Category: Biblical epic

Jesus Christ Superstar (1973)

Some odd clashes of style but still a distinctive and unique musical, if not a triumph

Director: Norman Jewison

Cast: Ted Neeley (Jesus Christ), Carl Anderson (Judas Iscariot), Yvonne Elliman (Mary Magdalene), Barry Dennen (Pontius Pilate), Bob Bingham (Caiaphas), Larry Marshall (Simon Zealotes), Josh Mostel (King Herod), Kurt Yaghjian (Annas), Philip Toubus (Peter)

A bus rolls up in the West Bank and a bunch of excited, hippie actors and singers bundle out. What else are they going to do but replay the final days of Jesus Christ – with songs! Thus begins Norman Jewison’s adaptation of Andrew Lloyd Weber and Tim Rice’s rock opera musical, a hodge-podge of interesting ideas, stylistic nonsense and touches of the bizarre. Some of it works, some of its doesn’t – but at least it’s having a stab at doing something different.

I’ll assume you are familiar with the final days of Jesus Christ (Ted Neeley) as Jesus Christ Superstar ticks off the arrival in Jerusalem, the money lenders in the temple, the last supper, Gethsemane, Pilate washing his hands and the crucifixion (but not, pointedly, the resurrection). Jesus is at the centre of this but, as is so often the case in films, is an enigmatic, unreadable figure. The real lead is Judas (Carl Anderson), worried that the Messiah is running the risk of provoking a brutal smack-down from the Romans and letting the worship of his follower’s rush to his head. Perhaps he should do something about it?

First the good stuff. Douglas Slocombe’s photography, on location in a sun-soaked Middle East (the cast must have been grateful their flowing, hippie robes translated into such light clothing) looks gorgeous (the final shot of the cross at dusk – with a shepherd and sheep just visible in the corona of the sun’s glare, a happy on-the-day accident – is sublime). The locations are bravely selected to stress the sweeping vastness of desert: Pilate’s home is a rocky mountain, the apostles dance among abandoned Roman pillars, Gethsemane is the only splash of green we see. A cave with a circular hole in its roof, casts a striking shard of light over Jesus with his disciples. There is gorgeous stuff here.

It’s mixed in with some successful modern touches. Turning the money lender’s stalls into a trashy marketplace, rife with everything from tourist tat to heavy weaponry works as a striking image of commercial corruption. Jesus’ final vision of Judas takes place in a Roman amphitheatre decked out like a concert carries a nice dream-like quality. The idea of having the priest’s temple being a piece of bare-bones scaffolding is a nice visual image of their ambition. At the centre of the film is a very striking, excellently sung performance by Carl Anderson as Judas. Pretty much dominating the film, he brings the part just the right amount of spark, frustration, anger and self-pity and best manages to invest the songs with character.

Unfortunately, Jesus Christ Superstar mixes this with plenty of modern touches that either land flatly or whose intention becomes almost hard to work out. When Judas is chased through the desert by tanks or buzzed by fighter planes, is this a sign of the conflict that would come, the sense of destiny forcing him into his assigned role, or just an excuse to see the budget put into effect on some military hardware? Moments like this feel they are trying too hard against the more subtle modern touches.

There’s also the rather mixed bag of inexperienced performers Jewison fills the film out with. Ted Neeley can certainly hold a note, but he’s no actor, turning Jesus into a blank void who frequently feels like he’s watching the action around him while waiting for his cue. Yvonne Elliman similarly is an excellent singer but doesn’t really manage to convey the complex feelings of love and worship in Mary Magdalene. The rest of the cast give it an enthusiastic go, ranging from the decent (Barry Dennon) to the over-emphatic (Philip Toubas – who later became a hugely successful porn star, not exactly the expected career path of St Peter).

The mix of hippie-ish costumes also only works in places. While Jesus is of course dressed pretty much as any Hollywood film had ever dressed him (white-flowing robes), others wear a mixture of that, flower-power garbs or the sort of in-between strangeness (I’m looking at you Roman soldiers) that makes it look like they have wandered in from an episode of Star Trek. The brightly coloured costumes do however stand out extremely well in the vast blankness of the desert.

Jesus Christ Superstar’s main problem is its lack of narrative drive. Co-scripting with Melvyn Bragg (surely the easiest paycheque ever for one of the UK’s leading public intellectuals), Jewison doesn’t really provide any dramatic meat or force between the songs. There isn’t really a sense of moral and narrative development, with the film instead feeling rather like the concert album it’s based on, a series of songs staged one after-the-other without really linking together in a full narrative arc.

Saying that, Jewison’s effectiveness with the camera comes across well. “Hosanna” is crammed with a full-blown, very well-shot Busby-Berkely style number where Jewison rather effectively uses freeze-frames to punctuate the beats. “The Temple” sees Jesus disappear under a swarm of lepers like a zombie victim. A shot of the Judas’ purse of thirty pieces of silver dominates the frame at one point like it’s drawing him in. Some of the frantic tracking shots of Judas through the desert have a real elemental force to them.

But there isn’t quite enough of that to bring Jesus Christ Superstar to make it a triumph. Its episodic song structure, it’s odd mix of styles and the wildly varying quality of its performances never quite gel together. However, it’s perfect for turning this into a sort of camp spectacular, a cult oddness that stands out as quite unlike any other musical or film Jewison made.

The Gospel According to Matthew (1964)

Pasolini’s neo-realist Biblical epic is quite unlike any other retelling ever made

Director: Pier Paolo Pasolini

Cast: Enrique Irazoqui (Jesus Christ), Margherita Caruso (Mary), Susanna Pasolini (Older Mary), Marcello Morante (Joseph), Mario Socrate (John the Baptist), Settimio Di Porto (Peter), Alfonso Gatto (Andrew), Luigi Barbini (James), Giacomo Morante (John), Rosario Migale (Thomas), Ferruccio Nuzzo (Matthew), Otello Sestili (Judas), Rodolfo Wilcock (Caiaphas), Rossana Di Rocco (Angel)

Pasoloni seems a strange choice for a film about Jesus. A Marxist-atheist intellectual? Pasolini had even been jailed briefly for blasphemy after featuring Jesus in his short film La ricotta. But he was fascinated by questions of faith and was a passionate admirer of the classics, from the Greeks to Boccaccio via the New Testament. Pope John XXIII made it one of his missions to reach out to non-Catholic artists (the film is dedicated to him) and Pasolini’s interaction with the Church made him interested in bringing the life of Jesus to the screen.

But on his own terms. Pasolini didn’t want a reverential epic, but something real and human amonf the divine. After scouting the Holy Land and concluding it no longer matched the ideal look required, he would set the film in South Italy. In this he followed in the footsteps of the classic artists, who had frequently transposed events from the Bible to the homelands of their patrons. (And, after all, as Pasolini surely reasoned, not all of the great Renaissance artists could have been passionate believers themselves).

Pasolini also chose his source carefully. Unlike other Bible stories, he would not use all the gospels. Instead he would exclusively dramatise St Matthew’s. Going even further, he would remove the “St” from the title. This was to be one man’s personal view of the story of Christ, featuring only events he reported where the only dialogue spoken would be the words he wrote down. There would be no clumsy modern dialogue, suggested motivations, omnipotent narrator or small talk. The film would play out often in silence, jump from event-to-event and the dialogue would faithfully reproduce the Gospel. There hadn’t been a Biblical epic like it.

It would also serve as a commentary of sorts on generations of artistic interpretations of the Gospels. The costumes and many of the compositions would reflect different eras of artwork, from Fra Angelina and El Greco onwards. The Romans and Herod’s guards would be dressed in a faux-medieval garb, the Apostles in more Byzantine robes. The execution of John the Baptist looks straight from Caravaggio, the massacre of the innocents like something from Brughel. The sprawling crowd scenes of the great artists would be reflected as much as the smaller intimate moments. The score would be a sea of different religious music, from Bach to Odetta (especially Sometimes I feel like a Motherless Child) via African gospel choir and Blind Willie Johnson.

Pasolini was presenting a reporting of Jesus’ life, that also subtly commented on and absorbed thousands of years of artistic discussion on the same subject. It used visual and aural analogy to convey its story and any question of the “truth” or not was put to one side. It was not a chronicle, but an artistic exploration, where the subjective view removed any theological clashes and implied many more versions were available of the same story.

Pasolini was drawn to Matthew’s gospel as he engaged more with its energy and passion. It carries across here with a Jesus full of contradictions. He can be warm but also angry and passionate. He marches across plains, by turns preaching at and berating his followers, shouting homilies at bewildered farmers. He has the magnetism of a born leader. Fascinatingly, the Sermon on the Mount is filmed in extreme, lonely close-up (with Jesus framed in a Raphael-style pool of light) but his more energetic words against the priests or calling for something near revolution are shown to attract vast crowds (Pasolini’s version of Matthew’s Jesus is perhaps a revolutionary).

The Gospel According to Matthew dug deep into neo-realist Italian film-making traditions. As well as being shot on location, Pasolini recruited a cast of non-professional actors. Jesus would be played by a philosophy student. The rest of the cast would be made up of a sea of professions, from peasants to intellectuals. Unlike Bresson, who drilled his amateur casts mercilessly, they were encouraged to express the wonders their characters witnessed on their faces. Faces of course being Pasolini’s interest – few directors could recruit such a striking range of visages as he could.

Pasolini’s camera-work and film-making style also evolved. The film starts with a series of shot-reverse-shots as a pregnant Mary confronts Joseph. Much of the Nativity plays out in close-up, before the frantic burst of violent energy that is the massacre of the innocents. But as the film progresses, Pasolini mixes his style considerably. Jesus march through the plains is full of something approaching whip-pans. When Jesus preaches, the camera searches for the apostle’s faces with the odd roving mis-turn as if it was searching for them as well.

Shot-reverse-shot is used for the miracles (the element Pasoloini was most uncomfortable about – and embarrassed to bring to the screen), but as the film progresses a more mobile, immersive camera is used. From the Garden of Gethsemane on, the camera becomes almost a face-in-the-crowd, witnessing Jesus’ trial by the priests and Pilate through a sea of crowded heads and moving alongside Jesus through the streets. It follows Judas in a helter-skelter sprint through the plains to his suicide and avoids aerial shots for throwing us in amongst the action. While tipping the hat to art of the past, it is also a hand-held, edgy piece of cinema, putting us in the dirt.

There is much to admire in The Gospel According to Matthew but, it has to be said, the film is also rather slow (the section covering Jesus’ mission and preaching, including the performance of the miracles, in particular drags). The decision to use only the text of the Gospel frequently means the film lacks the sort of drive that spoken dialogue and character can bring. It would almost be superior as a wordless film that made use of captions since much of the dialogue scenes are rigid and the visually least-interesting moments. It’s a film that’s easier to admire than perhaps really love.

But it’s also a very true, fair and intriguing vision of the Gospels, that presents the ‘facts’ as they are and works hard to avoid prejudice and interpretation. Difficult as it may be, at times, to watch it is also challenging and thought-provoking. A melange of interesting filming styles and creative decisions, it has its flaws but many virtues too.

Intolerance (1916)

Scale and sensation fill the screen in this ground-breaking epic that has to be seen to be believed

Director: DW Griffith

Cast: Mae Marsh (The Dear One), Robert Harron (The Boy), Constance Talmadge (The Mountain Girl), Alfred Paget (Prince Belshazzar), Bessie Love (The Bride of Cana), Walter Long (The Musketeer of the Slums), Howard Gaye (Jesus Christ), Lillian Langdon (The Virgin Mary), Frank Bennett (Charles IX), Josephine Crowell (Catherine de Medici), WE Lawrence (Hendi de Navarre), Lillian Gish (Woman Who Rocks the Cradle)

Even today I’m not sure there is anything like it. (Perhaps only the bizarrely OTT Cloud Atlas gets anywhere near it). DW Griffith’s follow-up to his (now infamous) smash-hit success The Birth of a Nation would not just be a melodrama with a social conscience (as he originally planned). Instead, it would be a sweeping epic that have as its theme humanity itself. Intolerance (captioned “Love’s Struggle Throughout the Ages”) would intercut four timelines simultaneously, each showing how prejudice, envy, and rage had shattered lives throughout the history of mankind.

Griffith wanted to make the biggest film ever. The sort of sweeping spectacle that would confine all other competitors to the dustbin of history and cement himself as the new media’s master visionary. Intolerance is certainly that, a film of dizzying technical and narrative scale. Never before had a film thematically intercut between four unlinked but complementary timelines. Nothing links these stories other than theme: all four play out in parallel, events in one reflected in another. Essentially, it’s like a massive book of fables where all the pages have been cut out, reorganised and handed back to you.

Intolerance started life as The Mother and the Law. This social-issue drama followed a young couple – the Dear One (Mae Marsh) and the Boy (Robert Harron) – forced to flee their factory community for the big city, after the brutal crushing of a strike. There, the Boy is sucked into the circle of a local gangster The Musketeer of the Slums (Walter Long). He renounces it all for love, before he is framed for theft and imprisoned. Then the couple are stripped of their baby and he is arrested again for the murder of the gangster (actually done by his moll). Will the sentence be revoked?

This is still the backbone – and takes up the most of the film’s runtime. But the one thing it didn’t really have is spectacle. A lot of it happens in rooms (bar a last-minute train and car chase). As well as expanding the film’s scope, Griffith also wanted to dial up the scale. Intercut with this are three grandiose historical narratives. In the largest, Griffith had the whole of Babylon rebuilt just so he could film its fall (after betrayal from the priests), despite the struggles of the Mountain Girl (Constance Talmadge) who is in-love-from-afar with Prince Belshazzar (Alfred Paget). We also get the St Bartholomew Day’s Massacre of 1572, as French Catholics butchered their Protestant neighbours. And finally, just to dial up the import, we get the last days of Jesus Christ.

The scale of it! The sets of Babylon have to be seen to be believed. Huge, towering structures so large they dwarf elephants and the thousands of extras thrown in for scale. The camera pans slowly up to stress their gigantism and zooms in slowly in tracking shots to pick out a specific face among thousands. The siege of Babylon plays out like a real military action: armies of extras play out a choreographed battle on multiple levels of the walls while elephants push siege engines into place. Some nifty special effects allow on-screen beheadings and for us to see swords, arrows and spears plunge into bodies. It’s genuinely exciting and influenced every siege you’ve seen on film since.

This scale isn’t just restricted to Babylon. The modern plotline brilliantly recreates strike action by the masses, including a brutal put-down by private and government forces. Questing for a late pardon for her husband (who is literally walking towards the gallows while they do), the Dear One and a kindly policeman hop into the fastest car they can find to chase down the Governor’s train. In 1572, the streets of Paris are skilfully recreated – as are the grand palaces – and the action of the massacre is shot with an intense, Bruegelesque immersion. Jesus is mocked by a large crowd as he drags his cross through the streets before being crucified on a bloody-sky kissed hill with flashes of terrifying red lightening.

The huge scale is also carried across in Griffith’s narrative. This was intended as important film-making with a capital I. Griffith’s film is in places surprisingly anti-authoritarian and firmly on the side of the little guy. The modern strike is caused by a factory wage cut. Why? Because more money is needed for the firm’s charity work and it needs to come from somewhere. The charity workers are, to a woman, shown as judgemental, smug and causing more harm than good from their arrogant assertion that they know best. Homes are broken up, jobs are sacrificed and mothers judged “not good enough” separated from their children. All in the name of a moral crusade that’s more focused on prohibition than protection.

In Babylon, the priests of Bel are weasily, bitter, power-hungry figures, furious at the arrival of the new female God Ishtar, selling the city out to the barbarian hordes to preserve the old religion. The French court are certain the only way to guarantee peace (but really their own positions against the Hugenout faction) is to kill them all. Jesus’ presence is met with stern-faced priests wondering what they can do to get shot of this trouble-maker. We are always invited to sympathise with humble, simple people who want to make their own choices: Brown Eyes (Margery Wilson), a Hugenout daughter hoping to marry, the boisterous Mountain Girl, the loving Dear One and the Boy.

To keep this feeling like a universal fable of hope, names are kept as non-specific as these. Small human moments abound. Brown Eyes is as giddy as schoolgirl on the day before her wedding. Henry IV weeps and nearly vomits after being brow-beaten into ordering the massacre. The Mountain Girl – dragged to a market fair for her obstinacy – decides the best way to put off husbands is to chow down on onions. The Dear One and the Boy go on a charming date, at the end of which she pleads for the strength of character to resist the temptation to let him into her flat before they are married. It’s these little beats of humanity that help sustain the scale.

Intolerance is connected together with a series of captions – frequently badly-written and pretentious (e.g. “The loom of fate wove death for the father”) – and via a recurring image of a woman rocking a cradle, which I think represents the circle of life. The editing between the storylines is masterful though and the film’s pace and structure is generally so well maintained that your understanding of when and where we are is never challenged for a moment.

There have been claims Griffith’s more human epic was a correction to his Birth of the Nation. But that’s to misunderstand the sort of era Griffith came from. In his Victorian background, it was in no-way a contradiction for a man to be both a white supremacist and a sentimental liberal. Griffith believed the South were victims of the Civil War and the ‘unjust’ Reconstruction and felt Intolerance was a logical continuation of that theme. A few of his prejudices are on show here anyway. The only black faces are sinister heavies among the ‘barbarians’ attacking Babylon. Henry of Navarre is a limp-wristed sissy. The female reformers are all ugly harridans (the caption even tells us “When women cease to attract men they often turn to reform as a second choice”). Intolerance is an interesting reminder that a director we now think of today as American cinema’s leading racist was that and a man who passionately believed in social justice. Contradiction is the most human quality we have.

There may be a little too much in Intolerance considering its crushing run-time (the Jesus scenes could be cut with no real loss at all), but generally it hits a balance between pomposity and entertainment. It has plenty of violence and naked ladies (the harem of Babylon is shown in detail – it’s pre-Code folks) to keep the punters entertained, along with charm (though you need to look past the pose-taking, broadness of the performances). Griffith has a way with little shots: there is a lovely track into the face of the Dear One as she silently mourns. The chase in the modern plotline is genuinely tense while the massacre of the innocents in 1572 actually horrifying.

Above all, Intolerance set the table for epic cinema in exactly the way Griffith intended. While it is full of big ideas – at times clumsily presented – it’s also full of breath-taking spectacle that has influenced generations to come. For that reason, if nothing else, anyone interested in film should see it.

The Ten Commandments (1956)

DeMille’s massive, camp epic sets the table for what we expect from Biblical epics

Director: Cecil B. DeMille

Cast: Charlton Heston (Moses), Yul Brynner (Rameses II), Anne Baxter (Nefretiri), Edward G. Robinson (Dathan), Yvonne De Carlo (Sephora), Debra Paget (Lilia), John Derek (Joshua), Cedric Hardwicke (Seti I), Nina Foch (Bithiah), Martha Scott (Yochabel), Judith Anderson (Memnet), Vincent Price (Baka), John Carradine (Aaron), Olive Deering (Miriam), Douglass Dumbrille (Jannes)

“Let my people go!” Close your eyes and think of Moses. Chances are you’ll see an image of Charlton Heston, arms spread wide, parting the waves to lead his people to freedom. Heston had been partly chosen for his resemblance to Michelangelo’s sculpture of the famous law-giver. It’s also a tribute to how Cecil B DeMille’s slightly ponderous, very-very-serious Biblical epic pretty much defined what we expect from Bible stories.

The Ten Commandments would be DeMille’s final movie (and for all its many flaws, it’s way more deserving of the Best Picture Oscar than the valedictory pat-on-the-back his penultimate film got). It’s basically a triumphal capturing of his self-important style, with sonorously devout voiceover and a faultless hero chiselled from marble an excuse to fill the screen with action, campy scheming and lots of sexiness. The Ten Commandments became a massive hit because it’s a rollicking pile of nonsense and something you could persuade yourself was “good for you” because it’s about the Exodus.

It’s a BIG film. DeMille delivers an opening direct-to-camera address, dripping with pompous self-satisfaction, where he piously tells us about the level of historical and Biblical research he’s carried out. The credits list a stack of professors, historians, religious experts and, last of all, the Holy Gospels as sources (presumably the Gospels’ writers got no cut of the vast profits). DeMille, as per his style, marshals thousands of extras and some huge (and distinctly sound-stage looking) sets to play out a series of tableaux, many of them rooted in classic silent-movie framing and techniques. Special effects abound to create plagues (disappointingly the film skips seven of them) and parting of the Red Sea. DeMille narrates with the grandiose aloofness of a Sunday School teacher.

It’s almost enough grandeur to make you overlook this pageantry covers a rather camp, frequently silly piece of entertainment. The film is ripe with buff actors striking poses: Heston does a lot of this during the first half, matched by Brynner (who worked out at length so as not to be shown-up). Opposite them, gorgeous Israelite and Egyptian babes fawn and flirt. The film is at least as interested in the love/hate relationship between Moses and Nefretiri as it is in the Word of God, not least because DeMille knows that this soapy stuff really sells.

Perhaps that’s why Anne Baxter plays Nefretiri with a level of campy purring that would be almost laughable, if you weren’t sure that she’s in on the joke. Relishing the chance to play a sex bomb – in costumes designed to stress her assets – Baxter simpers, flirts, drapes herself across Heston’s ram-rod (in every way but one of course – he’s righteous man of God) Moses and gets to utter lines like “Oh Moses, Moses, you stubborn, splendid adorable fool”. She mocks and cajoles Rameses into rejecting Moses’ demands, partly because she can’t stand Moses is immune to her charms, partly because she can’t bear the idea of Moses leaving Egypt (and her) behind forever.

Ten Commandments elevated Heston to the rank of the immortals. Few actors could carry the weight of films like this as well as he. His performance is in two acts. The first is the visionary, egalitarian adopted son of the Pharoah: the guy who builds the best cities, turns rival kingdoms into allies, gives the stuffy priests’ grain to the slaves (even before he finds out he’s one of them) and whom Seti (a haughtily British Cedric Hardwicke) would rather took over the kingdom than Rameses. Discovering his roots, he morphs over a (long) time into the white-haired, broad-shouldered prophet, speaking most of his lines in sonorous block capitals (“BEHOLD. THE POWER. OF GOD” that sort of thing). Very easy to mock, but only Heston could have played such woodenly written silliness with such skilful conviction.

He generously said he believed Brynner gave the better performance. Brynner does have the more interesting material. A playboy monarch who is true to his word and seems (at first) torn with how he feels about this adopted brother who overshadows him at every turn, Brynner adds a lot of light and shade to a character written as a pretty much straight villain. Moses is presented as such an imperious stick-in-the-mud, it’s a little tricky not to feel a bit sorry for the put-upon, inadequate Rameses, for all he’s a tyrant.

Heston was the only actor who went on location for a few key shots (the others all perform on sound stages or in front of green screens). Keeping things sound stage based allowed DeMille to have complete visual control over the set-ups. This suited his conservative camera movements and editing – most of the scenes take place in a few carefully extended mid-shots, that allow us to soak up the pretty costumes and the theatrical acting. The Ten Commandments is partly a flick-book of devotional pictures – so much so that a tracking shot into Seti’s face when he banishes Moses stands out for the amount of camera movement.

That doesn’t stop DeMille throwing in plenty to look at in frame. With Heston spending half the movie as (in some cases literally) the voice of God, John Derek’s Joshua carries the action torch: chiselled of chest, he’s introduced zip wiring to save Moses’ mother from being crushed by a mighty stone. Like most of the “good” characters he gets very little to actually work with: the decent Jews are either excessively pure or aged men of physical weakness who commentate on the wonders around us. Still, it’s better than the hilariously cheesy dialogue of the regular Israelites (“We’re going to the land of milk and honey – anyone know the way?”) that contrasts laughably with the Biblical pastiche Moses and the other principals speak in.

DeMille has plenty of fun with the doubters and naughty among the Israelites. Edward G Robinson goes gloriously over-the-top as quisling Dathan, blackmailing Joshua’s girl Lilia (a timid Debra Paget) into years of servitude and taking every single opportunity to undermine Moses’ leadership. It works as well: no wonder Moses gets so peeved – the slightest set-back and the Israelites seem ready to stone him. Dathan leads the final act Golden Calf orgy (DeMille’s voiceover tuts constantly, while letting us see as much of the action as the censor would allow) while Moses is up the mountain picking up the Word of God.

Robinson has the tone right though: the cast is stuffed full of OTT actors. Vincent Price plays a perverted Egyptian architect with lip-smacking glee. Judith Anderson jumps over the top as Nefretiri’s nursemaid. Nina Foch (one year younger than Heston!) plays Moses’ adopted mother with grandiose gentleness. They know this is a big, silly, pose-striking pantomime passing itself off as a piece of devotional work.

But that’s why its popular. DeMille knows that people don’t want to see a devotional lecture – or even really have to think that much about the rights and wrongs of an Old Testament story that sees the Lord strike down a load of kids with a murderous cloud (even Moses is torn by this for a minute). The Ten Commandments is huge in every sense, full of campy nonsense, pose-striking acting and a mix of stuff it’s taking very-very-seriously and campy ahistorical nonsense. It’s a winning cocktail that doesn’t make for a great film (or even, possibly, a good one) but cemented it as a landmark everyone recognises even if they haven’t seen it. In a way, making it one of Hollywood’s most magic epics.

The Last Temptation of Christ (1988)

Willem Dafoe plays the Son of God in Scorsese’s supremely controversial The Last Temptation of Christ

Director: Martin Scorsese

Cast: Willem Dafoe (Jesus Christ), Harvey Keitel (Judas), Barbara Hershey (Mary Magdalene), Harry Dean Stanton (Saul), David Bowie (Pontius Pilate), Verna Bloom (Mary), Barry Miller (Jeroboam). Irvin Kershner (Zebedee), Victor Argo (Peter), Andre Gregory (John the Baptist), Nehemiah Persoff (Rabbi), Tomas Arana (Lazarus), Gary Barsaraba (Andrew), Juliette Caton (Girl Angel)

There are few films as controversial as this. Scorsese’s earthy adaptation of Nikos Kazantzakis’ The Last Temptation of Christ has lived its whole life under the shadow of the parade of traditionalists, conservatives and evangelists who have called for everything from the negative being destroyed to the death of its director. All this is rooted in the film’s quest – as in the book – for the human in Jesus, the saviour who was both mortal and divine. As part of this, it showed him expressing anger, doubt and of course, presented him with temptation and threw him into the dirty, working-class world where he made his ministry.

The film follows the life of Jesus (Willem Dafoe) pretty much as per the Gospels, with several interjections and reinterpretations (some of which seem designed to piss off the faithful). We meet Jesus as a carpenter who crafts crosses for Roman crucifixions by day, plagued by voices and fits at night. He knows he has a purpose but is scared of what it might be. Eventually he finds it, encouraged by Judas (Harvey Keitel) his most faithful disciple and a passionate campaigner against the Romans. The last temptation itself fills the final act of the film. On the cross, a disguised Satan comes to Jesus and offers him the chance to leave behind being the messiah and live a normal life: marriage, children and content old age surrounded by family.

The Last Temptation of Christ is Scorsese’s wrestling with his faith. It’s a highly personal, defiantly modern and daring version of the gospels that strongly invests in the notion that true faith is only possible if we also have doubt to overcome. And it applies this logic to Jesus, who is shown here as far more grounded, human and flawed than He has ever been in the movies (or anywhere else). Voiceovers communicate His constant doubts and insecurities – and even His resentments about not understanding what God intends for him.

Where other Biblical epics are old, stodgy and stiff, The Last Temptation profoundly challenges its viewers. This is not a picture postcard world. Jesus’ surroundings are humble and dirty. His disciples are simple men – Judas, the only one with any form of intellect, attacks them as clueless yes-men. But it’s a film that stresses the humanity of Jesus. It wants us to admire him even more, because He needed to overcome the same internal demons we all confront. This is not a saviour unbent in purpose, but battling always. It asks us to try and relate ourself to Jesus in a new way, to ask how we might have felt and whether we would have been strong enough to take on that mantle.

Played with extraordinary passion and fire by Willem Dafoe, this is a Jesus who is scared, reluctant, shows flashes of bitterness and anger but struggles to put all this aside to embrace His destiny and purpose as the Messiah. On other words, He’s far more human than we’ve seen before. He’s also rough and unprepared, in many ways, for His ministry. We see His first attempt at preaching – having, with half-confidence, half-apprehension told Judas He’s sure God will give Him the words – which is carefree, impassioned and amateurish but full of inspirational fire. He doesn’t quite convey the message He’s aiming for, but it is enough to win the devotion of several of the men who will become his disciples.

Scorsese shoots this, as he shoots many of the scenes among the crowds, with an immediacy and urgency, using a mobile camera and throwing us in among those listening to Jesus’ words. John the Baptist’s ministry by the lake is a near-orgy of religious ecstasy (with added nudity), full of wild emotion and jubilant singing – all of which drops out on the soundtrack to just the lapping of the river, as Judas and John meet. (It’s a brilliant moment that shows the world-stopping impact of revelation). Scorsese mixes this with scenes of a spiritual stillness and gentle mysticism. During his time in the desert – during which Jesus sits inside a perfect circle, which He draws free hand in the dirt – He encounters, in scenes of haunting unknowability, temptation from Satan in the form of a snake, a lion and a jet of fire.

It’s a starting point for Jesus’ embarking on a series of miracles and world-changing preaching. Controversially, even now, He is still uncertain of what He is meant to – he tells Judas (who remains a constant confidante) that God only gives Him small parts of the total picture as He needs them. He comes from the desert inviting his disciples to war – against Satan, and to bring God’s word to the world. It seems another provocative image – Jesus brandishing an axe in one hand, His own heart (plucked from His chest before the disciples) in the other – and it’s one of the points in the film where I feel Scorsese overplays his hand. I’m not quite sure what he is suggesting here, as Jesus calls his disciples to war, unless it’s a campaign of muscular Christianity.

It competes with several other images and sequences that infuriated many. Some of these are too much: Jesus crafting crosses and even helping the Romans (in the film’s opening) nail a victim too one is far too much, a tasteless attempt to show a flawed man. Waiting to apologise to Mary Magdalene (a delicate Barbara Hershey) for his part in this, He sits while she services a roomful of men one after another. Moments like this always feel a little too much, even if it’s a more genuine insight into what Mary Magdelene’s life was actually like than we normally get.

But the Temptation itself is fascinating and moving – if a little too long. There was of course outrage at seeing Jesus marry and make love to Mary Magdelene, rejecting his purpose for a life of normality. Surely, if Jesus could be tempted by anything it might have been this: the man who never knew a moment of the life you and I lead, given a chance to experience it. With Satan – passing himself off as a young female guardian angel – guiding him, the vision sees Jesus age into an old man. Satan presents a plausible argument: man and Earth can live in a simple happiness, if they forget the demands of God in heaven.

The very idea of Jesus either deceived by Satan for a time – or seriously considering abandoning His divine purpose – is anathema to many, but again it re-enforces Scorsese’s view that doubt is essential for faith. That we can only commit the supreme act of commitment to God, if we are uncertain about doing it in the first place. And Jesus’ re-devotion at the end to his mission truly gives a sense of “It is being accomplished” in a way few other films have managed.

Ideas like this – and the earthy, vigorous nature of Jesus’ world – dominate the film and dare and push the viewer. Dafoe is superb – and Harvey Keitel excellent as a politically committed Judas, here not betraying Jesus, but taking on the harder role (that of betrayer – Jesus even tells him he is not strong enough for such a role, so has the easier part in dying). It’s shot with a brilliant modernism and has a superb score from Peter Gabriel, stuffed with lyrical etherealism and making use of several contemporary instruments. It sometimes overplays its hand, but as a personal work of a director juggling his own doubts, fears and faith on screen, it’s perhaps one of the most extraordinary religious films ever made.

The Greatest Story Ever Told (1965)

Max von Sydow carries a heavy burden in Steven’s far-from The Greatest Story Ever Told

Director: George Stevens

Cast: Max von Sydow (Jesus), Dorothy McGuire (The Virgin Mary), Charlton Heston (John the Baptist), Claude Rains (Herod the Great), José Ferrer (Herod Antipas), Telly Savalas (Pontius Pilate), Martin Landau (Caiaphas), David McCallum (Judas Iscariot), Donald Pleasance (“The Dark Hermit”), Michael Anderson Jnr (James the Less), Roddy McDowell (Matthew), Gary Raymond (Peter), Joanna Dunham (Mary Magdalene), Ed Wynn (Old Aram), Angela Lansbury (Claudia), Sal Mineo (Uriah), Sidney Poitier (Simon of Cyrene), John Wayne (Centurion)

You could make a case to prosecute The Greatest Story Ever Told under the Trade Descriptions Act. In a world where we are blessed (cursed?) with a plethora of Biblical epics, few are as long, worthy, turgid or dull as George Stevens’ misguided epic. Just like Jesus in the film is plagued by a Dark Hermit representing Satan, did Stevens have a wicked angel whispering in his ear “More wide shots George, and even more Handel’s Messiah. And yes, The Duke is natural casting for a Roman Centurion…”. The Greatest Story Ever Told has some of the worst reviews Christianity has ever had – and it’s had some bad ones.

The plot covers the whole life of the Saviour so should be familiar to anyone who has ever seen a Gideon’s Bible. It was a passion project for Stevens, who spent almost five years raising the cash to bring it to the screen. When he started, the fad for self-important Biblical epics was starting to teeter. When it hit the screen, it had flat-lined. It didn’t help that The Greatest Story Ever Told was first released as an over four-hour snooze fest, laboriously paced, that managed to drain any fire or passion from one of (no matter what you believe) the most tumultuous and significant lives anyone on the planet has ever led. The film was cut down to about two hours (making it incomprehensible) and today exists as a little over three-hour epic that genuinely still feels like it’s four hours long.

Stevens gets almost nothing right here whatsoever. Self-importance permeates the entire project. The film cost $20million, double the largest amount the studio had ever spent. Ordinary storyboards were not good enough: Stevens commissioned 350 oil paintings (that’s right, an entire art gallery’s worth) to plan the picture (which probably explains why the film feels at times like a slide show of second-rate devotional imagery). The Pope was consulted on the script (wisely he didn’t take a screen credit). Stevens decided the American West made a better Holy Land than the actual Holy Land, so shot it all in Arizona, Nevada and California. It took so long to film, Joseph Schildkraut and original cinematographer William C Mellor both died while making it, while Joanna Durham (playing Mary Magdalene!) became pregnant and gave birth. Stevens shot 1,136 miles of film, enough to wrap around the Moon.

There’s something a little sad about all that effort so completely wasted. But the film is a complete dud. It’s terminally slow, not helped by its stately shooting style where the influence of all those paintings can be seen. Everything is treated with crushing import – Jesus can’t draw breath without a heavenly choir kicking in to add spiritual import to whatever he is about to say. Stevens equates grandeur with long shots so a lot of stuff happens in the widest framing possible, most ridiculously the resurrection of Lazarus which takes place in a small part of a screen consumed with a vast cliff panorama. Bizarrely, most of the miracles take place off-screen, as if Stevens worried that seeing a man walk on water, feed the five thousand or turn water into wine would stretch credulity (which surely can’t be the case for a film as genuflecting as this one).

What we get instead is Ed Wynn, Sal Mineo and Van Heflin euphorically running up a hilltop and shouting out loud the various miracles the Lamb of God has bashfully performed off-screen. Everything takes a very long time to happen and a large portion of the film is given over to a lot of Christ walking, talking at people but not really doing anything. For all the vast length, no real idea is given at all about what people were drawn to or found magnetic about Him. It’s as if Stevens is so concerned to show He was better than this world, that the film forgets to show that He was actually part of this world. Instead, we have to kept being told what a charismatic guy He is and how profound His message is: we never get to see or hear these qualities from His own lips.

For a film designed to celebrate the Greatest, the film strips out much of the awe and wonder in Him. It’s not helped by the chronic miscasting of Max von Sydow. Selected because he was a great actor who would be unfamiliar to the mid-West masses (presumably considered to be unlikely to be au fait with the work of Ingmar Bergman), von Sydow is just plain wrong for the role. His sonorous seriousness and restrained internal firmness help make the Son of God a crushing, distant bore. He’s not helped by his dialogue being entirely made-up of Bible quotes or the fact that Stevens directs him to be so stationary and granite, with much middle-distance staring, he could have been replaced with an Orthodox Icon with very little noticeable difference.

Around von Sydow, Stevens followed the norm by hiring as many star actors as possible, some of whom pop up for a few seconds. The most famous of these is of course John Wayne as the Centurion who crucifies Jesus. This cameo has entered the realms of Filmic Myth (the legendary “More Awe!”exchange). Actually, Stevens shoots Wayne with embarrassment, as if knowing getting this Western legend in is ridiculous – you can hardly spot Wayne (if you didn’t know it was him, you wouldn’t) and his line is clearly a voiceover. In a way just as egregious is Sidney Poitier’s wordless super-star appearance as Simon, distracting you from feeling the pain of Jesus’ sacrifice by saying “Oh look that’s Sidney Poitier” as he dips into frame to help carry the cross.

Of the actors who are in it long enough to make an impression, they fall into three camps: the OTT, the “staring with reverence” and the genuinely good. Of the OTT crowd, Rains and Ferrer set the bar early as various Herods but Heston steals the film as a rug-chested, manly John the Baptist, ducking heads under water in a Nevada lake, bellowing scripture to the heavens. Of the reverent, McDowell does some hard thinking as Matthew, although I have a certain fondness for Gary Raymond’s decent but chronically unreliable Peter (the scene where he bitches endlessly about a stolen cloak is possibly the only chuckle in the movie).

It’s a sad state of affairs that the Genuinely Good actors all play the Genuinely Bad characters – poor old Jesus, even in the story of his life the Devil gets all the best scenes. That’s literally true here as Donald Pleasence is head-and-shoulders best-in-show as a softly spoken, insinuating but deeply sinister “Dark Hermit” who tempts Jesus in the wilderness and then follows Him throughout the Holy Land, turning others against Him. Also good are David McCallum as a conflicted Judas, Telly Savalas as weary Pilate (he shaved his head for the role, loved the look and never went back) and Martin Landau, good value as a corrupt Caiaphas (“This will all be forgotten in a week” he signs the film off with saying).

That’s about all there is to enjoy about a film that probably did more to reduce attendance at Sunday School than the introduction of Sunday opening hours and football being played all day. A passion project from Stevens where he forgot to put any of that passion on the screen, it really is as long and boring as you heard, a film made with such reverent skill that no one seemed to have thought about stopping and saying “well, yes, but is it good?”. I doubt anyone is watching it up in Heaven.

Ben-Hur (1959)

Charlton Heston fights for freedom in the large scale but strangely empty Ben-Hur

Director: William Wyler

Cast: Charlton Heston (Judah Ben-Hur), Jack Hawkins (Quintus Arrius), Haya Harareet (Esther), Stephen Boyd (Messala), Hugh Griffith (Sheik Ilderim), Martha Scott (Miriam), Cathy O’Donnell (Tirzah), Sam Jaffe (Simonides), Finlay Currie (Balthasar), Frank Thring (Pontius Pilate), Terence Longdon (Drusus), George Relph (Tiberius Caesar), Andre Morell (Sextus)

Ben-Hur is big. Hammering home its monumentalism, the poster features the colossal stone-carved title dwarfing the people below. It’s the sort of Hollywood epic where the numbers – 10,000 extras! 2,500 horses! Over a million props! 1.1 million feet of film! 11 Oscars! – are as much a part of what you are sitting down to watch as the characters and story. Ben-Hur sits at the apex of the Hollywood Biblical epic: three and a half hours long, the most expensive film ever made (at the time). Age hasn’t always treated it kindly, and its eleven Oscars give it a sort of classic status it’s very hard for the first-time viewer to reconcile with what you actually see on the screen. Fundamentally, Ben-Hur is part spectacle, part pageant: some striking sequences linked together by the twee and the forgettable. Entertainingly middle-brow and over honoured, it’s a classic mostly because of what it represents rather than what it is.

Adapted from General Lew Wallace’s best-selling doorstop (he basically invented the airport novel, decades before the first airport ever opened), the story follows the fortunes of Jewish prince Judah Ben-Hur (Charlton Heston) in the early years of the first millennium. Ben-Hur grew up regarding Roman officer Messala (Stephen Boyd) as a brother. But when Ben-Hur refuses to help Messala identify Jewish insurgents, their friendship comes to an end. Before we know it, Messala suses trumped up charges to send Ben-Hur in chains to a life rowing as a galley slave while his mother Miriam (Martha Scott) and sister Tirzah (Cathy O’Donnell) are imprisoned. Ben-Hur survives the galleys – even becoming the adopted son of Roman Consul Quintus Arrius (Jack Hawkins). When he returns to Jerusalem, will he take his revenge on Messala? Or will the teachings of the mysterious preacher spreading the word of God change his life?

For bursts of its (huge) run-time Ben-Hur is gripping, exciting stuff. The action when it comes is superbly done and some of the moments of high-emotion really hit the spot. But it’s impossible to avoid that, for large chunks of time in-between, Ben-Hur is ponderous, overlong, more than a bit self-important and a little twee. Frequently the film grinds to a halt to parade its numbers: after all we need a long intro to the chariot race so we can see all those extras and horses. Things like this frequently don’t drive forward the story, or help the pace: but Ben-Hur was at least as much about wowing the audience as it was about telling a story.

William Wyler was offered more money than any director in history to bring it to the screen. He produces a film as faultless in its professionalism, as it is impersonal. Wyler – a director who worked best with actor-led stories – struggled with the vastness of Hur: his visual compositions often an awkward attempt to mix the width of the frame with the intimacy of two characters talking. His style doesn’t help here: the heaviness of the cameras made them difficult to move, making many of the conversation scenes of the film rather flat and dull to look at. Wyler doesn’t put a foot wrong, but it feels more like a competent professional ticking boxes.

It’s the big set piece moments – of which there three – which really have stuck in people’s minds. Those would be: the early scenes with Messala/Ben-Hur, the naval battle sequence and the chariot race. Outside of those moments – which are all, in their own ways, very memorable – it’s amazing to me every time I watch it how much of the film I fail to remember. I certainly had forgotten how damn much of the movie is left post Chariot race (over 45 minutes!), the film dragging on through the Miriam/Tirzah leprosy sub-plot intercut with moments from the life of Jesus (often with dialogue of the “He’s giving a Sermon on that Mount” variety). There are several moments in the film where events play out at great length inversely proportional to their interest.

But those set-pieces are great. The chariot race alone probably made the film the success it is. It’s ten minutes of compelling drama, gripping stunts: a feast of tight editing, dynamic camera work and thundering sound effects. Shot by a second unit – although, to be fair, supervised in its planning and editing by Wyler – it’s the heart of the movie. Viscerally enjoyable, it perhaps stands out because it’s the most earthy, exciting, real thing in a movie that can be rather stagy and turgid.

Running it close is the naval battle sequence – show-casing a gravely Jack Hawkins – very well-done (and disguising its water tank shooting origins), particularly because Wyler keeps most of the focus on the slave rowers in the bowels of the ship. While fire and arrows fly up top, and boarding parties clash, it’s from the slaves perspective that we see a vessel approach to ram the ship – and their terror at drowning that we feel. It’s another fine use of the epic big-screen. With virtually no dialogue, it’s also a triumph of visual story-telling, communicating a host of emotions and actions with brilliant efficiency.

The Messala/Ben-Hur sequences have stuck in the mind for other reasons. Long-running debates exist about who actually wrote the script. The credit goes to Ken Turnberg, but Gore Vidal long claimed his fingerprints were on most of the dialogue. (Wyler and Heston disagreed, giving the credit to playwright Christopher Fry – Heston even thanked Fry in his Oscar acceptance speech.) Vidal liked to claim he directed Boyd to play these scenes as if Messala was a spurned lover of Ben-Hur – taking an equal delight in claiming Heston had no idea of this subtext. Wyler argued he had no memory of this, and denied any such direction to Boyd took place. The truth will never really be known, but to me the idea of the writer on a film like this taking creative control seems a stretch.

Anyway, it adds a frisson to the scenes – and its undeniable there is more than a touch of camp to them. To be honest I think a lot of this is due to Stephen Boyd’s OTT performance as Messala. He plays every single scene at a ludicrous pitch – throughout the chariot race he makes Dick Dastardly look the model of underplaying – and I can well imagine Vidal enjoyed taking advantage of his over-emphasis in these sequences to spin an amusing story of sneaking in a homo-erotic subtext.

The acting in general is fairly mundane – for all the film won two Oscars for its performers. Heston (in his only nomination) was named Best Actor. He’s a monumental actor, best used in roles that could have been chiselled from marble, but this is not his best (look to Khartoum, Agony and the Ecstasy or Planet of the Apes for starters). Much like Boyd he’s prone to over-emotionalism (most of the last 40 minutes feature him throwing his face into his hands), intermixed with moments of stony po-facedness. Hugh Griffith won the other Oscar (insanely generous considering he beat out Scott and O’Connell in Anatomy of a Murder) and his hammy, black-face is increasingly uncomfortable. Few of the other performers make much of an impact (although I enjoyed seeing an unbilled John Le Mesurier as a Roman doctor).

The one thing about Ben-Hur that lives up to its grandness is Miklos Rosza’s brilliant -and hugely influential – score. A brilliant mix of the inspiring epic, the grandiose and the deeply spiritual, you can hear its DNA throughout the works of John Williams and several others. It’s one of the longest scores of all time (three hours of music!) but it captures the tone of every scene perfectly, helping to build the overall effect.

It even manages to make some of the Jesus sequences work. The film is never more twee than when it touches on the Bible. Jesus is only ever shown from behind, but always as the classic long-haired, beatific figure, practically floating through the ether. Sequences that show the nativity, the sermon on the mount and the crucifixion have a Sunday School earnestness about them, largely free of drama and seem designed to be as inoffensive (and uninteresting) as possible. It’s when the film is as its most self-consciously earnest.

And Ben-Hur is a very earnest film. A professional job – with a director wrestling all those numbers – it’s got some striking sequences but even more flat, twee and forgettable moments. With acting that ranges from overly-earnest to just over the top, its classic status is more about what it is. The largest, most expensive, most honoured film of the Biblical epic genre. Its’ most famous for all those Oscars and the chariot race: in other words ten minutes of its screen time and garlands from a ceremony we often say honours the wrong films. Judged on film merits, Ben-Hur is not the best but not the worst. But it’s more about all its numbers, the vast array of things in it. It represents Big Studio investment: it’s about money. No wonder Hollywood garlanded it with so many Oscars.

Noah (2014)

Russell Crowe is getting ready for action as the rains come to Noah

Director: Darren Aronofsky

Cast: Russell Crowe (Noah), Jennifer Connelly (Naameh), Emma Watson (Ila), Ray Winstone (Tubal-Cain), Logan Lerman (Ham), Douglas Booth (Shem), Anthony Hopkins (Methuselah), Marton Csorkas (Lamech), Nick Nolte (Samyaza), Frank Langella (Og)

Everyone kind of understands what they are going to get when watching a Biblical epic right? A lot of “thous” and “thees”, sandals and swords, priests with long beards, sweeping musical scores and an actor like Charlton Heston (ideally just Charlton Heston) at the centre, standing tall with the word of God behind him. Obviously Darren Aronofsky must have been unfamiliar with this formula as he put together Noah, without a shadow of a doubt the weirdest Biblical epic you are ever going to see.

Set at a time that could be thousands of years either in the future or the past (with a steam-punk aesthetic and timeless mix of ancient and medieval technology with hints at modern ruins), God has had enough of man wrecking the world. He sends a cryptic vision to Noah (Russell Crowe), last descendent of Abel, telling him that a flood will take out the world. Noah will build an ark to protect the animals – but Noah also becomes convinced that God’s will is that mankind will not survive the flood. After Noah and his children die that’s it. This fanaticism is met with concern by his family, but also with fury from the rest of mankind led by descendant of Cain, Tubal-Cain (Ray Winstone).

And that’s only scratching the surface of the film’s trippy eccentricity. The story of the ark is familiar to generations of children, and the image of Noah as a jolly bearded fella saving the animals like some sort of nautical Doctor Doolittle is one we all share. Aronofsky remixes this into a more adult mood by reminding us that this bloke was also happy to stand by and watch the rest of mankind drown, and followed the word of God with a fanatical monomania. Noah is, for large chunks of this film, not a nice bloke. As he tells son Shem “He chose me because he knew I would finish the job”. No hugs on this boat.

It makes sense that Noah is embodied by Russell Crowe at his most gritty. Going through a series of haircuts that reflect his journey from nature lover to chosen man of God to fanatical cult leader through to reborn family man, Crowe gives the role a blunt determination and earthiness – so much so you half expect him to address everyone as “mate”. But it’s essential for Aronofsky’s reimagining of the role as part environmentalist part cult leader. Noah is uncompromising, unshakeable and totally certain that all his decisions come direct from God, ergo they are unquestionable. As he shows time and time again in the film, he is willing to commit actions that are at best morally questionable, at worst down right bad, to do what needs to be done.

He’s the man who is willing to watch his crapsack world burn (or rather drown) and feel that, yes, it is good. Aronofsky’s vision of this wasteland of a world fits this perfectly. Resources are low, mankind has turned (it is heavily implied) partly cannibal, industry has destroyed nature, the law of man has become the law of the strong. There is a clear modern parallel here with environmentalism, and Noah himself is strongly reimagined as a man with a deep respect for nature – and the balance mankind must make with it; and the danger of us burning through our resources with no regard for the future is a major theme throughout the film.

Evil mankind is represented by Ray Winstone as Tubal-Cain. Greedy, selfish, ambitious and a demagogue, Winstone is at his most physically imposing and dangerous here, a fitting obstacle for this reimagined muscular Noah. Aronofsky does however acknowledge that, for all his faults – and his unashamed embracing of violence – Tubal-Cain does have a point: it’s not fair for all of mankind to be sentenced to oblivion with no chance to save itself, regardless of their personal morality.

This uncomfortable darkness behind the story of Noah – and the destruction of mankind by their creator – is one of many things that made some Christians uncomfortable with the film. The Creator (as he is referred to throughout the film) is noticeable by his silence, speaking only to Noah through dreams and everyone else, not at all. Noah’s hardline interpretation of God’s plans (extinction) is enforced by him with all the obsession of a fanatic (a large chunk of the second half of the film is given over to the danger of an expectant mother sharing a boat with a man who has stated his intention to end the race with his immediate family). Of course the film shows Noah eventually changing his mind (and getting royally pissed in self-disgust at his lack of will), but it’s a way darker tone to take for a story more familiar to people through children’s playsets.

Aronofsky places this film at a hinge point of what sort of race are we. It’s expressed in several scenes that mankind is still fighting the struggle between Cain and Abel. Is it violence and strength that wins out? Or are there better qualities in man that can end the cycle of destruction? What sort of world has man built – and what sort of world does Noah believe could emerge from the floods? Striking imagery accompanies this musing throughout, not least a flashback to Cain killing Abel in silhouette against a blue dappled starry night sky – an image that shifts and changes at one point to replace the brothers with antagonists from our entire history of warfare.

There are miracles and divine power in this film, but its actions seem to be based around inspiring fear and obedience rather than devotion. Forests spring from the ground for Noah to build from. Geysers of water take out mankind. Fires take out armies. There are moments of gentleness – a woman given back her ability to have children, rainbows etc. – but the Creator is a hard taskmaster. Noah is assisted by a gang of fallen angels – the Watchers – who, as punishment for siding with mankind when Adam and Eve were expelled from Eden, were thrown to the ground and encased in stone, turning them into freakish, gangly, giant rock monsters. Despite this, they retain their devotion to their creator – and their assistance is essential for the construction of the ark.

The inclusion of Giant Rock Monsters shows you again how far off the Biblical beaten track Aronofsky goes. This same embracing of unconventional oddness is seen throughout the film’s aesthetic – dirty clothes that have been cobbled together from several different eras, hints of metalwork and industrial ruins throughout Tubal-Cain’s kingdom, blasted wastelands – it’s miles away from The Ten Commandments. But it all sort of works because, regardless of his eccentricity, Aronofsky is a unique and intelligent director of visuals and his work is full of striking images and staging that draws inspirations from all over the shop, from old films to classical children’s story book images from Biblical tales.

Noah ain’t perfect. It’s overlong and its genre defying oddness occasionally feels a little too much. It suffers from the fact that the visuals and themes are so overwhelming that they crush most of the characters: Jennifer Connolly has little to do as Noah’s wife, while Emma Watson et al playing various Noah family members are left with just crusts to chew on. But embrace its bizarreness and the points it wants to make and you are left with a film that is quite unlike anything else you are likely to see. Aronofsky has made a Biblical epic unlike any that has ever, or will ever, be made. And that at least is worth some praise.

The Prince of Egypt (1998)

Animated DeMille epics in the rather brilliant The Prince of Egypt

Director: Brenda Chapman, Steve Hickner, Simon Wells

Cast: Val Kilmer (Moses), Ralph Fiennes (Ramesses II), Michelle Pfeiffer (Tzipporah), Sandra Bullock (Miriam), Jeff Goldblum (Aaron), Danny Glover (Jethro), Patrick Stewart (Pharaoh Seti), Helen Mirren (Queen Tuya), Steve Martin (Hotep), Martin Short (Huy), Ofra Haza (Yocheved)

When Dreamworks Studio was put together by three Hollywood mega hotshots (Katzenberg, Spielberg and David Geffen), Jeffrey Katzenberg, former head of Disney, finally got the chance to make his animated version of The Ten Commandments. The Prince of Egypt was the first project under the Dreamworks animation label – and it was intended to beat Disney at its own game. It succeeded – so well that many people think it actually is a Disney film. Is that a good thing?

Anyway, the story should be familiar. In Ancient Egypt, Moses (Val Kilmer), the child of Jewish slaves, is adopted by Pharaoh (Patrick Stewart) as a baby after being found in the bulrushes. Moses grows up as brother to Ramesses (Ralph Fiennes) the future Pharaoh – until the shock of finding out his heritage leads him to flee Egypt. But an encounter with the burning bush (voiced again by Kilmer) gives him a new mission – back to Egypt to demand of Ramesses “Let My People Go”. Will he succeed? Well: There Can Be Miracles (When You Believe).

It helps you to believe in miracles when a film looks as gorgeous as this one does. The animation is amazing, not just because of its quality and richness, but the imagination of its images. From the framing of Pharaoh and later Rameses around the Egyptian architecture around them, to an extraordinary dynamic shot of Moses throwing his sandals from the room when encountering the burning bush, to the haunting interpretation of the killing of the firstborn, it’s brilliant.

It doesn’t stop there either, with the final parting of the Red Sea awe-inspiring in its scale. But the film does equally beautiful work with the smaller, more intimate moments: each character feels real and lived in, and the film perfectly captures smaller moments of affection, love and hurt with genuine emotional force. It’s a terrifically well-made film.

And of course it has a classic story – it’s literally stood the test of time. So imaginative are the visuals – and so impressive is its scope and scale – that it almost dwarfs the DeMille style it’s quietly apeing. In fact, I’d worry whether it is a film that will have greater appeal to movie-lovers and parents than perhaps it does to children. There isn’t much in the way of humour – even the film’s nominal comic characters, a pair of cynical Egyptian priests (and near con artists) voiced by Steve Martin and Martin Short, are on the side of the oppressive baddies. There are a few decent songs in there – I rather like the Les Miserables style oomph of “Deliver Us” – and the film makes great use of the beautiful voice of the late Israeli singer Ofra Haza. But there is no getting around that this is a serious piece of film-making, with nary a comic camel in sight.

But this is no bad thing at all, and I think it stands The Prince of Egypt in good stead as it’s a film you’ll like more the older and more mature you are watching it. Not least the wonderfully complex relationship it explores between Moses and Ramesses – these two wild young men start as carefree kids (the first thing we see them do is smash up a temple building site in the film’s most cartoonish sequence, a sort of Wacky Races chariot drag race), and each become dramatically changed by responsibilities. Moses ascends to a higher plane of responsibility and humanity – but Ramesses finds himself forced into defending to the death a system of government he seemed at best disinterested in as a young man.

The film actually carries a great deal of sympathy for Ramesses. It’s in many ways a tragedy of the brother relationship between these two princes of Egypt getting shattered by events. But Ramesses is a lonely, almost needy figure, who needs Moses’ affection and respect. Ralph Fiennes mines a lot of vulnerability for this man struggling to fill his father’s shoes, who just wants Moses to chuck this whole prophet business in and go back to being his only friend. Ramesses becomes a complex, vulnerable and rather sad man – unable to deal with the pressure of his role and desperate to revitalise a lost connection with Moses, the hatred he eventually feels for his former brother born almost exclusively from rejection.

Moses isn’t quite as interesting a character – he’s more of a waster who becomes a stand-up guy – but the film successfully builds an aura about him. It struggles a bit more with those Old Testament morals: we are meant to condemn Pharaoh’s slaughter of the Jewish firstborn that opens the film, but God’s massacring of the the Egyptian firstborn (for all Moses’ discomfort with it) is presented as being primarily the fault of the Egyptians’ stubbornness.

But then that steers us into theological territory, which no animated epic for kids can really manage to set new ground with. Instead, let’s focus on the many things the film does right. First and foremost that striking visual imagery and beautiful animation, and the depth and shading it gives to the characters. The all-star cast do extremely well – even Jeff Goldblum is fairly restrained – and it’s got some great songs. It deserves to be shown as often as The Ten Commandments on the television.

The Robe (1953)

Richard Burton puts on his best “worried with a hint of madness” face as he explains Christianity to Jean Simmons and the viewers.

Director: Henry Koster

Cast: Richard Burton (Marcellus Gallio), Jean Simmons (Diana), Victor Mature (Demetrius), Michael Rennie (Peter), Jay Robinson (Caligula), Dean Jagger (Justus), Torin Thatcher (Senator Gallio), Richard Boone (Pontius Pilate), Betta St John (Miriam), Jeff Morrow (Paulus), Ernest Thesiger (Tiberius)

In 1953, Hollywood was running so scared of TV they needed a magic cocktail to win viewers back to the big screen. They settled on their main advantages over TV – a very big screen, colour and a lot of money. Sweeping epics were born – but in order to get as many people in as possible, gotta make sure it’s an important piece of filmmaking as well. What’s more important than religion?

Marcellus Gallio (Richard Burton) is a carefree playboy Tribune, interested only in splashing his cash on bets and slaves. After betting against heir-to-the-throne Caligula (Jay Robinson) for rebellious slave Demetrius (Victor Mature) – plus charming away Caligula’s betrothed Diana (Jean Simmons), also Marcellus’ childhood sweetheart – he is banished to Palestine. Marcellus is soon ordered to crucify a humble carpenter from Nazareth, leader of a new religion that Demetrius swiftly converts to. After being confronted by his former slave atop Calvary, Marcellus finds himself wracked with guilt about his actions – and on a journey towards conversion and martyrdom. The Robe of the title is the Turin shroud, here a red rag macguffin passed from pillar to post.

By any objective standards, The Robe is a pretty terrible film. It’s long, self-important, slow, talky, episodic, poorly-structured and, above all, boring. Despite its length, nothing much really happens. Marcellus is a waster, he crucifies Christ, he feels guilty, he goes a bit barmy, he converts, he dies. That’s kind of it. When important moments happen, they flash past so quickly you start to think you missed something – I rewound Marcellus’ crucial conversation with St Peter where he finally converts as I assumed I’d missed something he changes his mind so quickly. I hadn’t.

The whole film is full of sudden, juddering changes like this. Marcellus and Diana are estranged for years – next thing we know they are in each other’s arms. Demetrius is a convert after one glance. Within seconds of screentime, Marcellus goes from unconcerned to wracked with guilt over Christ’s death. The whole first scene sets up Caligula as an antagonist only to have him disappear for almost an hour. Demetrius is suddenly being racked in a dungeon in Rome. The film keeps slowing down for lots of Christian reflection on the righteousness of the holy message.

Oh blimey, the Christian message of the film is not subtle. The film drips with sanctimony and wearying self-importance, with no trick missed. Angelic voices, light from the sky, actors staring upwards with awe, impossibly sweet youths frolicking with joy, wise old buffers droning on: it’s all here, every single note you would expect of the classic Hollywood “Swords, sex, sandals and sanctimony” epics. It’s all ridiculously on the nose, with Burton reduced to having to carry the entire weight of Christianity seemingly on his shoulders, with only the most bland and forgettable of lines to support him. Nothing eases up right into the final moments, when Marcellus and Diana walk towards the camera as the background fades away to be replaced by clouds. Yeah we get it: they are off to heaven. The big thing the film struggles to get across in all this is why the Christian message had such appeal to Marcellus and others, or why these people might have put so much at risk for it, but this sort of thing is beneath the film’s clumsy interest, as if any actual analysis would be sinful.

Burton, bless him, struggles through the role with the slightly disconnected air of a man who thinks the entire film is beneath him (he famously called the role “prissy”). He must have been stunned to get an Oscar nomination. But to be fair it’s a really tough part, with Marcellus required to go from a sort of relaxed dissoluteness, via disconnected pride, to a sort of catatonic series of fits before back to serene peace. Saying that, Burton’s fits over the robe itself aren’t going to win any awards for subtlety, done with a wild eyed hamminess that looks impossibly old fashioned today. But it’s all comparable – next to Robert Taylor in Quo Vadis, Burton feels like the height of emotional realism. It’s not helped that he’s paired a lot of the time with Victor Mature, who acts throughout with a sort of balsawood earnestness that requires a great deal of middle distance staring in awe. The video below gives a good idea of both performances. Watch how wildly varied the writing is of Burton’s part and feel a little bit sorry for him.

Very few of the other performances make positive impressions. Jean Simmons as Diana is such a bland, forgettable character that her conversion only really makes sense because we have learnt so little about her over the course of the movie. Jay Robinson goes for overblown as Caligula but instead sounds like a shrieking child in a pretty woeful performance.

These two failed performances add to the film’s problems. Caligula is such a non-presence for most in the film that, as the nominal antagonist, his lack of impact makes the film shapeless, lacking any “villain” we can hate or provide any sort of obstacle for Marcellus to struggle against. Similarly Diana is so bland and anonymous a personality, that we neither root for their relationship, nor experience any concern for its outcome.

The film is directed and framed in an equally dull way. Its only claim to fame today is its status as the first film to be released in Cinemascope. This ultra-wide screen was intended to be another rival to TV – never mind the little box, look at the mighty vistas! But the importance of widescreen hangs over every creative decision of the film. Nearly every shot in Koster’s turgid direction is either middle or long, with the camera held static, focused on getting as much of the background in as possible, the actors often reduced to focus or foreground interest around the scale. It’s no wonder few performances break through this overbearing backdrop.

Every so often you get moments where you think the film is going to burst in life. They’re rare but they are there. There is a great scene between Demetrius and a man revealed (eventually, but it’s pretty obvious from the start) to be Judas Iscariot fresh form Gethsemane (Michael Ansara as Judas might, in two minutes of screentime, give the best performance in the film). Marcellus has a pretty good (if inexplicable) sword fight with a former rival. A mission is launched to rescue Demetrius. But every time something happens like that, the film immediately doubles back into heavy-handed symbolism and dull, unrevealing chat, all of which is focused on hammering home the message.

The Robe is an impossibly dated religious epic, worthy, dull and lacking any real interest or reason to watch it. Its star seems a little embarrassed to be there. No-one else makes any impact. It’s directed with a flatness that turns it into a series of lifeless paintings. Its story turns a major moment of history into a boring, inconsequential series of events. It lacks even the campness that many epics of this genre carry that make it a good tongue-in-cheek watch. It’s just a yawnathon from start to finish, a crushingly tedious saga that has all the subtlety of being hit across the face by a prayer book for over two hours.