Review
Belief
Culture
Film & TV
4 min read

Heretic: Hugh Grant’s brilliance wrestles this tranquilized take on holy horror

If not original, a dissection of belief needs to be sincere and agile.
A man looks scarily upwards.
Hugh Grant prepares to eviscerate the script.

Halloween night: the perfect setting for a horror film. Religious horror: the perfect horror sub-genre. The supernatural invading the natural, darkness swallowing the light, tension and suspense assaulting the placidity we all crave, and doubt gnawing away at faith. All these reversals of the order we try to live in are on offer in Heretic. This is a ghoulish and ghastly offering from writer/directors Scott Beck and Bryan Woods, who are no strangers to the genre. In Heretic they bring the best that horror cinema has to offer: simplicity.  

The plot and script are lean enough to effortlessly perform the twists and contortions needed to keep the viewer off-guard and on the edge of their seat. The script is tight, with some wonderful opportunities to soliloquise and dialogue that is deliciously awkward and painful. The camera work is almost cruel in its relentlessness. This is not a film of jump scares. Here the camera lingers, and lingers…and lingers. Tight close ups on frightened faces and sinister smiles. Slow pans round a room, promising a sudden shock of relief that never comes – only more anxiety.  

The camera refuses to make the experience easy, but insists on letting the atmosphere and semiotics drive the audience to the point of tears. Such a focused and aggressive camera needs performers who won’t shy away but will grab it and wrestle with it! Thankfully, the performances are superb across the board. It's basically a three-hander, carried by Sophie East, Chloe Thatcher, and the indominable Hugh Grant (more about him later).  

East and Thatcher play two young Mormon missionaries – Sister Paxton and Sister Barnes - who spend their days walking the streets of a small American town in the mountains. In between dispiriting attempts to communicate their faith with an apathetic and even derisive public, they wile away the hours discussing their faith, their hopes and dreams, the perception of Mormonism in the popular culture, and the marketing of ‘magnum condoms’. Sister Paxton is earnest and zealous, desperate to prove herself as a missionary by converting at least one person. Sister Barnes is a little more reserved, almost cynical. There is less fervour, a hint of weariness, even the lurking sense of doubt? 

The two young ladies end an exhausting day with a visit to an isolated mountain-top cottage where they believe the seemingly kindly and bumbling English gent, Mr. Reed, is a prospective convert. Who else bumbles like Hugh Grant? It’s a joy to watch. What they hope will be a pleasant chat about their faith slowly descends into a horrifying and twisted psychological torture session, where the concepts of faith, doubt, religion, prophesy, and institutional thinking are all examined.  

I dare not say much more. This is a film which hides its twists well and uses the mundanities of blueberry pie and Monopoly to chillingly hilarious effect.  

However… 

Having heaped praise upon praise, I must admit that I left the cinema feeling slightly disappointed. I love horror cinema. I love religion – so much so that I’ve made it my day job. I love them in combination that appears pretty frequently, from the giddy heights of The Exorcist to the drudgery that is The Exorcist: Believer. This means that most of the themes that can be explored have been explored. Originality is nearly impossible, and not really necessary – but exploring the themes with sincerity and agility would be nice. The script might be acrobatic, but the thematic exposition is about as plodding as a tranquilised elephant with a limp. 

It is bad. 

Again, I don’t want to give the twists and turns away, but quite quickly a dissonance between the brilliance of the dialogue and the turgidity of the theme appears, and it doesn’t…go…away! What is faith and what is doubt? Good. What is belief and what is disbelief? Good. No. Scrap that. ‘RELIGION IS ALL JUST MAN MADE!’ Okay, we could explore that. ‘NO. JESUS IS BASICALLY HORUS.’ Right, but let’s tease out the nuance. ‘NO! RELIGION IS JUST A SYSTEM OF CONTROL!’  

Mr Reed suddenly morphs into the most tiresome bore. A cross between the theological illiteracy of Dawkins and the pathological obsession with power of Foucault. It is possible that this is part of the point – that this was intended to be a witty and incisive invective against institutionalism (especially institutionalised misogyny), and the ladies do land some philosophical counterpunches which expose the emptiness of Mr Reed’s rantings – but it just wasn’t done subtly or adeptly enough. What promises to be a thematic exposition of the nature of belief turns into a fairly lumbering and ponderous lecture on how belief full-stop is a ‘system of control’. We get it. We’ve been hearing this for centuries, and at a new fever pitch since the early noughties. Again…originality isn’t essential if the same old theme is explored well. I just didn’t feel it was. I felt it was a chore. 

Yet (another twist coming!), Mr Reed is still compelling. However boring the thematic content, I was never bored. Hugh Grant is superlative as the sinister, fanatical, hateful, charming, charismatic, hilarious Mr Reed. He delivers lines filled with acid yet dipped in honey. He smiles that singular smile as both wolf and lamb at once. His eyes twinkle with light that is both warm and yet dead and cold. He delivers laugh out loud speeches with absolute relish. The theme might be being butchered, but when the butcher is Hugh Grant you sort of forgive it all.  

I would advise you see this film. It's excellent on every technical level and an almost perfect tension builder. It's not perfect, and those who are genuinely interested in the theme are likely to roll their eyes as the early promise of interesting study devolves into something sub-Sam Harris. But ignore that and just enjoy the twists and turns. Ignore it and focus on Hugh Grant. He’s never been better. 

 

**** Stars. 

Article
Art
Awe and wonder
Belief
Creed
4 min read

The art of astonishment

Why I am still bowled over by Easter’s implications.

Jamie is Vicar of St Michael's Chester Square, London.

A painting depicts Jesus talking to disciples at a meal.
Caravaggio's The Supper at Emmaus.
The National Gallery.

Recently I wrote about how it would be helpful for those of us in the church to be honest about what we don't know.  

Mary Oliver wrote: 

'Truly, we live with mysteries too marvellous 

to be understood… 

 

Let me keep my distance, always, from those 

who think they have the answers. 

Let me keep company always with those who say 

"Look!" and laugh in astonishment, 

and bow their heads.' 

We begin life by thinking we know everything, and we end it by thinking we know nothing at all, or, very little. Easter confronts us with what we don't know, and what is too marvellous to be understood comprehensively. Sure, the evidence for the resurrection of Jesus is surprisingly staggering. Take Francis Collins, who was Director of the Human Genome project and led the US government's COVID-19 pandemic. He said that he grew up thinking faith was the result of emotionalism or indoctrination. Although his job was saturated in evidence-proving hypotheses, he hadn't taken the trouble to look at the evidence in arriving at his conclusion that God didn't exist, before doing so and giving his life to Christ. 

But even when you've surveyed the wondrous cross and its aftermath, the implications of Easter are unscientific and unsettling, as well as documented and liberating. Try as we might, we can't pin down Jesus. Rowan Williams offers that: 

 "One of the strangest features of the resurrection narratives is precisely this theme of otherness, the unrecognisability of the risen Jesus… For some at least, the encounter with the risen Jesus began as an encounter with a stranger".  

We see this as Mary Magdalene mistakes Jesus for the gardener at the tomb, and similarly with those on the road to Emmaus on the day of the resurrection. They had known Jesus up close, and yet here they travelled quite some way with him before realising it was him. 

This is most beautifully depicted by Caravaggio in his 'The Supper at Emmaus', hanging in the National Gallery in London. As Jesus breaks the bread, their eyes are opened to see what the breaking of his body meant for them. Jesus was hidden in plain sight all along. With the echoes of Christendom, or the Christ-haunted cultures many of us live in, Jesus is hidden in plain sight for us too. We hear echoes, but do not hear his voice. We see fingerprints, but do not see the scarred hands of the Almighty. And in the renaissance master's painting, we see dramatic light and shade, the freeze-frame burst of astonishment of the disciples. As the National Gallery description offers, 

 'he has shown the disciples as ordinary working men, with bearded, lined faces and ragged clothes, in contrast to the youthful beardless Christ, who seems to have come from a different world.’ 

Amidst the mystery, this revelation comes in relation to us. And this is what Caravaggio depicts: that which we find difficult to understand is the joy of a risen saviour who chooses to walk, talk, eat with fellow humans on the day of his resurrection. But, as Williams writes,  

'He eludes and questions our predictions and projections, recedes and hides before our attempts to arrive at adequate, definitive statements... A theology of the risen Jesus will always be, to a greater or lesser extent, a negative theology, obliged to confess its conceptual and imaginative poverty.'  

Perhaps Caravaggio's imagination is less impoverished than most of us!  

Intriguingly, Williams has also written a poem about how the resurrection changes the way those on the road to Emmaus viewed each other. Maybe the anonymity of one of them (the gospel writer, Luke, only names one) helps us to place ourselves in the middle of this mystery. And that is a good place to find ourselves, if we answer the invitation of the risen Jesus and the God who spoke to a captive people through the prophet Jeremiah  

'Call to me, and I will answer you and tell you great and unsearchable things you do not know.’ 

For the disciples, the penny drops, but there is still so much they don't know. This is not to say that they know nothing. Jesus is, in many ways, what Donald Rumsfeld would categorise as a 'known unknown'. Christians believe that Jesus revealed himself in the scriptures, but enough for us to know that there's a lot more to know that we don't know. For those with Christian faith, we don’t exchange the certainty of what we know for mystery, but one of the invitations of the resurrection is to incorporate mystery into faith. And this in itself is not difficult: for to encounter Jesus is to be met with wonder. Those on the road to Emmaus didn’t recognise Jesus at first but their hearts burned within them. For John Wesley, his 'heart was strangely warmed', which strikes me as a very British way of saying his heart was burning within him! 

But many of us will attest that to encounter the risen to Jesus is to shout 'look!' and laugh in astonishment, and to bow our heads. 

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