christianity

Wake Up Dead Man: A Knives Out Mystery (2025)

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“His flock has not only begun to shrink, but to calcify,” Bishop Langstron (Jeffrey Wright) warns young Reverend Jud Duplenticy (Josh O’Connor) about his reassignment to serve under Monsignor Jefferson Wicks (Josh Brolin) at Our Lady of Perpetual Fortitude in upstate New York. Jud has just faced a committee of three upper-level members of the church for punching a fellow priest in the face, and he recounts the story of his turn to Christ, one of redemption not achieved but ongoing. Jud was a boxer in his youth before he found salvation, and for large parts of the film, the driving conflict is between Jud’s willingness to sacrifice, his sincere desire to bring others closer to Christ, and his testament to Christ’s love, versus Wicks’s egotistical self-martyrdom, his drive to consolidate his power at the expense of eroding his flock’s faith, and his heretical performance of his own prejudices as if they were God’s words. If Glass Onion could be (rightly) criticized for being a little too on-the-nose with its depiction of an Elon Musk-like richer-than-sin weenie loser villain, Wake Up Dead Man instead goes for a less specific target with the same ostentation by taking on all of the sins of modern right wing nationalism that cloak their evil under a banner of faith, and those who put darkness for light. Like me, director Rian Johnson had a profoundly religious upbringing, and although we both have left the churches in which we were raised, this film demonstrates a deep and abiding admiration for and fondness of true believers who practice God’s love, and I both respect and was moved by the approach. Johnson may have, intentionally or unintentionally, created one of the best pieces of Christian propaganda since Chronicles of Narnia or “Sinners in the Hands of an Angry God,” and he did it showing the apotheosis of contemporary American Christian Nationalism tending to a church that was literally without Christ. 

When I was young, one of the oft-repeated sermons that I witnessed (through countless Thursday chapel sessions at the fundamentalist Christian school that I attended, Sunday School sermons, Children’s Church ministries, and Wednesday Youth Pastor recitations) was one about the Christ-shaped hole in everyone’s being. Sometimes the hole was in your soul, and sometimes it was in your heart; if it was in your latter, they would occasionally use a piece of wood cut into a heart, with a lower-case-t-shaped void in the middle, into which a conveniently sized cross could slot as a visual representation. (Presumably, the more ambiguous nature of the soul prevented it from being carved out of scrap wood for these performances). I get the feeling that Johnson likely sat through some of these same services, and he transposes that metaphor in this film to a literal void in the shape of a crucifix on the walls of Our Lady of Perpetual Fortitude. We learn the reason for this in a story related by Martha Delacroix (Glenn Close), who witnessed the destruction of the temple as a child; the monsignor’s grandfather Prentice was a widower with a daughter, Grace, when he became the shepherd of the town’s flock, and the daughter was a girl of “loose morals” who ended up a pregnant teen. Prentice promised her his fortune if she remained under his roof and didn’t embarrass him by going into the town, and she honored her end of the bargain until his dying day, watching as Prentice poisoned her own son against her and groomed him into becoming the next in a line of men who disguise their hatred behind their vestments. She found his bank accounts empty, and destroyed much of the church, supposedly out of rage, before dying while pounding on the outside of his “Lazarus tomb,” which can only be opened from the outside by construction equipment but which can be opened from within with only a light push. Ever since, Grace has been characterized as “The Harlot Whore,” and has become a key figure in Monsignor Jefferson’s fiery sermons.

It’s to this lost flock, not only shrinking but calcifying, that Jud arrives. That sounds like a coldly analytical way to describe it, but it’s with that same clinicality that Jud diagnoses the rot at the heart of Perpetual Fortitude, metaphorically calling it a cancer that must be cut out. This raises suspicions, of course, when Jefferson Wicks dies, seemingly impossibly. He entered a small cubby near the pulpit with no apparent exit, in full view of all witnesses, and collapsed before a knife was found in his back. Those in attendance that day other than Jud were a select few extremely devoted followers, who form our cast of suspects and witnesses. Martha was there, as was her husband Samson (Thomas Haden Church), the church groundskeeper who has found the strength to maintain his own sobriety because of his respect for the Monsignor’s own dubious overcoming of his addictions. Town doctor Nat Sharp (Jeremy Renner), whose wife recently left him for someone she met on a Phish message board and took the kids with him, is present, as is concert cellist Simone Vivane (Cailee Spaeny), who is currently funneling all of her savings into Perpetual Fortitude in the hopes that the Monsignor will be able to cure her of her painful, disabling neuropathy. The town has also become home to Lee Ross (Andrew Scott), a former pulp sci-fi novelist of some (niche) renown whose pivot into libertarianism has made him an outcast in the elite literary circles he envies and left him with only a small but devoted fandom of survivalists who, in his words, “all look like John Goodman in The Big Lebowski.” Ross hopes to make his way back into polite society by publishing a book of Wicks’s sermons and his own accompanying essays and commentary, and as such is one of the Monsignor’s sycophants. Rounding out the group is Vera Draven (Kerry Washington), who is carrying on the family tradition of acting as the Wicks family’s lawyer, following in her father’s footsteps, as well as Cy (Daryl McCormack), the son her father forced her to adopt when she was still a student and the boy was already old enough to be in school. Cy has returned to Perpetual Fortitude, tail between his legs, after a failed attempt at breaking into politics. 

Most of the film’s political satire revolves around Cy. I mentioned before that the satire in this one is less about mocking a specific individual than about painting a broader picture, but Cy seems like a deliberate invocation of Christian Walker, at least if I’m reading Cy as being as closeted (which I am). When Cy complains to Jud that he failed to make his political ambitions come true, it was in spite of the fact that he hit every single right-wing talking point, listing them one by one in a screed that lasts for over a minute of the film’s runtime. He describes his playbook as, to paraphrase, “making people think about something that they hate and then make them afraid it will take away something that they love,” which is an encapsulation of the go-to method of reactionary appeals to perceived attacks on normalcy. Wicks is clearly not a technically adept person, a member of an older generation, but Cy’s incessant need to constantly curate his existence for his online following means that Wicks’s ideas work their way out to Cy’s followers, a genealogy of intolerance. It works thematically while also justifying why there’s footage of a very important meeting that reveals every participant’s motivation. 

We’ve gotten pretty far into this without ever mentioning Benoit Blanc (Daniel Craig), the gentleman detective who is ostensibly the star of this series. He enters the film fairly late as well, but it’s a damned good entrance, as he finds himself inside Perpetual Fortitude and face to face with Jud, who has provided the narration to this point, and finds it difficult to find something nice to say about the church and can only bring himself to compliment the architecture. Blanc has been brought in by the local sheriff (Mila Kunis), and he’s fascinated by the opportunity to solve what is, despite the lack of a door, a locked-room mystery. It turns out that the church reading group has all read multiple examples of the genre, including The Murder of Roger Ackroyd and The Hollow Man, which means that any one of them could have drawn inspiration from them. It was here that I first suspected that we were being led to the inevitable conclusion that Jud had committed the crime and was merely an unreliable narrator, as is the case in Roger Ackroyd (um, spoiler alert for a book that turns one hundred next year, I suppose); after all, his name sounds like someone trying to say the word “duplicity” after too many drinks. As it turns out, the presence of Roger Ackroyd is a clue, but not the one that I thought. 

Blanc, despite a slightly smaller presence here, is nonetheless excellent when he’s on screen. As with the previous two installments in this series, there’s much to laugh at and be puzzled by here, and the audience for my screening had a delightful time. You will too. 

-Mark “Boomer” Redmond

The Tragedy of Man (2011)

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The Tragedy of Man is one of the most triumphant pieces of art that I have ever seen. Functionally eternal in scope, limitless in imagination, and infinitely evolving and revolving, it’s no wonder that the 160-minute film took 23 years to complete. It’s lavish in the extreme, inventive in ways that I hadn’t even imagined that an animated film (or any film) could be, and is a fantastically layered text that could take half a dozen viewings to even get the full breadth and scope of it. Even for a film this long, it’s even more dense than you’re imagining, as the spoken dialogue comes at you quickly and at a pace that verges on relentless (and which is occasionally full of thous and thees). This is unsurprising if one considers that it’s based on an 1861 play by Hungarian aristocrat and author Imre Madách, which was itself based on a previous work of his, a dramatic poem that was about four thousand words long. It’s a tale as old as time, as it opens on a celestial scene in which Lucifer argues with God about creation, citing himself as the primeval spirit of negation, the shadow that must exist because of his Creator’s light. He claims that humanity will aspire to become gods themselves in time, and God gives Lucifer his share of the world, which takes the form of the twin trees of Knowledge and Immortality. 

You know how this story goes, and once the Fall occurs, Adam takes his first step into the apostasy of apotheosis by deciding that he will live on his own strength. As he and Eve find themselves living in a cave, he is never without Lucifer by his side, in various canine forms, man’s (false) best friend. Eventually, Adam demands that Lucifer follow through on the promised infinite Knowledge that he should have obtained from eating the fruit of temptation, so Lucifer does so by taking Adam on a spiritual journey that encompasses vast swaths of human history as Adam finds himself filling the role of various men of import throughout time. First is ancient Egypt, where Adam quantum leaps into Pharaoh Djoser in 2650 BC, where Eve takes the role of the wife of a slave who dies under the pharaoh’s demanding construction plans, with whom Djoser/Adam then falls in love, leading him to decide to abolish slavery. Lucifer, here appearing as Anubis in all of his dog-headed glory, tells him that history will still be a tapestry full of people enslaving one another, and that despite being as like a god as a man could be for that time, sand and time will reduce it all to nothing, and his proclamations of equality will change little, if anything. This will be the recurring theme of each of the time frames that Lucifer shows to Adam: mankind is on an eternal sinusoidal curve, and every time some kind of progress is made, it is inevitably corrupted because humans are savages at heart. 

What I haven’t mentioned yet is that the above opening captures almost half a dozen different aesthetic art styles within those first plot developments. Lucifer and God’s conversation plays out in nebulous, colorful cosmos that represent all of existence and God’s permeation of every aspect of it, with Lucifer as a pure negative space within all of that firmament, like a silhouette animation. After the expulsion from Eden, Adam and Eve suddenly have hyperrealistic features, with everything being animated in a way that’s reminiscent of illustrated children’s books about cavemen. They’re honestly ugly to look at, and it works as an externalization of their fall from beings of perfected flesh to mortal meat. Much of the Egyptian segment is made up of flatly rendered images that evoke the stiff body language of hieroglyphic figures, but at other times it shows both the labor below and Djoser/Adam gazing upon it. And so, the art changes between (and within) different time periods, usually choosing and sticking to a color palette for each segment but not to one specific style. When Adam becomes Militiades in Greece during the 5th century BCE, the animation style takes on the appearance of the images emblazoned on Grecian pottery, and when he finds himself in first century Rome, gladiators battle it out in moving mosaics. The film never stops to let you catch your breath, and by the two-hour mark I was leaning forward in my seat in eager anticipation, metaphorically headlong. 

Eventually, Adam’s journey catches up to the life and times of Christ, and he (and Eve) reconnect with God through him, embracing his message of love and fraternity, but they then watch in disappointed horror as Adam, in the form of Crusader Tancred, watches as the message that seemed poised to save mankind from itself falls into sectarian violence and strategy, with a debate between two branches of Christianity in the midst of a schism morphing into the shapes of the churches that they represent, which bash against each other until nothing is left but blood and bricks. With Adam then embodying Johannes Kepler in the seventeenth century (in a style of mostly monochromatic moving woodprints), it seems like scientific and rational progress will be the thing which leads humanity out of the darkness, only for Adam to then find himself in the stead of French Revolutionary figure Georges Danton, who is initially lauded for his anti-aristocratic stance but who finds himself executed when the mob considers him insufficiently radical. Adam finds himself wishing for a world in which society is organized along principles for the common good, and then he gets to see what that future will (or might) look like, in which all that remains of nature are the genetically modified beasts and flora and in which nations have been completely abolished. Of course, the end of nations has not meant the end of the state, as he learns quickly when he bears witness to a woman being severely punished when she refuses to hand her son over to the state for education and assignment to employment when he comes of age (he can’t be more than ten). Further in the future still, Adam is a giant floating in the void just beyond earth’s atmosphere, where machines arrive and replace his organic parts with mechanical ones that turn him into a humanoid spaceship, before he returns to see man’s end, in a distant ice age in which all that remains of Adam’s progeny are savages, but Lucifer argues that despite their bestial mutations, they are no different from humans of any other era, as people never fundamentally change. 

In all of these situations, Lucifer always brings Adam to the end of an age of progress, showing or implying the inevitable backward swing of the pendulum that (we hope) always bends in an arc toward justice. It’s arguable that this can’t be helped; he is, after all, the embodiment of shadow and obfuscation, and so there’s no purpose in showing Adam how democracy is born when he can instead reveal how it dies. That role falls to Eve, who likewise appears in every segment to be the voice of reason and hope for the future to counterpose the fatalistic nihilism that Lucifer is sowing into her husband’s mind. She’s the widowed slave whose love of Djoser ends slavery (at least for a time), both a guillotined aristocrat and a pro-Terror prostitute in Revolutionary France, the faithful wife of Militiades and the unfaithful wife of Kepler, and she is the woman who refuses to allow the state to essentially kidnap her child in the materialist future. The film’s a little trite and old fashioned in the way that it treats gender, as Adam (and therefore men) is always the historic actor while Eve (and thus women) exists to pull him back from the edge of the abyss, over and over again, but given that the source material predates the Transcontinental Railroad, it’s understandable. 

I can’t stress enough just what an amazing technical achievement this is. There are images from this that will stick with me forever. I can’t stop seeing the people of France dissolve into a great wave of red and blue that bears Danton/Adam aloft upon itself, or the shadow of the guillotine that is cast across his face. As the 20th century’s present comes into view, the endless gears of existence grind on, first as soldiers fall within the teeth of the cogs of the machine, followed by various pop culture figures as they replace the gods of eras past, and it feels like it could go on for the rest of time. And then it does. For all of its overt religiosity, there’s no denying that this is a monumental work of inarguable artistic relevance. At just under three hours, it’ll be a little while before I dig into it again, but I hope that it opens up for me even more when I find my way back to it again.

-Mark “Boomer” Redmond

Heretic (2024)

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The premise of Heretic is a good one. Two teenage girl missionaries from the Church of Jesus Christ of Latter Day Saints (you know, Mormons) are invited into the home of a potential convert, only to realize he may have a better knowledge of their faith than they do and that his intentions are sinister. As a result, the first act of the film is very strong, as the dyed-in-the-wool believer Sister Paxton (Chloe East) and the more worldly convert Sister Barnes (Sophie Thatcher, of Yellowjackets) bond over the divergent ways that they see the world before becoming trapped in the home of the seemingly harmless Mr. Reed (Hugh Grant). From there, as he starts to ask questions about their beliefs that reveal that he has a strong knowledge of Mormonism and which pokes at the outer edges of their own familiarity with doctrine, the girls become more and more uncomfortable with his familiarity and apparent deception. Where is the wife that he claims is in the house, and upon whose supposed existence the missionaries’ willingness to enter the home is predicated? And why, when they attempt to leave while he is out of the room, do they discover that the door is locked and all of the windows are impossible to open? 

I was already familiar with what a strong performer Thatcher was from her excellent portrayal of the younger version of Juliette Lewis’s character in Yellowjackets, and she’s marvelous here in the role of a young woman who was initially raised in a home with no religious affiliation and who became a member of her faith later in childhood. A more obvious route to go with this character would be to make her an overt zealot like many later-life converts often are, or to have Sister Barnes be a non-believer who’s been conscripted into doing mission work because that’s what’s expected of her simply because her mother fell into a faith in the wake of a failed marriage. Instead, she’s an earnest believer, albeit a modern one, and that makes her genuine friendship with lifelong church devotee Sister Paxton feel all the more earnest and sincere. Paxton comes from a large family in which she is one of eight children (gotta keep that quiver full, am I right, elders?), and she’s written with an incredibly accurate understanding of what kind of girl emerges from these families and their religious traditions. She’s sweetly innocent and undersocialized, but she’s also strong under pressure. I spent many unfortunate years in my youth attending a Christian school that was part of an evangelical megachurch, and which also served as the host for at least one annual fundamentalist homeschooling convention. I’ve met many Sister Paxtons in my life, and there’s something very knowing about the way that she’s written on the page here that hints at a similar familiarity with fundamentalist kids on the part of the screenwriters. That they manage to communicate this so well in the film’s opening scene, in which Paxton talks about having seen an amateur hardcore video (which she endearingly refers to as “porno-nography,” which is very fundie-coded) while also showing that she, like Barnes, is finding her way in a modern world as she claims that she saw the truth of God in the porn, even if only for a moment. Both characters are remarkably well-conceived and performed. It’s unfortunate that the film devolves so quickly after the opening minutes of the second act. 

I went into this one with little knowledge beyond the basic logline, and I was on the edge of my seat throughout the first thirty minutes. After an incident in which Paxton is humiliated by some secular girls, she’s already slightly ill at ease, and Mr. Reed’s apparent warm, chummy openness to receiving their evangelizing comes right on the heels of it, so it’s easy to understand how getting back into the routine of sharing her faith feels comforting enough that the first signs that his intentions are sinister might fly under the radar. Once it becomes clear that he’s been deceptive about everything and has locked them inside, he lures the girls into a fake chapel behind his living room where he proceeds to give them a lecture about how, as a student, he studied the beliefs of several different faiths, only to come to the conclusion that all of them were false, and thus set out to determine which was the one true faith. There are some great bits in this sequence as well, like how he compares the major Abrahamic religions to various iterations of the same ideology by using versions of the board game Monopoly (and its predecessor, the anti-capitalist Landlord’s Game) and also doing a terrible, terrible impression of Jar Jar Binks. As it turns out, the girls have fallen into his spiderweb where he now seeks to convert them to his faith, and he offers them the choice to pass through one of two doors, one labeled “Belief,” and the other “Disbelief.” Ironically, it’s the convert Sister Barnes who chooses “Belief,” and she attempts to convince Paxton to join her, while Paxton chooses “Disbelief,” based on her understanding of Mr. Reed’s serpentine logic. Ultimately, both doors lead down a set of stairs into the same dungeon, and it’s here that the film starts to fall apart. 

Spoilers ahead. There was a portion of this film that I spent believing that this might be one of those plots where a seemingly irrational belief on the part of someone with authority might turn out to be true, with the possibility that Reed was spreading a sincerely-believed gospel that he had somehow received through true divine revelation. The fact that the victims were members of the LDS church, a denomination that traced its existence to a verifiably historical person and whose faith is based on a supposed divine revelation to that person laid some groundwork for this to be the case. I’m thinking of something like 10 Cloverfield Lane, where we see everything through the eyes of a protagonist who has no real reason to believe that the supposed apocalypse above ground is real and not merely the lies of a kidnapper, or the classic Twilight Zone episode “The Howling Man,” in which a lost traveller appears at a monastery and is told that an apparently innocently imprisoned man is a captured devil, only to release the man out of kindness and learn that the monks were telling the truth. I think this would have been a much more interesting place for the narrative to go. Instead, what we get is a Saw variation in which Reed manipulates events to try and convert the girls to the concept of the only true god being “control.” Ironically, it’s his lack of control over all of the circumstances in the dungeon (as well as an oversimplification of certain religious precepts to make them appear more common across multiple belief systems, which doesn’t hold up under scrutiny) that allow for the girls to see through his deception. Instead, this becomes a cut-rate Barbarian that completely fails to stick the landing. Ultimately, the pontification about religion and what that means to Reed’s motivation is a lot of window dressing for some gross-out scenes. 

I don’t know how to explain it other than to say this: Heretic feels like it was written by a really, really smart college freshman. Someone who has seen a lot of horror movies and comes from a religious background that they’re now grappling with in their art, creating a film that’s full of Intro to Religious Studies intersections that are ultimately a little shallow. Where it functions best is in its work as a character study of Barnes and Paxton, and one of my viewing companions and I had the same thought about the film when coming out of the screening: this would make for a strong stage play, with the story remaining confined in Reed’s parlor as he plays mind games on the girls to break their faith. As it is, once we go down the stairs into the basement where Reed has supposedly managed to confine his “prophet,” this completely stops working for me. Beyond the stellar performances from both Thatcher and East, there are some notably cinematic moments that deserve to be called out. I love the final moment before the credits roll, when the final girl manages to escape into the snow and a Monarch butterfly alights on her hand, calling back to a prior conversation in which Paxton reveals that if she wanted to let her loved ones know that she was safe on the other side, a butterfly would be the sign. There’s also a really fun transition near the end of the film when one of the girls is fleeing from the depths of Reed’s murder basement and we see her progress through this via an overhead shot of a miniature of the house, which Reed has been using to keep track of all of his moving pieces; the missionary escapes the miniature maze via breaking into the room where the miniature is, so we see her break out in both micro and macro forms. It’s just too bad that this movie’s hard turn into early aughts torture porn aesthetics and late night freshman dormitory religious discussion ruins the overall text.

-Mark “Boomer” Redmond

The Front Room (2024)

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The term “A24 horror” refers to such a wide range of the distributor’s festival acquisitions and in-house productions that it doesn’t accomplish much of anything as a genre distinction.  The only thing you can be sure about with an A24 Horror movie, really, is that its marketing will be effective but misleading.  Whatever quibbles you might have with the brand’s reputation as a taste signifier among the Letterboxd userbase, you have to at least appreciate its ability to always tell the exact right lie to get wide audiences in the door to watch movies with limited commercial appeal.  At the start of the A24 Horror trend, that meant selling Robert Eggers’s calling-card debut feature The Witch as a scare-filled haunted hayride instead of what it actually is: a Häxan-style illustration of spooky academic research.  A decade later, it means selling Eggers’s brothers Max & Sam’s debut The Front Room as a Get Out-style “social thriller” instead of what it actually is: a post-Farrelly Brothers toilet-humor comedy.  Usually, that misleading marketing only upsets The Fans, who show up to movies like The Witch expecting jump scares and are annoyed that they’re instead prompted to think and interpret.  This time, the marketing has seemingly upset The Critics, who have complained that The Front Room is more silly than it is scary, as if that wasn’t exactly its intent.  I’d even go as far as to argue that The Front Room plays like a deliberate self-parody of the A24 Horror brand, like a Scary Movie update for the Elevated Horror era . . . but there just isn’t enough connective tissue between those modern metaphor-first-scares-second horrors for a genre spoof to land with any specifics or coherence.

To be fair to the naysayers, The Front Room‘s tonal misdirection extends beyond its extratextual marketing.  For its opening 15 minutes, the film goes through the motions of pretending to be a middling post-Get Out horror about racist microaggressions, starring 90s popstar Brandy Norwood as a college professor whose career is stalled by her white colleagues.  Then, the movie reveals its true colors as a Southern-friend psychobiddy gross-out comedy when it introduces its racist macroaggressions in the form of actress Kathryn Hunter.  A in-tongues-speaking Evangelical Daughter of the Confederacy, Hunter is perfectly calibrated as the loud-mouthed comic foil to Brandy’s quietly dignified academic.  The two women play emotional Tug of War for dominance over their shared home while Brandy’s hilariously ineffectual husband (Andrew Burnap) cowards from all responsibility to stand up to his demanding, demonic stepmother on his wife’s behalf.  Like in most familial, generational battles, Hunter weaponizes her inherited wealth to shame her stepson and his wife into walking on eggshells around her while she gets to do & say whatever she wants, no matter how vile.  When Brandy refuses to politely play along, Hunter weaponizes her own bodily fluids instead, smearing the house with piss, shit, and bile until she gets her way.  This battle of wills is, of course, complicated by the birth of Brandy’s newborn baby, so that the stakes of who emerges from their flame war as the home’s true matriarch are about as high as they can get (and should be familiar to anyone who’s had a pushy parental figure tell them what to do with their own bodies & family planning).

The Front Room is very funny, very gross, and very, very misleading.  I can see how critics might dismiss the film as a rote A24 Horror update to Rosemary’s Baby if they only stayed engaged for its opening few minutes, but as soon as Kathryn Hunter enters the frame it quickly evolves into an entirely different kind of beast.  The way Hunter thuds around on her two wooden walking canes and intones all of her racist tirades in an evil Tree Trunks lilt is obviously comedic in intent.  She might start her attacks on Brandy’s personal dignity with realistically offensive terminology like “you people” & “uppity”, but she comically escalates those attacks whenever called out by whining “I’m a racist baby! Goo goo, ga ga, wah wah!”.   I laughed.  I also laughed every time she yelled “I’m an M-E-Double-S mess!” while spreading her bodily filth all over Brandy’s house & possessions, but I understand that potty humor is an acquired taste.  What I don’t understand is how audiences have been so stubbornly determined to take this movie seriously despite that outrageously exaggerated performance.  It’s like studying Foghorn Leghorn speeches for sound parental advice and legal standing; of course you’re going to find them lacking.  The racial tension in its central dynamic is genuinely tense, but it seeks its cathartic release in laughter, not scares.  A lot more people would be having a lot more fun with it if they thought of it more as John Waters doing Whatever Happened to Baby Jane? than Jordan Peele doing Rosemary’s Baby, despite what the tone of the marketing (and the first act) leads you to expect.

-Brandon Ledet

Lagniappe Podcast: The Ruling Class (1972)

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For this lagniappe episode of The Swampflix Podcast, Boomer, Brandon, and Alli discuss the blasphemous, satirical comedy-musical The Ruling Class (1972), starring Peter O’Toole as a British noble who believes he is Jesus Christ.

00:00 Top 10 List math
16:42 Subjective star ratings

24:07 Madame Web (2024)
35:09 Showgirls (1995)
40:10 She-Devil (1989)
42:57 Amélie (2001)
46:38 Radiant Is the Blood of the Baboon Heart (2023)
47:48 Columbo (1971 – 2003)
52:48 This is Me … Now (2024)
58:01 Lisa Frankenstein (2024)
1:02:01 Omen (2024)
1:06:15 Stopmotion (2024)

1:09:26 The Ruling Class (1972)

You can stay up to date with our podcast through SoundCloud, Spotify, iTunes, TuneIn, or by following the links on this page.

– The Podcast Crew

The Book of Clarence (2024)

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Usually, movie distributors save uncategorizable headscratchers for late in the year, when they can compete for coveted positions on obscurity-pilled critics’ Best-of-the-Year lists for easy promotion.  In contrast, January dumping season is usually reserved for movies with gimmicky, single-idea premises originally scribbled on bar napkins.  After a couple grueling months of picking apart challenging, thorny Awards Contenders like The Zone of Interest, Anatomy of a Fall, and Killers of the Flower Moon, it’s nice to kick back and unwind to inane novelties that can be neatly categorized and easily understood.  We should spend January watching Wyatt Russell swim laps in a haunted swimming pool. We should be watching Jason Statham shoot guns at nameless goons while dressed in a beekeeper costume. We should not be questioning the mysterious meaning behind a movie, and we definitely shouldn’t be questioning the mysterious meaning behind life.  That’s why Jeymes Samuel’s semi-ironic, semi-evangelical The Book of Clarence is such a strangely timed release for the first few weeks of the year.  A backpack rap modernization of the sword & sandal Biblical epic, it would be a tricky movie to market in any context, but TriStar Pictures’ impatience in not saving it at least until Easter feels like an admission of defeat.  The movie’s own distributor doesn’t really know what to do with Samuel’s low-key religious epiphany, and I’m not entirely sure what to do with it either.

That tonal & thematic ambiguity does work in its favor, though.  The Book of Clarence is not especially great, but it is Interesting and difficult to parse, which is more than you can say in favor of most contemporary “faith-based media.”  You can tell this isn’t the hip-hop equivalent of God’s Not Dead PureFlix propaganda as soon as LaKeith Stanfield appears as a crucified Christ figure in the opening seconds, just before the clock is dialed back to his Ben Hur-style chariot race with a badass Mary Magdalene (Teyana Taylor).  The Book of Clarence casually flirts with blasphemy throughout its runtime, even though it’s ultimately a loving message to the Believers in the crowd.  Stanfield stars as Clarence, an atheist contemporary of Jesus who believes the proclaimed messiah to be a conman magician, since he has never experienced one of His miracles first-hand.  Out of an act of financial desperation (and a pointed fuck-you to his twin brother, Doubting Thomas), Clarence is determined to cash in on the local phenomenon of Jesus’s popularity any way he can.  He starts by attempting to angle his way into Christ’s inner circle as “The 13th Apostle,” then eventually shifts gears to repeating His conman playbook by declaring himself “The New Messiah.”  The scheme blows up in his face, attracting both the attention of the white Roman officers who brutally police his community and the attention of Jesus Christ, who gradually wins over Doubting Clarence as a reluctant follower.

If there’s any overt, recognizable mission in Samuel’s screenplay, it might just be in making the world and characters of the Gospels relatable to a modern audience.  Clarence and his friends are just normal everyday guys from “the cobblestones” (i.e., “the streets”), getting by selling ditch weed to the nightclub and opium den patrons of ancient Jerusalem.  They’re depicted as laidback stoners who chain-smoke blunts to high-minded funk & hip-hop sound cues, but a lot of that hipster posturing is undercut by dialogue that refers to them as “highfalutin nincompoops,” among other old-timey turns of phrase.  There’s a distinctly Black take on the narrative of Jesus and the Apostles’ outlaw status under the oppressive eye of Roman soldiers, culminating in a police-brutality execution of an innocent man outside a nightclub, recalling far too many real-life news stories from recent years.  What’s less distinct is what the movie is trying to say about Clarence’s relationship with Faith.  He eventually emerges from his Biblical trials as a follower of Christ, but in a confused way that makes a distinction between “knowledge” vs “belief” in his path away from atheism – the kind of bullshit intellectualism that inspires people to say “overstand” instead of “understand”.  I appreciate that Clarence’s personal salvation is mostly found in his rejection of his once selfish ways, at one point sacrificing his personal freedom to free an army of slaves he has no personal connection to.  I just can’t quite figure out the reason why his story has to mirror the exact Stations of the Cross that marked Jesus’s ascent, except maybe that the script was originally written with Jesus as the main character and was considered a little too playfully blasphemous in its initial rough draft.

Maybe all of this not-quite-blasphemous modernization of the Jesus narrative would make more sense to me if I were successfully raised Christian.  Maybe I’m too much of a first-act Doubting Clarence to fully understand where the third-act Knowing Clarence fits in the grander theological debate outside this movie’s permitters.  Either way, I do think the film’s odd sincerity and thematic confusion are ultimately beneficial to its overall memorability & entertainment value.  It easily stands out as one of the most interesting wide-release novelties that hit multiplexes this month, which is impressive considering that it’s retelling the most often repeated & reprinted story of all time while competing with a horror movie about a killer swimming pool.

-Brandon Ledet

The Devil Conspiracy (2023)

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We cover many flavors of schlock on this blog, but we tend to ignore one of the most popular, profitable sources of schlock around: “faith-based” Christian propaganda.  Outside a one-off podcast episode where we dipped our collective toe into the frigid waters of Evangelical schlock (covering God’s Not Dead & The Shack) and Boomer’s long-dormant Late Great Planet Mirth series covering the Evangelical Rapture films of decades past, we haven’t dealt much with the cheap-o Christian propaganda that pads out new release schedules at every suburban multiplex, despite it indulging the same market-based opportunism as genres we do love, like sci-fi, fantasy, and horror.  That’s mostly because modern “faith-based” media preaches only to the choir, echoing predetermined conclusions that its target audience already righteously agrees with: God is real, abortion is evil, and anyone who disagrees is an agent of Satan.  It’s hard to have fun with even the silliest of B-movies when their messaging is that sourly cruel & misanthropic.  If anything, the micro-industry of “faith-based” propaganda has made it explicitly clear that it doesn’t want heathens like us in the audience.  It doesn’t want us alive & free to walk about in public at all, a sentiment it’s more than willing to voice through fascist mouthpieces like Kevin Sorbo & Kirk Cameron into the nearest, loudest megaphone.  That’s why it’s so weird that I found myself watching, reviewing, and—against all odds—enjoying the faith-based propaganda piece The Devil Conspiracy.  Like God’s Not Dead before it, it’s a despicable film that asserts in every line-reading & plot beat that God is real, abortion is evil, and anyone who disagrees is an agent of Satan.  Unlike God’s Not Dead, however, it’s also a fun, silly little romp and a good time at the movies.

The Devil Conspiracy represents a new evolution in “faith-based” Christian propaganda, borrowing the visual language of action-fantasy superhero epics to sweeten the bitter, hateful messaging at the genre’s core.  It brings me no pleasure to admit that the gamble mostly works, which is evident in how little enthusiasm actual Catholics & Evangelicals appear to have for it.  My (admittedly light) internet research attempting to gauge the film’s cultural impact revealed very little since it snuck into wide distribution this January, except a few articles detailing small Catholic protests decrying the movie as “blasphemous.”  This is surprising on both sides of the Christian-heathen coin.  You’d think that religious groups would embrace the film as cultural outreach, Trojan Horsing the same anti-Satan, anti-abortion rhetoric that’s usually reserved for bland message pieces “starring” Kelsey Grammer into a thrilling action film comparable to (the Thor: The Dark World era of) The MCU.  You’d also think that schlock-hungry horror obsessives catching a glimpse of the word “Devil” in the title would’ve been drawn to its bonkers logline premise, of which I can do no better job marketing than to just copy & past in plain text: “The hottest biotech company in the world has discovered they can clone history’s most influential people from the dead.  Now, they are auctioning clones of Michelangelo, Galileo, Vivaldi, and others for tens of millions of dollars to the world’s ultra-rich.  But when they steal the Shroud of Turin and clone the DNA of Jesus, all hell breaks loose.”  The Devil Conspiracy may have achieved the widest gap between wild premise and mild purpose in the history of genre filmmaking.  It is the ultimate reactionary superhero film, approximating what it might be like if Zack Snyder remade End of Days for Pure Flix Entertainment.  The result apparently baffles everyone and pleases almost no one, except the few freaks who find the novelty of R-rated Christian superhero propaganda inherently fascinating (i.e., me).

It might surprise you to learn that the plot to clone Jesus from his mythical DNA remnants on the Shroud of Turin isn’t a ploy to jumpstart his Second Coming.  Because the world is so overrun with abortion-happy Satanists, Jesus’s DNA is instead perverted to create a suitable host body for the in-the-flesh coming of Satan, who has been awaiting his opportunity to reign on Earth since he initially rebelled.  Satan’s poor mother-to-be is an unsuspecting, unmarried academic who values science over religion, to her own peril.  After losing a few God’s Not Dead-style theological “debates” with enlightened clergymen, she’s kidnapped by Satanists and, in the film’s most hellish sequence, forcibly impregnated in a laboratory with the Jesus/Satan hybrid child, which essentially transforms her into a demonic hellbeast with a baby bump.  It’s up to the archangel Michael and his magical sword to save her soul and save humanity before the Satan-Christ can be born in the flesh, which mostly amounts to him fighting off a few robed cultists in industrial hallways.  It’s not easy staging a blockbuster superhero epic on the leftover sets & budget of Dario Argento’s Mother of Tears, but The Devil Conspiracy does a decent job of wringing its batshit premise for all its worth.  There’s something about its scrappy brand of demon-slaying, Satanist-decapitating action-horror that helps its despicable messaging that “Science has given The Devil his way out of Hell” go down a lot smoother than it would’ve coming out of Kevin Sorbo’s equally horrific mouth, despite my better judgement.  As soon as the superheroic prologue where Lucifer falls from “Heaven” (outer space) to Hell (the Earth’s core) and growls to Michael that it’s “better to reign in Hell than serve in Heaven” there’s no appropriate response to its incendiary, Biblically metal imagery other than “This is badass.”

I should be clear here: I’m glad The Devil Conspiracy failed.  Ideologically, I am opposed to everything it has to say about humanity & spiritualism.  Formally, I think it hits the exact same numbing dips in novelty & momentum that most secular, crowd-pleasing superhero epics suffer.  Still, there was a lot of perverse fun in watching one of these hateful propaganda pieces aim its weapons just outside its usual target demographic, seeking not just to preach but also to entertain.  In a different, worse world where it became a breakout success, I’d hate seeing its army of imitators emerge from the bowels of Heaven to smite my heathen ass.  As an anomalous, R-rated Christian propaganda film loved by no one, it’s got its scrappy, schlocky charms.  May I never be tempted by one of these evil, hateful sermons again, no matter how spectacularly silly.

-Brandon Ledet

Lagniappe Podcast: Salesman (1969)

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For this lagniappe episode of the podcast, Boomer, Brandon, and Alli discuss the Maysles Brothers’ door-to-door Bible salesmen documentary Salesman (1969)

00:00 Welcome

05:09 Triangle of Sadness (2022)
12:00 Heavenly Creatures (1994)
14:00 Skinamarink (2023)
20:22 Glass Onion (2022)
22:32 Luminous Procuress (1971)

29:42 Salesman (1969)

You can stay up to date with our podcast through SoundCloud, Spotify, iTunes, Stitcher, TuneIn, or by following the links on this page.

-The Lagniappe Podcast Crew

Medusa (2022)

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Like a lot of film nerds, my October ritual is to cram in as many new-to-me horror movies as I can before Halloween passes by. Outside of attending film festivals, Spooktober is my favorite time of year to share titles & takes with my online movie buds, but it can be an exhausting, self-defeating effort if you don’t find enough balance in your movie diet.  You cannot watch 31 new-to-you slashers or 31 new-to-you zombie comedies without getting sick of the genre.  So, that search for balance often sends me to the outer limits of what can comfortably be categorized as horror, which is where you find genre-defiant headscratchers like Medusa.  A loose, dreamworld descent into hedonism & blasphemy, Medusa indulges in some Saved!–style Evangelical satire, purgatorial coma ward occultism, hints of Exorcist body possession, and violent street attacks from history’s least-cool girl gang.  It only qualifies as horror because that’s the only genre that can accommodate its loopy nightmare logic.  Thankfully, that edge-of-horror grey area is where the greatest movies ever made tend to dwell.

The thing holding Medusa back from achieving that greatness isn’t its resistance to categorization; it’s the high bar set by its fellow genre-defiant South American contemporaries like Good Manners, Ema, Bacurau, and Electric Swan.  It’s visually striking throughout, relying on some tried-and-true neon lighting & synthpop aesthetic cues to trigger a pithy “Pure Cinema” Letterboxd review or two.  There’s just not much that actually happens between its opening & closing bookends, when we meet a misogynistic Christian girl gang in a near-future Brazil and when they’re collectively possessed by the feminist spirit of a wanton woman who’s been wronged by their kind.  Like the demonized, sexually liberated woman they fear so much, the movie effectively slips into a coma between those two points, lucidly dreaming about Evangelical vocal choirs, spon-con influencer videos, atheist dance parties, and sex in the jungle.  It gradually emerges from that comatose delirium as feminism & hedonism spread through the woman-beating girl gang like an infection, culminating with the girls finally snapping out of it in high-pitched screams to the camera.  I was anxious for them to wake up & reorganize the entire runtime, but I guess if I wanted to watch a sharper, more propulsive version of this story I could always just revisit Ema.

Comparisons to other recent South American genre-benders are easy to make here, since that industry has continued to share a post-Buñuel dream-logic approach to narrative structure, each film lightly surreal in its loose progress of events.  The slow-motion music video loopiness of Medusa likely shares more in common with Jennifer Reeder’s Knives & Skin than any of its localized contemporaries, though, and it often feels like a bigger-scale, slightly bigger-budget version of that American indie.  It just also not any more coherent or streamlined.  The runtime crosses the 2-hour barrier for no particular reason other than its dripping-IV momentum never allows for its badass images to flow to the screen with any urgency.  Still, the Christian girl gang’s conversion to feminist liberators is a satisfying emersion from that pious, medicated dreamworld. It may not be the most finely tuned example of its kind, but it’s at least one of the few body-possession horrors you’re likely to find that isn’t just another riff on one of the usual suspects: Body Snatchers, The Exorcist, The Thing, etc. If you watch enough horror movies, that kind of novelty is invaluable, especially this time of year.

-Brandon Ledet

Lagniappe Podcast: The Great Satan (2018)

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For this lagniappe episode of the podcast, Boomer, Brandon, and Alli discuss The Great Satan (2018), Everything is Terrible!’s retelling of the story of the fallen angel Lucifer, conveyed in a hyperactive mixtape of obscure VHS clips. 

00:00 Welcome

01:40 The Black Cat (1934)
02:52 The Lure (2017)
05:10 StageFright: Aquarius (1987)
08:30 Landscape Suicide (1987)
10:25 Into the Inferno (2016)
14:45 The End of Evangelion (1997)
22:35 Dune (2021)
32:00 Elvira: Mistress of the Dark (1988)
33:13 Nightmares on Elm Street
37:40 Jennifer’s Body (2009)
39:18 Return of the Living Dead (1985)
44:35 The French Dispatch (2021)

47:25 The Great Satan (2018)

You can stay up to date with our podcast through SoundCloud, Spotify, iTunes, Stitcher, TuneIn, or by following the links on this page.

– The Lagniappe Podcast Crew