. I. Bergesen, Albert J.
II. Greeley, Andrew M., 1928- III. Title.
PN1995.5 .B44 2000
791.4368231dc21 00-034406
ISBN 13: 978-0-7658-0528-7 (pbk)
Contents
Roger Ebert
The authors of this book are quite right that most people are blind to the religious symbolism in the movies they see. They do not look for God when they go to the movies, although it would be odd indeed if She (as Andrew Greeley often refers to Him) was not reflected in the dominant art form of the twentieth century. Recently I have been engaged in a running battle with those who feel Martin Scorseses Bringing Out the Dead is one of his lesser filmseven a failure. I believe it belongs with the best of his work. What has amazed me in my discussions is that no one ever refers to the spiritual content of the film, and yet it is specifically Christian from beginning to end, and not just because its action incorporates the cardinal acts of mercy and all of the seven deadly sins, takes place over three days and has a Christ-figure for its hero. It is Christian because it considers with the question of what a good man can accomplish in a world that seems to be the devils playground. (It is not a coincidence that the action all takes place in Hells Kitchen.)
The film was written for Scorsese by Paul Schrader, the author of all his most specifically religious work (Taxi Driver, Raging Bull, The Last Temptation of Christ). Schrader is a Calvinist by birth and upbringing, a man occasionally overtaken by clouds of gloom and the conviction that he has made his last film, that there is no longer room for his work in todays crass commercial climate. One day a few years ago, as we sat in the shade of some California trees, he said that he and Scorsese were existentialists in an age of irony. Im really of the existential tradition, the twentieth century tradition, he said. Tarantino is tying into the ironic hero. I know the existential heros in trouble and I know this century is almost over. But I dont know how nourishing the ironic hero can be....The existential dilemma is, should I live? And the ironic answer is, does it matter? Everything in the ironic world has quotation marks around it. You dont actually kill somebody; you kill them. It doesnt really matter if you put the baby in front of the runaway car because its only a baby and its only a car.
The film he was working on just then was Touch, an adaptation of an Elmore Leonard story about a stigmatic, a former Franciscan, who can help people by touching them. I honor Schraders impulse in making it. It basically asks: What do you do when your religion calls your bluff and turns out to be real, and you cant get away with safe, middle-class piety any more, but are called to behave like those fanatics in the Lives of the Saints? How then should you behave in the real world? A woman in the heros life offers to do his laundry, and then pauses, and wonders if its all right to put stigmatic blood through the wash.
The films considered by Andrew Greeley and Albert Bergesen in this book all put the blood through the wash, in one way or another. They dare to consider the divine in the context of the carnalnot only in their stories, but in their very form, which is the Hollywood entertainment film. Most people, as the authors observe, do not consider these movies from a religious point of view. Even when a character is clearly considered to be God, as Audrey Hepburn is in Always, most audiences, I imagine, think of her not as God but as God, a character in a movie. Or as an angel, which was my impulse. One of the most awesomely spiritual films I have ever seen is Lars von Triers Breaking the Waves, in which, as Greeley observes, the dour Scottish church elders remove the bells from their church tower as too festive, and get their comeuppance when the peals of celestial bells ring out from the very heavens. The impact of this film was so powerful that when it premiered at the Cannes Film Festival, one of the American critics, from a very secular New York weekly, fled to the ladies room in tears. Janet Maslin of the New York Times went in to comfort her, and both were locked inside the Palais des Festivals. Yet when the film went on to win prizes at Cannes and Academy Award recognition, most of the reviews described the frankness of its sex, not the frankness of its spirituality. It was as specifically and obviously and deliberately spiritual as any film I can think of, but it was not discussed in those terms.
Maybe we are embarrassed to discuss religion and the movies at the same time. Perhaps when we have spiritual experiences we translate them into mundane terms as quickly as we can. I know that I have been shaken to the depth of my existence by a few movies (Do the Right Thing, Cries and Whispers, and Ikiru for example), and I also know that even broadly popular films like Ghost, Field of Dreams, and The Sixth Sense got people worked up. The studios can never understand it when a film like The Sixth Sense, which is mostly downbeat, contemplative, and deliberately confusing, attracts enormous audiences and repeat business. It is because it gives people something to talk about and think about, and they appreciate it. One of the values of this book is that it considers the ways in which those films may have touched many of the members of their audienceswhether they were prepared to admit it or not.
Andrew Greeley and I have conducted a long-running discussion about God and the movies over the years. Not long ago we were sitting late in a Middle Eastern restaurant near the Michigan shore, lamenting the inaccuracies of so many of the movies about angels. (Whenever an angel appears in a movie and starts talking about how long hes been waiting for a pizza, I want to take him aside and break the news that as an angel he is not a reincarnated human as Hollywood seems determined to believe, but a spiritual being who never has and never will possess the equipment to eat a pizza. Wings of Desire has it rightyou have to turn in your wings, and along with the pizza you have to accept such human indignities as disease and death.)
Greeley told me about his university courses on God in the movies, and indeed I think the course had its inspiration in his thoughts after seeing
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