
By Guest Contributor Matt Harries
In an era where a phrase such as ‘world building’ has entered the lexicon of the expectant cinema-goer, it is all too easy for the brightest lights, most groundbreaking camera work and most stupendous action sequences to steal the hearts and minds of the viewer. Conversely, it seems that all too often the films which make the loudest noises leave the faintest trace, as we watch beautiful people with impossible powers saving the world with almost numbing regularity. In the case of Paul Schrader’s First Reformed, we have a film which asks questions relating to the weightiest of subjects, but does so with what seems like an uncharacteristic subtlety in modern mainstream cinema.
It is unusual for me to discover a film via the score, but that’s how I first came to know of the existence of First Reformed. Lustmord is a name familiar to fans of the Dark Ambient sub-genre and it was via his Bandcamp page that I discovered that the characteristically ominous strains of his work were being used in a soundtrack. This had the effect of imbuing the film with a sense of dread and anticipation before I even knew what it was about, as Lustmord has carved out his career as a supreme master of the audial sense of foreboding. His music can also be described as cavernous, oceanic, intense and chilling, so I was instantly expecting something in the realm of a psychological horror. While there are one or two hard-hitting moments which can be described as horrific, what is delivered is far subtler than some typical horror tropes such as the malign supernatural or extra-terrestrial entity. The source of the inauspicious threat is very much part of the zeitgeist, discussed across all platforms on a daily basis; namely, our destruction of the planet.
It is difficult to talk about the nuts and bolts of First Reformed without a nod to the personal history of writer and director Paul Schrader. Perhaps inevitably known as the screenwriter behind Martin Scorcese’s 1976 classic Taxi Driver, Schrader has made it known on several occasions that the medium of screenwriting should be used as an opportunity for catharsis. Indeed, he suggests it is only through the willingness to ‘drop your pants and show your own laundry’ that writers should work in the field. A cursory look into his past reveals that while espousing the ‘self-therapy’ of writing, Schrader himself once suffered a stomach ulcer due to excessive drinking, as well as other turmoils suffered under unsustainable stress. Given these experiences, as well as a self-professed fascination with characters who go against the grain of society and who seem to act against their own best interests, it is clear that the film’s central character Reverend Toller (played by Ethan Hawke) represents to some extent Schrader’s lifetime of interests and experiences as a writer and a man.
Toller is himself a writer, albeit he writes in a journal with no intent of publication or witness by another – other than his Creator. The goal is wholly cathartic – ‘when writing about oneself one should show no mercy’. Although often painful and not without moments self-recrimination, this process of daily confessional is carried out with an ascetic’s rigour. The exercise of withholding nothing becomes increasingly influential in Toller’s journey throughout the film. The events that transpire upon meeting troubled young couple Mary (Amanda Seyfreid) and Michael (Phillip Ettinger), act as a spark to tinder against his increasingly stark mindset of unflinching honesty.
It is heavily pregnant Mary who introduces herself and Michael to Toller. She confides that Michael wishes her to terminate their unborn child. Upon meeting him, Toller learns that the cause of Michael’s despair is the what he sees as the inevitable collapse of human civilisation within his own lifetime, due to the wilful destruction of our natural world for fuel and resource. How, he reasons, can he justify bringing his daughter into a world which faces an inevitable cataclysm of environmental and subsequent societal collapse? Michael strongly questions Toller about the folly of raising a child in a doomed world. Sensing a challenge, the pastor responds with vigour and asserts that Michael’s daughter is ‘as (alive) as a tree. As an endangered species…full of the beauty and mystery of nature. A life without despair is a life without hope,’ he continues. ‘Holding these two ideas in our head is life itself.’

For all Toller’s wise words, in private he continues to act against his own interests in a way which is strikingly reminiscent of Paul Schrader’s struggles as a young writer back in the 70s. His journal writing is accompanied by the nightly drinking of whisky, by the bottle, despite his own escalating ill health. The despair which ultimately proves too much for Michael begins to consume him too, until, seen as an anachronism by the Church’s ruling body and harbouring an increasing sense of indignant rage, he begins to formulate ideas of retribution. Here there is a clear parallel with Schrader’s earlier creation Travis Bickle, memorably portrayed by Robert De Niro. Toller too is a former member of the military, and like Bickle is drawn toward a violent solution to the problems imposed by the world, one that carries the stain of impotent fury and a state of mental fortitude on the brink of collapse. Toller’s actions declare a willingness to stand up and make a mark for the fallen heroes of the struggle against corporations and governments who damage the planet for gain, while also acting as an outward expression of his own changing attitudes. Fuelled by the words of Michael ringing in his ears, as well as the increasing sense of isolation inside his church, he begins to dream of martyrdom.
While it may be easy to see Toller as a cross between Taxi Driver’s Bickle and Michael Douglas’s D-Fens in Falling Down, First Reformed defies being easily categorised alongside those films, specifically by introducing Amanda Seyfreid’s character Mary as a source of compassionate, inclusive energy, one that acts as a counterpoint to the more violently masculine impulses shown by other characters. Despite her own fears and vulnerability, she refuses to condemn Michael for his actions and later on, as she becomes closer to Toller, she introduces a ray of light into his increasingly dark world view.
The film’s final sequence could have gone in one of several directions, with Schrader apparently having written two different endings before settling on the one he did. The chosen ending perhaps suggests love is the mechanism by which the opposing forces of hope and despair are balanced. While this sentiment has a well worn feel to it, it is the power of First Reformed to provoke questions of the viewer that is perhaps its great strength. There is the question of responsibility – of state, of Church and of the individual. Not only toward the natural world, which through greed and apathy faces what many observers agree is a mounting crisis, but crucially toward ourselves. Can we each face our maker, our conscience, or our own sense of morality with absolute honesty? In the light of this fearless honesty we may choose to shine upon our own actions, are we able to recognise a way to balance the light and darkness in ourselves and thus the world? If so we may, like writer Paul Schrader, yet have a say in which way the story goes.




I first watched The Exorcist aged 14, a couple of years before it was withdrawn from UK home video circulation after being refused an 18 certificate under the 1984 Video Recordings Act. Its esteemed director, William Friedkin, has been forthright in claiming he intended the film to be an “emotional experience”. That concise précis perfectly describes my personal attachment to the picture, for numerous reasons. You see, up until viewing The Exorcist, my horror edification had largely been through gore-tinted glasses as I indulged in Video Nasty culture on VHS. But just a few minutes into Friedkin’s masterpiece, I was overcome with the sense I was watching a ‘serious horror film’.
Before long, the almost regal facade of the Georgetown University Campus stood proudly before me. Its Georgian brick architecture and proud steeple seemed to radiate a sense of history. Originally a Jesuit private university when founded in 1789, the structural design has remained intact despite the proud evolution of the buildings’ function. The campus site is of course briefly featured in the ‘movie within the movie’ sequence that serves to establish Chris MacNeil and Burke Denning’s characters and relationship. The liberal grassy zones in front of the eminent structure were now patently evident, as opposed to being crowded with the ‘demonstrating public’ in the movies preliminaries.
Despite the overtly sanctified status of the edifice, I was saturated with blasphemous cravings when I entered the vestibule. I couldn’t refrain from polluting the serene atmosphere with a puerile demonically whispered “it burns” as I placed my hand in the font of ‘holy water’, much to the embarrassment of my younger, yet considerably more mature cousin.
Obviously this is the property frequently referred to as the “Exorcist House” due to its portrayal as the MacNeil residence in the movie. The distinctive black metal railings that separated the property from the sidewalk have been predictably forfeited in favour of a solid wood privacy fence, no doubt due to pesky groupies such as myself.
The concrete staircase is offset from the house and it’s a renowned fact that an extension was temporarily built onto 3600 Prospect Street to give the impression that Regan’s bedroom indeed lingered above the 75 steps. Surveying the palpably steep descent from the landmark’s apex, I was instantly struck with just how impressive the stuntman’s plunge was, considering the precipitous concrete was only mitigated by a mere half inch of rubber at the time of filming.
Scrutinizing scenes in the film where the stairwell featured, I noticed the scarlet word “PIGS” apparently sprayed onto the wall just over the stairs railings. This had now been replaced by unreadable blue graffiti. The same ‘artist’ had seemingly added the obligatory “Fuck Trump” protest to the tourist attraction!
Keri: When Universal Pictures set about cementing the developing horror genre with a series of tales – both old and embellished – the small country of Wales, in the United Kingdom, was oddly integral to this process. The ‘Old Dark House’ (1932) was set in deepest, darkest Wales, the rain lashing, forcing the house’s inmates to stay put until escape was possible; The Wolf Man (1941), which spawned a new horror archetype, silver bullets and all, saw its central character get ‘the bite’ in Wales, before running amok through its landscapes. Why was Wales, a country which has – let’s be fair – struggled to gain recognition as a country in its own right, chosen as the backdrop for these American productions? Was it just remote enough to serve a purpose?
Wales also has a history of social protest and insurrection, which perhaps has some perhaps troubling pagan overtones – maybe prompting the question – how well does one know one’s neighbours? Welsh protest moments are, by any accounts, a strange phenomenon. The ‘Scotch Cattle’ of the early 1800s blended theatricality with real menace. Consisting of groups of men unhappy with their treatment at the hands of bosses or colleagues, they would gather at night for what were called ‘midnight terrors’, often wearing animal skins, blackened faces, with some blowing horns and many bellowing like cattle. This was intended to intimidate, and no doubt, it worked. The Cattle would damage property and machinery if they felt it was necessary to their aims, and they sent dramatic warnings to their peers – often written in animal’s blood. A message left as a warning to blacklegs (strike-breakers) stated, after naming the men responsible, “we are determined to draw the hearts out of all the men above named, and fix two of the hearts upon the horns of the Bull…we know them all. So we testify with our blood.”
The so-called Rebecca’s Daughters also challenged the social order in a theatrical manner, this time wrecking and burning the tollgates designed to generate income on Welsh roads, at the expense of many of the poorest in society. Dressing as women, led by a ringleader – ‘Rebecca’ – these men turned their actions into something of a dramatic performance, complete with a script. Surely, on some level this kind of history fed into the film Darklands (1996), albeit the film chose to explore cult consciousness rather than straightforward protest. Even the name, ‘Darklands’, corresponds with the so-named ‘Black Domain’ in South Wales, where many of the protest movements mentioned above took place, and in this film the amassed strangers with their rituals seem to call to that strand of Welsh history.
Branwen might be primarily tragic romantic history, but there are some profoundly horrific elements to it that would make for riveting – and entertaining – viewing. Likewise, there is some phenomenal body horror in characters such as Blodeuwedd, a woman created from flowers, a character whose ultimate fate some may vaguely know via Alan Garner’s
Director Chris Crow has a track record for imbuing his filmmaking with a sense of history and his most recent feature, The Lighthouse, is a really magnificent example of what can be achieved with notions of folk. By no means a traditional folk horror film, The Lighthouse draws on a singular moment in Welsh history and enlivens it with a tremendous sense of time, place and identity. The two men, trapped in the lighthouse in question, could well represent a rather traditional idea of the Welsh psyche befitting its period setting – God-fearing and self-loathing. Another recent example is Yr Ymadawiad (The Passing), a Welsh-language film which very strongly draws on Welsh history and landscape in such a wonderful way that to say too much rather spoils the film.
‘A passionate tribute to the cinema of Fulci’? It’s words like these which act like bait to writers like us, so when this statement was attached to the press release of a new film, Sexual Labyrinth, my curiosity was piqued. That the press release also mentioned paying homage to Joe D’Amato (ah yes, he) and Luigi Atomico (no idea) only made me wonder more what the film could possibly have in store. Well, spoiler alert: this ‘vision of female sexuality’, again words used in the press release, has nothing whatsoever to do with Fulci that I can see, from his early sex comedies all the way through to his horrors. Nada. Joe D’Amato? Not an expert on his stuff, though I’ve seen a few D’Amato films, and I suppose the rough-shod human flesh on display throughout wouldn’t have looked too amiss in some of his work – though I’m not sure that this is particularly ambitious on the current filmmaker’s part, or complimentary on mine. I think the best thing to do here is to say a bit more about what is on offer.
By Marc Lissenburg
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