Theology And Wes Craven

Theology and Wes Craven explores the religious themes in the movies, television shows, and other works of the man who redefined the horror genre with such landmark and notorious films as The Last House on the Left (1972), The Hills Have Eyes (1977), A Nightmare on Elm Street (1984), The Serpent and the Rainbow (1988), The People Under the Stairs (1991), and Scream (1996). This volume provides a retrospective for his entire career, and then spotlights his most theologically intriguing works in chapters devoted to revealing Craven's narrative intent. This collection brings together established scholars and new emergent voices in academia, including feminist and LGBTQ+ perspectives, who explore Craven's vision in relation to contemporary political, social, and economic issues, especially as they related to children, visible minorities, the excluded, and the disenfranchised. This volume is sure to be appreciated both by academics and horror enthusiasts everywhere.

This book revisits the tradition of Western religious cinema in light of scholarship on St. Paul’s political theology. The book’s subtitle derives from the account in the Book of Acts that St. Paul was temporarily blinded in the wake of his conversion on the road to Damascus. In imitation of Paul, the films on which Sean Desilets’s analysis hinges (including those of Carl-Th. Dreyer, Robert Bresson, Pier Paolo Pasolini, and Carlos Reygadas) place a god-blind mechanism, the camera, between themselves and the divine. Desilets calls the posture they adopt "hermeneutic humility": hermeneutic in that it interprets the world, but humble in that it pays particular—even obsessive—attention to its own limits. Though these films may not consciously reflect Pauline theology, Desilets argues that they participate in a messianic-hermeneutic tradition that runs from Paul through St. Augustine, Blaise Pascal, Karl Barth, and Walter Benjamin, and which contributes significantly to contemporary discussions in poststructuralist literary theory, political theology, and religious studies. Desilets’s insightful explication of Jean-Luc Nancy’s deconstruction of Christianity and Georgio Agamben’s recent work on religion makes a substantial contribution to film philosophy and emerging critical trends in the study of religion and film. This book puts forward a nuanced theoretical framework that will be useful for film scholars, students of contemporary political theology, and scholars interested in the intersections of religion and media.

In A Critical Companion to Wes Craven, contributors use a variety of theoretical frameworks to analyze distinct areas of Craven’s work, including ecology, auteurism, philosophy, queer studies, and trauma. This book covers both the successes and failures contained in Craven’s extensive filmography, ultimately revealing a variegated portrait of his career. Scholars of film studies, horror, and ecology will find this book particularly interesting.

This is a collection of new essays on the religious themes in, and the implications of, the works of Joss Whedon, creator of such shows as Buffy the Vampire Slayer, Angel, and Firefly, and more recently writer and director of the box-office hit Marvel's The Avengers. The book addresses such topics as ethics, racism, feminism, politics, witchcraft, spiritual transformation, identity, community, heroism, apocalypse, and other theologically significant themes of Whedon's creative enterprises. The disciplinary approaches vary as well; history, theology, philosophy of religion, phenomenology, cultural studies, and religious studies are all employed. The various essay authors differ in that some are clearly believers in God, some are clearly not, and others leave that matter aside.

An enormously entertaining account of the gifted and eccentric directors who gave us the golden age of modern horror in the 1970s, bringing a new brand of politics and gritty realism to the genre. Much has been written about the storied New Hollywood of the 1970s, but at the same time as Martin Scorsese, Steven Spielberg, and Francis Ford Coppola were making their first classic movies, a parallel universe of directors gave birth to the modern horror film-aggressive, raw, and utterly original. Based on unprecedented access to the genre's major players, The New York Times's critic Jason Zinoman's Shock Value delivers the first definitive account of horror's golden age. By the late 1960s, horror was stuck in the past, confined mostly to drive-in theaters and exploitation houses, and shunned by critics. Shock Value tells the unlikely story of how the much-disparaged horror film became an ambitious art form while also conquering the multiplex. Directors such as Wes Craven, Roman Polanski, John Carpenter, and Brian De Palma- counterculture types operating largely outside the confines of Hollywood-revolutionized the genre, exploding taboos and bringing a gritty aesthetic, confrontational style, and political edge to horror. Zinoman recounts how these directors produced such classics as Rosemary's Baby, Carrie, The Texas Chainsaw Massacre, and Halloween, creating a template for horror that has been imitated relentlessly but whose originality has rarely been matched. This new kind of film dispensed with the old vampires and werewolves and instead assaulted audiences with portraits of serial killers, the dark side of suburbia, and a brand of nihilistic violence that had never been seen before. Shock Value tells the improbable stories behind the making of these movies, which were often directed by obsessive and insecure young men working on shoestring budgets, were funded by sketchy investors, and starred porn stars. But once The Exorcist became the highest grossing film in America, Hollywood took notice. The classic horror films of the 1970s have now spawned a billion-dollar industry, but they have also penetrated deep into the American consciousness. Quite literally, Zinoman reveals, these movies have taught us what to be afraid of. Drawing on interviews with hundreds of the most important artists in horror, Shock Value is an enthralling and personality-driven account of an overlooked but hugely influential golden age in American film.

Phenomenological analysis of beauty and art across various aspects of lived experience and culture. Through a careful analysis of concrete examples taken from everyday experience and culture, Beautiful, Bright, and Blinding develops a straightforward and powerful aesthetic methodology founded on a phenomenological approach to experience—one that investigates how consciousness engages with the world and thus what it means to take such things as tastes, images, sounds, and even a life itself as art. H. Peter Steeves begins by exploring what it means to see, and considers how disruptions of sight can help us rethink how perception works. Engaging the work of Derrida, Heidegger, and Husserl, he uses these insights about “seeing” to undertake a systematic phenomenological investigation of how we perceive and process a range of aesthetic objects, including the paintings of Arshile Gorky, the films of Michael Haneke, Disney’s Beauty and the Beast, zombie films, The Simpsons, the performance art of Rachel Rosenthal and Andy Kaufman, and even vegan hot dogs. Refusing hierarchical distinctions between high and low art, Steeves argues that we must conceptualize the whole of human experience as aesthetic: art is lived, and living is an art. “This is a brilliant new contribution by our preeminent phenomenologist of culture. It’s extremely accessible, illuminating, original, and sophisticated while being philosophically probing.” — David Wood, author of The Step Back: Ethics and Politics after Deconstruction

Religion and cinema share a capacity for world making, ritualizing, mythologizing, and creating sacred time and space. Through cinematography, mise-en-scène, editing, and other production activities, film takes the world “out there” and refashions it. Religion achieves similar ends by setting apart particular objects and periods of time, telling stories, and gathering people together for communal actions and concentrated focus. The result of both cinema and religious practice is a re-created world: a world of fantasy, a world of ideology, a world we long to live in, or a world we wish to avoid at all costs. Religion and Film introduces readers to both religious studies and film studies by focusing on the formal similarities between cinema and religious practices and on the ways they each re-create the world. Explorations of film show how the cinematic experience relies on similar aesthetic devices on which religious rituals have long relied: sight, sound, the taste of food, the body, and communal experience. Meanwhile, a deeper understanding of the aesthetic nature of religious rituals can alter our understanding of film production. Utilizing terminology and theoretical insights from the study of religion as well as the study of film, Religion and Film shows that by paying attention to the ways films are constructed, we can shed new light on the ways religious myths and rituals are constructed and vice versa. This thoroughly revised and expanded new edition is designed to appeal to the needs of courses in religion as well as film departments. In addition to two new chapters, this edition has been restructured into three distinct sections that offer students and instructors theories and methods for thinking about cinema in ways that more fully connect film studies with religious studies.

the Handbooks of the Bible and Its Reception (HBR) provide comprehensive introductions to individual topics in biblical reception history. They address a wide range of academic fields and interdisciplinary matters, including reception of the Bible in various contexts and historical periods; in diverse geographic areas; in particular cultural, social, and political contexts; and in relation to important biblical themes, topics, and figures.