Tag: Biblical epic

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.

Exodus: Gods and Kings (2014)

Brothers in arms? Christian Bale and Joel Edgerton struggle for chemistry

Director: Ridley Scott

Cast: Christian Bale (Moses), Joel Edgerton (Ramesses II), John Turturro (Seti I), Aaron Paul (Joshua), Ben Mendelsohn (Hegep), Maria Valverde (Zipporah), Sigourney Weaver (Tuya), Ben Kingsley (Nun), Indira Varma (High Priestess), Tara Fitzgerald (Miriam), Hiam Abbass (Bithiah), Dar Salim (Khyan)

There is something quite reassuringly old fashioned about Biblical story films. They have a sweet Sunday reliability about them, an old-fashioned bombastic self importance, mixed with spectacle and often heavy-handed moral messages. They are just quite fun. Biblical epics have always been popular with Hollywood as there can never be any judgement passed on the amount of violence and sex the stories often contain as, hey, it’s all in “the good book”. It worked for Cecil B DeMille and it continues to work today.

Exodus: Gods and Men is an exception to this rule of Hollywood Bible stories because it is neither fun, nor does it have a clear message. It seems to have been made by people doing their very best to pretend the story of Moses has as little to do with the Bible as possible. In effect, if God is the star of the Bible, then this is an adaptation that tries to minimise the star as much as possible. The story has beats (probably the most interesting parts) where Moses and God warily question each other’s motives, but these scenes don’t have enough weight to them, the philosophical arguments are never clearly expressed. Bluntly, if Scott (an aethist) and Bale (a man who described Moses as “one of the most barbaric figures that I ever read about”) don’t have any connection to the story and its themes – why should we?

Exodus is instead a feeble attempt to recapture the magic of Gladiator. Firstly it is an astonishingly badly written film, full of tin-eared, clumsy dialogue (“Listen, from an economic standpoint alone, what you’re asking is problematic to say the least” is Rameses’ response to the let-my-people-go message of Moses). Secondly, it makes little or no attempt to build up its characters. It’s aiming for a “brothers divided” plotline with Moses and Rameses – but neglects to ever show these characters as friends at any point. From the start they are divided, with the introduction of a stupid prophecy plotline at the start of the film existing only to justify a dull battle, a stylistic retread of the Gladiatoropening battle. Having failed to show any reason why these two characters should ever care for each other, the film settles into familiar patterns: Rameses the jealous, petty tyrant, Moses the gruff man with a temper, hiding his morality. Not once is there the feeling of a fractured relationship.

Exodus is also highly confused about its feelings towards Christianity. God is literally voiced by a petulant child. Simultaneously Scott also seems keen to attribute as many of the plagues and partings of the red sea as he can to pseudo-scientific reasons – so some sort of meteor causes a tsunami to part the red sea, crocodiles going crazy leads to the Nile turning into a river of blood, that sort of thing. The most interesting moments involve the debates between Moses and God, the vengeful lord favouring shock and awe over Moses’ long-term guerrilla campaign. There are moments here where the film touches upon a point, questioning if God even needed Moses in the first place. But it never really tackles it properly. I suspect we are supposed to see meaning in the weight given to the point that Hebrew means “he who wrestles with God” and see Moses as a man struggling to understand God’s plans for him – but this never really comes together coherently.

Leaving aside all that, it’s a plain badly structured film. From the pointless opening battle scene, screen time is lavished on massive events, but no time is spent on the characters and motivations. Dialogue scenes seem rushed and heavily cut. As such, bizarrely, the film seems both very long and too abrupt. Characters come and go – Bens Mendelsohn and Kingsley drift in and out of the story, Aaron Paul has barely a line of dialogue and Sigourney Weaver’s character seems little more than a cameo. Bale barely moves out of first gear as Moses, Edgerton does his best with a character that is laughably one-note. The film tries to do far too much, without making us invest in anything that is happening.

Instead there are big events, beautiful photography (you’d expect nothing less from Scott) and little else going on. Plagues in themselves are not interesting – people are, and if the characters aren’t developed as people, we can’t be interested in seeing events happen to them. If the film had something unique to say about religion (as it tries to do at times) it might have survived, but instead it’s a rather portentous action film that isn’t about anything – it’s not clear what we are supposed to think of God, it’s not clear what motivated Moses, we’re not clear how he feels about his mission.

Under the surface of Exodus are the beats you need to make an interesting film. A streamlined film that chose to do one thing could probably have done it well. But the storytelling and plotting are so fudged that the film just rolls from spectacle to spectacle, with no heart.