News

In Case You Missed It 3: Blogs We Updated This Week

New info on public crosses, China house churches, the Gosnell murder trial, Syria, Pakistan, and more.

Christianity Today April 26, 2013

In addition to reporting fresh religion news daily, CT updates stories we previously reported.

We tweet the updates; but in case you’re not one of our 112,000 Twitter followers (and really, why aren’t you?), here’s what you missed this week:

(Editor’s note: This is NOT a roundup of the new blogs we posted this week, so shouldn’t replace your daily reading!)

Supreme Court Rejects Appeal of Mt. Soledad Cross

Update: Not all cross disputes head to the court: One California city has reached an “unusually amicable” compromise.

Fired British Christians Lose 3 of 4 Cases in Landmark Human Rights Ruling

Update: Christians who lost their high-profile cases say they plan to appeal the ECHR rulings.

China Cracks Down on House Churches

Update: Latest house church raid leads to arrest of U.S. pastor Dennis Balcombe.

‘Bible’ Miniseries Year’s Most-Watched Cable TV Show, DVD Sales Booming

Update: Good news for fans of “The Bible”: Producer Mark Burnett is already planning a follow-up show.

#Gosnell ‘Tweetfest’ Aims to Raise Profile of Abortion Doctor’s Murder Trial

Update: As Kermit Gosnell’s murder trial entered its fifth week, the judge threw out 3 of the 7 murder charges against him.

Disputed Asylum for German Homeschoolers Heads to Sixth Circuit

Update: Case of Christian Romeike family heads to court, testing persecution boundaries.

Suzanne Hinn Files for Divorce

Update: Televangelist Benny Hinn now has reconciled with Suzanne–and married her again.

Largest Paris Protest Since 1984 Is Against (Not For) Same-Sex Marriage

Update: In spite of earlier protest, the French Parliament voted to legalize gay marriage.

Court Says City Can Tax Church Room By Room

Update: After losing its tax fight, Destiny Christian Center recently sold its 26-acre property.

Drunken Quarrel Between Friends Sparks Pakistan’s Biggest Religious Riot Since 2009

Update: Violence against religious minorities is on the rise in Pakistan, but some Christians are fighting back.

Syrian Christians: Caught Up in Chaos of Faith and Politics

Update: Two Orthodox bishops kidnapped Monday are the latest victims of Syrian rebel violence.

News

Army Accidentally Blocks Southern Baptist Convention’s Website

SBC spokesman urged Christians not to ‘rush to judgment’ that military deems denomination’s beliefs as ‘hostile.’

Christianity Today April 26, 2013

Editor’s note: Baptist Press is funded by the Southern Baptist Convention. Todd Starnes, who raised the incident in a Fox News story, is a former Baptist Press editor.

NASHVILLE (BP) – Shortly after a Southern Baptist Convention (SBC) spokesman urged Christians not to “rush to judgment” that the military had targeted and blocked the denomination’s website, a military official says malware was to blame.

Lt. Col. Damien Pickart, a Defense Department spokesman, said the military’s software filters detected malware at SBC.net and blocked the website. The malware since has been removed off the website, and the denomination’s website unblocked, he said.

“The Department of Defense is not intentionally blocking access to this site,” Pickart toldThe Tennessean in an email. “The Department of Defense strongly supports the religious rights of service members, to include their ability to access religious websites like that of the SBC.”

Social media sites were buzzing Thursday (April 25) over allegations that the military had blocked the website for other reasons. FoxNews first reported that Southern Baptist-endorsed chaplains on military installations had unsuccessfully tried to access SBC.net, and had received a message: “The site you have requested has been blocked by Team CONUS (C-TNOSC/RCERT-CONUS) due to hostile content.” The site was not blocked at the Pentagon, FoxNews said.

The Associated Press wrote a story summarizing what had happened, and that story was carried on websites around the world. Some Christians focused on the phrase “hostile content” and wondered whether the denomination’s traditional positions on abortion, gay marriage and the Bible were the reason the military was blocking the site.

Chris Chapman, the SBC Executive Committee’s director of information systems, said SBC.net – like the websites of many other organizations – is a target for hackers. He also said the military’s filters are at an “optimum level” in blocking content, not simply “recognizing invading viruses” but also blocking anything that possibly could be harmful.

“This most recent challenge fits into that latter category, and has been dealt with satisfactorily,” Chapman said. “Unfortunately, SBC.net has joined the ranks of other major organizations that are targets for hackers, detractors and activists. Those engaged in destructive creativity will exploit the continuing development of new technologies to cause new harm and threats of harm continually, so this latest challenge is, for us, just another one of the sort we deal with every day. The fact that it ‘made the news’ was certainly a distinguishing feature, but the attempted attack was not all that unusual.”

But SBC.net remains safe to visit, he said.

“Certainly, having adequate virus protection is necessary for us all, but visitors to SBC.net need not worry about harm from visiting our site to any greater degree than they should from any other credible and well-established site,” Chapman said. “If any user suspects a hacking attempt, vulnerability, or virus, or even if there are accessibility issues, we welcome being informed by email. You may contact our IT division directly by emailing us at Webmaster@sbc.net.”

Early Thursday, Roger S. Oldham, vice president for convention communications and relations for the SBC’s Executive Committee, expressed caution against jumping to conclusions.

“Though there have been several instances recently in which evangelical Christians have been marginalized by the broader culture, we think that a rush to judgment that the United States Military has targeted the Southern Baptist Convention as a hostile religious group would be premature,” Oldham said at the time (full statement below).

Following is the full statement from Chris Chapman:

“The recent situation impeding access to our website for some was aggravated by a misunderstanding of a term familiar to those in the information technology field. That term is ‘hostile content.’ To technical administrators, it simply means some sort of vulnerability or virus. It might not even be an actively harmful element, but simply an exploitable or potentially exploitable condition. We now live in an age where defending against or removing ‘hostile content’ is a daily undertaking, especially for any organization that maintains multiple Internet servers.

“As one might expect, the wall of defense for the computer systems of our armed forces is at an optimum level. We appreciate the fact that it goes beyond recognizing invading viruses and includes closing down harmful possibilities. This most recent challenge fits into that latter category, and has been dealt with satisfactorily.

“Unfortunately, SBC.net has joined the ranks of other major organizations that are targets for hackers, detractors and activists. Those engaged in destructive creativity will exploit the continuing development of new technologies to cause new harm and threats of harm continually, so this latest challenge is, for us, just another one of the sort we deal with every day. The fact that it ‘made the news’ was certainly a distinguishing feature, but the attempted attack was not all that unusual.

“Certainly, having adequate virus protection is necessary for us all, but visitors to SBC.net need not worry about harm from visiting our site to any greater degree than they should from any other credible and well-established site. If any user suspects a hacking attempt, vulnerability, or virus, or even if there are accessibility issues, we welcome being informed by email. You may contact our IT division directly by emailing us at Webmaster@sbc.net.”

Following is Oldham’s full statement:

“The Southern Baptist Convention became aware on Wednesday afternoon that some military bases have blocked the SBC.net web site for containing possible ‘hostile’ content. Living in the digital age with internet filters, spam blockers, and virus protection software, we alerted the Army of the problem and sought to obtain their assurance that the word “hostile” did not refer to any religious content on our site.

“Through conversations with the Defense Information Systems Agency (DISA, formerly known as the Defense Communications Agency) in Maryland and the Defense Press Operations office at the Pentagon in Virginia on Wednesday afternoon and evening, we determined both that the Army was aware of the problem and that it was taking steps to determine the causes. According to reports from both DISA and the Pentagon, the computers in their offices allowed full and free access to SBC.net, though they had received reports from a variety of bases across the nation that our site had been blocked.

“Since then, we have become aware that other branches of the military have also blocked access to the SBC.net Web site. Our Information Technologies department, following its normal protocol, has initiated an internal systems analysis of our server array to determine if there may be hostile or malicious coding on our own site or on any site that may be linked to SBC.net that would cause the Department of Defense filter systems to block access to our Web pages. At this point, it is premature to speculate on the existence, cause, or location of any such potential problem.

“We continue to be in contact with the Department of Defense and are carefully monitoring the situation. Though there have been several instances recently in which evangelical Christians have been marginalized by the broader culture, we think that a rush to judgment that the United States Military has targeted the Southern Baptist Convention as a hostile religious group would be premature.

“At the same time, we express appreciation for the many pastors, church members, and lawmakers who have risen to the defense of our religious liberties, guaranteed by the same United States Constitution every soldier has pledged to defend. We express our gratitude to the Lord for the many men and women in uniform who routinely place themselves in harm’s way in order that our great Republic, based on fundamental rights guaranteed by our Creator and our Redeemer, may continue to stand as a beacon to the world for religious liberty.”

News

Jerusalem Christians Hope Local Treaty with Muslims Will Be Exported Throughout Middle East

Bishop says ‘local’ diplomacy to avoid sectarian divides marks turning point.

Christianity Today April 26, 2013

Christians, Muslims, and civil authorities in one area of Jerusalem have signed a local treaty of friendship that, if successful and replicated, could ease religious tensions in the Holy City and other Middle East communities.

AsiaNews reports that “leaders were pushed to seek such an agreement after sectarian clashes broke out in recent months, in the wake of the establishment of a Christian subdivision in a Muslim area in East Jerusalem.” The signatories of the treaty, “whose clauses range from mutual respect to conciliation in disputes over land and the construction of new housing,” represent 63 Christian families from the Bethpage subdivision as well as Muslim leaders from the neighborhood.

William Shomali, auxiliary bishop of Jerusalem, told AsiaNews that the treaty may be local, but “marks a turning point in relations between Christians and Muslims . . . and can be exported not only to other areas of the Holy Land, but throughout the Middle East.”

This treaty is just the latest peace effort between Muslims and Christians in the Holy Land, where attacks on Christian buildings–known as “price-tag attacks”–have become more common.

Meanwhile, churches have been creating affordable housing to help Christians remain in the Middle East.

Culture
Review

Upstream Color

Both Oblivion and Upstream Color are successful at their very different aims, even though neither does the job of great science fiction.

Christianity Today April 26, 2013
Courtesy of ERBP

What science fiction does best—and I mean real, aliens-and-alternate-timelines, spaceship-y sorts of science fiction here—is unsettle us, the viewers. Not because of how terrifying everything is (although let's never forget that moment of abject horror in Alien when the alien bursts out of Kane's chest and leaves everyone screaming): that kind of unsettledness is a given.

No: When science fiction is doing its job, it leaves us feeling uneasy not about the world it creates, but about our own world—and ourselves. Sci-fi is by nature about what could be, about things that might plausibly happen, given a little bit of time and maybe a wrong turn or two in the lab. It looks at the consequences of scientific innovations, and it makes us ask basic questions about identity, institutions, societal structures, desire, morality, and ethics.

From Star Trek to Alien to 2001: A Space Odyssey and WALL-E, science fiction always works best by taking the familiar (people, places, relationships) and putting it in the unfamiliar (outer space, other planets, the future). Thus defamiliarized, we silence our reflexive reactions to ethical dilemmas and prejudices just long enough to let them sneak past our defenses like (forgive me) so many shape-shifters and make us realize that we're empathizing with a morally reprehensible action or character.

Amy Seimetz and Shane Carruth in a scene from Upstream Color // Courtesy of ERBP
Amy Seimetz and Shane Carruth in a scene from Upstream Color // Courtesy of ERBP

Amy Seimetz and Shane Carruth in a scene from Upstream Color // Courtesy of ERBP

So the only real problem with Oblivion—which is a perfectly adequate, shiny Tom Cruise-driven futuristic action flick—is that it never asks us to be unsettled. In fact, it seems calculated to make us feel comfortable. How much you care about that may be worth considering. But you'll get your twelve bucks worth.

Sixty years from now, the planet has been gutted, the moon smashed, and the war lost. The humans have left the planet for the Tet, a big tetrahedronical space station orbiting the earth, and a colony on the planet Titan. The planet itself is now in the hands of a bunch of alien Scavengers, referred to in the film as "Scavs."

Just a couple humans remain—Jack (Cruise) and Victoria (Andrea Riseborough), who live together in a fancy sleek luxury pod, complete with its own pool (great for picturesque nighttime skinny-dipping). It towers high above the devastated landscape, which, we discover, is actually the ruins of Manhattan, the tallest skyscrapers still sticking through the dust (though, of course—contrary to reason but in perfect accordance with movie logic—a broken fragment of the Statue of Liberty pops up as well).

Victoria takes care of operations while Jack flies his nifty spaceship around and keeps track of the drones, part of a plan to extract resources for the other humans. It's a good life.

Victoria and Jack had their memories wiped as a security procedure before coming to earth. They live happily, not missing home, their only link to the Tet a little screen on which their boss Sally at mission control (Melissa Leo) appears every day to ask them if they're being an effective team.

Which they are, until Jack witnesses a crash and rescues a survivor. He's startled to discover that the woman in it, Julia (Olga Kurylenko), looks just like the woman he's been seeing in snatches of what might be dreams, or might be memories. And even more startling—she remembers him, too. All on this planet is not as it seems.

Writer-director Joseph Kosinski, who also wrote the unpublished graphic novel on which the movie is based, has said in interviews that Oblivion pays homage to science fiction films from the 1970s (he also directed Tron: Legacy). He's exactly right: this movie seems to pay homage to every science fiction film from the 1970s (it is likely no coincidence that in addition to the Tron sequel, Kosinski has also been attached to not one, but two remakes of sci-fi films from that era).

And he's got the look just right, which is why you definitely should see this in IMAX. The landscapes are barren and sweeping, the vistas are super cool, the chase scenes are heart-pumping, and just wait till you get off the planet. There's also something about the eerie quietness of much of the film, the perfection of Victoria and Jack's surroundings, and the half-buried ruins of once-majestic Manhattan that recalls an earlier era of filmmaking.

That homage is the film's downfall, though: In stringing together a whole mess of familiar tropes (drones! clones! spaceships! giant unblinking red lights!), the movie forgot to actually decide what it was about. It's just a pastiche of sci-fi references and ideas, a patchwork of other movies. That's totally fine—horror films and romantic comedies do it all the time—but it keeps the movie from actually being anything more than a greatest-hits album of science fiction.

Don't get me wrong: I enjoyed Oblivion. It pushed every button I want pushed when I'm watching sci-fi on an IMAX screen. But it's also eminently forgettable, because it never asked anything of me. It just wanted to fly me around a bit. And more's the pity: with this cast, and Kosinski's obvious talent for the genre, it should have done better.

Upstream Color definitely isn't here to make you comfortable, though the blur of images and almost (and probably inadvertently) zenlike soundscape might lull you to sleep. What's actually happening in the film, though, is unclear.

Writer/director/star/distributor Shane Carruth, whose first film Primer released nine years ago to widespread critical acclaim and a Sundance win, has made a sort of small, inverted, nightmarish Terrence Malick film. What little dialogue there is happens in voiceovers and is disconnected from any obvious relationship to what's happening onscreen. Where Oblivion is a graphic novel, Upstream Color is one of those Sigur Ros songs that isn't in any language at all but sounds vaguely Icelandic: you know it must mean something, but you're not sure what.

A lot seems to happen in the movie, but the central story is of a woman, Kris (the excellent Amy Seimetz), who is kidnapped and psychically linked by a shady character the movie credits as "Thief" to a worm. She is then hypnotized into giving him all her money, and memorizing Walden, and by the time she comes to, she's lost her job, her money, and her house—and she's left in a constant dazed state.

Meanwhile, a guy called the Sampler has gotten hold of the worm and transplanted it into a pig. There's a whole herd of pigs, in fact, each linked psychically to the person who is linked to the worm (hang in there). Kris's pig becomes attached to another pig, and Kris, in real life, is attracted to that pig's man, a nice guy who also has been victimized by the Thief. They're drawn to one another, so much so that their memories begin to blur. And from there, things get inexplicable.

Primer is a terrific, ultra-low-budget sci-fi movie about alternative timelines and metaphysical impossibilities, and in a sense Upstream Color is, too. But otherwise, it's tricky to compare the two. How much you like the film will largely depend on how ready you are to try and figure it out, and how committed you are to the idea that you have to figure it out.

While you can unravel Primer with enough work and a bit of digging on the Internet, Upstream Color staunchly refuses to be untwisted. Images appear and disappear—at times, it feels not unlike the sort of videos people make with the Vine app on their phones: staggered, even surreal.

That said, it's beautiful. The shots are beautiful; the sounds are beautiful; the acting is tight and natural and even the pigs are lovely, in their own ways. Carruth has a distinct vision, and he executes it relentlessly.

In interviews, Carruth has said that his film is about that eerie feeling in which you don't know why, exactly, you're doing what you're doing—that something beyond you is guiding and affecting your actions, whether it is an unconscious belief or inborn leaning or something else. I don't know: sure, you can read that interpretation into the film, or a bunch of other interpretations, too. Or you can just choose to not read anything into the film, to let it flow over you as an aesthetic experience.

Yet you probably won't be challenged to think of your own world and life differently; there's no thesis to Upstream Color. Carruth has nothing to say about that eerie feeling—just that it's there sometimes and it can be weird. That's fine: if beautiful, well-made expressionism is what you're after, see Upstream Color. But if you want thought-provoking science fiction like Primer, you won't find it here, despite the film's premise.

So can I make a suggestion?

If you want the experience of watching really great sci-fi—if you want to be challenged, if you want moments of recognition and promptings to think about your own life along with your explosions and aliens and spaceships—you might be best off looking to television, which is a medium that really lets you track with character and story development, that can fully develop its plotlines and make you think. I'd say to start with Battlestar Galactica, the show that made a convert out of me and that's ripe with ethical, moral, and cultural questions presented in ways that force you to think about your answer. It's worth your time, and it manages to find the sweet spot between entertaining and deep.

The Family Corner

Oblivion is rated PG-13 largely for a few curse words, typical sci-fi action, and a couple scenes where characters wake up in bed together, as well as one in which a character removes her clothing and swims in the pool at night (we see her silhouetted form, but nothing else). Upstream Color is not rated, but it has some scenes that viewers may find disturbing because of kidnappings, knives, and surgical procedures involving worms; unmarried characters also sleep together, though we don't see anything.

Culture
Review

Oblivion

Both Oblivion and Upstream Color are successful at their very different aims, even though neither does the job of great science fiction.

Tom Cruise and Olga Kurylenko in Oblivion

Tom Cruise and Olga Kurylenko in Oblivion

Christianity Today April 26, 2013
© 2013 - Universal Pictures

What science fiction does best—and I mean real, aliens-and-alternate-timelines, spaceship-y sorts of science fiction here—is unsettle us, the viewers. Not because of how terrifying everything is (although let's never forget that moment of abject horror in Alien when the alien bursts out of Kane's chest and leaves everyone screaming): that kind of unsettledness is a given.

No: when science fiction is doing its job, it leaves us feeling uneasy not about the world it creates, but about our own world—and ourselves. Sci-fi is by nature about what could be, about things that might plausibly happen, given a little bit of time and maybe a wrong turn or two in the lab. It looks at the consequences of scientific innovations, and it makes us ask basic questions about identity, institutions, societal structures, desire, morality, and ethics.

From Star Trek to Alien to 2001: A Space Odyssey and WALL-E, science fiction always works best by taking the familiar (people, places, relationships) and putting it in the unfamiliar (outer space, other planets, the future). Thus defamiliarized, we silence our reflexive reactions to ethical dilemmas and prejudices just long enough to let them sneak past our defenses like (forgive me) so many shape-shifters and make us realize that we're empathizing with a morally reprehensible action or character.

Tom Cruise in OblivionUniversal Pictures
Tom Cruise in Oblivion

So the only real problem with Oblivion—which is a perfectly adequate, shiny Tom Cruise-driven futuristic action flick—is that it never asks us to be unsettled. In fact, it seems calculated to make us feel comfortable. How much you care about that may be worth considering. But you'll get your twelve bucks worth.

Sixty years from now, the planet has been gutted, the moon smashed, and the war lost. The humans have left the planet for the Tet, a big tetrahedronical space station orbiting the earth, and a colony on the planet Titan. The planet itself is now in the hands of a bunch of alien Scavengers, referred to in the film as "Scavs."

Just a couple humans remain—Jack (Cruise) and Victoria (Andrea Riseborough), who live together in a fancy sleek luxury pod, complete with its own pool (great for picturesque nighttime skinny-dipping). It towers high above the devastated landscape, which, we discover, is actually the ruins of Manhattan, the tallest skyscrapers still sticking through the dust (though, of course—contrary to reason but in perfect accordance with movie logic—a broken fragment of the Statue of Liberty pops up as well).

Victoria takes care of operations while Jack flies his nifty spaceship around and keeps track of the drones, part of a plan to extract resources for the other humans. It's a good life.

Victoria and Jack had their memories wiped as a security procedure before coming to earth. They live happily, not missing home, their only link to the Tet a little screen on which their boss Sally at mission control (Melissa Leo) appears every day to ask them if they're being an effective team.

Which they are, until Jack witnesses a crash and rescues a survivor. He's startled to discover that the woman in it, Julia (Olga Kurylenko), looks just like the woman he's been seeing in snatches of what might be dreams, or might be memories. And even more startling—she remembers him, too. All on this planet is not as it seems.

Writer-director Joseph Kosinski, who also wrote the unpublished graphic novel on which the movie is based, has said in interviews that Oblivion pays homage to science fiction films from the 1970s (he also directed Tron: Legacy). He's exactly right: this movie seems to pay homage to every science fiction film from the 1970s (it is likely no coincidence that in addition to the Tron sequel, Kosinski has also been attached to not one, but two remakes of sci-fi films from that era).

And he's got the look just right, which is why you definitely should see this in IMAX. The landscapes are barren and sweeping, the vistas are super cool, the chase scenes are heart-pumping, and just wait till you get off the planet. There's also something about the eerie quietness of much of the film, the perfection of Victoria and Jack's surroundings, and the half-buried ruins of once-majestic Manhattan that recalls an earlier era of filmmaking.

That homage is the film's downfall, though: In stringing together a whole mess of familiar tropes (drones! clones! spaceships! giant unblinking red lights!), the movie forgot to actually decide what it was about. It's just a pastiche of sci-fi references and ideas, a patchwork of other movies. That's totally fine—horror films and romantic comedies do it all the time—but it keeps the movie from actually being anything more than a greatest-hits album of science fiction.

Don't get me wrong: I enjoyed Oblivion. It pushed every button I want pushed when I'm watching sci-fi on an IMAX screen. But it's also eminently forgettable, because it never asked anything of me. It just wanted to fly me around a bit. And more's the pity: with this cast, and Kosinski's obvious talent for the genre, it should have done better.

Upstream Color definitely isn't here to make you comfortable, though the blur of images and almost (and probably inadvertently) zenlike soundscape might lull you to sleep. What's actually happening in the film, though, is unclear.

Writer/director/star/distributor Shane Carruth, whose first film Primer released nine years ago to widespread critical acclaim and a Sundance win, has made a sort of small, inverted, nightmarish Terrence Malick film. What little dialogue there is happens in voiceovers and is disconnected from any obvious relationship to what's happening onscreen. Where Oblivion is a graphic novel, Upstream Color is one of those Sigur Ros songs that isn't in any language at all but sounds vaguely Icelandic: you know it must mean something, but you're not sure what.

A lot seems to happen in the movie, but the central story is of a woman, Kris (the excellent Amy Seimetz), who is kidnapped and psychically linked by a shady character the movie credits as "Thief" to a worm. She is then hypnotized into giving him all her money, and memorizing Walden, and by the time she comes to, she's lost her job, her money, and her house—and she's left in a constant dazed state.

Meanwhile, a guy called the Sampler has gotten hold of the worm and transplanted it into a pig. There's a whole herd of pigs, in fact, each linked psychically to the person who is linked to the worm (hang in there). Kris's pig becomes attached to another pig, and Kris, in real life, is attracted to that pig's man, a nice guy who also has been victimized by the Thief. They're drawn to one another, so much so that their memories begin to blur. And from there, things get inexplicable.

Primer is a terrific, ultra-low-budget sci-fi movie about alternative timelines and metaphysical impossibilities, and in a sense Upstream Color is, too. But otherwise, it's tricky to compare the two. How much you like the film will largely depend on how ready you are to try and figure it out, and how committed you are to the idea that you have to figure it out.

While you can unravel Primer with enough work and a bit of digging on the Internet, Upstream Color staunchly refuses to be untwisted. Images appear and disappear—at times, it feels not unlike the sort of videos people make with the Vine app on their phones: staggered, even surreal.

That said, it's beautiful. The shots are beautiful; the sounds are beautiful; the acting is tight and natural and even the pigs are lovely, in their own ways. Carruth has a distinct vision, and he executes it relentlessly.

In interviews, Carruth has said that his film is about that eerie feeling in which you don't know why, exactly, you're doing what you're doing—that something beyond you is guiding and affecting your actions, whether it is an unconscious belief or inborn leaning or something else. I don't know: sure, you can read that interpretation into the film, or a bunch of other interpretations, too. Or you can just choose to not read anything into the film, to let it flow over you as an aesthetic experience.

Yet you probably won't be challenged to think of your own world and life differently; there's no thesis to Upstream Color. Carruth has nothing to say about that eerie feeling—just that it's there sometimes and it can be weird. That's fine: if beautiful, well-made expressionism is what you're after, see Upstream Color. But if you want thought-provoking science fiction like Primer, you won't find it here, despite the film's premise.

So can I make a suggestion?

If you want the experience of watching really great sci-fi—if you want to be challenged, if you want moments of recognition and promptings to think about your own life along with your explosions and aliens and spaceships—you might be best off looking to television, which is a medium that really lets you track with character and story development, that can fully develop its plotlines and make you think. I'd say to start with Battlestar Galactica, the show that made a convert out of me and that's ripe with ethical, moral, and cultural questions presented in ways that force you to think about your answer. It's worth your time, and it manages to find the sweet spot between entertaining and deep.

The Family Corner

Oblivion is rated PG-13 largely for a few curse words, typical sci-fi action, and a couple scenes where characters wake up in bed together, as well as one in which a character removes her clothing and swims in the pool at night (we see her silhouetted form, but nothing else). Upstream Color is not rated, but it has some scenes that viewers may find disturbing because of kidnappings, knives, and surgical procedures involving worms; unmarried characters also sleep together, though we don't see anything.

Testimony

Antidote to Poison

I was haunted by failure to the edge of suicide—and then came life.

Photo by Gary S. Chapman

"If you want to know what water is, don't ask the fish." So goes an old Chinese proverb. In other words, total immersion deprives the mind of a counterperspective and, for that matter, an honest evaluation.

To be born in India is to arrive into the world swimming in religion.

I was born in the southern city of Chennai and raised in the northern city of Delhi—more correctly New Delhi. My father was from Kerala, located in the deep south, my mother, from Chennai. My ancestors belonged to the highest caste of Hindu priests called the Nambudiris. When we read of the apostle Thomas going to India, he seems to set out with the goal of reaching the Nambudiris, since reaching the priests would reach the people. Thomas paid with his life. In Chennai stands a memorial to Thomas, and Kerala hosts other landmarks of his work. Despite the fact that only 6 percent of Indians today identify as Christians, the gospel arrived in India very early in church history.

Growing up, I knew nothing of this tradition. My family and I went to church, celebrated Christmas, and observed certain rituals on Good Friday, but I was never taught the gospel or its significance for my life. I attended more Hindu festivals and celebrations than I did Christian ones. Only many years after coming to Christ did I learn, from a grand-aunt, the backdrop to our ancestral story: Several generations ago, through the work of German Swiss missionaries of the Basel movement, a young woman was the first from our branch of the Nambudiris to profess Christ as Lord. I like to think that the missionaries gave the new surname Zacharias to represent and honor her priestly background.

My earliest encounter with "holiness" was watching a sunburnt mystic with matted hair and coarse skin soiled by the dirt on the road. He was a lanky figure with piercing eyes, his voice bellowing from the streets as he literally rolled the full length of his body under that torrid sun. As a young boy I would watch him in terror from behind a barred window. He was "a holy man," I was told, ever seeking to draw near to God. Carts and pedestrians alike would roll by or walk around him, each keeping a busy pace surrounded by a religious outlook on life. Such is India.

A Quiet Exit

While all of this holy activity formed a backdrop, it was never the focus of my life. By the time I was a young man, I lived with two deep struggles: I longed to become a cricketer, and I performed miserably in school. Cricket and tennis were all that I lived for. In India, this was a formula for failure. Indian children are raised to live with books and get to the top of the class, or else face failure and shame. My dad used to say sarcastically of me, "Center forward in football, fullback in studies." I was relieved when he said this only in jest. His fury over my report cards incited humiliating thrashings, one of which was so severe that had my mother not intervened, I'm not sure what irreparable harm would have come.

Whenever our family went to church, my one thought was the cricket match that would follow. I did well in sports but I am certain I would not have made it in professional sports either, as nothing in my life had gone well. I often pondered life's meaning. I was the jokester of the group and knew all the funny stories to tell. Rich in friends, impoverished when alone, I was well on my way to an isolated me.

As young teenagers, my sisters were invited to a Youth for Christ rally. I was not sure what it meant but joined them for the promise of refreshments. It was at one such rally that I first heard the gospel. The preacher was a man named Sam Wolgemuth. When the invitation was given, I walked forward. I didn't know what it meant, but I knew that I wanted what he had. A kind of half-hearted commitment was made, like a speck of salt being dropped into a vast tub of water. Still, my life of failure in studies continued to haunt me.

I don't know when I made the decision—sometime at age 17—but when I did, it came firmly and calmly: A quiet exit will save my family from further shame. I was neither depressed nor impulsive. I had seen it coming for some time, perhaps always lurking in my mind as the final escape. Some cultures lend themselves more to the thought than others. My culture was one of them.

When I arrived at university that morning, I walked to the empty chemistry lab. Somehow I got into the locked cupboard where the chemicals were stored, and pored over the shelves until I came to some packets marked poison. I stuffed several into my pockets.

The next morning, I waited for my family members to leave for school or work. Our house servant was in the kitchen cleaning up breakfast. I filled a glass from the kitchen tap and took it to the bathroom, then bolted the door behind me. I poured the toxic packets into the glass, pushing all thoughts of my mother aside, and started drinking as quickly as I could.

Fighting back nausea, I took another salty gulp, but my body revolted. I collapsed, vomiting the poison and everything else in my stomach. I could feel my strength leaving me. Instinctively I called out for our servant.

After he burst through by finally snapping the bathroom door off its hinges, he rushed me to the ER. Two or three days passed before I regained any strength. The details are hazy, and I never knew if the servant hid the evidence of my attempt; my parents and I never discussed why I was lying there in the hospital.

It was in that hospital that a Youth for Christ director, Fred David, brought me a Bible. Seeing that I was in no shape for talking, Fred handed the Bible to my mother and flipped to John chapter 14. "This is for Ravi." Once he left, my mother read aloud the passage.

"Because I live, you also will live."

Live? The word hit me like a ton of bricks.

"Mom," I interjected, "who is that speaking?" I learned whom the words belonged to.

"Jesus," I prayed inwardly, "if you are the One who gives life as it is meant to be, I want it. Please get me out of this hospital bed well, and I promise I will leave no stone unturned in my pursuit of truth."

Five days later the attending doctor came to sign my discharge papers. As he looked over the documents, he asked an odd question: "Do you really want to live?"

Live? I looked up at him. He only continued to scribble. I didn't answer.

Then he stopped writing and turned to me. "Do you really want to live? We can make you live again by getting the poison out. But we cannot make you want to live."

you also will live, said Jesus.

I let the doctor's question settle in—but I already knew the answer.

Surprise Apologist

Five days after being wheeled into the ER, I left a changed person. Youth for Christ quickly became my spiritual home. My closest friend, a Hindu, attended one of the ministry's Bible studies with me and also gave his life to Christ. One day later, he and I were walking by the neighborhood garbage dump and noticed a book lying on top: Commentary on Romans, by W. H. Griffith Thomas. My friend and I studied it cover to cover, and we led the Bible studies with the other teenagers. To this day I've kept the book, covered with notes scribbled in the margins.

Today as an apologist preaching in more than 70 countries, I can say only that God is the Grand Weaver, capable of creating an unexpected and beautiful pattern out of a broken life. My parents also went on to make a public commitment to Christ. The change in my father—who saw what Jesus had done for his children—was the most dramatic conversion I have ever witnessed. For a man of his pride to pledge to conform to Christ was only the work of God.

Only now do I fully understand what it meant to be immersed in a culture of religion without asking questions, yet encountering Jesus Christ, who rescues us from the illusion of religion to the promise and hope of receiving life from our Creator and Savior.

Ravi Zacharias is an international preacher and apologist and author most recently of Why Jesus? Rediscovering His Truth in an Age of Mass Marketed Spirituality (FaithWords, 2012).

Theology

Hey John Piper, Is My Femininity Showing?

The implications of allowing women to teach “indirectly.”

Her.meneutics April 26, 2013
Library of Congress

In a recent podcast, John Piper describes acceptable ways for women to exert public influence. As he explains why men can read biblical commentaries from women, but not be taught by them in person, he reveals some profoundly troubling assumptions about women and a dated view of the female body.

Piper—a complementarian who believes in male headship and leadership—endorses women's commentaries on the Bible because they are "indirect" and "impersonal" venues of influence. He emphasizes that in reading a woman's words, he doesn't see her with his own eyes, conveying particular qualms with a woman looking at him while teaching. As blogger Rachel Held Evans asserts, Piper's reasons for preferring an indirect and impersonal encounter with a woman point to one factor: the offensive presence of her body.

According to Piper, the role of a city planner is appropriate for a woman because she exercises authority ensconced in an office at a desk, while a woman teacher stands before him, he says, making him aware of his own manhood and her womanhood. On the other hand, when a woman communicates to him indirectly and impersonally through writing, he can handle it because "she's not looking at me and confronting me and authoritatively directing me as a woman."

A book, he adds, "puts [the woman] out of my sight and in a sense takes away the dimension of her female personhood." Believing Pauline instruction prohibits women from authoritative positions in religious and secular settings, public or private, Piper uses 1 Timothy 2:12 as a foundation to argue against women influencing men in "direct" and "personal" ways.

Concern over women's bodies in public is what barred them from representing themselves in civic or political situations 200 years ago, right around when they started feeling the itch for the vote. A woman's presence on a public platform was scandalous; it was even more scandalous for her to look upon a mixed audience and speak to them.

As rhetorician Lindal Buchanan notes in her book Regendering Delivery, 19th-century women's "disembodied … voices became acceptable long before their public bodies did." Because the presence of their bodies in public was so disgraceful, women used indirect techniques to influence the direction of the country, techniques Piper would probably support (generating and signing petitions, promoting their projects through male family members, and writing letters, tracts, and novels). These women hid or shielded their bodies from the male gaze in order for their voices to be heard.

For example, the first American woman to act as a lobbyist, Emma Willard, presented her Plan for Improving Education to New York legislators in 1819. Because she could not appeal to legislators in the masculine space of the state capitol, she met with them in parlors and other domestic locations, reading to them from her plan to avoid being perceived as an orator. The detail most indicative of male prejudice against women at that time: She read her document while seated in order to minimize her physical presence and to avoid making eye contact with the men she was trying to persuade. In the following years, she lectured on female education, but whenever she engaged a mixed audience, she appointed a man to read her speech in her place while she sat quietly and inconspicuously on the stage.

Given that women can now vote, go to college, enjoy the same property rights as men, appear in public while pregnant, and stand at a podium, we tend to think Emma Willard's challenges are history. We think that hers is a 200-year old problem, but as John Piper reminds us, it's actually last month's problem.

Women today, particularly Christians whose communities are influenced by men like Piper, may find their voices stifled when their influence and participation in so many spheres is limited to activities dubbed indirect and impersonal. Additionally, to view the opposite sex solely in these gendered, bodily terms tends to make women ashamed of their bodies, while men fail to see women fully, as human beings with bodies as well as souls and minds.

Piper's affirmation, consequently, of women who teach indirectly and impersonally shows his overt rejection of and implicit obsession with women's bodies. He makes it seem impossible that a man could listen to a woman's biblical insights in her presence without being distracted by her femininity. Although Piper would likely condemn the pervasive plastering of sexualized images of women on television, magazine covers, and billboards, his resolve to hide their bodies perpetuates, rather than challenges, their objectification. It teaches men to fixate on women's bodies.

Piper's assumptions about women also have harmful implications for men, whom he portrays as owners of authority and eschewers of submission. At the beginning of his podcast, he says that if a man feels a woman writer gaining authority over him, he should set aside her commentary. By validating a man's decision to so easily reject the insights of another human being, Piper corroborates an attitude of obstinacy. By depicting an appropriate feminine exercise of authority as city planner and the opposite, masculine exercise of authority as drill sergeant, Piper suggests that men have a God-given right to employ forceful, in-your-face rhetoric, both to each other and to women. As he distorts his voice to convey the forcefulness of a drill sergeant, he says, "I don't think a woman ought to be doing that to a man."

Actually, no person should do that to another, whether woman-to-man, man-to-woman, woman-to-woman, or man-to-man. But by endowing men with an overinflated idea of their authority and disembodying the voices of women, Piper has created a system of gender relations that bears the stamp of a domineering individual who is more interested in cultivating subservience in women rather than submission.

Thankfully, women are no longer bound by the cultural and legislative limitations they were in the 19th century, and so submitting to restrictions regarding their role in the public realm is now their choice. As women exercise their freedom to submit, they need to think carefully about the ethos of the authorities in question. Specifically, women would do well to consider Piper's ethos. What kind of person fixates so intently on women's bodies and insists on their removal from his sight? What kind of person recommends subservience in women, dominance in men, and so quickly equates authority with force? What does his implied affinity with an era that notoriously oppressed women say about his character?

Although no person's ethos should be determined solely by a six-minute discussion posted on the Internet, Piper's podcast nevertheless serves as a reminder that one's strategies in argument are indicative of one's character. The words and images behind his message reveal assumptions about women that should not only unsettle us, but drive us to consider the manner in which he discusses women in all his works. Let us be mindful of our own use of language by speaking about human beings with respect and dignity, remembering that we all bear the image of God.

Rachel Pietka is working on her PhD in English at Baylor University, where she also teaches freshman composition, coordinates the Graduate Writing Center, and develops spiritual life programs for graduate students. When not studying, she enjoys running on the country roads of Texas and spending time with her husband and their golden retriever.

Pastors

Friday Five Interview: Samuel Rodriquez

Why should evangelicals care about immigration reform? We asked the leader of the Hispanic Christian Leadership Conference

Leadership Journal April 26, 2013

For today’s entry in the Friday Five interview series, we catch up with Samuel Rodriguez. Samuel is the public face of Hispanic evangelicals, serving as president of The National Hispanic Christian Leadership Conference. He currently serves on the board of directors of some of America’s leading evangelical organizations such as: Gordon Conwell Theological Seminary, National Association of Evangelicals, Empower 21, and Christianity Today. Rodriguez is also the recipient of the Martin Luther King Jr. Leadership Award presented by the Congress of Racial Equality. We caught up with Samuel Rodriquez and asked him about immigration reform, racial reconciliation, and his new book, The Lamb’s Agenda.

Daniel

You were the first Latino leader to give a commemorative address at Dr. Martin Luther King’s annual commemorative event. Was that opportunity a dream come true?

Beyond a dream come true, the opportunity graciously rendered serves as a testimony to the purpose and promise of God for each of our lives. When I was 14 years of age, I saw a television special on Dr. King when a still small voice in my heart prompted me to write, “One day, God will enable me to connect with Dr. King’s family as I serve our communities.” With a commitment to holiness and humility, all things are possible.

You’ve said that Dr. King’s vision will only happen through “the Lamb’s agenda.” What do you mean by that?

Simply stated, the Cross is both vertical and horizontal, redemption and relationship, holiness and humility, covenant and community, kingdom and society, righteousness and justice, salvation and transformation, ethos and pathos, John 3:16 and Matthew 25, orthodoxy and orthopraxy , faith and public policy, prayers and activism, sanctification and service, the imago dei and habitus christus, Billy Graham and Dr. Martin Luther King Jr.

Dr. King’s vision will only happen when the followers of Jesus understand that our nation will not be saved via the agenda of the donkey or the elephant but only through the agenda of the Lamb. We need a Christ-centered, Bible-based righteousness movement. One that marries the evangelistic message of Billy Graham with the prophetic activism of Dr. King. Christianity in America will survive the 21st century as a catalytic force for good when we reconcile the message with the march, the Way with the Dream, the call for salvation with a call for justice, and the song of redemption with the song of deliverance. This generation will sing both “There is Room at the Cross” and “We Shall Overcome One Day.”

Hispanics are now the largest minority group in the United States. What do you think are the biggest misconceptions white evangelicals have about Hispanics?

1. We are a monolithic voting bloc.

2. We are all Democrats.

3. We refuse to assimilate or acculturate.

4. We lack economic mobility.

5. We lack an agenda, when the very opposite is true.

6. We lack leadership.

7. We cannot mobilize.

8. We lack a deliverable constituency.

9. We do not value education.

10. We desire amnesty.

Evangelical leaders are now coming around to support comprehensive immigration reform, and many believe there is a great chance of it happing this year. Why should this issue be important to evangelicals?

First, the biblical imperative of Matthew 25, “welcoming the stranger,” the quintessential metric of Christian action, compels us to support immigration reform in a manner that reconciles Leviticus 19, “treating the stranger amongst us as one of our own,” with Romans 13, “respecting the rule of law.” Second, immigrants represent the fastest growing segment of America’s evangelical community. From the Assemblies of God to the Southern Baptist Convention and all points in between, Hispanic evangelicals represent growth, short-term viability, and long-term sustainability for America’s largest denominations. The future of American evangelicalism rests in the hands of the Hispanic born-again community stemming from the immigrant population. We almost deported the future of American evangelical Christianity.

How can local churches best serve immigrants in their communities?

Local churches can best serve immigrants by reaching out with compassionate evangelism, repudiating anti-immigrant rhetoric, and recognizing the imago dei, the image of God, in each and every one of them. In addition, local churches can provide both vertical (evangelistic and discipleship ministry) and horizontal (English acquisition classes) services in a manner that advances the Lamb’s agenda.

Daniel Darling is a pastor, author, and speaker. He regularly blogs here. Follow him on Twitter: @dandarling

Culture

Mud and the Case of the Southern Film

Mud explores dimensions of care and violence intrinsic to Southern films, shedding light on what makes the genre work—and what doesn’t.

Matthew McConaughey, Tye Sheridan and Jacob Lofland in Mud

Matthew McConaughey, Tye Sheridan and Jacob Lofland in Mud

Christianity Today April 26, 2013
Photo by Jim Bridges – © 2013 - Roadside Attractions

No doubt it's because I'm from the South that I'm particularly sensitive to that strain of Hollywood moviemaking that is the Southern movie. If a film is set in an RV park where four-wheel drive vehicles up on blocks stand along busted swing sets and go-carts, if it employs characters who skillfully spit Skoal at distances of no fewer than three feet, if there is an abundance of kudzu, then you can bet it's a film with which I'll have little tolerance.

Films about and set in the South have been around since the early history of cinema—see D.W. Griffith's troubling The Birth of a Nation (1915) as one popular example. But the commonly held notion of what the South should look and sound like on film seemed to solidify itself in our nation's movie-going consciousness with Deliverance (1972). It's a very fine film in its own right, but one which immortalized the South as a contested space, banjo-picking inbreds versus Pabst Blue Ribbon swilling macho men (see wetsuit-vest-wearing Burt Reynolds poised with bow and arrow for a singular example).

Robert Mitchum and Shelley Winters in The Night of the Hunter // Metro-Goldwyn-Mayer Studios Inc.
Robert Mitchum and Shelley Winters in The Night of the Hunter // Metro-Goldwyn-Mayer Studios Inc.

For his latest film, Mud, director Jeff Nichols takes us south to Arkansas, where the humid Southern environs are littered with customary signifiers like Piggly Wigglys and girls with two first names. Yet Nichols's achievement with his latest film—his third following the excellent Take Shelter (2011) and Shotgun Stories (2007), both worth space atop your Netflix queue—is that he transcends the clichés. He manages to transform this familiar milieu into something that splits the difference between genuinely menacing and heartbreakingly sweet.

The menace is first embodied in the film's titular character (Matthew McConaughey with his good-old-boy charm particularly suited for the role). Mud is a fugitive on the lam after murdering a man he caught making time with his girlfriend Juniper (played by a trashed up Reese Witherspoon). Holed up on an island in the middle of the Mississippi River—a tip of the hat to Twain—Mud is discovered by Ellis and Neckbone, two teen boys who happen upon him while venturing out on the river in their beat-up outboard motor boat. Soon enough the boys are less frightened by Mud than in awe of him—not unlike the way freshmen boys in high school look up to seniors with their facial hair, girls, and trucks. They even agree to help Mud reunite with Juniper and escape to the Gulf.

As the boys shuttle back and forth across the Mississippi, the presence of the river and the natural world that for eons has grown up around it become both a physical menace and place of refuge for the teens. That we too feel the river's presence is in no small part due to Adam Stone's cinematography, which gives the Mississippi a weight and strangeness akin to Werner Herzog's Amazon River in Aguirre, the Wrath of God (1973). As if to make the homage clear, Nichols lifts one of Agurrie's many remarkable images, an abandoned boat mystifyingly stranded high in a tree, and integrates it into his film's plot.

Though Mud becomes less of a threat to Ellis and Neckbone, there is still plenty of danger at hand, most significantly in the form of a Southern mafia of sorts, headed up by 70's Southern film icon Joe Don Baker, made famous for his role as Sheriff Buford Pusser in Walking Tall (1973). Somewhat predictably the mafia is out to get revenge for the death of the man Mud killed.

But if that feels like a warmed over conceit, don't worry, because Nichols's strength is keeping the specifics delightfully odd. Take the scene in a motel room, for example, as the mafia prepares to set out to find Mud. Baker's character, King, orders his men to kneel in a circle and hold hands in order to pray for God's help for their coming act of vengeance. It's a blatantly offbeat moment, but this mixture of down-home-religion and a propensity to violence in the name of self preservation rings true to my experience. You might call it a Saturday night/Sunday morning dialectic that never quite resolves itself, and is all the more dangerous for the tension.

But Mud isn't all meanness. At its center the film has a sincere sweetness that works as a nice counterpart to the rough-and-tough narrative. This sweetness is primarily found in Ellis (played by Tree of Life alum Tye Sheridan), a young teenager who despite spending most of his time running errands for Mud finds time to experience the exaltation and sting of first love. The object of his love is a high school girl named May Pearl (newcomer Bonnie Sturdivant), who is older, taller, and perhaps more experienced with the fickleness of teen love. Whether May Pearl ultimately shares Ellis's infatuation is question I'll leave open, but I will mention that in interviews Nichols has said he wanted to make a film about the pangs of first love.

With much of its focus on Ellis, Mud is in many ways unashamedly a teen film—particularly of the sort exemplified by, and I mean this in the best possible way, The Karate Kid (1984), or any number of films about the scrappy, outsider kid who gets the popular girl. (The comparison might not be too far off when you consider that Nichols, at thirty-four years old, is a child of the 80s, a decade in which kids with VCRs absorbed heart-on-its-sleeve fare like Sixteen Candles (1984), Pretty in Pink (1986), and Say Anything (1989)).

Ultimately, the film's reach is broader than teenage love. In fact, there's not a romantic relationship in the film that isn't in trouble, from Ellis's parents' separation, to Mud's hot-and-cold relationship with Juniper, down to Ellis's teen fling with May Pearl. In this way, the film reveals itself to be more concerned with the perils of the heart and less with the physical hazards of the unruly South.

Burt Reynolds and Jon Voight in Deliverance // Warner Bros.
Burt Reynolds and Jon Voight in Deliverance // Warner Bros.

In the end this is Ellis's film, not Mud's. After all, Mud has already chosen violence as his way of dealing with love's heartache. Now it's Ellis's time to choose how he will move on.

The occasion of Mud's release provides a good opportunity to consider just what makes a Southern film work. For my money, the Southern film par excellence, and perhaps the film to which Mud owes the greatest debt, is Charles Laughton's The Night of the Hunter (1955).

Though Laughton was a Brit by birth and Hunter was his first and only time behind the camera, he managed to forge two strands of filmmaking, the expressionistic and the pastoral, in a way that acted as the perfect correlative to the South's eternal conflict: the competing allure of the spirits in the barroom and the Spirit of the meeting house.

If the "love" and "hate" tattoos on the knuckles of Robert Mitchum's "preacher" literalize this schizoid identity of the South, then so too does Laughton's overall visual approach. The film's narrative is relatively straightforward—Mitchum's Harry Powell stalks two West Virginian children, Pearl and John, across farms, hollows, and down a river after a pile of money, only eventually to come up against the motherly (and gun toting) figure of Rachel Cooper, an elderly woman of such benevolence that she takes stray youth into her home to raise them up right.

The children's world prior to Mitchum's arrival and their refuge from him in Cooper's domain are places of unspoiled beauty and goodness. Laughton captures them with a delicate touch, making it in some ways a touchstone to a film like Terrence Malick's Days of Heaven (1978). Clearly working in D.W. Griffith's pastoral tradition, Laughton is interested in exploring the South as an idealized natural world, a place of idyllic splendor. The emphasis here should be on idealized, since Laughton's keen insight is the South as a fallen place whose contradictory attitudes and values—from its religious hypocrisy to its shameful history of racial division —ultimately soil its own pretenses as a place of Eden-like virtue.

To visually render this darker undercurrent of Southern identity, Laughton draws from the German Expressionist movement of the 1920s, whose most well known import is The Cabinet of Dr. Caligari (1920). Films from the German Expressionist school were the antithesis of the natural filmmaking, the kind embodied in Griffith's more pastoral mode. They used artificial lighting for precise and exaggerated shadows, created unreal sets with jutting and oblique angles, and employed an exaggerated style of acting. The idea was to externalize the internal dramas of the characters. In Hunter, it's as if the bucolic world cannot contain the darkness of Mitchum's murderous preacher. The expressionist style cannot help but break through the pastoral surface and onto the sets and lighting.

In this way, the explicit "good vs. evil" theme of the narrative is played out as a clash between two competing styles of visual representation. Laughton's genius is that he wildly swings between these two poles, creating a kind of moral wooziness that has us looking for a hold on solid ground—one that, ultimately, does not exist in the South's shifting landscape.

The best Southern films follow Hunter's lead and find a way to creatively wrestle with the South's dual nature. Some of the films that get it right are The Apostle (1997), Sling Blade (1996), Cool Hand Luke (1967), George Washington (2000), That Evening Sun (2009) and, yes, Deliverance (1972). These films stand out because they avoid characterizing the South solely in sentimental or mocking terms. The worst Southern films tend to emphasize either the South's gentility or meanness.

For a recent example of a film that gets it wrong, take John Hillcoat's Lawless (2012). With his story of three moonshiner brothers, Hillcoat gives us all dark and no light, all hate and no love. Yes, the accents are bad, the sets look inspired by the aesthetic of the Cracker Barrel, and one character even delivers the line "You're a peach" with a straight face. But what really hurts the film is the way the brothers and the residents of the rural Virginia County are paraded onto the screen as a sideshow to be gawked at. Their propensity toward ultra violence is just one more characteristic to be derided from afar. Religion, too, is treated with cheap cynicism, as if only the backward and primitive could find comfort in the church.

Perhaps the most overly used indicator of Southernness is this condescension toward characters who display religious zeal. Superior Southern films avoid this trap by treating religious matters with sincerity.

This is not to imply that films must unquestioningly affirm the faiths they represent. For example, with The Night of the Hunter Laughton does not endorse Rachel Cooper's brand of religion. Yet neither does he ridicule it as simpleminded. Instead, by acknowledging that such a source of strength exists for Rachel in an otherwise broken world, Laughton allows for the complications of the South, a place where the mysteries of faith still mean something.

It's hard to mention religion and the South without thinking of writer Flannery O'Connor. Perhaps best known for her violent stories of redemption, her way of telling stories seems strangely akin to Laughton's approach in Hunter. In fact, her first collection of short stories, A Good Man is Hard to Find, debuted the same year Hunter hit theaters.

Admittedly, the case of O'Connor complicates my earlier thoughts on the need to represent the dual nature of the South stylistically: her mien was more of a shout than a whisper, or in cinematic terms less pastoral and more expressionistic. Still, her end was always grace—something altogether impossible for the filmmaker who stoops to derision or cheap sentimentality. And she saw violence as a means to grace for a hardheaded and hardhearted generation who no longer believed in the need for redemption.

Surprisingly, there has only been one film adaptation of O'Connor's work, John Huston's Wise Blood (1979). The film is a knockout, capturing the potent mix of lust of the flesh and desire for faith boiling in Hazel Motes.

What makes the success remarkable is that it wasn't until directing the final scenes that Huston realized the book is sincere in its narrative concerning Christ's redemption—he thought he'd been making a film about religion-crazed freaks. That O'Connor's vision translates to the screen despite Huston's misunderstanding is a testament that some works are so singular that they transcend notions of religion, region, and genre altogether.

News

We Want Your Common-Good Stories: Introducing Our Second Essay Contest

And you want our common-good cash, right?

This Is Our City April 25, 2013

Good news! The This Is Our City project is extending a second essay competition, wherein 10 winners will receive $1,000 each and the top winner will have his or her essay featured in a future print issue of Christianity Today magazine.

DESCRIPTION

Beginning in 2011, our project has documented the "common-good decisions" of Christians who aspire to make a difference in their cities and the lives of their citizens. Our aim is to inspire others to look at the actions of these individuals as models for common-good decisions in their own communities. In conjunction with the series, CT is conducting an essay competition for the most compelling stories of ways in which our readers, or Christians they know, are making a similar difference in their communities. We are especially looking for stories about Christian involvement in institutions—business, government, education, media—where Christians combine clear faith-based commitment with partnership with others in a diverse and pluralistic public environment. We are also keenly interested in the virtues—the habits of heart and character (e.g., diligence, gratitude, chastity)—that animate lasting commitments to the common good.

GUIDELINES

The ideal length for essays is 1,000 words, with a maximum length of 2,500 words. The essays must describe specific choices you or those whom you know have made and actions and consequences that followed from those choices. In addition, essays must describe at least one virtue that either (a) motivates the actions you or another are taking, or (b) has been strengthened in those affected by your or another's involvement in public life. If the common-good decisions were directly inspired by our series, tell us how in your essay. Ten essays will be awarded prizes of $1,000. All winning essays will be featured in future issues of CT or online at ChristianityToday.com. The deadline is Friday, June 15. Please send essays as Word attachments to connect@thisisourcity.org.

And don't miss the winning essays of the first competition!

"Why I Left World Vision for Finance," Mark Sheerin, Atlanta, Georgia

" 'Daddy, Why Do People Steal from Us?' " Peter Chin, Washington, D.C.

"Meeting Refugees on the Roofs of Richmond," by Fritz Kling, Richmond, Virginia

"Jesus Is Coming, So Save a Wave," Adam Feichtmann, Gold Coast, Australia

"Why I Offer Clean Needles in Jesus' Name," Ruth Bell Olsson, Grand Rapids, Michigan

"Pay-What-You-Can Restaurants Dish Up Dignity in Denver," Jeff Haanen, Denver, Colorado

"Sibling Filmmakers Set Out to Free Austin's Sex Slaves," by Andrea Palpant Dilley, Austin, Texas

"My Love Affair with Small-Town America," by Tricia Elisara, Julian, California

"A Sliver of Shalom in the Suburbs," by Drew Ward, Corona, California

"A Place for Creatives to Come and Perch," Chris Breslin, Durham, North Carolina

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