Tag: Christian movies

The Mission (1986)

Robert de Niro turns aside from the Jesuit rule to fight for right in The Mission

Director: Roland Joffé

Cast: Robert de Niro (Rodrigo Mendoza), Jeremy Irons (Father Gabriel), Ray McAnally (Cardinal Altamirano), Aidan Quinn (Felipe Mendoza), Cherie Lunghi (Carlotta), Ronald Pickup (Hontar), Chuck Low (Don Cabeza), Liam Neeson (Father John Fielding)

Spoilers: The incredibly grim and depressing ending of The Mission is discussed in detail.

When the world is run by men, how much of a voice does God have? Roland Joffé’s film explores colonial politics and religious duty in Spanish and Portuguese controlled South America. Needless to say, God doesn’t get that much of a vote when questions of land ownership, slavery and money are in play – and no noble stand from Jesuit priests is going to make a jot of difference. Joffé’s beautifully made and moving epic might be slightly self-important, but it won the Palme d’Or. With powerful imagery and sequences but some under-explored themes and characters, its one of those films that probably would have benefited from being at least an hour longer.

In the Paraguayan jungle in the 1750s, Jesuit priest Father Gabriel (Jeremy Irons) successfully converts a Guarani community at his mission. Problem is to the Spanish and Portuguese empires the Guarani are fit only for exploitation and slavery. Mercenary slaver Rodrigo Mendoza (Robert de Niro) is one of them – but his world collapses after he murders his brother (Aidan Quinn) in a dispute over the woman (Cherie Lunghi) they both love. Mendoza makes his penance with the Jesuits, and the forgiveness he receives from the Guarani changes his life, leading to his conversion. But when a treaty – with the reluctant agreement of papal legate Cardinal Altamirano (Ray McAnally) – calls for an end to the mission, Gabriel and Mendoza resolve to fight: one with prayers the other with the weapons he has sworn off. Can they help the Guarani defend themselves from colonialism?

I don’t think its too much of a spoiler to say, no they can’t. The Mission may occasionally muddle itself by trying to say a lot in a short run-time, but on one thing it’s clear: the world is what men have made it, and they’ve made it a pretty dreadful place. The final quarter of the film is entirely given over to the spirited fight to protect the mission, as Mendoza and the other priests take up arms to help these people defend their homes. Joffé doesn’t gloss over the hideous cost of this, with a staggeringly high body count. The Europeans don’t differentiate between combatants and non-combatants, and the killed (and everyone is killed) fall with a sickening finality.

Watching the senseless destruction of this entire community for no purpose other than stripping the Guarani people of anything of value and shipping it back to Europe, you can only agree with Cardinal Altamirano that perhaps it would have been better for all concerned if ships had never crossed the Atlantic. When the dreams of bringing Christian civilisation end with Father Gabriel leading a march of peaceful converts into a hail of bullets, something has gone badly amiss in the world. Hammering home how helpless decency is, Mendoza is fatally wounded (and the village finally doomed) when he is distracted from destroying the bridge into the village, by running to safe a wounded child. No good deed goes unpunished in The Mission.

All of this is, by the way, immensely moving. It’s a tribute to Joffé’s quiet, coldly realistic eye for violence among the natural world that the final half hour is a hard watch. The European invaders may be faceless, scruffy monsters, but even they are briefly halted by the sound of prayer from the village (before they burn it down and kill everyone). The Mission is a profoundly beautiful film, which strains hard for spiritual meaning, and this final sequence is almost impossibly tragic to watch. Just as he had done in The Killing Fields, Joffé’s ability to report without sensationalism on real life tragedy, amongst scenery of great beauty, makes for powerful viewing.

There is so much right about The Mission, it feels harsh criticising it. The film was shot entirely on location (at times the cast show clear signs of the jungle-tummy that spread like wildfire through the cast and crew) and Chris Menges’ (Oscar-winning) cinematography captures the exotic beauty of the jungle, with a powerful visual sense of the spiritual and the sublime. It’s an effect built on immeasurably by Ennio Morricone’s extraordinary score (one of the greatest ever recorded), every single note perfectly chosen to communicate the holy serenity of the Jesuits and the dark flaws of mankind.

Its in exploring those flaws that the film feels a tad rushed. I dearly wish this was an hour longer, if for no other reason that it could bring greater focus to the balance between faith and realpolitik in greater depth. Although the Cardinal gets a few moments to reflect on this, and explicitly question the self-appointed right the Europeans have given themselves as masters of the world, the film never quite manages to dive into these. (McAnally however is excellent as this tortured and ashamed man). Too often these ideas are boiled down into “worldly men bad, priests good”.

The role of the Missionaries themselves also goes unquestioned – these are, after all, people who have crossed the seas with the same sort of imperialist missions as anyone else, finding the indigenous tribes and aiming to make them (no matter how decent their motives) as much like the Europeans as they can. Instead there are presented as purely good and holy. Just think what another hour could have done for expanding the insight into the role of the Church here.

There is a few too many blunt statements of intentions and plot information, rather then real insight. You come out of it still with only a most basic idea of why Gabriel and Mendoza make the decisions they do – or what they hope the outcomes might be. More of a dive into the characters could have given more context to their holy intentions.

In the end the film’s main aim is pushing a message of peace. It’s the message Mendoza must learn. The film’s other most successful sequence covers his extraordinary penance, dragging a huge bundle of armour and weapons up a mountain to the mission. De Niro sells the anguish as beautifully as he does Mendoza’s shamed gratitude when he is greeted warmly by the very people he had enslaved. Its moments like this where The Mission achieves its aim of grappling with something close to how spirituality can move and change us – which often gets bogged down elsewhere in ticking off plot.

The message of peace is embodied by Irons’ profound and generous performance as Gabriel, a man who believes the world should be simpler than it is. I just wish the film had given itself more room to delve into its themes. In trying to cover imperialism, religion, spirituality and native rights, all in two hours (the Guarani draw a short story, with not one of them really being given a character) its too much. A richer, more textured film would make for a richer overall experience. It’s a film of great beauty in score and photography, often moving, but doesn’t make its message much more than give peace a chance.

The Two Popes (2019)

Hopkins and Pryce excel in Fernando Merielles’ witty and thought-provoking The Two Popes

Director: Fernando Meirelles

Cast: Jonathan Pryce (Cardinal Jorge Mario Bergoglio/Pope Francis), Anthony Hopkins (Cardinal Joseph Ratzinger/Pope Benedict XVI)

Hollywood loves a buddy movie. And what buddy movie could be more off the wall than Two Popes: one a German traditionalist with a reputation for rigid interpretation of church law who reads Latin for fun, the other an easy-going Argentinian reformer with a love of football and tango. So that’s what you get with The Two Popes, a surprisingly funny and engaging film about Papal politics, dashed with a pleasingly even-handed perspective on its two central characters.

In 2012, Cardinal Jorge Mario Bergoglio (Jonathan Pryce) is planning to hand in his resignation as Archbishop of Buenos Aires to Pope Benedict XVI (Anthony Hopkins), now in his seventh year of Pope. Bergoglio feels that he has little left to offer the church, and this own reformist ideas are out of step with the current leadership. He feels his best calling would be to return to a simpler, parish priest life. But Benedict XVI summons him to the Vatican to dissuade him – leading to a series of prolonged heart-to-heart conversations between the two that see a thaw in their relationship, heartfelt confessions from both men on their failings, and Benedict’s revelation that he plans to resign from the Pontificate – and wants Bergoglio to succeed him, as Bergoglio can offer the reform to the church that Benedict cannot.

The Two Popes is a terrific adaptation by Anthony McCarten of his own stage play. It shows us Benedict’s conservative, safety-first policies (towards everything from financial scandals to child abuse scandals) and Bergoglio’s more modern, inclusive church, but largely avoids holding one up as wholly superior to the other, or turning the story into a simple good guy/bad guy conflict. Instead it focuses on showing the faults and positives of both men, and how both men felt a calling and need for their service at different times – and how this loss of calling (something both men suffer from at the start of the film) can be reborn through patience, listening and reflection. Meirelles directs this very theatrical piece sharply, with a keen eye for expanding it into film with a combination of intriguing angles, visual style and confident editing.

Unfolding over the course of several increasingly heartfelt conversations – which progress from awkwardly blunt confrontation, through thawing openness, to something near to a confessional – this is a film that uses the Hollywood convention of a mismatched couple to allow an intriguing exploration of the price and value of faith and the difficulty of duty. Sharp commentary is made on the backgrounds of both men – Benedict growing up in Nazi Germany, the sharp criticism of Bergoglio’s perceived lack of action during the Military Junta coup, which led to his dismissal as head of the Jesuit order in Argentina. Both express guilt, regret and even touches of self-loathing – but both also react to those feelings in the other with patience and support.

It also helps that these conversations around church politics and religious intent are told with plenty of fresh and entertaining jokes. There is always a lot of mileage to be had from seeing people like the Pope delightedly watching trashy TV or failing to recognise either ABBA or the Beatles, while Bergoglio’s homespun openness and willingness to talk with anyone about anything (not to mention his passion for football) throw open no end of comic possibilities from seeing this prince of the Church insist on being treated as just a regular joe.

It also gives loads of opportunities for its two stars, arguably Wales’ leading actors (both highly deserving of their Oscar nods). Hopkins, given his best material in years, is brilliant as Benedict: irascible, imposing, morally certain and firm but also playful just below the surface and a man profoundly aware of his own mistakes and failings. Hopkins delivers the lines with just the right touch of twinkle in his eye. 

He also bounces wonderfully off Pryce who is possibly at a career best as Bergoglio. A brilliant physical match for Pope Francis, Pryce’s performance captures perfectly the unaffected humility of the man, but also his intensely sharp personal reflection and the burdens of guilt, as well as the shying away from confrontation that is Bergoglio’s greatest failing. Pryce’s comic timing is impeccable, but he also carries the movie’s heart and soul with affecting skill, pulling off the difficult trick of making a good man a compelling one.

Meirelles’ film is a talky affair – and its construction is a little pat at times, like a very well assembled production line buddy movie and biopic. It never completely escapes the clichés of two-very-different-people-coming-together that is one of its heartbeats, but it does it all so well, with such grace and wit – and two such terrific performances – that it hardly matters. Another big success for Netflix.

The Song of Bernadette (1943)

Jennifer Jones sees visions of the Virgin Mary in the moving The Song of Bernadette

Director: Henry King

Cast: Jennifer Jones (Bernadette Soubirous), Charles Bickford (Abbé Dominique Peyramale), Williem Eythe (Antoinie Nicoleau), Gladys Cooper (Marie Theresa Vauzou), Vincent Price (Vital Dutour), Lee J. Cobb (Dr Dozous), Anne Revere (Louise Casteror Soubirious), Roman Bohnen (François Soubirous), Mary Anderson (Jeanne Abadie), Aubrey Maher (Mayor Lacade), Linda Darnell (Virgin Mary)

“For those who believe in God, no explanation is necessary. For those who do not believe, no explanation is possible.”

With these words, this worthy religious epic from the Golden Age of Hollywood kicks off its retelling of how visions of the Virgin Mary from one poorly educated peasant girl, Bernadette Soubirous, turned Lourdes from a backwater near the French-Spanish border into one of the most important Catholic pilgrimage sites in the world. It’s material that you could fairly expect to be pretty dry and sanctimonious stuff. But, surprisingly, it’s rather affecting and engaging work – and, although made with a certain workmanlike competence, carries enough touches of grace to lift it up into the second tier of the Hollywood firmament.

Bernadette Soubirous is played by Jennifer Jones – in one of her first screen roles, for which she became at 25 one of the youngest Best Actress Oscar winners ever. Until her visions begin, she is just an average peasant child, struggling with asthma, her parents (Anne Revere and Roman Bohnen) struggling with poverty, failing at religious school under the strict tutelage of Sister Marie Theresa (Gladys Cooper), and generally looking ahead to a life very much like any other. But visions of the Virgin Mary (played by an unbilled Linda Darnell) bring belief and devotion into her life, and she reports the content of the visions (and her discussions with the Virgin Mary) with an honest simplicity and consistency that wins many backers, not least local priest Abbé Peyramale (Charles Bickford). But the local officials of Lourdes, led by local prosecutor Vital Dutour (Vincent Price), concerned that these visions will impact plans for the town’s development and anxious about the hysteria they could encourage in the simple-minded, try their best to restore what they see as reason over the intoxication of faith.

Faith really is the word of the day in Henry King’s at-times stately, but also shrewdly worldly drama that mixes divine intervention and belief with a fair-hearing for the doubters and the arguments of reason. The miracles, when they come, are followed with several characters – not least Lee J Cobb’s coolly rational doctor – outlining the alternative explanations for why these people may suddenly feel they have been cured. Later Dutour complains wryly that it only takes a handful of cures among the thousands that come for everyone to continue to want – or need – to believe. 

But the film sides squarely with the truth of Bernadette’s visions, not least by stressing at every turn her honesty, guilelessness and principle. Questioned by various church officials – many of them terrified of being duped by a con, having been stung in the past – she sticks with an honest openness to the same version of the story over and over again. Peyramale – initially just as sceptical – is won over to belief by Bernadette’s sudden knowledge of such matters as the immaculate conception, when she seemed barely aware of what the Holy Trinity was while studying at school. 

King – a largely middle-of-the-road director, but who marshals his resources well here – clearly takes inspiration from Carl Dreyer’s films on similar topics of faith and visions in his shooting of Bernadette. Bright light and intense close-ups that study every inch of her rapture help convey the spirituality of her visions. When Bernadette leads groups to her visions – none of whom can see what she sees – light radiates around her and over her, but seems to barely touch those she is with. The cinematography by Arthur C Miller is beautiful, a brilliant use of light and darkness to skilfully sketch both the poverty of Bernadette’s background and the radiance of her visions.

The mood of the film is also helped be Jennifer Jones’ impressive performance. Bernadette is, in many ways, potentially one of the least interesting and dynamic characters in the film, but Jones pulls off the immensely difficult task of making someone stuffed with decency, innocence and honesty into an actually compelling and endearing character. A protégé of David O Selznick (whom she later married), Jones earned her place in the film with her ability to invest Bernadette with humanity, avoiding any hint of cynicism in her performance while never becoming grating either.

It contributes to a beautiful telling of the story, backed by a series of excellent supporting performances. Charles Bickford landed an Oscar nomination as the kindly, decent priest whose initial scepticism and concern that the crowd is being manipulated is washed away by growing belief. Lee J Cobb is very good as a stoutly rationalist doctor. Anne Revere (also nominated) has a protective warmth as Bernadette’s mother.

The film’s finest supporting roles though come from Vincent Price and Gladys Cooper. Price is superb as the man of science and reason who worries over the implications of fanaticism and the damage hysteria can cause, but is never simply prejudiced or Dawkinsish in his religious doubts. King’s film treats his concerns with a genuineness that makes both the character more interesting and the film more balanced. Cooper is brilliant as a Salieri-like nun, enraged with envy and jealousy that after years of devotion and suffering it is not she but Bernadette who gets the visions.

And why did Bernadette get those visions? The film is not crude enough to suggest why – Bernadette herself apologises for the trouble she has caused and her unworthiness – but it’s clear that it’s her very innocence and sincerity that makes her worthy of them. The design – and impressive score by Alfred Newman – helps to make the film feel as profound as it does, but it’s the balance that the film handles its characters with that makes it engrossing. There are no simple heroes or villains, just as there are no simple solutions. Like the film says at the start, it’s a question of faith. Those who do not wish to believe can marshal as many arguments in their favour as those who want nothing more than to trust in faith. It makes for a fine, balanced, engaging and well-made classic.

Black Narcissus (1947)

Deborah Kerr leads a community of nuns struggling with temptations in the classic Black Narcissus

Director: Michael Powell, Emeric Pressburger

Cast: Deborah Kerr (Sister Clodagh), Sabu (Young General), David Farrar (Mr Dean), Kathleen Byron (Sister Ruth), Flora Robson (Sister Philippa), Jenny Laird (Sister Honey), Judith Furse (Sister Briony), Esmond Knight (Old General), Jean Simmons (Kanchi), May Hallatt (Angu Ayah)

In 1947, people hadn’t seen anything like Black Narcissus. Its triumphant technicolour was like nothing that had been made before – and watching it now on a brand new, shiny restoration, it’s still overwhelmingly impressive. Alongside this beautifully shot action, we have a storyline surprisingly modern in its acute psychology and questioning of the strengths and weaknesses of human nature.

Sister Clodagh (Deborah Kerr) is given leadership of a group of nuns in a remote Himalayan harem building converted into a nunnery. But the isolation of the mountains and the strange atmosphere of the harem bring out weaknesses in the characters of the nuns, leading to profound challenges to their spiritual and mental well-being – not least Sister Ruth (Kathleen Byron), who becomes increasingly pre-occupied with local land captain Mr Dean (David Farrar).

Powell and Pressburger’s film is a brilliant, slightly hard to interpret, psychological gothic drama, a du Maurier-style sexually charged drama set in an exotic Indian location which the nuns struggle to understand. It’s a curious melange of scenes, often moving swiftly, sometimes only with narrow bridge scenes, meaning you soon get as lost in how much time has passed as the nuns themselves. Several key events take place off screen, and the native Indians are curious, unknowable and strangely intimidating in their distance and coolness.

All this is to help build the audience into feeling as unsettled as the characters themselves. It’s a film about the struggles between expression and repression. The two principal nuns – Sisters Clodagh and Ruth – both show elements of this. Both are drawn towards the earthy, manly but still patrician Dean, but both handle these emotions in very different ways – one by denying those feelings, another by trying to embrace them. All of this takes place in a distancing and intoxicating environment, where the convention rules of life seem suspended.

For Sister Clodagh, Dean serves as a bridge back to her own frustrated romantic feelings for an old flame – whose failure to propose guided her towards taking the veil – and elements of her warmer persona (witnessed by us in flashback). But Clodagh resolves never to make herself a slave to these feelings, and these moments of remembrance seem to make her cling all the more to her order – even while the film suggests that it is a strange mixture of pride, insecurity and fear as well as faith that motivates her.

By contrast, Sister Ruth – already acknowledged by the Mother Superior as not an obvious choice for the sisterhood – increasingly loses her grip first on her faith, then sanity, as she struggles with the feelings she clearly has for Dean. This quiet obsession has built up in her mind into representing all the desires for freedom and independence she feels while in the order. Where Clodagh resolves to cling closer to the repression of her feelings, Ruth rejects this very idea and determines to express herself – even as it costs her everything. 

This heated growing madness is powers the film – and Kathleen Byron provides most of the drama with a stunningly unhinged performance, which builds so quietly (almost in the background of the film) that it never becomes wearing and also surprises with the extent of her unhinged delusion. One particular night-time encounter with Clodagh sizzles with rival agendas – one woman using a lipstick, the other using a Bible. 

Powell (and it was Powell who largely directed these Archers pictures) uses a variety of techniques to develop this unease. Several shots are direct POV shots, with the audience becoming one of the characters, giving us the slightly unsettling feeling of being addressed by the actors. Quick tableaux editing gives us economic storytelling and a sense of events building swiftly towards a head (several sequences use a series of quick cuts of characters reacting to events). The camera uses a series of close-ups of sweaty foreheads or dizzying, vertigo inducing shots of the Himalayas to increase the unease. A later shot shows Sister Ruth moving through a shimmeringly filmed jungle, bringing a sense of confused eroticism to the picture.

Sexuality is a major theme of the film – and the characters have a series of acknowledged or unacknowledged sexual interests in each other. The music and camera work develop a sense of heated intensity on the mountain that suggests a simmering heat that unnerves the mind and throws open the temptations of physicality. Old wall paintings from the harem of bare-breasted women seem to be a constant presence – no wonder feelings are running high.

Jack Cardiff’s photography is simply extraordinary – it’s hard to believe none of this was filmed on location and most of it was shot in a studio – and this is still a film today that is hugely beautiful. The production by Alfred Junge is hugely impressive, with the nunnery a triumph of mismatched themes.

It’s not perfect. It’s a bit awkward to see actors blacking up. Some of the acting is quite OTT or stagy – in particular May Hallatt at points – and the film’s occasional delight in its visual appeal means its themes don’t always get the exploration that they deserve. One of the disadvantages of its deliberately vague timeline is that sometimes events happen too soon – or we don’t get enough sense of why they are happening. But these are blemishes.

This is a masterfully made picture, still beautiful to look at with impressive performances from Kerr, Byron, Farrar and many of the rest of the cast. It’s a surprisingly gothic melodrama by the end, with reds splashed across the screen with an imposing sense of threat. Still one that needs to be seen: and the end is so melodramatically gothic considering where the film started that the fact it doesn’t seem hugely jarring is an enormous tribute to the talents of those involved.

Silence (2016)


Andrew Garfield struggles with questions of faith in Martin Scorsese’s Silence

Director: Martin Scorsese

Cast: Andrew Garfield (Father Sebastião Rodrigues), Adam Driver (Father Francisco Garupe), Shinya Tsukamoto (Mokichi), Liam Neeson (Father Cristóvão Ferreira), Tadanobu Asano (The Interpreter), Ciarán Hinds (Father Alessandro Valignano), Issey Ogata (Inoue Masashige), Yoshi Oida (Ichizo), Yōsuke Kubozuka (Kichijuri), Nana Komatsu (Monica/Haru), Ryo Kase (João/Chokichi)

Martin Scorsese is well known as the director of the finest gangster and crime films ever made. But interestingly, he also has quite the sideline in searching religious epics – and in fact many of his films, not least Mean Streets and The Departed, dwell on feelings of Catholic duty and guilt, questions of doubt and faith. Silence, a book published in 1971, zeroes in on these questions by placing priests in impossible situations and seeing how their faith is tested.

In the 1630s, Japan begins a campaign of persecution against Christian converts. Jesuit priest Father Ferreira (Liam Neeson) witnesses his flock undergoing torture for their faith. Word reaches the Catholic church that Ferreira has committed apostasy. A few years later, Fathers Rodrigues (Andrew Garfield) and Garupe (Adam Driver) volunteer to head to Japan to continue the mission of spreading the world, and to find out the truth about Ferreira, who had been their mentor. In Japan, they find a dangerous and violent world where Christians face gruelling persecution. Both men find their faith tested – and God’s silence deafening.

Silence is a film that received a slightly sniffy review on release – but what were people expecting? This is a quiet, meditative, beautifully made film that raises profound questions around faith, identity and Christianity – and is brave enough to let people develop their own answers. It’s a slow-paced, thoughtful and (for such a dynamic film-maker) very calmly filmed work, that feels like it carries a great deal of personal investment – Scorsese’s interests in the effort and struggle required by faith, and about how few clear-cut answers there are in our understanding of religion.

On those terms, I found myself both engrossed by it – much more than I was anticipating. Scorsese combines astounding visuals and use of sound (and silence) to create a hypnotic film. The mists of Japan have rarely looked so beautiful, and the film’s astounding cinematography uses it to maximum effect to create a series of stunning images. One marvellous shot of a crucified man removed from his cross and carried to his funeral pyre is very moving in its simplicity and echoes Caravaggio’s Deposition from the Cross. At other times, silence is skilfully introduced, just as moments of seeming quiet are never truly silent. It’s a marvellously made film.

Within this beautiful framework, Scorsese explores ideas of faith and apostasy. How does faith work? How much is our communication with God private and how much does it need to be made public? Would you renounce your calling to save others – even if it meant turning your back on God? How much of all this is God listening into? How much is the act of conversion a selfish one, spreading your own glory? How many sacrifices are worth the celebration of faith – and what is the ultimate aim and reward of martyrdom? How can we even define martyrdom – and does it always revolve around death, or a can it be a private death of the spirit? 

These are fascinating ideas, and the film presents a series of viewpoints on each of these, while never offering a definitive answer. While this is a film about men who question their faith, it is not a film asking the viewer to question theirs. If you hold faith, different solutions and answers will present themselves, and your own personal beliefs will guide what you feel is right and what is not. Some people you may find unforgiveable – others you may find foolish or even conceited in their faith, while others will find the same men brave and principled.

Scorsese directs all this with an astonishing sense of control and quiet reflection, letting the film breathe and never allowing melodrama to overwhelm reflection, or the character story. The film is unflinching in watching the matter-of-fact drowning, crucifiying and other killings of Christians, but it never feels like its making cheap points, strange as it is to see such visual beauty given to horror. It’s asking us how much of this we could sit and watch without agreeing to abandon something we believe passionately in as the ultimate truth.

Andrew Garfield performs with a passionate earnestness and absolute commitment. In many ways, as the reactive centre of the film, he has the least interesting part (and therefore fewer opportunities to shine than the rest of the cast) but he is very good in a difficult internalised role, and makes us invest in every step of Rodrigues’ tortured journey of increasing doubts and fears. 

Driver has a flashier part, but does very well as a priest who wears his heart on his sleeve – and voices doubts, but also flashes of anger. He provides a lot of the initial energy, and demonstrates again what an intelligent and instinctive actor he is. Neeson as the fallen priest is able to invert his own reputation for mentors, while leaving the question open of how much his placidity and co-operation with the authorities is brain-washing or hiding far different feelings.

Scorsese recruits some of the cream of Japanese acting, and they deliver uniformly strong performances. Shinya Tsukamoto is excellent as Rodrigues’ mirror image, a man quick to denounce to save his own skin, but carries a kernel of faith at his centre. Tadanobo Asano is wonderfully controlling as Rodrigues’ interpreter, while Issey Ogata is outstanding as the leading prosecutor of the Japanese government, a man who seems a harmless, wizened old man, but whose eyes (and chamelonic body) are able to rearrange itself swiftly into looks of contempt and loathing.

Silence is a serenely made film, one that really wants to speak to those with Christian faith. Like the works of Carl Dreyer, it engages intelligently with themes around faith. I’d be fascinated to see what those who hold a stronger faith than mine make of it. But I thought this posed a series of compelling, and searching, questions about the unknowability of God – of his silence, but that silence not necessarily being indifference. It charts how hope can be found from despair – and how sacrifices we sometimes make for the greater good can also lead to new ways we can understand ourselves. It’s a very mature, brave and compelling piece of film making.

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.

Quo Vadis (1951)


Peter Ustinov revels in the Status Quo (Vadis) of Imperial Rome

Director: Mervyn LeRoy

Cast: Robert Taylor (Marcus Vinicius), Deborah Kerr (Lygia), Leo Genn (Petronius), Peter Ustinov (Nero), Patricia Laffan (Poppaea), Finlay Currie (St. Peter), Abraham Sofaer (St. Paul), Marina Berti (Eunice), Buddy Baer (Ursus), Felix Aylmer (Plautius), Ralph Truman (Tigellinus), Rosalie Crutchley (Acte), Nicholas Hannen (Seneca)

In the 1950s, epic films were the way for the movie studios to defeat the onslaught of television. What better way to best the creeping presence of the small screen in every home than offering more action, sets, crowds and colour than could ever be squeezed into that small box in the corner of the room? Quo Vadis was the first film that started a wave.

Returning to Rome after years on campaign, Marcus Vinicius (Robert Taylor) falls in love with a Christian hostage, Lygia (Deborah Kerr). Gifted Lygia as a reward by the decadent Emperor Nero (Peter Ustinov), Marcus slowly becomes fascinated by her religion – and more aware of the insanity of Nero. Petronius (Leo Genn), Marcus’ uncle and Nero’s cynical retainer who hides his barbs under double-edged flattery, unwittingly plants in the Emperor’s mind the plan for a Great Fire in Rome. After the mob reacts with fury, Nero kicks off a persecution of Christians that will end in slaughter in the arena…

There is a charming stiffness to some of this film which actually makes it rather endearing. Like many films that followed it, this balances a po-faced reverence for Christian history with a lascivious delight in sex, destruction and violence. This means the audience can be thrilled by Rome burning, entertained by Nero’s decadence, watch Christians mauled by Lions and burned alive – while also being comforted by the triumph of good-old fashioned Christian values and persuaded the film has some sort of higher purpose because it ties everything up with a nice faith-shaped bow.

Of course this all looks rather dated today, but back in 1951 this was the studio’s most successful film since Gone with the Wind and the biggest hit of the year: it started a nearly 15-year cycle of similarly themed religious epics. The money has clearly been chucked at the screen – the sets are huge, the casts sweeping, the staging of the Roman fires and Christian sacrifices very ambitiously put together. Perhaps the only surprise is that the lush, attractive cinematography isn’t in wide-screen – this was the last film of this kind to not be filmed in the widest lens available. 

Despite its nearly three-hour run time, this is quite an entertaining story, laced with enough real history to make it all convincing (even if it telescopes the last few years of Nero’s reign into what seems like a week or so). Despite this, the storytelling does feel dated at times as we get bogged down in back and forth about Christianity (told with an intense seriousness by the actors, mixed with long-distance-stares type performances), and the homespun simplicity of its message lacks the shades of grey we’d expect today (as well as being a little dull) but it just about holds together.

The main problem is the lead performers. Robert Taylor is an actor almost totally forgotten today – and it’s not difficult to see why here. Not only does he speak with the flattened mid-Atlantic vowels recognisible from American leads in historical films from this era (the jarring mixture of accents in the film is odd to hear) but he is an uncharismatic, wooden performer sorely lacking the power a Charlton Heston would have brought to this. Marry that up with his character being a dull chauvinist and you’ve got a bad lead to root for. The relationship between him and Deborah Kerr’s (equally dull) Christian hostage is based on a terminally dated, borderline abusive, set-up: he kidnaps her from her home and wants her to change her faith, she won’t but never mind she loves him anyway without condition and surely her love will make him a good man, right!

Despite the efforts of the leads and some decent supporting actors (Finlay Currie in particular makes a very worthy Peter) the Christian story never really picks up. There are some nice visual flourishes – the recreation of some Renaissance paintings is well-done, and the stark image of Peter crucified is striking – but the Christian story isn’t what anyone will remember from this film. It’s all about the corrupt Romans.

Not only do they have the best lines and all the best scenes, but in Leo Genn and Peter Ustinov they also have the only actors who perhaps seem to realise they are not in a work of art, but a campy popcorn epic. Both actors give wonderfully complementary performances. Genn’s dry wit as the cynical Petronius (whose every line has a cutting double meaning) underpins his wry social commentator to fantastic effect, delivering many of the films laugh-out loud moments. He elevates many of the best lines in a dry but educated script.

Genn’s low-key performance also brilliantly contrasts with Ustinov’s extravagance as Nero, making the emperor a sort-of sadistic Frankie Howerd. Ustinov has enormous fun in the role, cheerfully going up and over the top with Nero’s man-child depravity, bordering on vulnerability and a needy desire to be liked and respected by the people and his underlings. Depictions of his singing are hilarious, his petulant sulking extremely funny. Yes, it’s an absurd performance – more a comic sketch almost – but it somehow works because (a) everything else in the film is so serious and (b) Genn’s world-weary cynicism anchors the character for the first two-thirds of the film, giving Ustinov much freer reign to go over the top. 

So it’s all about the baddies – as was often the way with films of this era. You’ll remember the scenes of Nero holding court, and the archly written dialogue between Petronius and Nero. Ustinov and Genn are, in very different ways, terrifically entertaining (both received Oscar nominations). The Christian message of the film is on-the-nose (to say the least), and the lead actors are more like kindling for the Great Fire than actual characters. It’s a strange film, at times a bloated far-too-serious religious epic, at others a campy tragi-comedy with a dry wit. Yes it’s dated and far from perfect, but it’s also strangely entertaining and even a little compelling.

Left Behind (2014)


Nicolas Cage snores through this disaster of a movie

Director: Vic Armstrong

Cast: Nicolas Cage (Rayford Steele), Chad Michael Murray (Cameron “Buck” Williams), Cassi Thomson (Chloe Steele), Nicky Whelan (Hattie Durham), Jordin Sparks (Shasta Carvell), Lea Thompson (Irene Steele)

Christian film making. Bible dramatisations can have a certain strength and weight to them. But when it tries to reach into the realm of the blockbuster (inevitably involving the Antichrist somewhere along the line – he would have popped up in the never-made sequel to this piece of excrement) – it never gets it right, po-faced amateurishness taking over as it tries to tell a story that “will appeal to the kids”.

I can hardly bear to remember it, but Left Behind is about the Rapture. In a flash of light, the good people and all the kids in the world disappear leaving only their clothes behind (heaven is a naked place apparently). The bad and the unbelievers (shame on them!) are LEFT BEHIND!!!! The film focuses on some people on a plane. The plane flies around a bit while they panic. Then it lands. Then the film finally ends. There is no plot as such. Every character has been plucked from a stock catalogue: the lothario pilot, the slutty stewardess, the wisecracking New Yorker, the savvy journalist, the plucky daughter… Drinking is essential for viewing the film.

This is an incomprehensible, pointless film devoid of plot or suspense that drifts clumsily from event to event, never building towards any point or resolution. It was clearly intended as the first film in a series, and therefore feels no need to attempt to function as a stand-alone film. In fact the entire film feels like an extended first act – and with tighter story telling it could have been that. What actually happens in this movie? A bunch of people disappear. Cage lands a plane. That’s it. Nothing else really happens. Even the concept of the Rapture having even taken place is basically only a guess by some of the characters: they haven’t got a clue.

In fact, that’s another reason why this film is both terrible and dull. Because bugger all else happens in the story, it’s promoted as the “Rapture movie”. So we at home know straightaway what has happened, but the film drags out its protagonists working it out and then suddenly has them reaching a conclusion based on the watch inscription of a vanished co-pilot and a “BIBLE STUDY” note in the diary of a vanished stewardess. The wait for them to work it out is dull – and then the reasons for their conclusions so swiftly raced through they make no sense.

For a Christian film, as well, the story alternates between heavy handed dwelling on crosses and other paraphernalia, and a bizarre presentation of the overtly religious, who all seem to be either cranks, sanctimonious or both. The film is so ineptly made that it’s clearly not their intention to present the religious like this – it just comes out that way.

Nicolas Cage stars in this film. I can only assume that this was in the midst of his financial problems and that the offer for a huge slice of the budget was too good. Never mind autopilot, he’s barely awake, plodding through the film with a dead-eyed stare, mouthing the direlogue and clearly wishing he could be raptured out of the movie. Even on the poster he looks bemused and confused about why he’s there. The rest of the actors are so non-descript that this turd is basically their career highlight.

Leaving aside the acting, it’s a hideously made, cheap-as-chips movie with D-list actors stumbling around wobbly sets. It has no sense of humour, no sparkle but is directed with a hamfisted seriousness. The “action” and “thrills” are laughably flat and have less pazzaazz than an episode of Thunderbirds. But taking pot shots at this crap is like shooting dead fish floating in a barrel. It is horribly, horribly, horribly bad, bordering on inept. Even the most blindly devout Christian couldn’t find a message in this. With friends like these God doesn’t need enemies.