The intersection of religious practice and theatricality has long been a subject of interest to scholars. This collection of twenty-two critical essays addresses the relationship between Roman Catholicism and films of the fantastic, which includes the genres of fantasy, horror, science fiction and the supernatural. The collection covers a range of North American and European films from Dracula and other vampire movies to Miracle at Fatima, The Exorcist, Danny Boyle's Millions, The Others, Maurice Pialat's Sous le Soleil de Satan, the movies of Terry Gilliam and George Romero's zombie series. Collectively, these essays reveal the durability and thematic versality of what the authors term the "Catholic fantastic."

From Rosemary's Baby (1968) to The Witch (2015), horror films use religious entities to both inspire and combat fear and to call into question or affirm the moral order. Churches provide sanctuary, clergy cast out evil, religious icons become weapons, holy ground becomes battleground--but all of these may be turned from their original purpose. This collection of new essays explores fifty years of genre horror in which manifestations of the sacred or profane play a material role. The contributors explore portrayals of the war between good and evil and their archetypes in such classics as The Omen (1976), The Exorcist (1973) and Dracula Has Risen from the Grave (1968), as well as in popular franchises like Hellraiser and Hellboy and cult films such as God Told Me To (1976), Thirst (2009) and Frailty (2001).

Catholic Horror on Television: Haunting Faith explores the significant intersection of horror media and the Catholic Church. Religious themes enjoy a long history in film and television, with narratives featuring the supernatural, science fiction, and horror making use of Roman Catholicism in particular. The horror genre frequently tells fantastic stories about the mysteries that we seek to understand, helping to come to terms with the destructive and the monstrous. This book analyzes the genre of Catholic horror in the current television and streaming media environment, exploring its treatment of physical mortality, the metaphysics of meaning, and morality. Catholic Horror on Television: Haunting Faith offers a fresh take on how television and streaming horror series critique, expand, and interrogate Catholicism and its place in the modern world. In doing so, this book contributes to conversations in several disciplines including media, cultural, television, and religious studies.

Evil isn't simply an abstract theological or philosophical talking point. In our society, the idea of evil feeds entertainment, manifests in all sorts of media, and is a root concept in our collective psyche. This accessible and appealing book examines what evil means to us. Evil has been with us since the Garden of Eden, when Eve unleashed evil by biting the apple. Outside of theology, evil remains a highly relevant concept in contemporary times: evil villains in films and literature make these stories entertaining; our criminal justice system decides the fate of convicted criminals based on the determination of their status as "evil" or "insane." This book examines the many manifestations of "evil" in modern media, making it clear how this idea pervades nearly all aspects of life and helping us to reconsider some of the notions about evil that pop culture perpetuates and promotes. Covering screen media such as film, television, and video games; print media that include novels and poetry; visual media like art and comics; music; and political polemics, the essays in this book address an eclectic range of topics. The diverse authors include Americans who left the United States during the Vietnam War era, conservative Christian political pundits, rock musicians, classical linguists, Disney fans, scholars of American slavery, and experts on Holocaust literature and films. From portrayals of evil in the television shows The Wire and 24 to the violent lyrics of the rap duo Insane Clown Posse to the storylines of the Lord of the Rings and Harry Potter books, readers will find themselves rethinking what evil is—and how they came to hold their beliefs.

In recent decades, the Spanish 'fantastic' has been at the forefront of genre filmmaking. Films such as The Day of the Beast, the Rec trilogy, The Orphanage and Timecrimes have received widespread attention and popularity, arguably rescuing Spanish cinema from its semi-invisibility during the creativity-crushing Franco years. By turns daring, evocative, outrageous, and intense, this new cinema has given voice to a generation, both beholden to and yet breaking away from their historical and cultural roots. Beginning in the 1990s, films from directors such as Alex de la Iglesia, Alejandro Amenabar, and Jaume Balaguero reinvigorated Spanish cinema in the horror, science fiction and fantasy veins as their work proliferated and took centre stage at international festivals such as Sitges, Fantasia International Film Festival and Fantastic Fest. Through an examination of key films and filmmakers, Shelagh Rowan-Legg here investigates the rise of this unique new wave of genre films from Spain, and how they have recycled, reshaped and renewed the stunning visual tropes, wild narratives and imaginative other worlds inherent to an increasingly influential cinematic field.Its emergence is part of a new trend of postnational cinema, led by the fantastic, which approaches the national boundaries of cinema with an exciting sense of fluidity.

This book traces the development of exorcism in Catholic Christianity from the fourth century to the present day, and seeks to explain why exorcism is still so much in demand. This is the first work in English to trace the development of the liturgy, practice and authorisation of exorcisms in Latin Christianity. The rite of exorcism, and the claim by Roman Catholic priests to be able to drive demons from the possessed, remains an enduring source of popular fascination, but the origins and history of this controversial rite have been little explored. Arguing that belief in the need for exorcism typically re-emerges at periods of crisis for the church, Francis Young explores the shifting boundaries between authorised exorcisms and unauthorised magic throughout Christian history, from Augustine of Hippo to Pope Francis. This book offers the historical background to – and suggests reasons for – the current resurgence of exorcism in the global Catholic Church.

Identifying an important subgenre of horror literature, this book argues that Catholic horror fiction works distinctively to inspire the philosophical, theological, and spiritual imaginations of readers from all backgrounds and faith traditions. Hurley analyzes four novels that are foundational to the genre of Catholic horror: J.K. Huysmans’s Là-Bas (1891), Robert Hugh Benson’s The Light Invisible (1903) and A Mirror of Shalott (1907), and William Peter Blatty’s The Exorcist (1971). Putting these texts in conversation with the classical liberal arts, the book shows how Catholic horror fiction coheres in a commitment to dialectical thinking that aims both to resolve—and to accommodate—contrasting world views. Given its use of this methodology, Catholic horror literature is uniquely positioned to draw readers into a contemplative mindset. In presenting ghost stories, tales of possession, and narratives about evil, Catholic horror invites audiences to confront and reflect on profound existential questions—questions about the line between life and death, the nature of being, and the meaning of reality.

The first three volumes of The Best Horror of the Year have been widely praised for their quality, variety, and comprehensiveness. With tales from Laird Barron, Stephen King, John Langan, Peter Straub, and many others, and featuring Datlow’s comprehensive overview of the year in horror, now, more than ever, The Best Horror of the Year provides the petrifying horror fiction readers have come to expect—and enjoy.

The witch, the vampire and the werewolf endure in modern horror. These "old monsters" have their origins in Aristotle as studied in the universities of medieval Europe, where Christian scholars reconciled works of natural philosophy and medicine with theological precepts. They codified divine perfection as warm, light, male and associated with the ethereal world beyond the moon, while evil imperfection was cold, dark, female and bound to the corrupt world below the moon. All who did not conform to divine goodness--including un-holy women and Jews--were considered evil and ascribed a melancholic, blood hungry and demonic physiology. This construct was the basis for anti-woman and anti-Jewish discourse that has persisted through modern Western culture. Nowhere is this more evident than in horror films, where the witch, the vampire and the werewolf represent our fear of the inverted other.

Shows how the fashion industry in the mid- to late twentieth century created a particular way of seeing religion as fashionable From cross necklaces to fashion designs inspired by nuns’ habits, how have fashion sources interpreted Christianity? And how, in turn, have these interpretations shaped conceptions of religion in the United States? Religion in Vogue explores the intertwined history of Christianity and the fashion industry. Using a diverse range of fashion sources, including designs, jewelry, articles in fashion magazines, and advertisements, Lynn S. Neal demonstrates how in the second half of the twentieth century the modern fashion industry created an aestheticized Christianity, transforming it into a consumer product. The fashion industry socialized consumers to see religion as fashionable and as a beautiful lifestyle accessory—something to be displayed, consumed, and experienced as an expression of personal identity and taste. Religion was something to be embraced and shown off by those who were sophisticated and stylish, and not solely the domain of the politically conservative. Neal ultimately concludes that, through aestheticizing Christianity, the fashion industry has offered Americans a means of blending traditional elements of religion—such as ritual practice, miraculous events, and theological concepts—with modern culture, revealing a new dimension to the personal experience of religion.