Review
Culture
Film & TV
4 min read

The Zone of Interest’s peripheral vision of evil

Director Jonathan Glazer bests Spielberg thanks to a quality of attention.
in an immaculate garden a family play in and around a small swimming pool. Beyond the garden wall, a barracks is visble with crematorium smoke rising beyond it.
The Höss family at play at their Auschwitz home.

This has been a tremendously difficult review to write. I’ve written and re-written this review for two weeks now. You will see why. 

The Zone of Interest begins idyllically. A family is picnicking by a lake. The men swim, the women pick berries in the woods. It's a gorgeous sunny day. The family happily drive home down an evocatively headlamp-lit country road. The father walks through their palatial house, turning off every light. The next morning the family are gathered outside to give the father his birthday present: a canoe. Two boys lead their blindfolded father gently down the steps from the house to the garden. The garden is magnificent: filled with flowers and immaculately kempt. 

The father is wearing an SS uniform. The camera pans round the garden. Behind the garden wall you see glimpses of barbed wire, belching chimneys, rows of dormitories. You hear shouts, moans, cries, gunshots. This is no ordinary house, no ordinary garden, no ordinary family. This is the home of SS-Obersturmbannführer Rudolf Höss, his wife Hedwig, and their five children. This is Auschwitz. Höss runs it. Hedwig runs their beautiful home. The children run around. That is the next 100 minutes of film. It's a realist family drama from the 1940s. The children are children, the wife is house-proud to a fault, and the husband is hard-working, ambitious, and keen to do a good job. I don’t want to say much more. You simply need to go and see the film. 

When Hannah Arendt published Eichmann in Jerusalem: A Report on the Banality of Evil it was controversial. Many commentators misunderstood or misrepresented her point. Evil acts - especially an evil act as totemic as the Holocaust - are not ‘banal’. The people who commit evil on such a scale often can be. A genocidal machine of such scale and complexity needs a tremendous number of cogs… they can’t all be murderous sociopaths. Eichmann was banal in himself - he was of average intelligence, uncreative in his thinking, a follower of fads and joiner of organisations. 

This is exactly how Rudolf and Hedwig are presented. Christian Friedel plays Höss with an almost continual ambience of low-level boredom. Pillow-talk with his wife, reading to his children, a discussion about the most efficient way to incinerate the Jews in his camp, is all spoken with roughly the same expression and tone. He clearly wants to do well in his work, but it doesn’t matter what the work is. Sandra Hüller gives Hedwig a marvelous, slightly nervous energy. She always seems to be keeping a combination of grasping envy and slimy smugness just barely contained beneath the surface of her features. She can’t think of much beyond the order of her house, the beauty of her garden, and her status among other SS wives. Their quality of attention is essentially absent.  

Glazer has the maturity to recognise that looking directly at evil stops you from really seeing it. 

Not to be flippant, but they would be dreadful dinner-party guests, and not just because they are Nazis: they seemingly have no capacity for a thought that goes beyond themselves, and their immediate environment, and their immediate needs and wants. They are banal. 

Between them Jonathan Glazer (director), Łukasz Żal (cinematographer), and Mica Levi (musician) give a remarkable demonstration of the power of restraint. The camerawork is naturalistic and almost never showy. The performers look like they were given the latitude simply to be in the scene: no over-direction. The soundscape is hauntingly bare. There is little music or sound beyond the ambient. The mood is, of course, set by the fact that the ambient sounds are roaring furnaces, gunshots, and desperate screaming. The film does not attempt to make a point or demand a response; Glazer simply gives you a slice of domestic life that just happens to be located next door to a death-camp. 

Steven Spielberg has suggested this is the best film tackling the dreadful subject of the Holocaust since Schindler's List. He is wrong. The Zone of Interest is a far superior film. I love Spielberg, but Schindler's List is offensively bad. It takes a subject of such abject depravity and then tries to emotionally manipulate you into feeling bad: the music, the speeches, the more-is-more approach to showing you the pinnacle of human cruelty. Glazer has the maturity to recognise that looking directly at evil stops you from really seeing it.  As Augustine says, evil is nothing in itself. Evil is the corruption and annihilation of what is good and lovely. Evil isn’t some great monster that forever battles with God. God is good…no…God is Good. So evil is literally nothing - goodness in decay to nothingness.  

Glazer, whether intentionally or not, recognises this theological truth. Looking at the full abyssal nothingness of evil is beyond human comprehension. But if you see it in the periphery, then you see it. When you hear the screams of the innocent and at the same time see a woman cheerfully ignore them while she plays in a flowerbed with her infant daughter, then you recognise the potential for human depravity. You can’t truly encounter the nothingness of evil, and the dangers of letting its parasitical and destructive hunger spread, until you’ve watched others ignore it without missing a beat. I’ve never cried while watching Schindler's List. I cried while watching The Zone of Interest. Twice. 

Glazer et al have done the world a great service with this film. They’ve reminded us that the weapon against evil is the rejection of empty banality. Banality is loving yourself. To reject banality is to embrace a quality of attention that is truly outward looking. Rejecting banality is loving your neighbour as yourself. 

Article
Belief
Creed
6 min read

2024 - the year Christianity bounced back?

From the opinion sites to the churchyard, we’re seeking a better way to live.

Graham is the Director of the Centre for Cultural Witness and a former Bishop of Kensington.

A man sits in a church pew below a colourful stained glass window, looking pensive.
Karl Fredrickson on Unsplash.

Was 2024 the year Christianity turned a corner? Throughout the year, on substacks, websites, YouTube videos, and Instagram posts, the signs kept cropping up of what Re-Enchanting co-host Justin Brierley has called the Surprising Rebirth of Faith in God.  

Over recent years, and throughout 2024, we have seen a stream of public figures declaring various degrees of interest in Christianity, or even full-on faith. Rowan Williams described the usual suspects well, imagining a scene in an English Churchyard: “Some… have been professed believers (Francis Spufford, Nick Cave, Paul Kingsnorth), some have lingered in the church porch (Tom Holland, Philip Goff), some are still on a bench in the grounds (Alain de Botton).” And there is Ayaan Hirsi Ali (singing along from the pews), Russell Brand (posting Instagram reels from the font?), Louise Perry (on the bench, next to de Botton?), Jordan Peterson (sometimes in the pulpit, sometimes in the porch), and even Richard Dawkins (smiling at the choir’s rendition of Silent Night as he wanders past). 

In the USA, it’s similar. Yet more complicated. The alliance of Evangelicalism with Donald Trump is problematic, to say the least. J.D. Vance is a serious Christian, having made the journey from an evangelical church upbringing, through student atheism into Roman Catholicism. Shia LeBoeuf and Candace Owens are among other US celebrities finding faith recently, while academic Rod Dreher’s public journey into Eastern Orthodoxy has been watched by many. On our Re-Enchanting podcast, Molly Worthen is a good example of why, despite everything, sceptics like her can still find faith in the USA. 

In the UK’s Assisted Dying debate, the place of religion was a hot topic. The case made against the bill by Christians gained a strong hearing, so much so that secular voices started crying foul, arguing that religious voices should not be heard, or at least, such people should declare their hand (though the number of people starting their case with ‘I’m a secular person, and that may colour my beliefs on this, but…” were hard to find). 

In public life, explicitly Christian writers such as Rowan Williams, Elizabeth Oldfield, Nicholas Spencer, Madeline Davies, Giles Fraser and Marcus Walker command an audience, and maybe this website - Seen & Unseen - in its own small way is helping to provide a stronger, more intelligent Christian voice in culture.  

Nonetheless, let’s not get carried away. The Assisted Dying bill passed. Despite the celebrity names, numbers going to church continue to fall, and the public assumptions of the culture remain firmly secular.  

Recent articles in the Spectator express the dilemma well. A. N. Wilson pens a gloomy assessment of the prospects of Christianity in the west, entitled Is the End of Christendom Nigh?, looking out from his pew on a dwindling local congregation of elderly people, watching the lights go out on Christian culture in the west. Yet at the same time Ayaan Hirsi Ali writes a piece about her second Christmas as a Christian, called A Christian Revival is Under Way. Which is it? Maybe to adjudicate, an editorial, presumably written by its new editor, Michael Gove, entitled In Defence of Faith makes a strong case for Christian faith and its place in national life. 

Anecdotally, at the local level, stories abound of people stepping into churches, seeking some kind of meaning in life and re-engaging with faith. Sometimes it’s the powerful emotion of charismatic or Pentecostal worship, sometimes the majesty of cathedrals or the mystery of Orthodox liturgy. Our local church in Oxford has a regular stream of stories of students exploring and finding faith and I keep hearing the same story in churches across the country.  

“People need meaning, and the secular world didn’t come up with the goods.” 

Nick Cave

My take on this, for what it’s worth, is that western culture has run out of steam, either temporarily or for good. In the twentieth century, both Fascism and Communism rose and fell. Francis Fukuyama declared the ‘end of history’ in the triumph of secular, liberal, consumer capitalism. Yet this too has run out of steam, increasingly felt to be spiritually hollow and politically suspect. ‘Woke culture’ was an attempt to restore a set of moral values to restrain the unpleasant and unjust effects of the unbridled market, yet its stridency and aggressiveness, its Canute-like attempt to resist aspects of natural order, not to mention its adoption of a destructive fixation on a reductive identity politics has generated a backlash of its own.  

The elections of 2024 were instructive. Keir Starmer won not because he offered a compelling vision but because he said so little. There was no ‘Yes We Can’ Obama slogan, no Blairite ‘New Labour, New Britain’ moment. No-one knew what he stood for, but we were so fed up with the Conservatives that we just wanted them out. Even with Trump in the USA, unlike last time, people knew what they were getting, yet they voted for him anyway, mainly because they felt he would fix the economy and immigration better than the Democrats who had failed on both. 

Nick Cave put it well in a recent interview in the Times: “people need meaning, and the secular world didn’t come up with the goods.” The perennial human search for purpose and significance hasn’t gone away, and there is not much on offer in secular culture. So, people are suddenly open to exploring more ancient stores of wisdom. 

Perhaps the greatest irony of all is that just at the time when we might be seeing the stirring of an openness to the spiritual, the numinous and the religious, the Church (at least in the UK - other places may be doing better) seems in no state to capitalise. The Church of England has been absorbed in a lengthy and acrimonious debate over human sexuality and same-sex marriage over the past five years, the Archbishop of Canterbury has had to resign over the Church’s failure to enact a properly functioning safeguarding culture, and the free churches are in free fall.  

So, what are the prospects for 2025? Maybe the Church of England can find a settlement in its civil war on sexuality, finding a way for the warring parties to live together, even if it has to be at some distance within the same church for a while. Then we might see which side (or perhaps both in their different ways?) might be better placed to appeal to jaded, secular people who are waking up to the lack of meaning in their lives and the potential of Christian faith to offer a satisfying vision of reality and a new way of living. 

Perhaps a new Archbishop of Canterbury might come in, untainted by past safeguarding failures, and, despite the impossibilities of the job, able to steadily steer the church towards its spiritual heart. At the end of his monumental and increasingly influential The Master and his Emissary, neuroscientist Iain McGilchrist (not a Christian himself) makes a telling point: “The Western Church has in my view been active in undermining itself. It no longer has the confidence to stick to its values but instead joins the chorus of voices attributing material answers to spiritual problems.” 

Back in 1930, an Anglican lay mystic from Notting Hill, Evelyn Underhill wrote to the Archbishop of Canterbury at the time, Cosmo Lang with words that put their finger on what the Church might need now: 

“God”, she wrote “is the interesting thing about religion, and people are hungry for God.” She went on: “We look to the Church to give us an experience of God, mystery, holiness and prayer which, though it may not solve the antinomies of the natural world, shall lift us to contact with the supernatural world and minister eternal life.”  

A church that is seen as ‘a dull echo of the liberal consensus’ as the former Bishop of London, Richard Chartres used to say, is hardly worth the candle. If the message of the church is a vaguely religious version of what you can already find in the Guardian (or the Telegraph for that matter) then why bother with it? 

As Rod Dreher put it recently: “only the return of strong religion - one that makes demands, offers compelling explanations to the problems of death and suffering, and gives worshippers a visceral sense of connecting to the living God - has any hope of competing in the post Christian marketplace.” 

In 2024, religion in general and Christianity in particular has never been far from the front pages, for better or worse. God has not gone away. Dreher may well be right. And the Church, if it is to make the most of a season where troubled people are beginning to look its way again may need to take notice.