Last Temptation of Christ, TheReviewed By Rob Gonsalves
Posted 08/20/18 21:30:29
Enough, I think, was written about the controversy over 'The Last Temptation of Christ' when it opened thirty years ago. If it’s all the same to you, I’d rather skip all that, except to say that the outrage showed a thunderous lack of understanding of context and of literary inquiry.The movie, and its source novel by Nikos Kazantzakis, imagined a Christ confronted on the cross by an angel (Satan) who offers him escape into the life of a normal man, a life with wives and children and, yes, lovemaking. Christ’s agonized mind turns this possibility over at length — the possibility of simple human contentment — until finally he realizes and embraces his literally God-given role, and finds himself back on the cross, radiantly happy as he passes from life into legend.
Last Temptation is director Martin Scorsese’s act of cinematic worship, the movie he had hungered to make since boyhood. Of course, most of his films have that stream of Catholic blood and guilt running through them. Again and again in Scorsese’s work we see men (he has never, with a couple of exceptions, been interested enough in women to put them front and center) sinning yet yearning for redemption, or at least respect or peace or a point at which they can rest assured that “it is accomplished,” whatever it may be. The movie is imperfect — its colloquial dialogue and casting of homely urban types and musicians (hey, John Lurie! hello, Victor Argo!) as the apostles bring it, at times, perilously close to camp. But it doesn’t need to be perfect.
Much of the movie’s soul can be traced to the long and many disputatious talks between Jesus (Willem Dafoe) and Judas (Harvey Keitel). Dafoe seems to be experiencing the same insecurity and fear playing Jesus as Jesus himself feels — Dafoe and Jesus both have to grow into their roles. Keitel, for his part, approaches Judas with the same spiritual anguish he brought to The Piano and Bad Lieutenant. In this telling, Judas is merely the guy who has to embrace his intolerable role, the betrayer, so that God’s plan for Jesus can proceed. Late in the film, when the elderly former friends meet again in Jesus’ mortal bedroom, Keitel makes us feel the betrayal Judas feels — he has betrayed his master as ordered, only to see that act of love rendered meaningless when Jesus chooses the life of a man. We first see these two together when Judas is chastising Jesus the carpenter for building crosses for the Romans. Here is a Jesus in need of redemption.
Dafoe and Keitel, and also Barbara Hershey (who gave the book to Scorsese in the first place) as the Magdalene, get to run the gamut of inflamed, wounded emotion. The rest of the cast, eclectic to say the least, sometimes falters in the face of the moment’s importance — some of them, we gather, like the late Call frontman Michael Been, are there out of their own Christian passion. And then David Bowie swans into the picture as Pontius Pilate, unimpressed with what Pilate clearly sees as (sigh) yet another Jewish troublemaker, and the conception and almost comically perfect casting transcend camp (even with Pilate’s deathless, amazing line “We have a space for you up on Golgotha”) and achieve a kind of show-biz nirvana. Bowie takes his few minutes of the film away from Jesus and Scorsese and suavely tucks them in his pocket.
The filmmaking here, though rushed and on the cheap, is a hot stew of influences; Peter Gabriel’s sometimes alarming world-music score, Michael Ballhaus’ savagely unadorned photography of a dusty and near-uninhabitable land, Thelma Schoonmaker’s gliding and intuitive editing — all of it coalesces into a cinematic essay about the violence and chaos, and also the vitality and urgency, of worldly life, the solace Jesus must renounce — the heat and hard dirt floors, the cool fleshly comforts. This renunciation would be meaningless if it were too easy and did not come freighted with self-doubt and conflicting desires. Scorsese manages to make us feel what pulls Jesus towards normality, what he has to give up.We do not see the resurrection; instead, at the climax, the very celluloid itself seems to rupture, shudder, flare into a blood-red death. How else would a director equally indebted to Christ and cinema end such an inquiry?
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