Review
Culture
Film & TV
Monsters
4 min read

How to do the Devil’s work in modern America

The Bondsman ‘literal evil’ fits so easily into today.

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

A bondsman looks to a colleague.
Kevin Bacon and Jolene Purdy star.
Amazon Studios.

The Bondsman looks like the kind of story we’ve seen many times before, but look closer and you’ll see some fascinating insights.  

The show dropped on Amazon Prime last Thursday, starring Kevin Bacon as murdered bounty hunter Hub Halloran, who is resurrected by the Devil to hunt demons that have escaped from the prison of Hell. Hub learns how his own sins got his soul condemned, which pushes him to seek a second chance at life, love, and bizarrely enough, country music. 

After being murdered in an all-too visual pre-credits sequence, Hub is resurrected, and after seeing some supernatural horrors he can’t explain, Hub is quickly sent chasing down those demons with the help (and often hinderance) of his mother played by Beth Grant. They receive instructions on which demons to capture via fax. The demons are suitably unsettling, with their red pinprick-of-light eyes and gravity defying leaps. As scary as they are, they are also helpful enough to get themselves killed with conventional weapons and burst into flames as soon as they die, saving Hub the inconvenience of having to dispose of the bodies.  

In the first few episodes, it would be easy to dismiss The Bondsman as schlocky genre fiction. Kevin Bacon easily leans into the laconic, foul-mouthed cynic, more comfortable with ultra-violence than discussing his emotions. The Southern Gothic is an aesthetic we’ve seen in more Amazon Prime shows than we care to remember at this point, and the gore is at the level you would expect from horror experts; Blumhouse, and the setting of rural Georgia, is reminiscent of The Walking Dead. You could be forgiven for leaving this show at the pilot and not returning to it. But if you can make it through the formulaic first few episodes (which are mercifully short, 35 minutes at the longest) your patience is likely to be rewarded.  

For any viewers familiar with Angel or Constantine, the idea of a hero who fights evil but is still damned to hell for their past actions, is well worn territory. But if we look at Hub’s ‘co-ordinator’ Midge (Jolene Purdy) we get a small insight into the banality of evil. Midge is coerced into selling her soul to the devil in order to save her dying infant son. This highlights how often people are drawn into corruption because they were forced to pick the lesser of two impossible evils. As Midge’s own ‘co-ordinator’ tells her: “The fastest path to hell: selling your soul to help someone you love”. Midge’s son is ‘miraculously’ healed, so long as she continues to meet her quota of convincing people to sell their souls. It seems the devil has a better health plan than corporate America. 

Those subtle jabs at corporate America make the show quietly subversive. The devil’s minions here appear as the ‘Pot O’ Gold’ company, a slimy operation that preys on the weak and perpetuates misery in order to benefit a faceless boss. What’s interesting is how ‘literal evil’ fits so easily into the model of a capitalist corporation. Whilst many US politicians may decry the evils of socialism, it seems that as far as evil in America in The Bondsman is concerned, the call is coming from inside the house.  

It's true that God is largely absent from this story. In the same way that competent, protective parents are absent from children’s novels. If he was present, that would undercut a lot of the narrative tension. Despite this, it’s interesting how even in a world where characters reference and believe in the existence of God, virtually none of the characters think to pray or ask for his help. It brings to mind the C.S. Lewis quote about how “the doors of hell are locked on the inside". 

This might possibly be the show’s greatest contribution. What we can see from The Bondsman is God in the inverse, a negative image. Instead of the hope of an eternal life, they’re faced with the numbing despair of lasting torment. Hub and Midge are sent out on missions by a faceless, uncaring ‘boss’ rather than a loving intimate father, forced into being corporate co-workers rather than found family. Once it moves past the adolescent gore-for-gore’s sake of the first few episodes, it seems The Bondsman might have a fantasy world worth exploring. 

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Review
Attention
Books
Culture
Digital
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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