Eh Aye Jesus

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Have you ever wondered just how bizarre it can get?  At work I’ve been receiving push notifications for AI Jesus.  This is a software platform for exploring “the Bible,” “life questions,” and “guided reflection or therapy.”  No Jesus required.  Apparently tech has evolved to the point of addressing spiritual questions.  This is ironic since one thing AI simply doesn’t, and can’t, understand is religion.  Religion is not exactly a rational response to the world.  Often emotion is deeply, deeply involved.  Emotion is something AI knows nothing about.  I recently sat through a webinar promoting AI with the presenter listing problem after serious problem that AI poses.  The presenter optimistically saw no problem with continuing to use a flawed tool.  I would never advise crowdsourcing spiritual guidance.  Those of us who’ve spent lifetimes exploring it hesitate to put ourselves out there as experts.

The problem with AI is that we’re no longer being given a choice about it.  If you buy a new device, AI is there waiting for you.  If you do a web search, AI will offer the first answer, even if it’s often wrong.  Some of us with very human jobs are being told that we should be exploring how to use AI for efficiencies.  As if none of us were really doing a good job before.  I’m personally insulted.  What can AI know about how Jesus thought?  We have four gospels with sometimes contradictory sayings.  And it seems likely that the Gospel of Thomas has legitimate sayings as well.  Even so, that’s not enough data for an LLM (large language model, which is what generative AI tends to be).  They need massive amounts of information.

The human mind conjures its own image of Jesus.  Some think of a mild and meek shepherd of souls while others see a political firebrand with hopes of breaking the Roman hold on Judea.  Some think of Trump.  And everything in-between.   And how we think of Jesus informs the way that we interpret the sayings attributed to him.  I studied Bible in college for just this reason.  In seminary, aware of what textual criticism could do, I focused on the Hebrew Bible instead.  I grew up with the Doobie Brothers telling me that “Jesus is just alright with me.”  I’ve lived long enough to see a sitting president present himself as the parousia (look it up).  And now I’m being told that AI can subvert the carpenter from Galilee.  Just how strange can it get?

The tempter urges Jesus to use AI; image credit: Ary Scheffer, The Temptation of Christ (public domain via Wikimedia Commons)

Demonic Plot

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The problem with pithy titles is that many of them apply to more than one movie.  That’s true of The Accursed, so I’ll specify that I mean the 2022 film, directed by Kevin Lewis.  Other than attempting too much—it’s a bit too complex for the needs of the story—it’s not a bad movie.  The production values are pretty good and there’s none of the goofiness that sometimes slips into lower budget efforts.  There were a few moments when it was obvious that anyone else would’ve fled the scene—of course, that would’ve changed the outcome.  And it is a film that I could’ve included in both Holy Horror and Nightmares with the Bible.  Obviously, there’s demons involved.  So what’s it all about?

Well, there’s this woman who summons demons, for a price.  If you can’t pay then the demon accepts your child in lieu of cash.  The film starts with Mary Lynn, a local, attempting to kill the old woman, but a demon inhabits the medium and Mary Lynn knows she’ll have to come back to finish the job later.  Meanwhile, Elly, a nurse whose mother recently died by suicide, is offered a job watching a comatose elderly woman at her home until she can be transferred to the hospital.  The old woman, we soon learn, is the medium from the opening scenes.  She’s not in a coma, a demon is in her.  It becomes obvious that the demon is after Elly, but she’s devoted to her duty as a nurse.  Cut off from neighbors, except Mary Lynn, she has no way of knowing what’s going on until she discovers a grimoire, the Key of Solomon, in the basement.  By the time it’s over just about everyone except Elly, Mary Lynn, and her daughter has been killed.

A complicated plot underlies the story, but it is a good example of religion and horror.  It quotes from the Bible.  And makes use of apples as symbols of being fallen.  A bit of the horror is over the top and ceases to be scary, but overall it’s a good effort.  It could also have been about ten minutes shorter.  Some of the scenes go on just a bit too long, like when Elly is trying to warn a police officer that he’s facing a demon rather than an old lady.  The fear takes its fuel from religion gone wrong.  It does mistake the word “crucifix” for “cross” but it nevertheless gets a B for effort.  Not bad for a freebie on a streaming service.

First, Kings

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Recently I sat down to read 1 Kings.  Of course, I used to teach Hebrew Bible so I have more than a passing familiarity with it.  This time, though, I was reading it through the lens of Game of Thrones.  I wonder how much George R. R. Martin drew inspiration from the biblical book.  Indeed, a movie could be made from it—sex, conspiracy, battles, deception, it’s all there.  Perhaps someone should novelize it.  If you read it without knowing that it’s holy writ, you might be surprised to learn that it is.  Of course, having been edited by the Deuteronomists (so it’s supposed), it’s a bit preachy, but the action is pretty much the same.  In fact, Game of Thrones has quite a few biblical tropes in it.  And 1 Kings, if excised from the Bible, with its chapter and verse format, is pretty gripping itself.

Another thing that occurred to me is how little politics has changed over the millennia.  Powerful families want to retain power and privilege.  They aren’t too concerned with religious niceties but they rely on the backing of religious authorities.  (The priesthood and monarchy were always a tag team for keeping power in “the proper place.”)  And a number of the characters are quite colorful, even if you wouldn’t want them in the Oval Office.  Outside that context they can be quite loved, or at least people love to hate them.  Immature boy kings, seductive queens, and armed conflict at the slightest provocation are parts of the story across the ages.  The truth of power in powerful families plays out even in democracies.  Consider father and son presidents from the Adams and Bush families, husband and wife (nearly), in the Clintons, and countless powerful families represented in the senate or in the house.

Politics never change. Image: Saul threatening David, by José Leonardo, public domain via Wikimedia Commons

Biblical tales are often more earthy than they might be supposed.  Viewed through the lens of faith, we’re willing to excuse behavior that wasn’t even condoned in that day: David’s adultery, (ahem) or literal political assassination (ahem).  Alas, poor Uriah.  The problem arises when these earthy texts are taken for something magical.  People still believe in magic.  Widely so.  This belief drives much of politics in two related nations far apart but bound together by a book.  Reading 1 Kings is a useful spiritual, and practical exercise.  We can learn much about how people behave.  The Good Book isn’t shy about the motivations either.  Sex, power, and fame drove leaders of antiquity even as they continue to do so today.  The Bible tells me so. 

Weird Films

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I’ve read Gary D. Rhodes before and found him informative and enjoyable.  Although I hope his recent offering Weirdumentary moves beyond its ideal readership, I suspect I’m among that class.  I was alive and somewhat aware of cinema during the period under discussion—the 1970s—and I even saw a few of these films in the theater, as well as watching some of the television offerings.  I think Rhodes is correct in pointing out that this genre was a product of its era.  And what a strange time the seventies were!  I grew up watching the series In Search of…, which is discussed at some length here.  But before I get more into it, I should explain that a “weirdumentary” is a pseudo-documentary that has characteristic features such as dramatic recreations, questionable authenticity of at least part of what it covers, and often a famous personality as a host.

The book is handsomely illustrated with pictures that will offer a nostalgic rerun of the seventies for some of us.  It divides the material into eight sections:  the proto-weird, ancient aliens, UFOs, the Bermuda Triangle, the paranormal, mysterious monsters, speculative histories, and prophecies.  The proto-weird are this kind of documentary from before 1970, and the rest of the categories sometimes bleed into one another.  Not to detract from this excellent book (it’s often quite witty), my mysterious mind thinks a straightforward chronological treatment might’ve worked better.  “Paranormal,” for example, could cover quite a few of these topics.  Still, the organization of a book can be a personal thing and this layout, with “prophecies” at the end, works well.  A number of speculative religious films make the list, including In Search of Noah’s Ark and Late Great Planet Earth, both of which made it to my small-town theater, and drew me in back in the day.

I also admit to having spent some of my summer earnings to see Mysterious Monsters.  And maybe Chariots of the Gods—although I can’t remember for sure.  I certainly read the book.  Rhodes begins by explaining how 2001: A Space Odyssey set up viewer expectations for such films as these.  I definitely saw that one when I was young.  So the ideal readership here would seem to be those born in the sixties who were old enough to see these movies (and television programs) when they were making their initial rounds in the next decade.  Kids suggestible enough to believe the pseudo-science of many of these offerings, who would grow up to look back on them nostalgically.  Written with a light touch, but true appreciation of the subject, this book was a great way to relive one of the strange segments of my early life. 

Time for Asherah

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Asherah has a way of coming back into my life.  I’d pretty much laid my research on her to rest when a friend convinced Gorgias Press to release my Reassessment in paperback.  A few months later I was asked to discuss the goddess on the Biblical Time Machine podcast.  You can listen here.  My interest, as a young scholar, was to peel back the layers and see what was behind.  I’ve always been interested in origins (that interest shows through in all my work) and when I started my dissertation on Asherah only a few monographs existed.  In those pre-internet days I didn’t know that at least three others were overlapping with mine.  Part of the problem in researching pre-biblical religions is that records are, overall, scarce.  There’s a lot of Mesopotamian sources, but their religion is only known in a fragmentary way.  The fact is, the largest archive of Asherah material comes from Ugarit.  And two Ugaritologists were at Edinburgh in my day there.

I’ve been watching over the years as specialists in Ugarit have begun to disappear.  It was as if it wasn’t a sexy enough field of study.  From the thirties through the nineties of the last century, interest seemed to be growing.  As I’ve argued elsewhere, however, competing with the Dead Sea Scrolls was a fool’s errand.  And as I’ve continued to watch, interest seems to have shifted to the Persian Era.  There’s nothing wrong with that, of course, but what about the origins?  I regret that my grasp of Akkadian wasn’t solid enough, and my appointment at Nashotah House not well situated enough to delve into earlier origins.  Origins are why I’ve always been interested in Darwin and Genesis.

One of the research projects that I never had time to pursue was work on Genesis.  After all, it deals with beginnings.  I did a lot of research for a book that never really had time to take form.  The fate of most of those who pursue advanced study in ancient west Asian religions, if they get a job at all, is teaching biblical studies.  Others in that boat I used to find working on either Psalms, Job, or Genesis.  You see, it all comes back to origins.  Asherah was a goddess recognized in some form in ancient Mesopotamia.  Not much is known about her.  Her role in the Bible and the world of ancient Israel is likewise unclear.  With all our technology we can’t replace ancient records lost to time, but when Mars, named after an ancient god, is in our sights, that we can afford.  If only we had a Time Machine.

Woodwork

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It’s not often that I get to see a new horror movie on opening day, but I managed to swing The Carpenter’s Son with a screener, courtesy of Horror Homeroom.  I’m not going to say much about the movie here, because you should go there to read my response—I’ll let you know when it appears.  But I should try to whet your appetite a bit.  Among those of us who read and write about horror and religion this was a much anticipated movie.  A horror movie about Jesus.  Such things have been done before, but this one is played straight with an interesting premise.  It’s based, loosely, on the Infancy Gospel of Thomas.  This isn’t to be confused with the Gospel of Thomas.  Early Christians, it seems, favored the doubter’s point of view.  The Infancy Gospel is the story of Jesus’ miracles between the ages of five and twelve.  Even among early Christians these accounts weren’t taken as gospel truth.  They make for an interesting movie, however.

I think about horror and religion quite a lot.  Since the late sixties the two appear together frequently and, according to many surveys, make for the scariest movies.  Religion deals with, not to sound too Tillichian, ultimate concerns.  In the human psyche you can’t get much larger than death and eternity.  These are the home turf of religion.  Of course, death can be handled in an entirely secular way, but there’s a reasons hospitals almost always have chapels in them.  Eternity may be slotted in cosmology, but what it means comes from religion.  Forever seems pretty ultimate to me.

One thing I didn’t give in my Horror Homeroom piece about The Carpenter’s Son is my thoughts as to whether it’s a good movie or not.  Did I like it?  To a certain degree, yes.  Although I’ve been impressed with Nicolas Cage in horror movies lately—he can really rise to the occasion—sometimes, as in The Wicker Man, he just becomes, well, Cagey.  This happens once in a while in The Carpenter’s Son too.  When he’s questioning Mary about where “the boy” came from, his voice gets the wheedling, whining, kind of mocking tone that doesn’t set him as his best.  Likewise, when he tries to instruct young Jesus in various ways, it seems far too modern to fit the palette of a period drama.  I watched it a couple of times to write the article and I have my doubts that I’ll watch it again.  I did think the portrayal of Satan was good, and appreciated some of the dialogue about evil.  It wasn’t my favorite horror movie in recent weeks, however, even though I saw it before it opened.

Witching Season

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Tis the season for movies about witches.  The cult classic The Craft is another one of my old movies—I don’t think I’ve written a blog post about it before.  In any case, this autumn felt like good timing for a movie about female empowerment.  Rewatching it, it was difficult to miss how religion and horror are tied together.  Indeed, the Bible appears in the film as well.  This makes sense since the girls attend a Catholic school.  So what is this one about?  Teenage Sarah has moved to Los Angeles and is having trouble fitting in at school.  She is a “natural” witch who catches the attention of the small coven consisting of Nancy, Bonnie, and Rochelle.  They invite her to complete their coven so that they can invoke Manon, a deity larger than God.  Once they attain their powers, they begin redressing personal wrongs, but begin to hurt others as they do so.

Sarah is the daughter of a witch and her mother died in childbirth.  Sarah has difficulties with using powers to hurt others.  She was primarily interested in a love spell, but it too has consequences.  The coven experiments with even more powerful spells, giving the girls very obvious powers.  Especially Nancy.  Nancy is angry and enamored of power.  Sarah decides she wants out of the coven, but they’ve become too powerful.  Since Sarah tried to take her own life before, Nancy tries to force her to do so, only to succeed this time.  She’s backed up by Bonnie and Rochelle, both enjoying their powers.  Their attack, however, brings out the natural power of Sarah’s witch nature.  In the end, all of them lose their powers except Sarah.  

There’s a strong moral streak through the movie.  Unrestrained power leads naturally enough to abuses—something we’re living through daily in real life.  This is played off against a largely ineffectual Catholic Church.  A street preacher, who doesn’t seem very Catholic, also tries to warn Sarah but his method of using snakes is off-putting, to say the least.  He dies off pretty early in the film.  Religious structures of the monotheistic world have historically closed doors to women.  Some still do.  The power of nature encompasses both women and men, and the power that women have often frightens men.  Again, we see the fear of losing power played out.  This is comically addressed in another witch movie, The Witches of Eastwick.  Indeed, it is directly addressed there.  That’s yet another of my old movies, unless I’ve written about it here before but have lost my powers of memory.

Hungry Madness

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It’s been on my wishlist of movies to watch for a few years, In the Mouth of Madness.  A tribute to Lovecraftian horror, as well as a probing of insanity, it is a heady mix.  In keeping with my usual rules for movie watching, I hadn’t pre-read anything about it that would give away the plot.  Coming to it fresh, a number of things stood out.  There were some very good scenes and parts of the movie made me want to like it a lot.  It is a great movie for religion and horror analysis, and in that regard it’s much better than Prince of Darkness (despite Alice Cooper).  In fact, had I been able to see it years ago, it would’ve been included in Holy Horror.  That itself is noteworthy since two of John Carpenter’s other movies were in it: The Fog and the aforementioned Prince.  I suppose I should provide a little summary (if possible) in case you haven’t seen.

Trent is an insurance investigator, and a hardened skeptic.  A horror writer who outsells Stephen King, Sutter Cane, has gone missing and Trent’s sent to investigate.  He discovers that Cane is in a town that doesn’t exist (Hobb’s End) and that his books are not fiction.  In fact, Trent is a character in one of his novels.  When people read his latest book, In the Mouth of Madness (a title adapted from Lovecraft), they go insane and begin killing others.  The plot gets a bit busy because people are starting to transform into slimy, Lovecraftian monsters and this reality, if the book is read, or movie watched, will spread to all of humanity, leading to our extinction.  A bit too ambitious, the plot can’t hold all this weight, but it really isn’t bad.  There’s just too much going on.

The religion elements come in because Cane has holed himself up in an unholy church.  He refers to his latest novel as the “new Bible.”  “More people,” he says, “believe in my work than believe in the Bible.”  He later refers to himself as God.  I haven’t seen all of Carpenter’s films, but there seems to be a trajectory of his earliest major films being his best.  Halloween and The Thing are classics.  The Fog isn’t bad.  When he brings religion into his stories, as in The Fog, things begin to cloud over a bit.  Prince of Darkness doesn’t deliver a believable Devil.  In the Mouth of Madness doesn’t quite hang together well enough.  It’s not a bad movie, though.  It has given me some ideas for another book, if I can stay sane long enough to write it.

Who Owns It?

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Who owns the Bible?  No, you can put your hands down.  I mean who owns the concept of the Bible?  This question occurred to me while thinking about the Apocrypha.  Does the Apocrypha belong or does it not?  This became a polarizing issue with the Reformation and subsequent Protestant ownership of the concept of the Bible.  The Apocrypha was mostly written by Jews, but has never been part of the Hebrew Bible.  The process of narrowing down the books to include wasn’t straightforward and since God hasn’t spoken on the topic, has never really been settled.  The books of the Apocrypha circulated with the Bible, as did a few other books.  Sometimes they were even bound together inside one cover with the standard Protestant 66 books.  Obviously I’m discussing the Christian canon here.

I’m sure you’ve known someone this has happened to, if it hasn’t happened to you personally.  This person is an actual expert on a topic.  S/he goes to a place where an unexpected discussion on their specialization breaks out but nobody asks them to speak to it.  This person then becomes offended, sometimes even speaking out, loudly, that this is their area, they have expert knowledge of it and should be consulted, at the very least.  More likely than not, their opinion should be considered definitive.  This is the image I have in my head with Protestants and the Bible.  Sure, the Catholics had it long before, but they didn’t encourage individual study.  In fact, they discouraged laity from reading it.  Only when they, the Protestants, came along did anyone really pay attention to the Bible, and, it must be admitted, they do have a point.  All the Bible study that goes on today, no matter what faith tradition (if any) would not have happened without the extreme Protestant reverence for the Good Book.

But still, there are other branches of Christianity that disagree.  There are more Catholics than any single sect of Protestants.  And a great many Orthodox Christians as well.  Some of the latter include the books of 1 Enoch and Jubilees in their Bibles.  Even so, any publisher that wishes to make inroads on selling the Bible must defer to the Protestant canon.  This is the case even though the King James Bible included the Apocrypha.  So as I ponder who it is that owns the image of the Bible, my mind keeps coming back to the same place.  Those who make the loudest, and most prolonged claim are the Protestants.  They own the Bible, in the public eye.

Preying

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Several aspects of Let Us Prey don’t make a whole lot of sense.  The police in this small Scottish town are all corrupt, at best.  And when push comes to shove, they choose to murder one another.  For some reason the sergeant wraps himself in barbed wire as he tries to bring the wrath of God onto his subordinate officers.  The night starts out with four prisoners being locked up and only one survives.  He’s shown emerging from the sea, with ravens, at the start of the movie and he’s never really explained.  He’s there to collect the souls of sinners and he seems to be able to control other people.  The whole thing turns into a bloodbath before it’s over.  In other words, it lacks the subtlety of much Euro-horror that I’ve watched.  One thing it does have, though, is plenty of use of the Bible.

I suppose with a title like Let Us Prey such a development shouldn’t be unexpected.  Rachel is a new constable in the police station.  The story begins with the stranger, Six—the number of his jail cell—nearly being hit by a car.  Or having been hit.  The teenage driver is arrested and finds a pedophile teacher already in the lock-up.  Two other police officers, after having sex in their patrol car, find the stranger and bring him in.  The local doctor examines him but when the doctor attacks him, he’s arrested as well.  Finally, Six is locked in.  It’s discovered that the doctor had murdered his family earlier in the evening, and the reckless driver had earlier hit and killed a classmate while out driving.  The pedophile kills himself and the two other police officers murder the doctor.  Then the sergeant, who’s a serial killer, comes back to kill everyone left alive.  Six and Rachel survive and Six reveals that he’s collecting wicked souls and invites Rachel to join him.

The Bible quotations (some not accurate) all come in the context of retribution.  The sinners are to be punished.  Rachel, however, escaped a childhood abduction and seems to bear no burden of sin.  The other police—who had all decided Rachel should die—end up dead themselves.  A gritty, supernatural police story, this film suggests a larger backstory without providing a lot for viewers to go on.  The openly Christian sergeant wears a cross, drinks when he drives, and kills his homosexual lovers.  Is there perhaps a message that the movie’s trying to convey?

Name Your State

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My grandfather’s name was Homer.  I’ve often wondered about that since he was from a long line of uneducated farmers.  Since he was born in Bath, New York, and since I’ve poked around upstate for genealogical purposes, I noticed that there were several place names derived from the classics, including Homer.  I suspect that’s where his name came from.  His ancestors had biblical names.  This got me to wondering about the many upstate classics town names of Utica, Syracuse, Ithaca, Corfu, Palmyra, and more.  A little (very little) research led me to Robert Harpur.  Harpur was a one-time clerk in the New York State Surveyor General’s office, and he assigned names to several towns, using classical sources.  I haven’t found a comprehensive list, but all of this makes me homesick for upstate, a place I’ve never lived.

My Homer

My mother’s paternal line had deep roots in New York state.  Nobody in the family went to college, although my grandfather did take a couple of courses at Cornell to qualify as a country teacher.  Then, many years later, my daughter moved to Ithaca.  We spent many fine weekends there and would’ve moved there had we been able to afford it.  It was a kind of homecoming.  But the connections have a way of wending their way around, as they often do.  Robert Harpur settled in Binghamton, New York.  Harpur College, now Binghamton University, State University of New York, was named after him.  Not aware of any of this, my daughter attended Binghamton University.  (There was even a picture of me on their website for a while, a photo snapped by someone as I sat in the financial aid office one parents’ weekend, begging for more money.)  I have no way of proving this, but it seems that Harpur’s interest in the classics may have led to my grandfather’s unusual Christian name.

Here’s where it gets interesting.  Homer had a sister named Helen.  Of Troy?  (There’s also a Troy, New York.)  Perhaps a family name?  My records don’t really answer that for me.  And they had a brother named Ira.  Ira is a biblical name, but it also may be a variant of the name Hera, the wife of Zeus.  This had nothing to do with my writing my dissertation on Asherah, who is perhaps the namesake of Hera, or at least it has been proposed.  I doubt my ancestors would’ve named a son after a Greek goddess (the family was of Teutonic origins).  Or maybe great-grandpa Adam was more educated than he let on and had read the Iliad?  If only I could afford to get back to Ithaca I might just go on an odyssey of my own.

Job Months

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I’m sure you’ve had them too.  Job-like months when everything seems to happen all at once.  Your bank account grows anemic, making Quicken feel more like quicksand.  Our most recent started when the roof leaked yet again during heavy storms—I sure am glad climate change isn’t real!  Can you imagine how it’d be if we had extreme weather?  This house dates from the late nineteenth century and presumably, if such super-soakers had always been common, well, the roof would’ve been replaced down to the joists.  In any case, in our fourth call to the roofers over seven years, we faced yet another scary bill.  Then the sink began to leak.  Some minor repairs I can do myself, but this house was an either a DIY’s paradise or purgatory.  For us, mainly the latter.  

A couple years back there was a leak from the upstairs toilet tank.  Now, I’ve replaced the guts of a toilet more than once.  I bought the parts and went to work.  It was then that I discovered a previous owner had purchased a fancy-brand toilet for which toilet guts couldn’t be purchased (well, maybe from Japan or China, by slow boat).  You’ll probably agree that without an outhouse, a working toilet is more or less a necessity.  I watched YouTube and my wife and I went to Lowe’s and bought a new toilet.  I’m sure angels were laughing watching the two of use wrestle this metric-ton porcelain throne up the stairs (and demons laughed as we got the old one down).  Installing it looked straightforward.  When it started to leak, the plumber—we’re on a first-name basis now—came over.  He pointed out the faulty mounting pipe and asked if I’d installed it.  It was from the previous owner with high-class taste in toilets.  He turned to his companion and said, “This is why we’ll never go out of business.”

So a twenty-dollar toilet gut replacement turned into a $600 full toilet replacement.  This was in my mind when I had my head under the sink.  We seem to have stopped the water getting in from above, at least for the moment, but now it was clear that the base cabinet under the sink was going to need to be replaced as well.  I called Doug and he said he’d slot me in as quickly as he could.  I’m pretty sure Job didn’t have indoor plumbing.  He probably had to repair his own roof a time or two, though.  Only in his case, it happened just before God made a bet with Satan.  So the story goes.

Non-Saints

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It was an epiphany.  My wife has, on more than one occasion, accused me of playing the martyr.  I know very well that I let other people step all over me.  The epiphany came when I was reading about Stephen’s martyrdom in the Acts of the Apostles (in the New Testament).  Unbidden by me, a memory—more of a distinct impression, a deeply planted feeling—arose.  I started reading the Bible at a young age.  The story of Stephen is disturbing to a child.  The thought of being stoned to death for saying what you believe is a species of horror.  The memory, or impression, was of my mother pointing out how good it would be to be like Stephen.  He is not technically my namesake, but since there were no male role models in my family, I subconsciously made the connection: Stephen the martyr, Steve the martyr.

Giovanni Battista Lucini – Martyrdom of St. Stephen, public domain. Source: https://artsandculture.google.com/asset/martyrdom-of-st-stephen/twGNCf3waLKDvA via Wikimedia Commons

It’s strange to realize this suddenly after half a century of not consciously recollecting it.  What we teach our children stays with them.  If we tell them that it’s good to die for your beliefs, well, we shouldn’t be surprised when they grow up with strong convictions.  (My brother tells me that Virgos think they’re always right and that’s why we’re stubborn; is it the stars or is it the Good Book?)  The Bible puts a positive spin on Stephen’s death.  Formal sainthood isn’t a biblical concept, but he dies forgiving his murderers.  It struck me there in the middle of a working day.  Some of my subconscious personality traits floated to the surface.

My deep desire to avoid Hell also formed my young outlook.  Although my beliefs have to be held accountable to what I’ve learned over decades of study, that fear never departs.  This too was planted in me before I had any real concept to absorb it.  When I grew old enough, the horror became academic, but nonetheless real for it.  I’d studied the history of Hell and I knew New Testament secrets.  To avoid the bad place, be like Stephen.  The dilemma is that as life goes on, we continue to learn.  Young parents don’t know as much as old ones do.  And since we have to teach our children not to run out into the street, or not eat that thing they found, we cast ourselves as The authority.  And that includes things religious.  If we live an examined life, we see shades of nuance where once there was only certainty.  And sometimes we have epiphanies.

X-Rayed

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If you’re of a certain age, you’ll remember the comic book ads for x-ray specs.  That’s the idea behind a Roger Corman film that Stephen King thought one of the scariest he’d seen.  X, subtitled The Man with X-Ray Eyes, came out in 1963.  Not to be confused with the X of the modern trilogy, this X follows a Doctor Xavier who develops a formula that allows him to see inside people so that he can accurately diagnose and cure them.  This formula may affect his sanity, however, and he kills a friend who is trying to take the ability from him.  A wanted man, he finds a carnival barker who exploits his gift as a trick.  It was a bit jarring to see Don Rickles in a horror movie, but stranger things have happened.  In the midst of this exploitation, an old friend finds him and drives him to safety.

Then to Las Vegas, where his sight allows him to win unabated.  When the police are called he steals a car and increasingly sees through the fabric of the universe.  He stumbles into a road-side revival where the preacher encourages him to take Matthew 5 literally and he does so as the congregation chants “pluck it out!”  What makes this final scene so arresting, apart from qualifying it for Holy Sequel, is that before the minister tells him to mutilate himself, the doctor says he sees through the darkness to the eye that “sees us all.”  He sees God.  The minister interprets this as the Devil, confusing the most elemental entities that exist one for the other.

The movie has some lighthearted moments, some even apart from Don Rickles.  When the doctor begins to see through everybody’s clothes, it’s presented in a humorous way.  But for the most part, the film is played straight and it manages to raise some serious issues for those who think through the implications.  Our senses evolved to help us survive.  Accessing abilities beyond that is a catalyst for disaster.  Indeed, Dr. Xavier early on notes that he’s approaching godhood because of this newly won ability.  It also means that an individual might know too much.  It seems that at the end he does.  The movie is remarkable even today in several ways.  Technology has made special effects more believable, but the human side of this story remains unaltered.  A doctor wanting to help patients becomes more of a monster than a man, in some respects.  And perhaps the most remarkable aspect is that this is a serious horror film made by Roger Corman for AIP. Scary even to a young Stephen King.

End of the Story

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You know that feeling?  Like when you’re driving in thick fog and you know you should stop but you’re late and you have to keep going?  There comes a moment as you’re driving when you know that it’s going to end, and probably badly.  Yet you keep on going.  Trump has me thinking of the end of the world quite a bit.  I know there are many evangelicals out there praying for it fervently while the rest of us would like a little more time on this beautiful planet.  I’d be lying if I said I didn’t understand this outlook, because I do.  I grew up with it and I’ve never forgotten the sensation it caused.  And then I pondered that we are story-telling, and story-thinking creatures.  Perhaps other animals don’t think this way, but we constantly tell ourselves stories.

A story has a beginning, a middle, and well, eventually, an end.  We all know, at some level, that we’re mortal.  Life will end, and every completed story has an end.  Why not the world?  It’s a strangely haunting idea, the world continuing on without us here to make it interesting.  Plants will grow in any soil they can find, even microscopic cracks in the pavement.  Every year it’s like one day everything is suddenly green where only the day before we could see the sky through the branches.  And animals continue their quests for food, mates, and shelter.  Some live to hide while others strut.  Each has a role to play and if you watch them closely you’ll find yourself narrating their stories.  That rabbit.  That bluejay.  That fox.  They have a beginning, middle, and end.  If they can’t tell it, we can do it for them.  It comes naturally to us.

Long ago I learned how one version of Bible interpretation came up with the end of the world as we know it.  I also learned that this was contrived, just as all interpretations are.  This particular one has landed, like a seed, in the cracks of our mind.  It grows, just like that weed in the pavement.  This story must have an end.  We can imagine it no other way.  Even when we grow up and realize that the story was only one we told to children—children old enough to handle it, of course—we still have this certainty that an end is coming.  Like driving in the fog, we just know it.  Even when we realize that in reality we should be putting on the brakes.