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We live in a secular world and cinema is part of that secular edifice. There is no expectation, in modern times, that filmmakers should be believers – any more than we would expect that to be the case of novelists, poets and painters. Yet for all that this is true, many of the greatest directors of classic European cinema (the period from the end of World War II to roughly the middle of the 1980s) were passionately interested not only in the spiritual life but in the complexities of religion itself. In his new book Mark Le Fanu examines religion, and specifically Christianity, not as the repository of theological dogma but rather as an energizing cultural force – an 'inflexion' – that has shaped the narrative of many of the most striking films of the twentieth century. Discussing the work of such cineastes as Eisenstein and Tarkovsky from Russia; Wajda, Zanussi and Kieslowski from Poland; France's Rohmer and Bresson; Pasolini, Fellini and Rossellini from Italy; the Spanish masterpieces of Buñuel, and Bergman and Dreyer from Scandinavia, this book makes a singular contribution to both film and religious studies.
From the unprecendented and innovative perspective of Christian theology, this book investigates how cinema audiences wrestle with their religious beliefs and values. Deacy reveals that movies raise vital questions about the spiritual landscape and normative values of western society today.
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Willing Suspension of Disbelief: Poetic Faith in Film is a study of the way we watch film. Anthony Ferri explores the way expectations influence what they see, feel, and experience. Using Coleridge's term "willing suspension of disbelief" as a starting point, Ferri sets forth a fascinating study of the psychology of watching film. While film scholars and professionals have alluded to Coleridge's term in a parenthetical or tertiary manner, this volume makes a definitive account for the concept and provides a contemporary analysis of the film viewing process from a variety of critical and empirical perspectives.Willing Suspension of Disbelief is valuable for film scholars and students of film.
Religion and cinema share a capacity for world making, ritualizing, mythologizing, and creating sacred time and space. Through cinematography, mise-en-scène, editing, and other production activities, film takes the world “out there” and refashions it. Religion achieves similar ends by setting apart particular objects and periods of time, telling stories, and gathering people together for communal actions and concentrated focus. The result of both cinema and religious practice is a re-created world: a world of fantasy, a world of ideology, a world we long to live in, or a world we wish to avoid at all costs. Religion and Film introduces readers to both religious studies and film studies by focusing on the formal similarities between cinema and religious practices and on the ways they each re-create the world. Explorations of film show how the cinematic experience relies on similar aesthetic devices on which religious rituals have long relied: sight, sound, the taste of food, the body, and communal experience. Meanwhile, a deeper understanding of the aesthetic nature of religious rituals can alter our understanding of film production. Utilizing terminology and theoretical insights from the study of religion as well as the study of film, Religion and Film shows that by paying attention to the ways films are constructed, we can shed new light on the ways religious myths and rituals are constructed and vice versa. This thoroughly revised and expanded new edition is designed to appeal to the needs of courses in religion as well as film departments. In addition to two new chapters, this edition has been restructured into three distinct sections that offer students and instructors theories and methods for thinking about cinema in ways that more fully connect film studies with religious studies.
Despite the clichés which govern much of its current forms, the cinema continues to have a vital political and aesthetic significance. Our commitment to, and our sincerity towards, our ways of being in the world have become catastrophically eroded. Nihilism and despair have taken hold. We must find a way to renew our faith in our capacity to transform the world, a faith that will give us back the reality of a world eroded by the restrictive capitalist ontology of modernity. How can we restore belief in the reality of a world when scepticism and universal pessimism have taken hold? Is it possible to find alternative ways of living, being and thinking? This book will discuss the means by which some filmmakers have grasped the vocation of resisting and transforming the present, of cultivating new forms of belief in the world when total alienation seems inevitable. ,
Three men go on a risky journey through a forbidden Zone in search of fulfillment. They fail. They come home. The end. The plot of Tarkovsky’s Stalker is a joke. Taking its title from 2 Corinthians, Perfect in Weakness explores Stalker as a ludic parable. And the subject of this parable is faith. Faith as folly, faith as a dangerous, last-ditch attempt to attain the unattainable. To fail, to fail again, and to carry on regardless. Stalker is about crossing borders, boundaries, conventions. To transgress, to disrupt, to deconstruct is the dark impulse behind Tarkovsky’s personal vision. It is also the illicit, revolutionary message at the heart of the gospel: tear down this temple, and have faith. Like one of Deleuze’s rhizomes, or David Tracy’s fragments, Perfect in Weakness aims to throw out thoughts, ideas, and connections in unexpected (even unintended) directions, drawing new and unlikely texts into the field of film theology—Patristic thought, Christian Neoplatonism, and Renaissance literature. Perfect in Weakness suggests we see cinema itself as the ultimate apocalyptic art form—letting light into the darkness, and then throwing it on a screen.
Enriched by a cultural studies approach, a deep understanding of religion and history, and a love for the movies, Seeing and Believing explores what popular films of the 1980s and 1990s say about religion and the values by which we live.
What happens when we view a movie? Do we actually see the fiction, and if so how? Literary fiction is recounted by a voice of some sort--the narrator. George M. Wilson explores the strategies of cinematic narration, and argues that this prompts viewers to imagine seeing and hearing events in the fictional world.
#1 New York Times bestseller with more than 11 million copies sold! When 4-year-old Colton Burpo emerges from life-saving surgery with remarkable stories of his visit to heaven, his family doesn’t know what to believe. Heaven is For Real details what Colton saw and his family’s journey towards accepting their young son had visited the afterlife. “Do you remember the hospital, Colton?” Sonja said. “Yes, mommy, I remember,” he said. “That’s where the angels sang to me.” Colton told his parents he left his body during an emergency surgery–and proved that claim by describing exactly what his parents were doing in another part of the hospital during his operation. He talked of visiting heaven and described events that happened before he was born and how he spoke with family members he’d never met. Colton also astonished his parents with descriptions and obscure details about heaven that matched the Bible exactly, even though he had not yet learned to read. With disarming innocence and the plainspoken boldness of a child, Colton recounts his visit to heaven, describing: Meeting long-departed family members Jesus, the angels, how “really, really big” God is, and how much God loves us How Jesus called Todd, Colton’s father, to be a pastor The Battle of Armageddon Retold by his father, but using Colton’s uniquely simple words, Heaven Is for Real offers a glimpse of the world that awaits us, where as Colton says, “Nobody is old and nobody wears glasses.” Heaven Is for Real will forever change the way you think of eternity, offering the chance to see, and believe, like a child. Praise for Heaven is for Real: “A beautifully written glimpse into heaven that will encourage those who doubt and thrill those who believe.” —Ron Hall, coauthor of Same Kind of Different as Me