My Response To Anakin Skywalker – Jesus of Star Wars by Adrian (Tebowmania 3.16)

As a self-proclaimed Star Wars nerd myself, I was pleased to see that someone was willing to discuss these films in light of this week’s discussion on Christ-figures in film. Like Adrian, I agree that George Lucas’ style, through awe-inspiring special effects and dramatic musical scores, definitely pays homage to the Christian epics of the past, such as Ben Hur and The Ten Commandments. Furthermore, the Christian references in Lucas’ storytelling and character development are undeniable. It is definitely true that when Kozlovic’s criteria for the cinematic Christ-figure are employed for the character Anakin Skywalker, elements such as being “divinely sourced and tasked” and having “special normal” characteristics seem to point to some sort of religious influence.

Anakin Skywalker - The only human pod-racer in the galaxy!

However, I disagree with Adrian 's argument that adherence to these and Kozlovic’s other generic characteristics make Anakin a Christ-figure. In fact, I actually feel that it exemplifies the dangers of employing Kozlovic’s stereotypical list when taking part in the theological interpretation of film. Sure, Anakin fulfills many of these criteria, but so do a large number of the other characters in the movie. All of the Jedi, as well as their “evil” sith counterparts, take part in “miracle-like” acts through controlling the force. Furthermore, although Anakin demonstrates his desire to provide “service to lesser” as a child and experiences a “decisive death and resurrection”, he spends much of his adult life as Darth Vader, the cold-blooded and unforgiving enforcer of the Galactic Empire’s rule throughout the galaxy (he becomes a sith himself!). Through this example, the superficial nature of Kozlovic’s criteria becomes evident. Although a character, such as Anakin Skywalker, may possess many of these so-called Christ-like traits, that does not make them a Christ-figure. Ironically, in providing these guidelines, Kozlovic may ultimately be leading viewers to a conclusion that he is trying to help them avoid, the false identification of Christ-like characters.

Scene from Star Wars Episode III: Revenge of the Sith

Anakin turns to the Dark Side:

Scene from Star Wars Episode V: The Empire Strikes Back 

Darth Vader - not being very forgiving:

You know that movie about Jesus Christ?...You should see it!

Although I have never actually said that before, according to Anton Kozlovic, I probably should have. In his article, The Structural Characteristics of the Cinematic Christ-Figure, Kozlovic argues that Christ-figures in modern film help promote a holy subtext while subsequently defining 25 characteristics of the cinematic Christ-figure (Kozlovic 2004). Kozlovic’s argument, on the whole, is not flawed. He cites numerous films that, despite having a “secular wrapper”, present obvious Christian subthemes. Some of his examples are particularly strong, such as Superman: The Movie, where director Richard Donner has admitted to the allusion to Christ, and The Matrix, which has frequently been both praised and criticized for its overt Christian subtext (Kozlovic 2004).  However, although the parallels between Jesus Christ and the Christ-figures in Kozlovic’s thoroughly analyzed examples are clear, his analysis and 25 stereotypical characteristics ultimately fail to highlight what these similarities actually mean!

Action hero? Christ-figure?...Does it matter?

In Christopher Deacy’s critical response to Kozlovic’s article he addresses the superficial nature of these parallels, asserting the dishonesty “in using film for no other purpose than to illustrate a particular religious theme” (Deacy 2006).  Although I feel that this accusation in unnecessarily strong, it does highlight the challenges of applying Kozlovic’s list in the manner which he proposes it to be used. Even though elements such as a Judas-like associate and resurrection can help convey the association with Christ, as is done with Neo in The Matrix, without the appropriate message, the mere inclusion of these stereotypical characteristics doesn’t guarantee that a film-maker will be able “engineer powerful Christ-figures into their production” (Kozlovic 2004).  Furthermore, Kozlovic’s emphasis on superficial characteristics can lead to misinterpretation by those employing his list to analyze a film from a theological perspective. As an example, looking at characters from two movies examined last class, Ricky Bobby, from Talladega Nights, has a betrayer associate, his long-time friend and racing partner Cal Naughton Jr., while Stranger than Fiction’s Harold Crick willingly sacrifices his life. However can either of these characters, played by Will Ferell (who has blue eyes!), be deemed Christ-figures? Not in my opinion. More importantly, does it even matter? While being potentially misleading, Kozlovic’s list also seems to imply that in order to teach the importance of Christ’s message, viewers require a stereotypical Christ-figure to convey it, something that both Deacy and I feel is unnecessary. Ultimately, Kozlovic’s checklist appears to help viewers avoid seeing what they want to by forcing them to see things the way he does...

Blue Eyes! 

Will Ferell...Christ Figure?:

Betrayal scene from Talladega Nights: The Ballad of Ricky Bobby:

Scene from Stranger than Fiction when Harold Crick convinces the author narrating his life that she can end it for the sake of the story:

Works Cited:

Kozlovic, Anton. "The Structural Characteristics of the Cinematic Christ Figure." Journal of Religion        and Popular Culture. 8. (2004): 1-34.

Deacy, Christopher. "Reflections on the Uncritical Appropriation of Cinematic Christ-Figures: Holy Other or Wholly Inadequate?." Journal of Religion and Popular Culture. 13. (2006): 1-16.