Review
Culture
Film & TV
Mental Health
5 min read

The C-list villains reviving Marvel's Cinematic Universe

A thunderbolt of sincerity shows the franchise can still thrill.

Giles Gough is a writer and creative who hosts the God in Film podcast.

Four characters from a film loop warily to the side.
Anticipating the reviews.
Marvel Studios.

This article will contain spoilers for Thunderbolts* 

It’s not unreasonable to say that fan expectations for the Thunderbolts* was tepid at best.  Even the most diehard of them had to admit that the output for phase five of the Marvel Cinematic Universe has been a mixed bag. Guardians of the Galaxy Vol. 3 was deeply heartfelt, the Marvels was an enjoyable watch, but Antman and the Wasp: Quantumania definitely felt like a misstep, and the last Captain America: Brave New World certainly didn’t feel like it had exploited all the opportunities available. So, when Thunderbolts* arrived to round off this phase, featuring a team comprised of C-list villains, it was hard to generate a lot of enthusiasm. Thankfully, this film showed that Marvel still has what it takes to thrill and inspire us in equal measure. 

Loosely inspired by a group created from the comics, the Thunderbolts were a team of villains masquerading as heroes who in some cases, ended up genuinely reforming. If that premise sounds familiar, that’s because it’s essentially the idea behind Suicide Squad, (a film so bad that D.C. had another go at making a Suicide Squad film and we the audience, were more than happy to just let them).  

The original Avenger line up, whilst compelling, always had some distance between themselves and the core audience. A super soldier, a billionaire genius, a rage monster, a literal Norse god and a super spy carried the bulk of the story. That level of brilliance in a set of characters can be inspiring but also alienating. How for example, can a person relate to Steve Rogers? A character whose main defining trait is to always make the right moral choices and be universally respected for it? 

The Thunderbolt team is not so respectable. U.S. Agent, (Wyatt Russell) the Red Guardian (David Harbour) Bucky Barnes, (Sebastian Stan) and Ghost (Hannah John-Kamen) have all at some point been trained assassins. The film goes to great lengths to show all of these characters being broken in some way or other. None more so than the character of Yelena. 

Whilst this film is definitely an ensemble picture, they make no qualms about putting Florence Pugh‘s Yelena Belova front and centre of the story. Pugh’s star power showed that it could hold up alongside Marvel veterans like Scarlett Johansson and Jeremy Renner, and it’s put to good use here. The film opens with Yelena having something of an existential crisis. “There is something wrong with me” her internal monologue says; “An emptiness. I’m just…drifting. And I don’t have purpose.” Granted having a job where most of the individuals you meet are people you are either going to kill or incapacitate would indeed make loneliness an occupational hazard. But despite the fantastical circumstances, many viewers will be able to relate to the feelings presented.  

It's this awareness of her own struggles then, that perhaps makes Yelena best placed to help ‘Bob’, an affable, self-deprecating young man. Bob (played pitch perfect by Lewis Pullman, son of the great Bill Pullman) is given god-like powers by Julie Dreyfuss’s Valentina Allegra de Fontaine, in the hopes of making him a protector for the earth against any inter-galactic threats. With his new powers, Bob is virtually unstoppable. There’s just one problem; Bob clearly suffers from some type of crippling depression, which when amped up with super-powers makes him ‘The Void.’ His appearance; a black outline sucking in all detail save for two pin pricks of light where his eyes should be, combined with the ability to effortlessly turn people into black scorch marks, is the stuff of nightmares. Move over Churchill’s ‘black dog’, we now have a new metaphor for depression and its all-consuming power.  

Battling depression is an area where the church is still lagging behind the world at large. “A depressed Christian has a double burden” writes Dr John Lockley in his book A Practical Workbook for the Depressed Christian, “Not only is he depressed but he also feels guilty because, as a Christian, he feels he is supposed to be full of joy.” 

In some evangelical circles, depression is either treated as something that doesn’t exist, is minimised, or mistakenly believed to be the result of unconfessed sin. Spiritual leaders who are ignorant of the nuance around mental health believe that depression can simply be prayed away. When that doesn’t work, they can often blame the sufferer for their lack of healing, putting them in a very lonely place. “One of the most painful elements of mental illness is that it’s marked by isolation, which is exactly the opposite of what people need” writer Amy Simpson said in a 2014 interview; “And one of the things people with mental illness most need is for this kind of loving community to tighten around them, not to loosen”. Why is this relevant to a superhero blockbuster? Well, the climax of the film does a great job of illustrating a positive approach to mental health.  

The finale of Thunderbolts* somehow manages to have its cake and eat it. Once again, New York is in need of saving, but also, it’s about trying to help a young person overcome their depression and not completely succumb to The Void. Being able to go into someone’s mind and see their core traumas writ large is the most comic book conceit in storytelling. Inside Bob’s psyche, we see him trying to fight The Void, and failing, and it’s only when he has help from the rest of the Thunderbolts* is he able to get a temporary release from The Void’s grip. It would be a mistake to over-state this scene as a full-on treatise on how to tackle mental health issues, but it might just have some clues as to how to go about it: 1) don’t expect that any battle with depression is decisive. It can always come back and it’s better to prepare for that possibility and 2) you don’t have to battle it alone, it would be madness to even try.  

It's a surprisingly sincere place for a seemingly wry film to end, but it really, really works. It could be that expectations may have been lowered, or that we were expecting a film with the emotional depth of a puddle. But Thunderbolts* wildly exceeded expectations, and as the best post-credits scenes often do, there’s a promise that the best is yet to come.  

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Review
Attention
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3 min read

Only the rich will experience reality

We’re extinguishing our real world

Simon is Bishop of Tonbridge in the Diocese of Rochester. He writes regularly round social, cultural and political issues.

A phone shows a picture of the real view behind it.
Josh Power on Unsplash.

It happens so routinely, no-one notices the weirdness anymore. Tourists in front of a majestic site like the Taj Mahal or the Niagara Falls place a camera between their eyes and the glory of the scene itself. Fans at a stadium concert hold cameras up to the singer rather than dance to the music. Witnesses to a disaster choose to film it rather than go to the assistance of the victims. 

Our desire to experience the world around us is being limited by technology, especially the smartphone and there is a growing body of literature to show its harmful effects, the latest of which is The Extinction of Experience (The Bodley Head, 2025) by Christine Rosen. She is a senior fellow at the American Enterprise Institute, a Washington DC based think tank and she adds to the work of Jonathan Haidt in The Anxious Generation who identifies what social media is doing to young people. Rosen, however, has the adult population in mind, as well. 

Every era has its subtle idolatries and perhaps ours is a slavish devotion to technology. It’s not that technology is wrong, but the expectation we conform to its development rather than the technology adapt to our humanity is slowly toxifying us. To paraphrase Jesus: the smartphone was made for humankind, and not humankind for the smartphone. 

Mediating our relationships by screen leads to instant communication, but also makes us impatient and emotionally careless. Human empathy is an embodied virtue. We learn to pick up emotional clues by watching the subtle facial movements and body language of others as they speak and listen. The growth of emojis is no substitute for this and has all the finesse of a face pulled by Thomas the Tank engine. And we more easily tune out of another person’s problems when they are expressed online rather than to our face.  US college students are around forty percent less empathetic than their counterparts only two or three decades ago, according to the University of Michigan Institute for Social Research.   

There are growing signs that screens reduce human empathy, which may be the most disturbing thing of all and perhaps offers a clue why life is becoming angrier. We spend most of our time lamenting how algorithms polarise us, without addressing an even more fundamental problem: we no longer talk about demanding issues face to face, where listening skills are required, but shout across cyberspace, where listening barely happens. 

But the momentum is for more of the virtual world. The software engineer, Marc Andreessen has coined the phrase ‘reality privilege.’  It belongs to those whose real-world existence is full of flourishing – relationships, wealth, housing, holidays, hobbies.  The solution for those who lack these goods, according to Andreessen and others, is a migration to an ‘online world that makes life and work and love wonderful for everyone, no matter what level of reality deprivation they find themselves in’. 

It is a case of Silicon Valley solutionism, where every problem must have a technological answer. The outcome of migration to an online world is that we no longer need to focus on solving knotty, unglamorous policy issues like poverty, poor housing and low-paid jobs. It also carries a curious echo of the theology which prioritises saving souls from a corrupt world rather than inheriting an embodied resurrection life in a new creation. 

In the two decades after 2003, in-person socialising between American adults dropped by thirty percent; among teenagers it fell by forty-five percent. According to Rosen ‘this changes our behaviour towards others, how we get along or don’t get along, how we resolve conflict, how we understand each other’.  The de-incarnation of human life continues apace, yet it is the physical world is where we flourish, where millennia of brain development has taken place and where God embodied himself in Christ.   

We may come to regret at length the rush to the virtual world, a bit like smoking in the twentieth century. But there is every chance we won’t, because technology is clever and so very cool. The meaning of the incarnation is up for grabs, only this time it’s human, not divine.  

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If you enjoy Seen & Unseen, would you consider making a gift towards our work?
 
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