Review
Culture
Film & TV
Romance
4 min read

Growing up with no hard feelings

Jennifer Lawrence’s latest eyebrow-raising romcom brings the sexual-awakening story back from the 90s movie graveyard. Lauren Windle explores what it really means to grow up.

Lauren Windle is an author, journalist, presenter and public speaker.

A young couple sit next to each other on a beach sharing a towel.
Andrew Barth Feldman and Jennifer Lawrence.
Sony Pictures.

I hate to sound like your moany Uncle Raymond, but they just don’t make romcoms like they used to. The likes of 10 Things I Hate About You, Clueless and She’s All That have never been replicated in recent times and attempts to recreate the 90s nostalgia have always fallen flat on their face.  

It’s for this reason, I was excited when I saw No Hard Feelings hit the cinemas. The latest Jennifer Lawrence movie was pitched as a hilarious coming-of-age tale for the modern era. The story sees strapped-for-cash millennial Maddie (Jennifer Lawrence) hired by the parents of an introverted gen-z lad Percy (Andrew Barth Feldman), to help him into blossom into maturity – via the medium of sex. The meddling helicopter mum and dad were concerned their talented 19-year-old was more interested in computer games than socialising and fornication. 

The film is silly. If you’re reading this to establish whether you should go and see it, I would say sure – if you want a low-emotional-investment flick that you’ll watch once but not twice. But the question it raised for me was: How do we know when we’ve grown up?  

I felt I was most grown-up when tackling things alone. I wanted to be open to all experiences on the spectrum of sensible to reckless. 

If the initial premise of the film is anything to go by, growing up means embracing partying, reckless behaviour, drinking and losing your virginity. This is, probably word for word, how 14-year-old me would have described maturity. In my adolescence, I believed that increased maturity meant more independence. I felt I was most grown-up when tackling things alone. I wanted to be open to all experiences on the spectrum of sensible to reckless. I formed opinions hastily and defended them resolutely. I was desperate to be trusted and to be “my own person”. My parents were a humiliating presence in my life who crowded my decisions with their own, old-fashioned logic. From my perspective; the less they were allowed influence, the better. To me, being an adult involved doing “adult things”, those that came with a legal minimum age requirement.  

This is the kind of “maturing” that Percy is encouraged to do in the film. Maddie orders him a strong alcoholic drink, attempts to lure him into casual sex and persuades him to skinny dip. She instructs him to consider himself an adult and to distance himself from his parents (in fairness they did have a tracker on the 19-year-old’s phone and had hired a woman to take his virginity, so she probably wasn’t wrong in this instance). By all accounts, it seemed Maddie considered maturity to involve the same things as I did at age 14. 

But I’ve come to realise that these milestones are often just touchpoints in a maturing process that is entirely circular. Stay with me on this one; ideally, we start life reliant on those who care for us, ensuring we eat well and get enough sleep, we spend time developing and learning, backing away from things that are likely to cause us pain. Then many of us ‘grow-up' and break free from those who raised us. We are no longer so careful about what we eat or how long we sleep, we begrudgingly continue learning or some shun education altogether. We are enticed by things which may or may not provide a short-term amusement but will definitely harm us in the long term. But the loop closes up.  

We come to the realisation that true maturity is acknowledging that life is designed to be lived in community, reliant on those around us. 

As we move away from the excitement and poorly judged choices we associated with maturity, we realise that we do, in fact, want to spend time with those who care and cared for us. We seek their wise counsel rather than avoiding it. We come to the realisation that true maturity is acknowledging that life is designed to be lived in community, reliant on those around us. And most crucially – asking for help isn’t childish but the most mature thing of all. 

We start to want to care for our bodies. The idea of a hangover is repulsive and to be avoided at all costs, rather than a necessary penance for a fun night with friends. We want to invest in our growth and development in all the ways; emotional, mental, academic and spiritual. We start to self-impose the restrictions that we railed against in our youth. The idea of a 10pm bedtime is absolute bliss and events that start at 9pm are abhorrent. 

By Maddie’s metrics, I grew up at 15, but by mine, I was 25. It wasn’t until then that I started asking myself questions about the person I wanted to be – not the one I thought others wanted of me. This is when I walked into a church and when I decided that really understanding what I believed was important. It’s also when I started letting thoughtful people speak into my life rather than being convinced that I knew better. 

Despite being a decade on from that period of inviting in development and support, I still can’t be certain I’m done growing up, but I wonder if acknowledging that truth is its own form of maturity. From time to time, I get behind the wheel of a car from time to time and think: “Does anyone know I’m doing this unsupervised?” And when I babysit young children, I half expect a real grown up to come over and relieve me of the responsibility, telling me I’ve done a good job but they’ll take it from here. I asked a woman in her 70s when she finally knew she was an adult, she replied:  

“I don’t know if anyone truly considers themselves grown up.” 

The film perfectly illustrates our rush to mature, our societies’ obsession with collecting milestones and experiences and our warped idea of what adulthood should look like. But when I reflect on the maturing process, all I can conclude is that the more we grow in childlike awe, wonder and accepting of our limitations – the more mature we become. 

Explainer
Creed
Death & life
Monsters
Paganism
5 min read

Will the owner of ‘Halloween’ please come and collect it?

A mutant festival of saints, spirits, and supermarket costumes resists belonging to anyone
A witch, a priest and a druid stand in a store and look quizzically towards a halloween pumpkin
Nick Jones, Midjourney.ai

The trouble with modern Halloween is that it’s hard to say who it really belongs to. Our contemporary public holiday – 31 October, when people dress up as skeletons, light jack-o-lanterns, and go ‘trick-or-treating’ – has a few prospective owners.  

Perhaps Christians could claim it. The term “Halloween” is a shortening of ‘All Hallow’s Eve’, which is the day before All Saint’s Day (1 November) in the Church calendar.  

But this doesn’t fit with a few things. Don’t Christians dislike all that dressing up as evil spirits, and summoning up misrule and revelry? Instead, the case is made for a pagan ownership of Halloween: it was all due to a Celtic festival called Samhain (pronounced ‘sow-in’). This was a day for appeasing evil spirits, contacting the dead, and acts of mischief – all better fits for modern Halloween, surely? 

Sadly, we just don’t know enough about Samhain to say. We only have evidence about it from centuries after the Christian era, and in limited scraps like: “Samhain, when the summer goes to its rest”. It is unlikely the Christians invented this, to be sure – but none of the data tells us how it was celebrated.  

In fact, there is no evidence at all that All Saints Day was a churchy attempt to ‘take over’ a pre-existing pagan festival. From the get-go, Christians commemorated their dead on the basis that they were still alive in heaven, and able to bring prayers to God. A quick peek at the Book of Revelation (the final book of the Bible) gives a behind-the-curtain look: “and the smoke of the incense, with the prayers of the saints, rose before God from the hand of the angel”.  

Over time, it became more official which ‘holy ones’, or saints, should be honoured at which times. This was not about making dead Christians into gods, though. A famous theologian called St Augustine explains the proper view of the early Christians as they kept hold of bones and clothing from their dead: “We do not build temples, and ordain priests, rites, and sacrifices for these same martyrs; for they are not our gods, but their God is our God”.  

Gradually, a date was set to celebrate all those great men and women in heaven – from this came All Saints, or All Hallows Day. A tradition in northern Europe set this on the 1 November: “As a jewel worn on the brow sparkles time and again, so November at its beginning is resplendent with the praise given to all the saints” reports an English calendar from around 800AD.  

It is all well and good celebrating those who have made it to heaven. But what about the majority of Christians? Those who had died unrepentant and lukewarm – what on earth could be done for them? Here came another separate development: offering prayers and worship on behalf of those who had died as forgiven sinners, but who were still, if you like, serving their time for their bad choices.  

It gradually became the norm to tack that practice onto the pre-existing All Saints Day, so that the souls of regular Joes could have powerful heavenly intercessors close by. And so, All Souls Day became an established part of the Church’s year too, falling on 2 November.  

 

But here’s the twist. This season of ‘Hallowtide’ (All Saints and All Souls together) carried on for centuries, until England suddenly and violently abandoned it all in the sixteenth century. Seemingly overnight, the Reformations of the Tudor monarchs ended All Souls Day by scrapping all mention of a purgatory for the dead, and attempts to pray for them there. All Saints Day limped on in the new Established Religion as a remembrance of Christian exemplars – but they were not to be thought of as in radio contact from heaven anymore.  

Some people tried to carry on as usual, in illicit gatherings on hilltops, where they would burn straw, and gather to ask for help from great saints and pray for loved ones. But the majority followed the new religious settlement and tried to forge new communal rituals as best they could. The night still had a ‘supernatural’ afterglow thanks to centuries of the now-absent All Saints and All Souls. 

Then, in the nineteenth century, there was a comeback. Irish immigration to the USA and Great Britain plonked a fully formed Hallowtide into English-speaking culture again. It took like a duck to water. Perhaps this was to be expected. Here was a civilisation which had been rapidly deprived of its ordinary way of expressing connection to their deceased loved ones, as well as a sense of protection from heavenly guardians. They were clearly starving for some way to communicate feelings about ‘the beyond’, and to find hope in the darkening, colder days.  

‘Halloween’, really a modern döppleganger of All Hallow’s Eve, quickly became a popular national custom – a world custom, indeed, due to US influence. It took from Christianity that otherwordly atmosphere – but it did not jettison any of the customs that had arisen since the Reformation, and which were themselves continuations of folky responses to the coming of Winter; Samhain is almost certainly a part of that background here, even if it is not a direct connection, as we have seen. 

This Halloween mystery has a twist, then. Here is really a mutant of a festival that belongs to no one in particular - and that is the point. One could really call it one of modern pluralistic society’s great achievements. It has taken over management of this eerie season from the church, and arguably made a successful shared custom out of it. On the other hand, it is arguably consumeristic, tacky and frequently immoral: it was only a few years ago that supermarket costumes allowing people to dress as ‘mentally ill’ showcased this shallowness. 

So, as a Christian, I have some regrets that Christianity does not really ‘own’ modern Halloween, anymore. Because the original All Hallows, as well as All Souls, seem to me to be a historic high point of confidence about our human fate. Here was a whole civilisation that seemed to announce to itself, every November, that death, human wickedness, and the Devil, were not in charge here – those who had died in Christ were now more fully alive; that no one is so beyond hope that they are not worth praying for. The darkening nights and colder air must have seemed less daunting to them.  

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