Lovecraft Legacies

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Although long fascinated by popular culture, I’ve not really been part of any fandom. I suppose this is because my interests tend to be quite broad, and finding one piece of pop culture over which to obsess is difficult. I might miss something somewhere else! While not really a “fan” of H. P. Lovecraft, I’ve read much of his writing and I’m amazed at how pervasive his cultural influence has been and continues to be. W. Scott Poole, who’s taken us into realms historians often shun, has done a great service to those interested in Providence’s most famous son. In the Mountains of Madness: The Life and Extraordinary Afterlife of H. P. Lovecraft is a thoughtful, honest, and in-depth consideration of both the man and his fiction. The basics of Lovecraft’s life are easily accessed, but the probing questions Poole puts to the evidence are thought-provoking and, in many respects, revelatory.

Perhaps the largest Lovecraft demon that Poole tackles is H. P.’s racism. There’s no secret about this, but fans often find ways of excusing it or explaining it away as being a product of his time. Those of us who write can understand that Lovecraft didn’t get out much. When he did get out he preferred it to be among people like himself. (Male, white, and gentrified.) It’s difficult to say what the origins of prejudice are, beyond the natural tendency to fear those who are different. Still, intelligent people can generally figure out that such biases are based on lack of experience or willingness to learn about other cultures. There are many, many cultures in the world and it’s often hard to think that yours isn’t the best. A large part of today’s political turmoil is based on this very thing.

An added benefit to reading Poole’s book was the realization that although Lovecraft really didn’t travel much (he didn’t live very long either, and the two are at least partially related) he did at one time visit the small town in New Jersey where I live. That came as a bit of a surprise. The last time I visited Providence, there wasn’t much in the way of signage or plaques to mark where Lovecraft had left his stamp. That may have changed in recent years as his literary star has continued to ascend. Still, to find out that he’d passed this way once upon a time was a nice little bonus in the investigation into who this man was. There’s a lot more to dig out of Poole’s book, and fan or not, if you’re interested in Lovecraft this is a must read.

Apocalyptic Dreams

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Words. They can be slippery sometimes. Take for example the word “revelation.” It can be secular or sacred, and if the latter, general or specific. Many recognize it as the title of the final book of the Bible, and some can’t even get enough of it and make it plural—Revelations. “Revelation” is actually a translation of the Greek word apokalypsis, the “original” title of the book. It has been a source of contention as well as fascination just about since John—whoever he was—put quill to parchment. Elaine Pagels, whose work is always rewarding to read, plays on the singular/plural convention that raises the ire of many a biblical scholar. Revelations: Visions, Prophecy, and Politics in the Book of Revelation is a refreshing change from what I read in college and seminary. No book exists without a history and that of the Apocalypse is colorful indeed. And it revolves around what has been traditionally taught about “revelation.”

The current final book of the New Testament presents itself as a revelation. It isn’t, however, the only book from this time period to do so. Many revelations existed, as did many gospels, in the first couple centuries of the Common Era. Some early leaders of the Christian movement who became inordinately influential decided that John’s revelation would be okay to keep but the rest should be destroyed. And they very nearly were. Some were recovered by the fortuitous discovery of the Nag Hammadi library in Egypt. These texts have preserved some of the other gospels and revelations that rivaled those of the current canon. It is in her close observations about their continuities and the motivations behind the politics of early Christians that Pagels sheds fascinating light on how Revelation became a tool of manipulation in a power struggle, primarily for centralized religious control of Egypt. Looking at headlines even now we know that it never really worked.

Revelation very nearly didn’t make the canonical cut. Many church leaders of the fourth century believed it spurious and not entirely helpful. It has, however, arguably become the most influential book of the Bible. Evangelicalism is hard to imagine without some kind of end times dispensational viewpoint that owes its existence to John of Patmos. Reformers, while not caring for the book, saw Revelation’s usefulness as a cudgel to strike at Rome. The papacy likewise saw it as a vivid threat against reformers. Those who took sola scriptura a little too literally used Revelation as the focal point of their hope and practice. Today we’re left with Left Behind and the Rapture and the Antichrist, whether they occur in Revelation or not. (They don’t, but who’s counting?) Pagels will give anyone plenty to think about here, and she’ll do it in surprisingly few words.

Making Excuses

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Those of us who watch horror are often asked “why?” Many of us have a difficult time answering that question. To be sure, there are those who like thrills, blood, and violence, but some of us do not. We can’t seem to help ourselves—watching those in difficult, dark places hardly seems edifying, and yet we do it anyway. After reading Jason Zinoman’s book with the supernaturally long subtitle, Shock Value: How a Few Eccentric Outsiders Gave Us Nightmares, Conquered Hollywood, and Invented Modern Horror, I may have gained a little insight in my own case. Zinoman is a film critic, so he has an automatic excuse. What I found interesting among the narratives of the directors and writers of modern horror is that these were largely men who grew up with absent fathers. Not all of them, of course—demographics are never so neat—but enough of them to start to discern a pattern. The world can be a scary place without a father.

It’s no accident that some religions use the father image to refer to God. Amid the chaos and uncertainty of life that has evolved to benefit the aggressive, the more contemplative often experience fear. Having grown up without a father, I think I might have a better idea now about why I watch what I do. As I’ve often told family and friends, I do not like being scared. Startle moments in movies bother me. I don’t like blood and gore—I’m squeamish both in real life and in the diegesis of the film I’m watching. Yet something compels me to keep coming back. Is it related to the fact that many of those who gave us the classics in the field (and yes, there are bona fide, canonical members even in this genre) know this same sense of childhood alienation that I did? The missing father is, in our culture, a source of horror.

I don’t mean to overly psychologize what Zinoman is doing here. He’s telling the untold story of the auteurs of the field. Some of them are familiar and others less so. They tended to grow up reading H. P. Lovecraft—I’m more of a Poe fan, myself, although Lovecraft still manages to deliver an existential angst that will do in a pinch—and they found ways of expressing the anxiety of being alive. Most of them are highly intelligent people. Some have even been professors. They learned to tap a deep source of fundamental fear that speaks to some of us on a level that other emotions don’t. I still can’t say why I enjoy a good horror film, but maybe now I’ll be able to do so without feeling like I need to make excuses.

Making Lovecraft

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Perhaps it’s all just coincidence, but once in a while a number of unexpected things come together. Since I do a lot of reading this often happens in the context of books. The current case begins with my first noticing Matt Ruff’s Lovecraft Country. I saw a review online, and since I enjoy contemporary novels that build on the worlds created by H. P., I added it to my reading list. The first coincidental aspect of it was that I found in Buffalo Street Books in Ithaca. Like most independent bookstores, it’s not huge, so the selection of books that cater to my odd tastes is always adventitious. I found it on the staff recommendation shelf and recalled that it was on my reading list. A second coincidence came in finding Neal Stephenson’s name under a cover blurb. My brother-in-law’s name is enough to get a book onto the bestseller’s lists, but I had no idea this kind of book would be to his tastes as well.

I began reading it right away. The third happenstance is that Ruff crafted a biblically literate story here. In a day when those of us associated with the Bible are definitively passé, it is nice to see popular fiction fighting back a little bit. Not that Ruff is advocating or proselytizing, but his finely tuned story is definitely enhanced with a bit of biblical knowledge. He’s unapologetic about it. In our religion-critical outlook these days we sometimes forget that the Bible has several stories that maintain, and even reward, contemporary interest. The most obvious example in Lovecraft Country is the story of Cain. There are plenty of others that can be dug out as well, and Ruff even leaves some on the surface so that they aren’t hard to find. Not that this is a religious book. It’s just not afraid of religion.

Some may find that odd in a homage to the noted atheist Lovecraft. What they may not see is that the master himself used religion from time to time in his tales of horror. Also, for those who are willing to be honest, we know that an unsavory racism resided in Lovecraft’s outlook. Ruff, like other writers who see the positive side of this author’s work, tells a story of African-American struggles in the “idyllic” 1950s. The protagonists, dropped into a world of real Lovecraftian magic—and in a very self-aware way—are all a close-knit black family and their friends. Which led to another coincidence. Quite unconnectedly, I’d been reading Dr. Jekyll and Mr. Hyde. This plays an important part in the story as well. Sometimes reading itself can lead to a cascading set of coincidences. Lovecraft Country is one instance where it happened, but that may just be my unusual taste in books.

No Place to Hyde

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“I was driven to reflect deeply and inveterately on that hard law of life, which lies at the root of religion and is one of the most plentiful springs of distress.” These words occur near the beginning of Dr. Henry Jekyll’s confession, the very manuscript that closes Robert Louis Stevenson’s The Strange Case of Dr. Jekyll and Mr. Hyde. Upon reading the book, along with the preface and afterword clearly meant to pad out the thin volume, I realized that I was not alone in having known the story all my life but never having read it. Western culture is steeped in the idea like so much strong English tea. The story of the divided self. The eternal question of who I really am. Like Frankenstein’s creature, Jekyll and Hyde found immediate resonance in the pantheon of monsters. Here was something with which we could all identify, but which we all would deny. Or would we?

Jekyll notes that the root of religion—proper behavior, moral living—is a source of distress. And this before the era of Nones and non-believers. Religion has that reputation. “Be good or else!” Or fire insurance, as some call it. Religion, in the popular imagination, isn’t so much about sublimity any more. Or transcendence. Somewhere along the way it got fixated at about the level of our genitals and what we should never, ever do with them. Hyde’s sins, as commentators frequently note, are anything but explicit. He tramples a young girl and kills an old man. Beyond that we know nothing of his monstrosity. Is it so hard to believe the restraint concerns his sexuality? After all, his friend Utterson—well, Jekyll’s friend Utterson—enjoys his wine. Both respectable men seem to have hearty appetites. Apart from violence, what other dissipation is there?

Like many first-time readers I can’t recall how I first learned of the mad scientist and even madder thug that make up the namesake of this story. For some reason I never made—even remotely—a religious connection with it. It was a monster story, after all. Innocent fun for a Saturday afternoon. The experience of reading the book was a bit more jarring than that. Jekyll’s confession isn’t exactly easy to read. It is like going to the confessional with the curtain drawn and all the lights on. And yes, the implications are religious after all. It is a little book with a big point to make.

Big Shoes

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Belief in the supernatural seems to be alive here in the northwest. At least if the culture at Sea-Tac Airport is anything to go by. I’d noticed, last year, that a sasquatch graces a restaurant in the N terminal, where jets from Newark tend to land. This year we had a bit of a layover, so we strolled through the C concourse. There I found sasquatch approved salmon in the somewhat anomalous Hudson News. Then, as I sat in one of the stylish, Seattle seats, a young woman came up next to us and sat down wearing a Sasquatch Volleyball shirt. I’m past the age when I can get away with innocently asking young ladies if I can take a photo of their shirts, so you’ll just have to use your imagination for the latter. The point is, bigfoot has been mainstreamed.

When I was growing up you got pretty mercilessly teased if you expressed any interest in such things. Now that I’ve got a respectable career others can get away with what captured my imagination as a young man. I’ve never thought of myself as being ahead of the curve. Or really ahead of anything, for that matter. Still, I trust my instincts. Maybe religion will come back into vogue some day. Or maybe it will simply be called something else. A tainted name is difficult to live down. The supernatural—or paranormal—often shares conceptual territory with religion, and although the pews aren’t getting any fuller, the number of those looking for some kind of meaning in the unusual seems to be holding steady. Physics can take us only so far in understanding what it is to be human.

Times change. Yesterday’s jokes are today’s orthodoxies. Those who spend a great deal of time peering back into history won’t be surprised by this. What is true today is true for today. New facts will be discovered and if we lived long enough we’d find that the future world will believe quite differently than we do. Not that the truth is relative. It is, however, temporary. Massive religious wars have been fought over trying to keep truths timeless. The sad irony is that the truths had already changed by the time such wars had been waged. The more rational we become, it seems, the more we open the door for the supernatural. I won’t presume to be one declaring such truth. That would take more weight than I have to offer. And anyone making such a claim would have some awfully big shoes to fill.

Average Reality

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One of the stranger dynamics of higher education is its unquestioning acceptance of a one-size-fits-all methodology. Don’t get me wrong—the empirical method works. The only real problem with it is that not all phenomena in the universe cooperate with human observation. It’s something I call the problem of occasional phenomena. Perhaps because of the rancid taste left in scientific mouths by lingering creationism, anything that isn’t slow and regular enough to be directly or theoretically observed simply can’t fit in this old world. The weird, the anomalous, the strange—these open the door to possible spirits and spirits have no way of being measured. At least not yet. The most convenient way to deal with them is to call them superstition and end the discussion right there.

The larger problem is that people see things. Unless said people are scientists, they are considered amateur observers, liable to mistake what they see. The classic example of this is ghosts. From the beginning of recorded history people have claimed to see them, or hear things go bump in the night. Some of the first modern people to make a profession out of exploring such things were Ed and Lorraine Warren. Unfortunately, they didn’t write books about their experiences. Largely because of movies made about some of their high profile cases, there has been a resurgence of interest in the couple and the books originally published by other presses, such as Prentice Hall and St. Martin’s, have been reissued by Graymalkin Media. These are co-written tomes of uneven quality. They’re also like candy—once you start on them it’s hard to stop. Gerald Brittle’s The Demonologist is one such book. More than others in the collection that I’ve read, it concentrates on a single phenomenon that overlaps with the world of religion—demons. Unlike trained religion scholars, however, the Warrens aren’t shy about declaring what demons are (fallen angels) and how they differ from devils (it’s all about rank).

What makes these books so interesting is the dispassionate description of the cases the Warrens investigated. Unless they are pathological in their connection to telling untruths, there’s some very odd stuff that goes on out there. Although they declare once in a while that other religions and their practitioners can also deal with demons, there’s a simple kind of black-and-white view of morality that fits what you might have learned in Sunday School. One of the reasons for this, I suspect, is that most academics don’t take an academic interest in demons. Once they’re filed in the mythology folder there’s no reason to try to figure out what they might “really be.” The Warrens’ outlook, therefore, has become canonical among ghost hunters. They certainly have more credibility in that crowd than most Harvard Ph.D.s. It’s funny what can happen when you refuse to explore what the average person considers to be just as real as the physical world we all think we know so well.

Any Means Necessary

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As one of his first acts as governor of New Jersey, Chris Christie cut the Access to the Region’s Core tunnel project. This was before he closed the state-run beaches so that he and his family to have one for themselves without Independence Day crowds bothering him. Liberty means something new these days, I guess. The ARC tunnel project was meant to ease some of the burden on those hapless zombies known as commuters. As a member of this undead class myself, I often think of the relief that never was as we sit, unmoving, just meters away from the Lincoln Tunnel, looking nervously at our watches wondering just how late we’ll be to work this time. Our elected “representative” leaders have no idea about the life of the average person. Having lived sequestered away among the rich and axle-greasers for so long they have forgotten that real wheels need to roll. Their bottom line is at risk.

Trump, apparently aware that torture and public transit go together, has nominated Steven Bradbury, the Bush-era policy architect, as his general counsel of the Department of Transportation. Known for his “torture memos” Bradbury has none of the charm of the sometimes macabre other Bradbury who had the courtesy of keeping his frights restricted to fiction. The most disturbing part of all of this is just how little our elected officials care about the people who keep this country going. Populism, still poorly understood, is what happens when people get fed up with business as usual. Easily duped, the average citizen can’t tell an “entertainer” from a genuine leader. The era of “I’m not a doctor but I play one on TV” has grown up and become truth. Doogie Howser where are you when we need you? It might be helpful to have Rex Morgan on hand after a session in the torture chamber.

Government has become a joke. Comic strip presidents gather the assorted nuts and dolts required build up a representative democracy, it seems. I used to tell my wife, back in January when things were bleaker than Poe’s December, that we could expect no less than outrage after outrage from a man whose sole motivation is to get people to look at him. We all knew jerks motivated by that in high school. The difference is that now they’re easily voted into office. Selfish men who will close down public parks so they can take the whole thing for themselves. They have no idea what governing is because they can’t understand that other people have wants and needs as well. Other people are for torturing when you’re bored. Sounds like a visit to October Country may be in order yet.

Wonders and Signs

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Raised by a woman who would be perhaps classified as a “single mother” these days—she was technically married except for a very brief time just before my step-father came along—I have always had great appreciation for the power of women. She didn’t have super-powers, but she raised three young boys largely single-handedly without the help a young woman has a right to expect. Wonder Woman, when I saw her on television, struck me as a very different kind of female. Strong, yes, but clearly there for men to look at. But then again, I didn’t have the benefit of Patty Jenkins’ Wonder Woman. I left the theater speechless. Apart from a few sniffles my wife didn’t have much to say until about an hour later. It’s that kind of movie.

I’ve seen many superhero movies. In fact, heroes are almost custom-made for the big screen. Comic books are basically storyboards already, and the colors and action are the very definition of spectacle. Wonder Woman, however, complicates the tale of the hero fighting for justice and truth. She fights instead for peace and love. Never supposing she’s anything but capable of defeating the evils of war, she doesn’t take orders from men. She actually shames an elderly, heavyset general for not being on the field of battle where, he acknowledges, others will die for the cause of the armistice. It’s a world inverted. Yes, the men are drawn to Diana, and can’t help but be awed by her. They don’t control her, however. She’s the first out of the trenches and she requires no man’s help when combatting the enemy.

Perhaps the most striking thing about the movie is the respect it to shows to women. Only one nude body appears in the film, and it’s male. I suspect I wasn’t the only man present made uncomfortable by the curious female gaze and the assessing questions of the goddess. Women are made to sit through countless movies as the subject of the male gaze. The embarrassment here is a reminder that making women sexual objects is the normal expectation. What if the roles were reversed? When Wonder Woman fights she is largely defensive. Men want to destroy her. She responds by declaring love will overcome war and owning her role as the “God-killer.” This is a movie with substantial subtext. It challenges the paradigm of men’s rule as wise and beneficial. A god may have to die, but the world is a better place for it. We could use some inversion about now.

Science of the Immaterial

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One of the truly frustrating things for the honestly curious is a lack of good resources. Specifically here I’m talking about ghosts. More generally, about the supernatural. “Don’t worry,” laugh the reductionists, “there’s no such thing.” But some of us are seriously curious. Those who are willing to admit candidly the events of life will eventually confess to things they can’t explain. People have been seeing ghosts since at least the Stone Age, and yet finding a serious, non-dismissive approach to the topic can be annoyingly difficult. Curious about the background to the film The Conjuring, I wanted some kind of objective treatment to the Perron family haunting. One of the girls involved has written a three-volume treatment, but that will take some time to get through. So I turned to the investigators, Ed and Lorraine Warren.

The Warrens were (Lorraine is still alive) some of the world’s first ghost hunters. Self-taught and deeply religious, they referred to themselves as demonologists. Lay Catholics, they couldn’t perform exorcisms, but they could assist in them. Apart from the Perrons, they investigated Amityville, the haunted doll Annabelle, and the Snedeker house, and many other famous cases. A guilty pleasure read, Ghost Hunters, written by Robert David Chase, along with the Warrens, thumbs through several of the investigations. When all is read and done, however, people who claim to know better accuse the hauntings of hoaxing and since there is no arbiter, the curious are left with that unsatisfying state of “he said, she said,” but no real answers. Ghost Hunters contains a potpourri of cases, mostly of demonic possession. Nothing about the Perron family, though.

No doubt much of the hoopla around reality television ghost hunting is clever marketing and nothing more. Even the acclaimed Ghost Hunters were caught gaming the system a little on their Halloween specials. That doesn’t stop people from seeing ghosts, however. Some academics have attempted to address the issue and soon find themselves in untenured positions (so much for freedom of speech) or mocked by their more “serious” colleagues. What ever happened to old fashioned curiosity? Materialism isn’t the only show in town, is it? We need treatments of the subject that move beyond the anecdotal. It’s difficult to get a ghost into the machine, apparently. Science hasn’t figured out a way to study the immaterial yet. Until it does, those who want to know the truth will be left relying on those who make a living by addressing questions even empiricists fear to ask.

A Kind of Contact

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I find myself in Ithaca, New York. Places have a resonance with people, and this is one of those places I feel like I belong. The feeling may not be mutual, but that makes it no less real. At least on my part. Dominated by the presence of Cornell University, this town of waterfalls and free spirits represents everything I value. Education, creativity, and an easy familiarity with nature all have a place here. And Carl Sagan. No doubt astrophysics is far more sexy than religious studies. I didn’t watch Cosmos when it aired, but I knew of Sagan as its driving force. Before being daunted by the math, I had considered astronomy as a career; Denied tenure at Harvard, Sagan came to be associated with Cornell, to Ithaca’s enduring benefit. His house above Ithaca Falls is still pointed out by the locals.

Star status for academics, so I’m informed, is a mixed blessing. Accusations of being a popularizer are flung somewhat liberally at those who know how to explain things to non-specialists. Part of the ivory tower mystique is to remain inaccessible and impenetrable. Teaching, at the same time, is expected to open lost worlds to the curious. Sagan, like Bill Nye—another Cornell star—wasn’t afraid to take his knowledge to the streets. And such receptive streets there are in Ithaca. It’s a place a child of the sixties can feel at home. Looking for fossils in the many gorges, I’m reminded that the old and new are not so different in a universe billions of years old.

The sense of place, while scientifically dubious, is nevertheless real. Part of my ancestral heritage lies in upstate New York. My grandfather, while not a college man, took a couple of courses at what was then Cornell College to launch his teaching career. Following in grand-dad’s footsteps, my own teaching career (which, however, never included Cornell) didn’t last long. Yet somehow we both ended up passing through Ithaca. People on the street. Waiting to be enlightened by stars that shine brighter than my own. Life is a series of places. All, it turns out, are temporary. Rod Serling once said, ”Everyone has to have a hometown, Binghamton’s mine.” He left the nearby town, but he has remained there ever since. Places are that way. I’m in Ithaca right now, but the stark reality of New Jersey awaits at the end of the day.

Viewing Religion

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Scholars employed by the academy sometimes fall under its privileged bubble. In that rarified space, the classics, the Bible, and even serious contemporary literature can be parsed and prodded until it’s no longer recognized and everyone thinks it’s normal. Out on the streets (for some of us taste the outer darkness) people have a difficult time with such minute attention to detail. People like movies. They’re visual, colorful, and they meet deep human needs. Scholars were slow to take cinema seriously, though. It was one of those passing things. Ephemeral. Shadows flickering on a screen. Never mind that the budget for a single Hollywood blockbuster could finance an entire humanities department for years. This is a strange dynamic when you stop to think about it.

S. Brent Plate, in his book Religion and Film: Cinema and the Re-creation of the World, addresses in a very intelligent way, how film is like religion. Of course, religion is often on the university chopping block these days, so it is perhaps no surprise that among the first academics to pay serious attention to movies in their discipline were religion scholars. What is truly surprising is the depth of that connection between movies and belief. For such a brief book, Plate dives deep and quickly. In a society that seems to have outlived its need for structured religion, movies have managed to hold on through recessions and depressions and terrorist attacks. Indeed, they often provide meaning during those very times. They have a ritual form that meets the kinds of needs religion has traditionally filled. Movies are well worth the time we spend getting to know them.

Sometimes, under the barrage of rhetoric that says all answers are physical, we forget that humans are meaning-seeking creatures. If there’s no purpose to life, our wellbeing suffers. Nobody looking at modern civilization objectively would say that we’re an overwhelmingly happy bunch. One way to understand the popularity of movies is to see them as venues of finding meaning. For 90 minutes to 2 hours we’re shown some version of modern mythology (at least in some cases) that serves many of the same functions as a sermon or scripture. Although Plate hyphenates the word, it is worth pondering that this is for more than mere recreation. The Sabbath idea always involved more than just a day off work. Movies offer us a way toward meaning. So naturally, the academy tends to ignore them. There are, it seems, more important things to do.

Living Challenged

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One of the surest signs of hope for the world is that academics are beginning to notice monsters. A trickle began some time ago and it’s probably best to call it a trickle still, nevertheless, the quality of the trickle is improving. Some serious publishers are now counted among the mix of those who pay attention to the lovable unlovable. Greg Garrett’s Living with the Living Dead: The Wisdom of the Zombie Apocalypse is one of the more recent approaches to the undead that looks for religious themes among them. They’ve been there from the beginning with zombies, of course, but few with tenured positions bothered to look. It’s an open question how long the current fascination with the undead might last, but Garrett’s treatment finds them useful sources of theological thought.

Perhaps the aspect of my own fascination that I feel most often compelled to explain is why fear has such an appeal. Garrett makes the point that fear often causes people to make bad choices, and I would have to agree. It is, however, the fear of fear that takes a greater toll. You see, fear is a survival instinct. Without fight or flight we’re all zombie food. Some of us learn this harsh lesson early in life, and if we manage to survive long enough we might even become nostalgic for it. It’s not that I like be afraid, but I do know that if we fear fear—if we avoid looking at what scares us—we put ourselves in danger that the flight response might well prevent.

Garrett’s treatment is helpful in demonstrating that there is a reason for such stories. In fact, according to his analysis zombies can leave you with a profound sense of hope. He uses the living dead as a means of thinking about community, ethics, and apocalypse. Not all end of the world scenarios are that bad. How we treat the living dead may tell us quite a bit about our own rectitude or lack thereof. In other words, zombies are more than their puerile thrills might suggest. There’s something of substance here. I don’t agree with all of Garrett’s conclusions, but he offers a stimulating tour of the current media frenzy around the living challenged and is surely correct that there is more going on with monsters than many of our parents would like to have a religion expert admit. Those childhood years might not have been wasted on monsters after all.

The Nature of Evidence

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Home alone on a Friday night, I turned to Werner Herzog’s Nosferatu. Not a typical horror film, this art house production is an updating and remaking of F. W. Murnau’s technically illegal 1922 adaptation of Bram Stoker’s Dracula. It has been a few years since I’ve watched it, but the beauty of the cinematography kept coming back to me at unexpected times. Klaus Kinski is an unforgettable Count Dracula, hideous and compelling simultaneously. He draws pity and revulsion. When he’s not on camera you can’t wait for him to appear. There’s not much new in the story, of course, as it follows Murnau pretty closely, with some shots being nearly identical. One exception to this is the plague. Wherever Dracula appears the Black Death accompanies him. This leads to one of the most unusual twists of this retelling—the role of Dr. Van Helsing.

Instead of being the authority on vampires and leader of the attack, Van Helsing is here a reluctant rationalist who doesn’t accept superstition. He encourages the town elders to respond calmly to an outbreak of the plague. When Lucy Harker insists that Jonathan has been the victim of a vampire (which he has) the professor again urges caution. He insists that this must be approached scientifically, empirically. You don’t pull up wheat to see if it’s growing, he notes philosophically. Take time, trust science, and all will be well. Meanwhile the audience knows the reality of the vampire. There is a supernatural threat and it is moving fast. Lucy knows they must strike against Dracula before the vampire destroys the whole town. Despite the mounting number of deaths by plague, Van Helsing still clings to slow and steady evidence, only realizing after Lucy’s death that she had been right all along.

There’s quite a bit to unpack in this retelling after all. A female takes the lead. Lucy is the one determined to stop the vampire. She does so out of belief. Van Helsing rightly points out that this is a dangerous way to approach a problem. One ponders what might’ve happened had science been allowed to run its course. Van Helsing, if science be science, would’ve had to at last come to the same conclusion that Lucy had experientially. She’d read Jonathan’s diary and she had a late night conversation with Dracula where he did not appear in her mirror and did shy away from her crucifix. She too is evaluating evidence, only she has to allow for the reality of the supernatural. Since the story is old and the production artistic, this is no bloodbath horror spectacle. It is a thoughtful, almost quiet reflection on how we perceive reality. Even among the many vampire films it remains a thing of beauty.

Filmy Substance

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It’s all about Jesus. Well, that’s an overstatement, even in context. One of the amazing things to me about books addressing the Bible in film is just how often Jesus movies come up. If it’s not Jesus movies, it’s movies that have a “Christ figure” or some such Christian trope. Don’t get me wrong—I have no issues with Jesus. It’s just that the Bible and film have so much more in common than this. David Shepherd’s edited collection, Images of the Word: Hollywood’s Bible and Beyond, has some insightful pieces in it and some of what has become “standard fare” already in a field that’s so new. I found Richard A. Blake’s response fascinating. Maybe this was because he doesn’t approach the topic from a biblicists’ point of view.

I’m not really complaining about scholars who look to cinema for a rich source of reception history. I do it myself from time to time. Most of the books on this topic are collections of essays and collections are, by default, uneven. There’s an amazing amount of biblical material in movies that simply goes overlooked. Also, I would suggest, movies offer valid interpretations of the Bible. Somewhere along the development of the discipline we seem to have slipped into thinking that only certain people can legitimately interpret the Good Book. If it is a sacred text, however, it is as much in the public domain as any text can be. And texts in the public domain can legitimately be interpreted by hoi polloi. That’s the nature of being a text with universal assertions, I suspect. Directors and writers, therefore, are legitimate interpreters. We could learn a lot about the Bible from going to the theater.

Like many who’ve taught Bible to undergrads, I sometimes discussed films with them. I always believed students were legitimate interpreters of Scripture, too. This is a dialogue. One of the more interesting aspects of Shepherd’s collection is the pieces that focus on non-Hollywood movies. I don’t see a problem discussing Hollywood since we can assume a larger body of those who’ve seen the film. It is nice, however, to be reminded that “foreign” films also delve into what is sometimes treated as propriety material by Christians. Hindu representations of the life of Jesus? That’s a very interesting idea! Of course, not everyone likes to know how “outsiders” see them. That’s one of the beauties of using cinema as a means of interpreting the Bible. Those of us who study it don’t have the money to influence movies enough to make them in our image. It’s fun to watch someone else’s interpretation.