Film and Media
Soldiers of the Cross
At the start of the twentieth century the Christian religion dominated the religious statistics in the census returns. In 1901, about 97% of the population identified with a Christian denomination or Christian cause. The new century ushered in a new parliament and a new identity and saw the consolidation/and or coming together of the established denominations and traditions and the continued development of newer religious bodies. One of the newer groups was the Salvation Army and while Australia had a Christian heritage and high nominal Christian identification, the Salvation Army viewed the country as a mission field and they embarked on new ways of reaching people with the Gospel.
Salvation Army work started in Australia in 1880, fifteen years after the movement had begun in England under the leadership of William and Catherine Booth.
Since it was a new mission focussed organisation it was perhaps, more open to experimenting with new forms of technology. Before film, the Army used the medium of magic lanterns, which projected images on glass slides, including optical special effects. These productions were often used with music and lectures or sermons to provide a sense of cohesion and illustrate the message that was presented. The Salvation Army viewed these new technologies as a gift from God, and the step from magic lanterns to film was a natural one for the Salvation Army.
The leading person behind the Army's venture into film production was Major Joseph Perry, an Englishman, who came to Australia from New Zealand in 1885. Perry was an early user of photography and magic lanterns and was a logical choice to take charge of the Limelight Department in 1892. The Limelight name came from the light source in the projectors - gas-heated lime blocks. Perry was encouraged in his cinematography work by the new Australasian Commandant Herbert Booth.
At first the Department projected films made by other organisations, but Booth and Perry saw a need to expand the range of subjects and show the work of the Salvation Army, and consequently the Department moved into its own production work.
Their early success of short scenery-based films soon prompted plans for a large-scale epic production that would establish the Army's reputation and focus people's attention not only on individual salvation, but the work they believed that Christians needed to do to save the world. This epic, written and presented by Herbert Booth was Soldiers of the Cross, premiering at Melbourne Town Hall on 13 September 1900.
Soldiers of the Cross is sometimes referred to as the first Australian feature film, though it was more an early form of PowerPoint, being a dramatic lecture, combining stills and illustrations, film, music and commentary. The production concentrated on the heroic stories of Christian martyrdom, including the deaths of Stephen and Peter, and countless other Christians who would rather face an earthly death than recant their faith or worship a false God. One purpose of the film was as a recruitment tool for the Salvation Army. I wonder how a new film version of Soldiers of the Cross would fare in Australia today?
Peter Bentley is the National Director of the ACC
Erring on the side of Better? CPX Documentary 2018
For the Love of God: How the Church is Better and Worse than you Ever Imagined is the new film from the Centre for Public Christianity (CPX). The documentary has been several years in the making and involved considerable travel by members of the CPX team, including Dr John Dickson, Justine Toh and Simon Smart and many interviews with leading scholars and figures throughout the western world. The director Allan Dowthwaite would be known to many Christian viewers in Australia through his work on earlier series with John Dickson, The Christ Files and The Life Of Jesus.
The ‘main’ For the Love of God film is a 90 minute ‘cinema cut’ and released for viewing in selected areas through the FanForce arrangement from May, and then there will be extended material available in a series of episodes on-line. For more information click
For the Love of God is a cerebrally stimulating film, and clearly aimed at a thinking section of society (not just people attending church) and can be seen as a modern form of apologetic. It is quite accessible overall as the presenters are engaging and clear and the questions answered by the range of expert commentators are well-thought out and helpful. The style is non-linear, and ranges over history, ending in Australia.
Areas of consideration include the crusades (I don’t think I have to say which category this fits into): Dietrich Bonhoeffer and the Confessing Church (and the worse - the German church in general), Father Damien of Molokai, Christians caring in Roman times (how different they were to the culture of the day especially in the care of new-born babies), ‘the troubles’ in Northern Ireland, the treatment of women, including perceptions of witchcraft, and the Myall Creek Massacre in NSW and the treatment and perception of Aboriginal people. There is challenging and sobering material to reflect on, and a film that will stimulate many conversations about God and faith, helping us to reflect again on the centre of our faith Jesus Christ, who we are called to truly follow, rather than our own agendas.
The website has a quote from Nick Spencer that I think sums up the whole idea of the project (Nick Spencer is a Christian writer and commentator based in England with Theos. His recent book is worth reading: The Evolution of the West: How Christianity Has Shaped Our Values)
“It hasn’t always been used on the side of the political or cultural angels - but to think you can understand our idea of right, democracy, human dignity, the scientific revolution, even the welfare state without understanding Christianity … you’re making a big mistake.” Nick Spencer
Review by Peter Bentley, National Director for the ACC
Paul - Apostle of Christ
Paul, Apostle of Christ (M, 2018)
My twitter summary of this would be ‘Biblical epic without the spectacle’. This time Jim Caviezel (Jesus in The Passion of the Christ) plays Luke, and the context is the writing of the story of the acts of the apostles, so the film is literally peppered with biblical lines and references. The film is not the long-expected sequel to The Passion of the Christ, but part of a new series and is directed by Andrew Hyatt. There was a limited cinema release in Australia.
English actor James Faulker does an excellent job as the Apostle Paul. Paul is mainly seen in prison during this period, though the wider context is the increasing persecution of the people following Christ. There are several other well-known English actors in supporting roles, playing early (biblically referenced) Christians within this wider context. Yes, there are some Hollywood scenes, including the interaction with the gaoler, but the film is faithful to the Christian context. Overall, the film is certainly worth seeing and will be available later in the year on DVD or to download/stream.
National Director of the Assembly of Confessing Congregations
The Sweetest Country?
Sweet Country (2017, MA - for language, violence and adult themes)
I reviewed Warwick Thornton’s first film Samson and Delilah in June 2009. Sweet Country is his second film as Director and was released in January this year. Warwick is an indigenous man from Alice Springs.
Sweet Country is a rough film (particularly in the language aimed at Aboriginal people), though it is also a film of surprising beauty. Among the violence and also vile treatment of the Aboriginal people, there are scenes deliberately and slowly arranged that are reminiscent of Albert Namatjira paintings - the natural beauty of the country is breathtaking. Warwick Thornton has also used ideas from the traditional western to convey this beauty and the story. John Ford films set in Monument Valley come to mind in this Australian western.
The story is set in 1929 and follows the shooting of Harry March, a white settler by an Aboriginal farmhand Sam Kelly (played by Hamilton Morris), who then goes on the run with his wife Lizzie (Natassia Gorey-Furber). A small posse is formed to bring Sam back for a trial, but Sam eventually gives himself up to help his pregnant wife and the trial ensues.
The ‘sweet country’ that Bryan Brown’s character Sergeant Fletcher talks about, is the sweet land that he believes is just right for raising cattle and living a good life, but there is also an irony to the title as the characters question whether it can ever be really a sweet experience for any of them.
I want to quote a section of my review of Samson and Delilah as it is evident that Sweet Country has central Christian content as well.
“It would appear from this film that Warwick Thornton is also considering how the contemporary Aboriginal experience cannot be understood without reference to Christianity. The cross is a central symbol, from the simple cross in the tin shed chapel in the Aboriginal community to which Delilah takes her Nana to worship in silence, to the placing of a cross in the family home at the end of the film, where Delilah reclaims her place in her country. While no answers are given, the elements of Christian symbolism and consideration of Aboriginal art and dreaming must be related to the influential experience that Warwick Thornton had at Salvado College at the Catholic Monastery in New Norcia (in WA). His mother sent him there as a 13 year old, seemingly to have him straightened out, and he learnt to appreciate the regulated and yet simple lifestyle.”
The Christian faith is quite central again, with Sam Neil’s character Fred Smith a gentle Christian man who sees the Aboriginal workers on his farm differently from his neighbours. “We're all equal here. We're all equal in the eyes of the Lord.” There is a moving scene as they all join hands to give thanks for their food. In another scene, as part of the posse to track Sam (to make sure he comes back alive), one of the men bemoans that they don’t even sing around the campfire. Fred then starts singing ‘Jesus loves me this I know for the bible tells me so’, much to the amusement of the other men.
The town itself has no church, but that will change as one of the future images shows that what is raised up is not what the viewer is led to expect, but a church.
The clearest religious context is near the end, and while I do not want to give too much away, it is the positioning of the rainbow while hope is questioned that provides the answer. There will always be love and hope if people truly follow God.
The second part of the film concerns the trial. Matt Day is Judge Taylor and in this town, the courtroom is the travelling cinema. The travelling cinema man had been screening The Story of the Kelly Gang (1906), a choice that is not incidental to the director’s theme. It was intriguing though to see people in the same deck chairs, but now as the courtroom ‘audience’, perhaps a nod to contemporary reality TV shows?
There is undeniably a focus and comment on the rule of law (from our British heritage) during the trial, and I leave it to the viewer to ponder this aspect.
Thornton closes out his second film with a song, this time a Johnny Cash version of Peace in the Valley; yes an irony, though it links well with the final scene that raises the continuing question about the relationship of the people of the land with the contemporary time they are in.
Peter Bentley is the National Director for the ACC
Battle of the Sexes - updated for the 21st century
Battle of the Sexes (2017, PG)
I thought it would be helpful to provide a comment on this film, though I caution potential viewers as there is active portrayal of (same) sex practice. It is a sign of the times that this film received a PG rating. For those who are unfamiliar, it is mainly a dramatic re-telling of the off-court competition between tennis champions Billie Jean King and Bobby Riggs (a No. 1 player in the 1940s) and then their actual match. I was interested in this film because of the Margaret Court connection. Australian actress Jessica McNamee plays Margaret Court. The most intriguing aspect is the secondary story that involves Margaret Court, as she played the first ‘battle of the sexes’, the match in May 1973 that Bobby Riggs won 6-2, 6-1. Margaret continues as a character, but is primarily a foil for Billie Jean King.
Riggs continually taunted Billie Jean King with the idea of a major telecast deal, and a match was eventually arranged and held in September 1973. It was telecast with an estimated audience of 90 million, a very large number for the day. Steve Carell as Bobby Riggs and Emma Stone as Billie Jean are simply amazing in their roles.
The film is certainly well made and a fascinating biopic of the 1970s and male and female dynamics and relationships, but the obvious, though not unexpected aspect is that it is also a promotional film for same-sex relationships, and thus a revisionist interpretation that essentially mocks people in the era for being so narrow-minded. This is nowhere more evident in that the actual role Margaret Court is assigned in the film is that of ‘lesbian spotter’, and her prime target depicted is Billie Jean King. Battle of the Sexes is certainly a topical film given that Billie Jean King weighed in on the Margaret Court controversy over Margaret’s comments on same-sex marriage this year.
Peter Bentley is the ACC’s National Director
A New Era of Viewing
Many Australians have now embraced the new viewing era with comprehension. Gone are the days when most of Australia tuned in at a certain time to watch a certain program and then would discuss, critique or bemoan the program the next day.
Now with all TV stations offering catch-up service (streaming), even the 6 pm or 7 pm nightly news is on the way to becoming a rare event for any family or couple to watch together.
Paid streaming services like Netflix, Stan and Foxtel Now, allow immediate access to a wide variety of material, and increasingly are making their name with their own TV shows.
Netflix is one of the most widely used. It is likely that at least one member of your family has Netflix and now can binge-watch TV series after TV series, let alone movie after movie. One of the intriguing aspects is that like Foxtel, these new services provide a range of films – a type of broadcast smorgasbord, with offerings for everyone. I have listed below some of the Biblical and Christian films, and films with a Christian theme available on Netflix. The US service has many more films on offer, but at least the Australian service has made a start.
Kings’ Faith (M): a teenager leaves a gang and is cared for by Christian parents who face some difficult personal choices.
A Matter of Faith: A contemporary evolution v creation debate on a university campus.
David and Goliath: A slightly awkward telling of the traditional story.
The Ark: the building of the ark is told by BBC1.
Born to Win: the title belies the focus as a teacher’s faith is challenged in a school for special needs.
The Blind Side: A Christian family support a young African-American in his football career.
The Preacher’s Son (M): an illuminating adult look at a fictional African-American local church dynasty and their failings and past (and present) sins. An eye-opener into the combining of politics in American society and the church. The wife of the Minister has the title ‘First Lady’ in the church.
The Courageous Heart of Irena Sendler: the story of a Polish social worker who saved Jewish children during WWII.
Soul Surfer: The story of Bethany Hamilton who lost her left arm in a shark attack.
Christian TV – in a new way
Many readers would be aware of the dedicated Christian TV channel, the Australian Christian Channel (Yes, another ACC). As noted above, many people now use a form of pay TV – Fetch is a common one and ACC TV is available on Fetch or Foxtel.
However, the Australian Christian Channel is now more than just a channel, as its website provides live TV and on demand/catch-up. You can also download the ACCTV App and watch when you want to on your tablet or phone, or Apple TV. For more information see: https://acc.tv/
Moving from DVD base to Digital
Heritage Films (marketing through Movies Change People) continues to provide a theatrical release arrangement for churches and groups, and a DVD based service, and has now developed digital on-demand and streaming to meet the needs of a new era. See their website: https://www.movieschangepeople.com/
During so much change in broadcasting, it is good to see Christian organisations again at the forefront of technology; just like they were at the start of the film industry in the early 20th century.
Denial (2017, M)
Denial is also a film based on a book, but in this case the non-fiction work "History on Trial: My Day in Court with a Holocaust Denier," by Deborah Lipstadt, the US historian who had to defend herself against a libel charge by David Irving for calling him a Holocaust denier when she gave a lecture in England. In English law the burden of proof is on the accused, so the defence focussed on the facts of the Holocaust and by relation, proving that Irving was a liar. It is a well-made courtroom drama, with fine performances, though Rachel Weisz as Deborah Lipstadt has very much a supporting role as the legal eagles dominate the film. Deborah Lipstadt has often been asked about ‘free speech’ and among many comments, I thought it was helpful to consider the following quote from the film.
“Now, some people are saying that the result of this trial will threaten free speech. I don't accept that. I'm not attacking free speech. On the contrary, I've been defending it against someone who wanted to abuse it. Freedom of speech means you can say whatever you want. What you can't do is lie and expect not to be held accountable for it. Not all opinions are equal. And some things happened, just like we say they do.”
A Man Called Ove
A Man Called Ove (2015, M)
This Swedish film was recently released in Australia and has had a continuing run at some selected cinemas (I have been wondering if it may continue a run like As it is in Heaven (2004) – this ran for well over a year in Sydney, mainly by word of mouth).
I thought of briefly mentioning Ove as there is a similar and distinct philosophy about life and religion to the very popular As it is in Heven. I am sure that some people will see A Man Called Ove as a (mostly) a charming and even eirenic film, but there are some questionable aspects, notably the theme of suicide. Ove consistently tries to kill himself, but is always thwarted, usually by the interruptions of neighbours, who are perhaps ‘angels of mercy’. Overall, though the film promotes the idea that being good is the most noble way for a person to live. Ove himself, hopes that when he does die, the church will be packed, and this clearly links with the concept of the ‘good man’- people giving honour to him for what he has done.
Star Wars: 40th Anniversary
Star Wars (1977, PG)
Or as it is known now, Star Wars Episode IV: A New Hope
A long time ago in a galaxy far, far away ….
Well, I thought it was suitable to comment on a film that was realised in the same year as the inauguration of the Uniting Church. I find it harder to believe this film is now 40 years old. It was a distinctly new and ground-breaking film, heralding in a new age of technology. Amazing special effects and it of course started a franchise and provided a toy and related-goods marketing bonanza.
There is a distinct religious and philosophical stream to Star Wars that is centred around ‘the force’, and this in many ways resonates with a popular view of religion that believes there is some higher force than ourselves out there that will provide help when we need. Other themes include people being tempted and won to the ‘dark side’, and some coming back to the ‘right side’ There is also the idea that a simple good person will eventually prevail over a nasty evil person. Music is central, just like it is in our churches. In popular culture terms, who would fail to recognise the Star Wars introduction? And perhaps befitting a focus for some on individual fantasy, it led to people including Jedi as their religion in the Australian census (approximately 65 000 in 2011).
In the SILENCE
Silence, 2016 MA 15+ (Australian rating)
Silence is a strangely beautiful and yet alarmingly horrifying depiction of a quite savage period in Christian history. The context here is the period after the first ‘opening up’ of Japan in the middle 16th century, and then the reaction, and the desire to purify and rid Japan of foreign influences (not only Christian, but associated). Possibly thousands of Christians were martyred during this time, with one of the most well-known being the crucifixion in Nagasaki on February 5, 1597 of twenty-six Christians including six European Franciscan missionaries and three Japanese Jesuits. Persecution continued into the 1630s and the film itself is set in this later period following a major rebellion that had some Christian context, though was also related to other factors. The film itself provides an eye-opener into the never-ending methods of torture and killing that mankind develops at times when they desire revenge and destruction.
The film is based on the 1966 book by Shusaku Endo, and directed by the influential and controversial ‘actors’ director’ Martin Scorsese. Apparently, it was a nearly three-decades long personal project to bring the film to fruition. This film is oddly reminiscent at times of Terrence Malick films with the soft voice-over and lyrical filming. Like Scorsese, Malick focusses on people exploring their beliefs in extraordinary times.
Intriguingly Andrew Garfield, who played the main Christian character in Hacksaw Ridge, plays one of the Jesuit priests Father Rodrigues, who goes in search of his mentor Father Ferreira (played by Liam Neeson), partly to find out if there is truth to the rumour that he ‘apostatised’? The film also follows the struggles of Father Rodrigues and his companions. This is the ‘silence’ connection – even in the times that there is seemingly silence by God, God is there. As Father Rodrigues observes, “It was in the silence that I heard Your voice.”
There are certainly some theological questions raised due to the Catholic context (especially in related to confession and prayer), but these need to be considered in the strong pastoral context where the priests gave totally of themselves to serve their people. There are also incredible moments that we all hope we would never have to personally face:
What would you do in a situation where;
- Your life will be spared if you deny your faith?
- Others will be spared if you deny your faith?
- You are tortured simply for having a Christian symbol in your possession?
- You repeatedly deny Christ and yet are so burdened you repeatedly seek forgiveness?
There is another whole theme in the film about the hidden or ‘secret Christians’, and readers may be aware of this context in China after the expulsion of missionaries in 1949, in countries in the former Soviet Bloc, and in middle eastern countries today. The ‘secret Christian’ remains a theme throughout the movie right to the incredible end.
The early 17th century was a very public period of confrontation for the local Christians, and yet it was also an isolated period for Japan itself. In contrast to today, it was of course a time without social media and the broadcasting of martyrdom. This is very much an adult film, but one that I believe will lead you to think deeply about your faith. It will have a short season at the cinema, but given the length of the film, it may be best watched at home with a group. Then you can take a break at an appropriate time, perhaps even spend some time in prayer and reflection, before preparing yourself for the final part of this quite searing and intriguing drama.
Peter Bentley is the ACC’s National Director