religion – The Magnificent 60s

The Cardinal (1963) ****

Would appear resolutely old-fashioned except for Forrest Gump (1994) adopting same premise of the main character present at major events. Here it’s issues affecting the Catholic Church between last century’s two world wars and the protagonist is an American priest, Father Stephen Fermoyle (Tom Tryon) of Irish stock, who rises to the position of Cardinal.

So we move at a relatively stately pace through abortion, inter-denominational marriage, racism, a miracle, challenging church philosophy, and Hitler’s annexation of Austria on the eve of the Second World War, in which the church played an inglorious part. Along the way Fr Fermoyle is afflicted so badly by doubt that he takes a sabbatical only for his flesh to be sorely tempted.

Astonishingly, I saw this on YouTube (it’s still there) in a beautiful 70mm print preserved by the National Film and Television Archive. The roadshow print, to be exact, which begins with a marvellous five-minute overture. Oddly enough there’s something very settling about sitting in the darkness with the curtains drawn watching a blank (black) screen and listening to the majestic score by Jerome Moross (The Big Country, 1958).

And then it’s another few minutes of a stunning credit sequence, all sunlight and shadow, before the movie begins. The movie itself is over three hours long, so if you are put off by this kind of epic now’s the time to check out. But if you do, you will miss something genuinely to be savored.

For Otto Preminger (Hurry Sundown, 1967) certainly knows how to tell a story, even one as sweeping as this. For all its pomp, he manages to retain intimacy.

Immediately after his ordination just as America enters the First World War, Fr Fermoyle faces a crisis. His sister Mona (Carol Lynley) wants to marry a Jewish dentist (John Saxon) who refuses to convert to Catholicism. Fermoyle’s advice, in keeping with the church’s stringent rules: give him up.

A noted intellectual, Fermoyle is astonished to be sent by the worldly piano-playing cigar-chomping Archbishop Glennon (John Huston) to an impoverished parish to learn humility. There, he encounters the blind faith of parishioners and a pastor, Fr Halley (Burgess Meredith), so inclined to put others first that he will not seek help for a debilitating disease.

Meanwhile Mona, now a dancer and drinker, has become pregnant, and not by the dentist. But complications arise and she is forced to choose between herself and the unborn child. According to Church doctrine, as Fermoyle, advises, abortion being illegal, the mother must die to save the baby. Mona, not the sacrificial kind, does the opposite. Fermoyle, racked with guilt, wants to quit the church. Instead, he is promoted to Monsignor, and given a two-year timeout which he spends lecturing in Vienna.

There he falls in love with Annemarie (Romy Scheider). In the nick of time, he is recalled to the States and sent to the Deep South to help the black Fr Gillis (Ossie Davis) who is being harassed by the Ku Klux Klan. In standing by his colleague, Fermoyle undergoes a brutal whipping. Promoted to bishop, he is despatched to Austria “to instruct the princes of the church in the realities of the modern world.” Unfortunately, the clergy, siding with the Nazis, presides over the marriage of Germany and Austria.

Meanwhile, he is reacquainted with Annemarie, who has married a Jewish banker, and witnesses at first-hand Nazi treatment of the Jews, her husband so fearful of his future he jumps out a window. When a mob ransacks a church, Fermoyle isn’t so intent on facing up to them and instead, with Annemarie, manages to escape.

At its best and its worst by the narrative being forced through the prism of an individual. His reactions to issues are regulated by his employers, the Church, which exerts as much control over personal thought as the Communist Party, so, in effect, it becomes a tale of a person initially bristling against authority until, it turns out, the Church shares the same antipathy to the worst of the century’s scandals, the Ku Klux Klan and the Nazis.

Father Fermoyle hardly seems suited to high office, given he is so often inclined to temptation, either in a sexual sense, or in taking the opposite view of the Church. And it’s almost as though the splendid backdrop as represented by the immense wealth of the Church has only been achieving by subjugation of the individual. That the worldly Glennon appears as the poster boy for the Church hierarchy is almost Preminger playing with the audience.

It might be sumptuously mounted, but once again Preminger takes no prisoners, showing up an institution that while purportedly set up for the benefit of mankind so often sabotages noble endeavor.

Tom Tryon (In Harm’s Way, 1965) is excellent in the leading role, personal conviction getting in the way of the easy path to the top. But the pick of the performers are the supporting stars, especially John Huston, more famous as a director (The Night of the Iguana, 1964) and here making his acting debut, and Romy Scheider (Triple Cross, 1966). Look out for Carol Lynley (Bunny Lake Is Missing, 1965), silent film star Dorothy Gish in her final movie appearance, Maggie McNamara (The Moon Is Blue, 1953) in her first picture in eight years, and John Saxon (The Appaloosa, 1966) before he was typecast as a heavy.

Otto Preminger (In Harm’s Way) directs in stately fashion from a screenplay by Robert Dozier (The Big Bounce, 1969) and Ring Lardner Jr. (The Cincinnati Kid, 1965).

Thoughtful and striking.

Revolt of the Slaves (1960) ****

Time has been very kind to this underrated handsomely-mounted hugely enjoyable historical romp about victimised Christians in ancient Rome. Virtually a last hurrah for 1950s redhead Rhonda Fleming (Gunfight at the OK Corral, 1957), known as The Queen of Technicolor and here gifted lines like “the whip will do him good.” Fernando Rey (The French Connection, 1971) is thrown into a pit of ravenous hounds. Singer and serial lothario Serge Gainsbourg, immortalised by late Sixties bedroom anthem “Je t’aime,” plays a sadistic villain.

Despite the occasional over-the-top religious references – a character called Sebastian (Ettore Mane) is pinioned to a tree by arrows because the overseer (“don’t aim for the heart”) wants to prolong his agony, a prisoner facing death is baptised in a convenient flood – the piety is largely kept under wraps because these Christians refuse to turn the traditional cheek and inflict considerable damage on their masters. A voice that sounds like the Voice of God is revealed as an ordinary mortal. And there are nods to modern politics, the powers behind the throne.

Cool Hand Luke couldn’t have come up with better plans for escape, filling a cell with water from the sewer till inmates, except the aforementioned late convert, float to the hatch in the ceiling. A sojourn along a river is enough to put the pack of chasing hounds off the scent. Pursuers are trapped in the catacombs by the simple device of bringing down the roof.

After wealthy patrician Claudius (Gino Cervi) saves the life of escaped slave Vibio (Lang Jeffries) his arrogant daughter Claudia (Rhonda Fleming), introduced driving a chariot along packed streets with little regard for public safety, finds every excuse to humiliate him.

The plot is triggered when Claudia’s cousin/niece (the English translation is unclear) Agnese (Wandisa Guida) is followed by spy Corvino (Serge Gainsbourg) to a Christian hideout. Claudia becomes implicated when Agnese seeks refuge and for a good while she’s on the run, eventually committing her first act of unselfishness after falling for Vibio. But, to save her family, Claudia denounces the Christianity she has begun to accept, only to become involved in the finale in the arena where Christians are killed one by one, not by the waiting lions, but by spear.

It’s mostly heady and bloody action, the driving narrative only pausing now and then to make a religious point. The Emperor, like any leader in Game of Thrones, is afflicted with illness which makes his face burst out in spots. There’s some excellent use of music. In one sequence the hunters with a soundtrack of barking dogs are contrasted with a peaceful scene of the Christians not realising their pursuers are so close until the barking infuses their scene.

*Fair bit of poetic license here. No tigers!*

Star of the show is undoubtedly Rhonda Fleming. A huge post-war marquee idol, she starred opposite the likes of Bing Crosby (A Connecticut Yankee in the Court of King Arthur, 1949), Glenn Ford (The Redhead and the Cowboy, 1951), Dana Andrews (While the City Sleeps, 1956) and Burt Lancaster (Gunfight at the OK Corral). But she was equally well-known as the top-billed star of adventures like The Golden Hawk (1952), Serpent of the Nile (1953) and Those Redheads from Seattle (1953). It was once said of her by a cinematographer that her beauty was so flawless she was stunning from any angle.

Quite why roles had dried up so much that she headed across the Atlantic to Italy for this is anybody’s guess. It certainly failed to revive her career, possibly because the religious aspects would have been more grating for audiences of the period whereas now they are less dominant.

Oddly enough, it was virtually a last hurrah also for veteran Italian director Nunzio Malasomma (The White Devil, 1947) who didn’t make another picture – his last – for seven years. But he handles the whole venture with aplomb, interspersing humor with action, moving along at a terrific pace, and making the most of a dream cast. In his debut Lang Jefferies (Don’t Knock the Twist, 1962) shows some acting talent among the flash of muscle. But it’s Rhonda Fleming’s picture.

Note: dubbing into English has changed some names. In the Italian version Claudia is named Fabiola – it’s a remake of the earlier Fabiola (1949) starring Michele Morgan – and her father Fabio, so stand by for confusion on imdb.

Certainly a cut above the sword-and-sandals epics flourishing at the time. I’d add that it’s an ideal matinee feature except I watched it late at night and it was just as entertaining. Highly recommended as an easy watch or just to see Rhonda Fleming at her best. The rating might err a little on the high side but every now and then we are allowed our guilty pleasures.

Becket (1964) *****

Two stars in impeccable form, an intriguing tale of betrayal and redemption, and a sharp reminder that Britain was once a conquered nation. Given the original play was written by a Frenchman, Jean Anouilh, I wondered how much of the experience of France being occupied by Germany during World War Two informed the work.

Becket (Richard Burton) is dabbed a collaborator for having anything to do with King Henry II (Peter O’Toole), not just in his gainful employ and rising to positions of enormous power, but in accepting his friendship being viewed as a traitor to his countryman. England then, 100 years after the invasion of William the Conqueror, was divided into Normans, who ruled, and Saxons, the indigenous population, who obeyed. The only source of rebellion was through the Catholic Church which could claim, in its prime allegiance to God, to place religion above ruler.

Initially, it’s the story of two unprincipled men, who drink and lust to their heart’s content, until Henry, misreading his friend’s personality, appoints him Archbishop of Canterbury, the most important religious leader in the country, assuming that Becket would continue in his hypocritical ways and bring the clergy to heel. Unfortunately, in taking on the position, Becket takes to heart everything it stands for and instead of extending his power Henry finds it challenged.

It’s classic narrative, fast friends turned bitter enemies, the American Civil War in a nutshell. The more Becket sticks to his guns, the more his life is imperilled. Since the story is based on historical actuality, anyone who saw it at the time would be aware of the famous outcome, but the teaching of history and English history at that, either having fallen in abeyance or being given the revisionist treatment, viewers coming at afresh will be surprised at the political and moral twists and turns.

Nor is it of the “thee” and “thou” school of historical drama. The language is modernised, it is filled with humor, and spiced through with irony. Caught in a downpour during a hunt and sheltering, wet and bedraggled, in a peasant hut in a wood, Becket explains to the king that anyone who dared light him a fire would be hanged for taking precious wood out of the forest, a law laid down by Henry to make more money from his forests.

Likeable though Henry is, full of energy and fun, he is also sly and mean. On the basis of what’s mine is yours, he passes on a peasant lass to Becket, but in demanding the favour returned insists that Becket allow him to have sex with his fiancee, who promptly commits suicide rather than submit.

Henry wheedles as much as he demands, needing to keep his nobles in line if they are to fund his lifestyle and wars. There is always the tricky business of making alliances with untrustworthy rivals. This almost a template for Game of Thrones, the business of ruling as much about the velvet glove as the iron fist, negotiation and concession as important as outright demonstrations of strength.

Even when in an inferior position, there is always diplomatic recourse. The French king (John Gielgud), deliberately keeping waiting a British contingent, explains that the delay will allow them time to be measured for some fashionable French clothing. Now that is a barb served in silk.

It’s possibly as big a surprise to Becket, as indulgent in drinking and whoring as the king, to discover that he has principles. The clergy was known for abusing its power and, despite taking a vow of poverty, living high on the hog. So he stuns both his fellow priests and bishops as much as the king when he gives away all his possessions to fulfil that basic vow. There’s almost an element of naivety. Having played the game so far, suddenly he refuses, to the consternation of everyone in power.

For a time it becomes a battle of wills and that eternal question of who is more important, the invisible God or the human king, and Becket to some extent becomes a pawn.

And it’s brilliantly acted. In his first role since coming to global attention with Lawrence of Arabia (1964) Peter O’Toole creates a more down-to-earth conniving ruthless character. Richard Burton (Cleopatra, 1963), trying to prove he can attract an audience without the help of Elizabeth Taylor, matches him every step of the way. The fiery oratory is replaced by introspection.

Director Peter Glenville (The Comedians, 1967) resists the temptation to open up the stage play, which he also helmed on Broadway (where it won the Tony for Best Play), and for a historical picture set in warring times it’s surprisingly lacking in battles. But it’s easily one of the best historical pictures ever made and it’s a travesty that the Oscar for Best Actor went to neither O’Toole nor Burton, both nominated who split the vote, but to Rex Harrison for My Fair Lady. John Gielgud (The Charge of the Light Brigade, 1968) was a whimsical quirky delight, so different to his normal screen persona.

Out of 12 Oscar nominations, it won only for screenplay, by Edward Anhalt (The Satan Bug, 1965).

Does what historical movies so rarely accomplish: thoughtful, stylish, brilliantly structured with superb acting and direction.

Barabbas (1961) ****

Brutally ironic ending adds a final twist to this religious epic that sheds a murky rather than heavenly light on the early days of Christianity. Barabbas (Anthony Quinn), in case you are unaware, is the criminal who, in a public vote, is spared crucifixion instead of Jesus Christ. Intent on returning to his lusty life, instead he finds himself drawn to the teachings of the Son of God despite his feverish attempts to deny it. Death might have been preferable to two decades spent imprisoned in the sulphur mines followed by a stint as gladiator only, finally refusing to deny his conversion, he ends up on a cross.

The fate of Barabbas in the Bible is undetermined, only meriting a few lines, but in the imagination of Swedish novelist Par Laverkvist he lived quite an extraordinary life, a criminal vagabond coming to believe in what he originally despised. The religious element is almost an excuse to investigate life at the edge of a pauper’s existence, a world in which faith is possibly the only way to get through the day. It’s an episodic tale with Barabbas as a Job-like peasant on whom constant indignity and humiliation is heaped.

A witness at times to the most exalted elements of Christianity – the eclipse surrounding the crucifixion, the stone rolled away from the tomb – he also sees lover Rachel (Silvana Mangano), a Christian convert, stoned to death. It’s a miracle he survives imprisonment in the mines and that when, thanks to an earthquake, he escapes it’s almost bitter irony that he ends up in gladiator school, facing the demonically sadistic Torvald (Jack Palance). Even when pardoned, he is again arrested for, believing the end of the world is nigh as described in the Christian teachings, helping burn Rome to the ground. Arrest this time sends him back to where he started, heading for crucifixion, though this time willingly.

Anthony Quinn (Guns for San Sebastian, 1968) is excellent as the dumb, mostly mystified peasant, only occasionally rising to the occasion, mostly defeated, or captured, and failing to defend those he should protect. Not entirely cowardly, witness his battle in the arena, but self-serving, and in a sense cursed by events outside his control.

Others are only briefly in the spotlight, Silvana Mangano (Five Branded Women, 1960) good as the converted Christian accepting her fate, ditto Vittorio Gassman (Ghosts of Rome, 1961) as an enemy prisoner in the mines, and Jack Palance (Once a Thief, 1965) over-the-top as the kingpin gladiator. In cameo roles – not exactly the promised all-star cast – you can find Ernest Borgnine (Chuka, 1967), Arthur Kennedy (Claudelle Inglish, 1961), Katy Jurado (A Covenant with Death, 1967), Valentina Cortese (The Visit, 1964) and Harry Andrews (The Charge of the Light Brigade, 1968).

Director Richard Fleischer (The Big Gamble, 1961) does a brilliant job of keeping reverence at bay, turning the potential awe of the eclipse into a moment of personal terror, ensuring that current persecution rather than potential eternal life remains foremost, focusing on the human not the ethereal. He presents Barabbas as constantly mystified at his escape, guilt-ridden that he has done nothing with his life, thwarted in virtually every attempt at redemption.

The big scenes are well-handled, the sulphur mines a pit of Hell, the arena far more realistic than Spartacus (1960), the burning of Rome that initially represents freedom turning into a trap. Filmed in Technirama 70mm, Fleischer makes the most of the widescreen and the historical detail.

In some respects this makes more sense if viewed alongside the director’s crime triptych of Compulsion (1959), The Boston Strangler (1968) and 10 Rillington Place (1970) which concentrate on outsiders coming to national attention through illicit activity.

Far from the usual stodgy religious offerings of the period, more in keeping with a Pasolini-like vision, with a keener eye on history than creed, it’s been rather overlooked and deserves reappraisal.

Christopher Fry (The Bible…in the Beginning, 1966) was credited with the screenplay from the book by the Nobel prize-winning novelist Par Laverkvist.