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True Love’s Kiss and Happily Ever After: the religion of love in American film
by Jyoti Raghu

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In this article, I investigate romantic love in American film as a site for experiencing a divine presence in the immanent everyday experiences of love, marriage and family (Williams, Dante 6, 8, 40; Williams, Outlines 7, 9, 14, 17, 29).[1] To explore this theme I focus on the “kiss” in romantic love scenes in American films. To me the kiss in film is symbolic of a potential theological event where divine grace may infuse itself on the lovers, making their lives sacramental. I explore how the kiss can offer theological insight into how romantic love transforms into a window of grace, beauty and glory through which a divine light shines through the sacrament of love (Williams, Outlines 17, 29).

I shall draw theoretically upon several intellectual threads, including courtly love and romantic literature, Christian theology and theological aesthetics, and postmodern theory. Then, rather than look at romantic comedy per se, I shall focus on two different genres and film series, the action-adventure Matrix trilogy, and the Shrek quadrilogy of animated fairy-tales. I look at these films because I am interested in popular films of different genres where romantic love plays a substantial part. Furthermore, the kiss is central to the love plot in both film series and thus they offer good examples of how the kiss functions romantically and theologically. I shall finally briefly visit two romantic comedy films, The Ghosts of Girlfriends Past and Something’s Gotta Give, to see how religious discourse plays out in romantic films.

Before I begin, I note two qualifications. First, this article presupposes and is written within a Christian theological and religious framework, though not adopting or espousing a Christian worldview. I do argue, though, that this Christian framework has left its legacy on modern and postmodern Western culture, including on romantic love and film. Second, while also treating other religious traditions and other international film cultures would enhance this investigation, unfortunately my own lack of expertise in either field limits me to a discussion of Christianity, postmodernity, and romantic love in American film. I hope, however, that this article may spur those with expertise in other traditions and cultures to take on similar investigations.

Courtly Love, Christian mysticism, and romantic theology

In his now dated work The Allegory of Love, C.S. Lewis writes of a “religion of love” as one aspect present in the European medieval genre then called courtly love literature, which, according to Lewis, is the precursor of romantic love literature (18).[2] He notes that this religion of love, as well as other aspects of the courtly love tradition, have informed and still inform our conceptions of love and romance, particularly in art and literature (Lewis 1-3). A glance at American film, past and present, would seem to validate Lewis’ idea. Not only is romantic comedy an ever-popular film genre, but romance seems to play its part in many American films. The search for true love, a soul-mate and a happily ever after, sometimes as the telos and summum bonum of life, seems to be an idea which dominates popular culture and which plays itself out as the preoccupation of many films. Moreover, this experience of love, in popular culture and in film, bears almost a sacred, salvific quality. [End Page 2]

According to Lewis and other noted scholars, courtly love literature, and the religion of love within it, has not been derived from the Western Christian tradition nor the mystical tradition, where mystics use erotic language and the sentiments and experiences of human, romantic love to describe divine encounters and the soul’s relationship with God (Boase 35, 85, 109; Lewis 18, 40). Courtly love and romantic literature from the medieval and early modern period only borrow the language and sentiments of Christian discourse for use in a completely different and profane direction (Boase 109-11; Perella 89-90). The two literatures are not analogous, partly because they differ in the object of love, one of which is human, and finite, the other which is divine, and infinite (Boase 83-85, 109-11). Moreover, the medieval Christian Church had no interest in promoting passion or romance within or outside marriage, while a staple of courtly love literature is passionate expression and desire (Lewis 13-17). Indeed, sometimes courtly love literature could be sacrilegious, extolling the virtues of secular love and erotic or sexual delight while mocking religious chastity and ascetic devotion (Lewis 18). According to this theory, courtly love or the religion of love and the Christian religion run counter to each other.

No doubt there is truth to this thesis. We need only to glance at the plethora of romantic comedy films to recognize this. A good majority of them do seem to worship and venerate this ideal of romantic love, particularly as the acme of human experience and fulfillment. Nevertheless, it would also do us good to question if that is all there is to it, or if there is some connection and relevance to experiences and discourses that have taken place within the Christian tradition, and even more so, if they might not bear some theological meaning and value.

For example, there are striking similarities between courtly love and early modern love poetry and Christian mystical discourse (Perella 85, 268-69). In Christian mystical discourse, as stated above, mystics often not only use erotic language and imagery, but also the sentiments and experience of human, sensual love to describe their experiences of God, from the biblical Song of Songs to the ecstasies of Saint Theresa (Perella 38-40). There is talk of love, sensual delight, passion, and ecstatic union with the beloved, which is here God or Christ (Perella 34-36). Moreover, in figurative art there is the same ambiguity, where representations of divine love or the soul’s relation to God are depicted in human amatory fashion (Perella 33). Since the two discourses existed side-by-side, and scholars acknowledge that the courtly love tradition may have borrowed language and sentiments from Christian discourse, is it not possible that when these sentiments are “secularized” within a human, romantic framework, that they might not bear a remnant or a surplus of meaning of the tradition from which they have borrowed? Likewise, could Christian mystical discourse not also bear a remnant of human erotic experience as well, insomuch as the two might appear more similar than believed in both cases? Why could the influence not flow in both directions? Why could courtly and romantic love literature not have influenced religious thinking, and why could it not become a bearer of actual religious meaning and experience?

Within the romantic love tradition itself some Christian writers do correlate human and divine experiences of love. One may help to lead to or understand the other, and they are inseparable in meaning under a Christian conception of love (Lewis 35, 41; Perella 86-90, 261). In the works of medieval authors such as Andreas Capellanus, for example, courtly love was a chaste and ennobling discipline, whose end was grace bestowed by the lady, grace that elevated the knight to blessedness (Lewis 33; Perella 100). But this [End Page 3] blessedness was not just in a secular sphere, or for secular delights or ends, but was a complement to Christianity: without Christian virtue and practice one could not attain the lady’s benediction. Service to the lady was also thought to develop Christian virtues, such as humility, faith, and devotion (Perella 116-20).

The exemplum of the fusion of human romantic and divine love, however, would be Dante. According to twentieth century English (Christian) writer and poet Charles Williams, there is a theological tradition of romantic love, or a romantic theology, present in poets and artists, of which Dante is the greatest figure (Williams, Dante 91-93; Williams Outlines 7). For Williams, due to the Incarnation of Christ in the world and in the flesh, all human experiences bear a spiritual significance; through Christ’s presence, they become possibilities of divine manifestation and an infusion of grace (Williams, Outlines 9, 15). For Williams this is particularly acute in romantic experience, including sexual love, particularly in marriage (Williams, Outlines 7-9). The experience of this love-feeling has a sacred aura to it that leads to God. There is something about the encounter with the human beloved that facilitates not only divine encounter, transcendence and grace, but also spiritual growth, devotion, and holiness. Williams writes:

The heart is often so shaken by the mere contemplation of the beloved that it is not conscious of anything beyond its own delight. The whole person of the lover is possessed by a new state of consciousness; love is born in him….But in this state of love he sees and contemplates the beloved as the perfection of living things: love is bestowed by her smile; she is its source and its mother. She appears to him, as it were, archetypal, the alpha and omega of creation…the first-created of God. (Williams, Outlines 16)

Moving from Dante’s experience of Beatrice and the medieval experience of romantic love where passion, even sexual feeling, can be ennobled to a spiritual vision of beauty, the profane here is rendered into a beatific vision, where the two loves meld and mix into one.

Moreover, this vision has the capacity to see the human transformed to the divine, while remaining as it is. Williams continues:

Not certainly of herself is she anything but as being glorious in the delight taken in her by the Divine Presence that accompanies her, and yet is born of her; which created her and is helpless as a child in her power. However in all other ways she may be full of error or deliberate evil, in the eyes of the lover, were it but for a moment, she recovers her glory, which is the glory that Love had with the Father before the world was. (Williams, Outlines 16-17)

Just as in the Eucharist the material bread and wine come to bear the flesh and blood of Christ, so the beloved through love becomes a theophany or window to the divine, remaining what she is yet also being more than this. She becomes sanctified and becomes the locus of sanctification through an experience of divine beauty. He finally explains this romantic theology:

This experience does at once, as it were, establish itself as the centre of life. Other activities are judged and ordered in relation to it; they take on a dignity [End Page 4] and seem to be worthwhile because of some dignity and worth which appears to be inherent in life itself—life being the medium by which love is manifested. A lover will regard his own body and its functions as beautiful and hallowed by contact with hers….His intellectual powers will be renewed and quickened in the same way. And—if Romantic Theology is correct—his soul itself will enter upon a new state, becoming conscious of that grace of God which is otherwise, for so many, difficult to appreciate. (Williams, Outlines 17)

As in the Incarnation or God coming to the world and flesh through Christ, so these everyday experiences of love and marriage are the very site through which life can be experienced as having a deeper divine reality; indeed, without the Incarnation or these divine hierophanies in the everyday, we would not really understand the divine at all. There is a religious spirit in love, to which poets, especially Dante, have born witness (Williams, Outlines 56). Interpreting Dante’s writings, particularly The New Life and The Comedy, through the lens of romantic theology, Williams again asserts the possibility of romantic love experience as a means of Christian grace. He notes that Dante’s first visions of Beatrice awaken a caritas and agape or Christian charity and love in him, and inspire a beatitude (Williams, Dante 94-97, 108). In The Comedy, she leads him not only to divine contemplation, but also to redemption and salvation because she inspires holiness and virtue within him, an in-Godding or taking of the self into God (Williams, Dante 107-08).

The important things to note about Williams’ romantic theology is that he finds the sacred in a common everyday experience, here of romantic love, and finds this also to be a means of sanctity and redemption (Williams, Dante 111). He writes that “holiness may be reached by the obvious ways as well as by the more secret.” (Williams, Outlines 46). If we neglect the spiritual meaning of these experiences, then according to him, we neglect a way of sanctity (Williams, Dante 111). Furthermore, since according to Christian tradition marriage is a sacrament of the church, it bears the possibility of bestowing grace, and of experiencing other sacraments, including the Eucharist (Williams, Outlines 36-37). Through married life, a couple may experience not only Christ’s manifestation and grace, but may relive the sacred experiences of Christ’s life through their marriage (Williams, Outlines 14). However, while they experience this transcendence and grace, the experience also remains human and immanent. It is not an allegory, or merely symbolic; as Beatrice, it remains what it is, two human beings living together, as well as something more (Williams, Dante 109).

This theme of romantic love and the intertwining of sacred and profane can also be found in Robert Polhemus’ treatment of 19th and early 20th century British literature in his work Erotic Faith: Being in Love from Jane Austen to D.H Lawrence. Though I would disagree with Polhemus’ thesis that erotic faith in the British novels of this period is primarily a “religion of love” at odds with and supplanting traditional Christian faith, Polhemus’ work highlights the continuance of the courtly and romantic love strain in literature, and also the inextricable links in this literature between eros or erotic faith and religion, religious experience, and religious language (1-6, 22-24). For Polhemus the novel itself is a trajectory of the erotic and erotic faith (3). Though Polhemus characterizes this erotic faith in love as tenser, more complex, more uncertain, and less positive than the “happily ever after” trajectory of romantic love in American films which links them to themes of grace and redemption, nevertheless Polhemus’ work also attests to the power of [End Page 5] this erotic faith and belief and desire in the power of love, particularly to redeem and save (or damn in its absence), and its inextricability with traditional Christian theological ideals such as salvation and martyrdom (1-6, 47, 169). Whether it be the chastening and spiritualization of the erotic in Jane Austen (ch.2), the romantic passionate desire for ecstasy and union in Emily Brontë (ch.4), the attempted melding of the romantic, erotic and Christian in Charlotte Brontë (ch.5), the cult of domesticity and family in Victorian novelists such as Dickens (ch.6), the intertwining of the erotic with Christian themes of sacrifice in George Eliot (ch.7), the interconnection of the vulgar and holy in Joyce (ch.10), or the proclamation of the holy in the erotic and sexual in D.H Lawrence (ch.11), Polhemus underlines the importance of erotic love and desire in the lives of the characters, its ennobling and salvific (and sometimes dangerous) potential, particularly for the male, and its tensions with traditional Christianity (1-6, 10-12, 15, 47, 128, 249). Thus Polhemus’ work further supports and attests to this legacy of the intertwining of theological and erotic discourse, which carries over into romance in film.

We may ask at this point what all this has to do with romantic film. I draw upon these authors and traditions simply to assert that there also has existed a Christian tradition from Dante onwards that did not see human romantic love and divine love as contradictory, but as part of the same continuum, or that may have fused the two experiences. It not only used erotic imagery and love sentiments to describe divine encounters, but saw in the human experience of romantic love a shadow of the divine and a means of grace. This tradition, instead of disavowing passion, eroticism, and devotion or sublimating it to divine being, exalts this passion and eroticism within human relationships as a means to the divine; in other words, eros is also a part of the Christian way to salvation (Williams, Dante 111). Indeed, as theologian Richard Niebuhr has explained in his work Christ and Culture, within Christian history and tradition, there have been positive understandings of the relationship between Christ and human culture and society. In these views, human culture has its positive value, worth and goodness, where one sees within the human something of the divine, and where the human can become a bearer of divine meaning and significance.

This deeper meaning to romantic love still exists as a remnant and possibility in modern representations, including in romantic film. Though we exist in a secular or post-secular era, Christianity has left its legacy on culture and in art and literature. This deeper religious meaning in romantic literature is one legacy that can be observed in romantic film as well. Moreover, I think this becomes even more relevant in our (Western) postmodern era, where a focus on and an exaltation of everyday life and experience, sometimes to a sacred level, becomes possible. After the “death of God” (particularly a Christian, transcendent God), Western religious discourse has to be displaced to a human, immanent, secular level. Because of this courtly love tradition and its connection with Christian discourse, and this theology of romantic love that also runs through it, romantic love in our postmodern era, particularly in film, has become a bearer onto which religious discourse has been displaced. In reverse of the original situation, human, secular language and sentiment now may be used to describe religious experience and to engage in religious discourse. [End Page 6]

 A Theological Aesthetics of Popular Culture and Romantic Love

Theological explorations of religion and film often treat issues such as theodicy, suffering, sin, evil, the demonic, or alienation; or they often explore themes of larger relevance such as oppression, injustice, war, violence, and gender.[3] Treatments often deal with alienation and religious or spiritual experience as occluded, particularly in postmodernity (Coates 17-18). Often scholars hold the view that theologically relevant films must be those that unsettle us from complacency and force us to confront the complexities, i.e. evils, in human existence (Jasper 242-44; Deacy, Faith 23-24, 26). Films that provide entertainment and pleasure, or make us happy, are sometimes judged as mere “wish-fulfillment” fantasies, considered too “trivial,” escapist and illusory to warrant theological and academic inquiry (Deacy, Faith 25-26, 30-31).

Yet, as is the case with the courtly love tradition, Christian mystical discourse, and romantic theology, there is also another side to Christian theology, one that explores goodness and beauty, and sees in the humanly good and beautiful an expression of the divine in the human. According to this theology, to dismiss the beautiful, or here joyous, as something unimportant is to make life miserable, mean, and barren (Häring 338). This view contrariwise explores God’s goodness and love in His relation to human beings and the universe.

Christian theological aesthetics delves more into this theme. It concerns itself with the relationship of God with art and beauty, and with God as perceived and experienced through beauty and art. It often speaks of God’s glory, which includes and is inseparable from God’s beauty, and joy; glory is beautiful, the beautiful is full of joy, and a theology without joy is impossible (Barth 316-19). Beauty points to fact that being is in essence joyous (Viladesau 363). Pleasure and enjoyment are also experienced with God’s beauty (Moltmann 334). To believe in any finite beauty is to believe in the reality of the Absolute, or God; otherwise, joy becomes groundless and illusory (Viladesau 363). Without beauty, we lose our way to God, which makes us miss God’s glory here and now (Chittister 366). Indeed we must surround ourselves with beauty because beauty brings out that the best in life really possible (Chittister 367). Likewise, this beauty is more than just pleasant. Theologically speaking, divine beauty is often linked with truth and goodness (Häring 338-339). What is beautiful is also true, is also good.

Gratitude is likewise integral to the enjoyment of this presence of beauty, which manifests God’s glory (Moltmann 334). Gratitude for beauty and openness to its message are of utmost importance in the sacramental (Christian) life (Häring 341). Anyone who allows the beautiful in knows that life is a meaningful, wonderful gift, a gift of divine grace (Häring 342). God’s gifts of grace transform and enable us to see all things in light of beauty (Navone 358). Furthermore, since nothing exists that we have not been freely and lovingly given, in all creation is a motive for gratitude (Navone 356). God’s gifts manifest God’s will which is God’s love (Navone 357). Eros, a more intimate passionate love and desire than agape, is integral to our worship of God, religious life, and religious commitment, and also integral to God’s love for us (McFague 346-47; Balthasar 322). Without this passion and intimacy, love, human and divine, becomes cold and sterile (McFague 347).

Christian theological aesthetics often link art as the locus for experiencing this divine glory and beauty, and also link (human) beauty and pleasure (in the work of art) [End Page 7] with the divine. Works of art becomes sites for theophanies, where the divine manifests itself; the art form thus remains itself yet becomes more than itself (Bird 3).[4] This often manifests as an event, an encounter in which the divine presence reveals itself to us through itself.[5] The human representation in its finitude thus becomes a sign and symbol of something more beautiful and divine, expressed humanly through art (Balthasar 320). The real and original experience of beauty and joy in the work of art becomes analogous to a higher and more comprehensive experience of divine beauty and joy (Rahner 220-21).

Film can also be a very good medium for manifesting the divine. Experiencing pleasure in film images can open the viewer up to experiences of the beautiful, which lead to experiences of the good and true (Verbeek 172-177). Moreover, film is a total experience, operating on multiple levels. It works on us on a semi-conscious level that viscerally affects us as an embodied experience (Plate 59-60; Marsh 95-101). Emotion, sentiment and mood color our experience of film (Tan and Frijda, 51-55; Marsh 87-95; G. Smith 111-117). It affects us through images which cause emotional reflection (T. Martin 120). This emotional, immediate experience links it with all art in making it amenable to divine encounter (O’Meara, 213). It is a more totalizing experience than other forms of art (T. Martin 46), which may make it easier to experience the beautiful, which we are to experience in the totality of our being (Häring 338). Films also make us see in new ways through the more careful lens of the film experience (T. Martin 139; Plate 57), which may allow us to see the holy, or divine goodness present within them (Johnston, Reel n. pag.).[6]

When film becomes a site for divine manifestation, it shows us the divine possibilities for God’s manifestation anywhere and everywhere in a world-affirming way, including in everyday life (Greeley 92, 93, 95). Popular culture can be important theologically because it shows us how people may be experiencing the holy in everyday life. In an era of postmodernity (or post-post), popular culture in embodied life is the medium with which most people relate, and the site in which groups such as Generation X are having religious experiences (Lynch, After 96-102, 112-121). It can allow the divine presence through images which a postmodern audience may perceive and understand as potentially sacred.[7] What is necessary is a theological aesthetics of popular culture that relates it to everyday life in order to explore how popular cultural forms may enable transcendent experiences of encounter and also beauty, pleasure, and joy (Lynch, Understanding 189-194).

Furthermore, in the postmodern era, the divine encounter may be displaced, represented and manifested differently through popular culture, in secular or human forms that bespeak the same reality and experience in a form more comprehensible and authentic to a postmodern, secular audience (Eliade, “Artist” 179-80; Deacy n. pag).[8] With the focus on personal experience of the self and the aesthetic inner life in postmodernity, theophanies that flow through human forms and narratives in film may be more effective art forms (Lynch, “Sociology” n. pag.). [9] Pop or rock music may work better than classical, and embodied narrative styles than the abstract.[10] Most importantly, exploring divine manifestation through forms of everyday life allows us to view this life sacramentally, to see it possibly in a higher light as a manifestation of God’s beauty, joy, love, and glory infused with grace (Greeley 17, 92, 93, 95).

Popular films are an extension of the theological value of popular culture. In postmodernity, Hollywood and popular film also can provoke religious experience of the sacred (Graham, “Theology” 36, 41; Johnston, “Theological” n. pag.).[11] Romantic love, [End Page 8] because of its history with the courtly love tradition, Christian mystical discourse, and romantic theology, seems to be one bearer of this remnant of Christian theological aesthetics, where a divine beauty may be perceived to manifest itself in the forms of everyday life in film. The love of a divine Other may be held to manifest and represent itself through love of a human other. Indeed, as in romantic theology, in an era where Jesus struggles with temptations of marriage and family in The Last Temptation of Christ and where he is married in The Da Vinci Code,[12] romantic love, marriage, family, even sex, are not perceived as antithetical to or precluding manifestations of God’s presence in film. Moreover, discourse on love in film sometimes may stand in for discourse on religion. This shows us that the love story in postmodernity can sometimes bear the remnants of the former Christian story about grace and redemption.

The Sacramental Kiss in Romantic Films: The Matrix and Shrek

According to early Christian scholars, the kiss did hold meaning in Greco-Roman society. Often erotic and shared privately within the family, public kissing for reasons of friendship and reconciliation was also practiced (Klassen 126-27; Penn 6, 10; Phillips 5-6). But with early Christianity the kiss took on new meaning and importance, being not only practiced but discussed in the writings of Church Fathers such as Tertullian, Clement, Chrysostom, Ambrose, and Augustine (Penn, passim). From New Testament origins in St. Paul’s writings, the kiss finds itself in the Christian liturgy or worship service by the second century. Begun as a greeting among Christian brethren at church, by the fourth century it also found its way into the Eucharist and into Christian baptism (Perella 17-18; Phillips 7, 16-17, 27). It could thus be viewed as a means of the infusion of grace (Perella 43; Phillips 30). The kiss was also known as the kiss of peace, or pax, and thus was viewed as a form of communion, reconciliation, and forgiveness; the kiss of peace established concord and unity (Klassen 135; Penn 43-47). Moreover, from Greco-Roman times the kiss was thought to contain a magical-mystical meaning, thought of as a means of spiritual exchange; in Christianity it signified an exchange of souls (Penn 20, 37, 40-41; Perella 5, 26-28; Phillips 5). In Christianity the kiss thus also obtains a pneumatological significance; a kiss was a way of exchanging Christ’s spirit, and also of sharing the Holy Spirit (Perella 15-19; Phillips 8-11). The kiss must also arise from the heart in true affection; if it did not, then it could become the Judas kiss of betrayal, instead of the kiss of peace (Penn 65, 112-18; Perella 28). Though Christian authorities attempted to regulate the kiss’s erotic possibilities, at one time banning the kiss between members of the opposite sex (Penn 13, 80, 110-12; Phillips 24), a certain eroticism may have still remained, particularly evidenced through the use of the dove as the symbol of the kiss of peace and the Holy Spirit transferred thereby, since the dove also held erotic connotations in Greco-Roman culture (Penn 48-49; Perella 253-57).

In the Christian mystical tradition and in courtly love and romantic literature, the kiss conceit also continues. The erotic kiss could symbolize the kiss of God to the human, or the embrace of the soul with God (Perella 31-38). The kiss could also represent the completion of mystical experience, or illumination and an infusion of grace (Perella 43-45, 52-58). In medieval courtly love literature, while the kiss becomes profane, and perhaps [End Page 9] more erotic, it still appears, partially in the idea of a union of hearts or souls, and exchange of spirits (Perella, 90-91, 95-96). The kiss could also exemplify the telos of the devotion, and could signify a bestowal of grace or benediction, this time by the lady (Perella 101, 116). This idea of an exchange of hearts or souls in the kiss, and the kiss as an ecstatic moment, continues into love poetry during the Renaissance and Baroque periods (Perella 181, 184, 189).

 The Matrix trilogy

The kiss is central to the Matrix films. This kiss theme is more than just romantic; it is salvific, having a resurrecting power. In the first movie of the trilogy, when it appears as if agent Smith has killed Neo, Trinity tells Neo:

I’m not afraid anymore. The oracle told me that I would fall in love and that that man, the man that I loved, would be the one. So you see, you can’t be dead, you can’t be, because I love you.

Then Trinity gives him a kiss, and his heart revives. Getting up again, Neo suddenly is able to fight the agents without effort. He can stop bullets; as Morpheus says, “He’s beginning to believe” that he is the One, and acts accordingly. He is able to defeat the agent by going into his body and causing the agent to implode.

It is love that gives Neo the power to be the One, love as expressed through the kiss. This kiss thus is more than just a kiss; it confers a supernatural power. Moreover, Trinity’s name, as a representation of the Christian Trinity of Father, Son, and Holy Ghost, must be significant here, as it is Trinity’s love that repeatedly saves Neo. But the kiss is pivotal as the symbol through which this resurrecting power of love occurs. The kiss is thus salvific, and transforms Neo into the One.

This romantic love through the kiss develops further in the next film, The Matrix Reloaded. First, since Trinity and Neo’s love has already proven salvific, the erotic love scene between them shows us the importance of eros, intimate passion and desire, in romantic love, but also perhaps in something deeper, in our religious devotion and experience. It shows eros as a necessary aspect of human and divine love (McFague 346, 347; Greeley 165). This passion, since it is expressed by Neo the Savior, is not just a human passion but perhaps also a divine one (Balthasar 323).

In The Matrix Reloaded, the Merovingian, the dastardly Frenchmen, also acts as one foil to Neo. He explains his philosophy of life thus:

Causality—there is no escape from it. We are forever slaves to it. Our only hope, our only peace is to understand it, to understand the why… why is the only real source of power. Without it you are powerless and this is how you come to me…another link in the chain.

What the Merovingian represents is a mechanistic universe of necessity, of rational and logical calculation, control, and manipulation. It is not only without eros, but without joy, [End Page 10] beauty, or love, and thus without goodness or truth. Neo, contrariwise, acts out of love and passion, here exemplified by his love for Trinity, which is what makes him a savior. Persephone, the Merovingian’s wife, and symbolic in her namesake, the Greek goddess who inhabits the underworld, is willing to help Neo if he gives her a kiss, that is, if he brings that passion, love and beauty back into her life and resurrects her. She explains:

You love her [Trinity]; she loves you. It’s all over you both. A long time ago I knew what that felt like. I want to remember it, I want to sample it. That’s all.

She also tells Neo that he has “to make me believe I am her.” The first kiss is terrible, but then Neo gives Persephone a long kiss as if she were Trinity, and she agrees to help them.

Neo then enters the Matrix and meets the architect. The architect also tells Neo that all the previous five anomalies were created to be attached to humanity, but declares that “while the others experienced this in a very general way, your experience is far more specific vis-à-vis love.” The architect refers to love as

an emotion, designed specifically to overwhelm logic and reason, an emotion that is already blinding you from the simple and obvious truth—she is going to die and there is nothing you can do to stop it.

He also calls hope “the quintessential human delusion.” Yet Neo chooses the door back to the Matrix, rushes to Trinity, and catches her just in time. Though she appears to die, Neo says, “I’m not letting go. I can’t. I love you too damn much.” This time, he resurrects her. She says, “I guess this makes us even,” and they kiss.

The architect, similar to the Merovingian, is interested in logic and reason, control and balance, not in love, joy or desire. What is missing in this technological means-end world is beauty and joy; here we value efficiency instead (Chittister 366). But Neo, as the sixth anomaly, is different, because he does love, and in a passionate, intimate way, exemplifying this love and passion in a way that shows how grace and love transcend this world of efficiency and utility, filling it with delight and lifting spirits (Häring 338, 341). Moreover, this love is once again salvific: contrary to the architect’s predictions, Neo is able to resurrect Trinity from death through the power of love, this time again consummated and exemplified in the kiss.

In the last film of the trilogy, The Matrix Revolutions, the kiss does not play as central a role, but we do find a religious discourse taking place in the name of romantic love, where this love bestows a semi-sacredness to everyday life and the human sphere, bestowing (Christian) religious virtues. Rama-Kandra, whom Neo meets in the nether-subway world at the beginning of the film, explains why he is trying to save his daughter Sati:

I love my daughter very much. I find her to be the most beautiful thing I have ever seen. But where we are from that is not enough. Every program that is created must have a purpose. If it does not, it is deleted.

Neo remarks that he has never heard a program speak of love, and thinks of it as a human emotion. Sati’s father answers: [End Page 11]

It is a word. What matters is the connection the word implies. I see that you are in love. Can you tell me what you would give to hold on to that connection?

Neo replies: “Anything.” Sati’s father also remarks that he is grateful for his wife and daughter, and that they are gifts. What is interesting here is the ability to appreciate everyday life and its beauty and goodness, here the beauty of a child and family, in an almost sacrosanct way which almost seems to appreciate them as gifts of grace. This also runs very counter to the technological, mechanical world of the Matrix.

Likewise, when Trinity is dying, she is grateful for the love Neo and she shared, without regret and fear. As she is dying, Trinity explains how much she loved him, and says:

How grateful I was for every moment I was with you, but by the time I knew how to say what I wanted to it was too late, but you brought me back, you gave me my wish, one more chance to say what I really wanted to say.

She asks Neo to kiss her one last time, and dies. Gratitude, often an integral part of divine grace, helps Trinity see the nature of life in an almost sacramental way, infused with (divine) goodness.     Thus, in the Matrix trilogy we can see a romantic love discourse that bears the remnants of a religious discourse, of salvation, of grace, of beauty, goodness, and of gratitude. Moreover, this discourse becomes heightened in postmodernity. There are certainly religious themes present in the Matrix, including Christian ideas, concepts, and symbols, and these link together with the love story in a meaningful way. We see this most clearly through the motif of the kiss.

 The Shrek Quadrilogy

At first glance, the Shrek quadrilogy does not seem to merit theological relevance. Yet these animated tales do play with love, romance and the kiss in such a way that also evidences remnants of religious discourse and experience within the romantic love story. In the first movie, Shrek, princess Fiona is waiting for “true love’s first kiss” which will release her from a spell that turns her into an ogre at night, and then she will take true love’s form. After she meets her true love, Shrek the ogre, they embrace and then comes their true love’s first kiss. Fiona is lifted up into the air amid light and sparks and comes down again in ogre form. She does not understand why she is not in love’s true form and says: “I don’t understand. I’m supposed to be beautiful,” but Shrek tells her: “But you are beautiful.” Then it is happily ever after.

Of course, this tale cleverly plays upon the fairy-tale ideal of romantic love. Yet, at the same time, “true love’s kiss” not only shows the influence of the romantic love ideal and literature derived from the courtly love tradition, but also evidences the importance of the kiss. The kiss is not only the completion and attainment of “true love,” but also bestows a grace, and inspiration, and gives a sanctity and blessedness to Shrek and Fiona’s love. The kiss takes place in a church, in front of a clergymen, and the sparks and lifting in the air show that there is something magical, supernatural to it. Being in a church, the kiss takes [End Page 12] place as the consummation of the marriage ceremony, which can be taken as sacramental. Yet, Fiona and Shrek remain the same; what this signifies is that the grace and blessedness bestowed on them, while transfigurative, is also something that can be found within their human lives and human experience of marriage.

In Shrek the music often helps to convey the mood and experience of falling in love.[13] The theme song for the movie is “I’m a Believer,” which starts with:

I thought love was
Only true in fairy tales
Meant for someone else
But not for me
Love was out to get me
That’s the way it seems
Disappointment haunted
All my dreams

And then I saw her face
Now I’m a believer
Not a trace
Of doubt in my mind
I’m in love
I’m a believer
I couldn’t leave her
If I tried.

We need only to think of Williams and Dante and their romantic theology to see how a vision of the beloved transforms experience and makes ready an acceptation of the good. The language also recalls religious discourse; the man becomes “a believer” or begins to have faith after this vision.

These themes, and the kiss motif, continue through the next three Shrek films. In Shrek 2, we have the evil Prince Charming trying to replace Shrek as Fiona’s rightful husband. In order to compete with him Shrek steals and drinks the potion called “Happily Ever After” which promises “beauty divine” to whoever drinks it, and becomes a hunk. Yet though Fiona has changed back into human form and Prince Charming pretends he is Shrek, a love potion does not work on Fiona, and Charming’s kiss to wed himself to Fiona is not effective. When Shrek finds Fiona and offers her his new and improved human form if they kiss before midnight, Fiona prefers the old Shrek. After midnight is their true love’s kiss as ogres with light, magic, and sparks. Fiona’s parents also accept Shrek now and again we end in a happily ever after.

Going back to the Christian theology of the kiss, we should remember that a kiss not from the heart, not with true affection, and not full of faith cannot have effect, cannot bestow the holy spirit or confer unity and peace, cannot knit the souls of the kissers; it becomes a Judas kiss instead. That is why Charming’s kiss cannot work. But since Shrek and Fiona are “soul-mates,” that kiss will always be effective in bestowing love and grace, and in transforming the lovers. [End Page 13]

Shrek 2 continues a postmodern religious discourse through this legacy of a Christian theological remnant and hyper-meaning within this romantic love tradition. For example, Shrek’s potion “happily ever after” promises him “beauty divine.” But in the end it does not really work. The theological significance that this could bear is akin to grace and mystical discourse. Mystics cannot make a divine encounter happen, cannot transform themselves into divine beings or experience divine union. God must “kiss” them, must do the initiating. The same holds true with grace; its infusion is something God bestows, not something we can attain by our effort. Romantic love often works in the same way in film; it is something that happens and that we cannot control, and which transforms us unexpectedly. Here, this theme is present not only with Shrek’s potion, but in the story of Prince Charming. He cannot make Fiona love him or manipulate the circumstances of love and happiness through his own efforts. Here one cannot make love happen, just as one cannot make beauty, goodness, or truth happen. The theme song of Shrek 2 is the Counting Crows’ “Accidentally in Love.” Some of the lyrics read: “Well I didn’t mean to do it; but there’s no escaping your love.” It is thus not for humans to control or decide but something that happens to one as a gift of grace.

The religious discourse through the romantic love story also continues in the third film, Shrek the Third. A disgruntled Prince Charming gathers an army of disgruntled fairy-tale villains who desire their own happily-ever-afters, and again unsuccessfully try to make them happen. Yet here a young King Arthur convinces these fairy-tale villains to repent and reform, while Shrek tells Charming to seek his own happily ever after, after which Charming is killed by a tower prop. Arthur tells them:

A:        You’re telling me you just want to be villains your whole lives?

V:        But we are villains; it’s the only thing we know

A:        Didn’t you ever wish you could be something else?

When they reply discouragingly, Arthur quotes Shrek’s speech to him:

Just because people treat you like a villain, or an ogre, or just some loser it doesn’t mean you are one. The thing that matters most is what you think of yourself. If there’s something you really want, or someone you really want to be, then the only person standing in your way is you.

The villains lay down their weapons and ponder other professions, such as growing daisies or opening spas. In other words, they have seen the error of their ways, have repented, and are redeemed and reformed of their wickedness.

We also see in Shrek the Third the repeated theme of “happily ever after,” not only in the plot ending, but throughout the film as a motif and desire. The “happily ever after” scenario in romantic comedy can be a romantic ideal, but understood theologically, it could signify (Christian) hope in life and in divine redemption and salvation (Greeley 108, 112; Brown 219) to be experienced on a human as well as divine level. Bringing back Williams and his romantic theology again, it helps us link the good, or even wondrous, in human experience with a divine goodness. Moreover, in these films, happiness is something that is constantly lost and must constantly be regained; read theologically, this could also symbolize the sacrament of marriage, which constantly bestows a grace that renews the [End Page 14] difficult or dull moments by bringing that grace or experience of love (Williams, Outlines 53). It is likewise salvific or redemptive; it constantly rescues Fiona and Shrek from evils and tribulations, and is sealed by the kiss (Williams, Outlines 47).

The last film, Shrek Forever After, ties everything together. Though Shrek is happily married with ogre triplets, he finds this life dull and monotonous. Because he cannot be grateful for his life, he nearly loses everything. Without his love story with Fiona, he ends up in a dystopia. Yet again the answer is “true love’s kiss,” which Shrek must receive by midnight. Though in this dystopia Fiona has no interest in love and dislikes Shrek, Shrek slowly restores her faith and makes her fall in love with him again. Though true love’s kiss does not work the first time, it works in the end, just in time, and reality is restored to normal. Shrek goes back to his children’s birthday celebration, grateful for all that he has, and we have the final happily ever after.

What stands out to me in this last movie as regards romantic discourse as a bearer of theological meaning and religious experience is the romantic theology of love, marriage and family as sacramental, holy experiences that can lead to redemption. Shrek lives in a state of ingratitude at the beginning of the film. He has forgotten to see his life as a gift of grace. After he has lost it all, Shrek realizes this. He states that “my life was perfect and there’s no way to get it back. I didn’t know what I had until it was gone.” He now sees all the good to be had in his everyday life, and is grateful for it. He tells Fiona: “You’ve already done everything for me Fiona. You gave me a home and a family.” Upon their true love’s kiss, Shrek tells Fiona: “You know what the best part of today was? I got the chance to fall in love with you all over again.” At the end of the story, he likewise remarks to Fiona: “I always thought that I rescued you from the dragon’s keep.” Fiona replies: “You did.” Shrek then answers: “No, it was you that rescued me.” He thus has seen his life in a new sacramental way, which has bestowed beauty and light upon it and has redeemed it and redeemed himself.

In this dystopia, we also see Fiona’s redemption from skepticism, and restoration of her faith. Fiona is cynical, faithless, and loveless. After Shrek kisses her and nothing happens, Shrek remarks:

S:         I don’t understand. This doesn’t make any sense. True love’s kiss was supposed to fix everything.

F:         Yeah, you know that’s what they told me too. True love didn’t get me out of that tower. I did. I saved myself. Don’t you get it? It’s all just a big fairy tale.

S:         Fiona don’t say that. It does exist.

F:         And how would you know? Did you grow up locked away in a dragon’s keep? Did you live all alone in a miserable tower? Did you cry yourself to sleep every night waiting for a true love that never came?

S:         But, but I’m your true love.

F:         Then where were you when I needed you?

She has lost faith not just in love, but in the good and beautiful in life, especially as freely given gifts. Everything now depends on her own human effort and will against a cruel world. That is why the kiss did not work; she no longer believes, or loves. [End Page 15]

Yet even here, there is still a ray of hope. After one of Shrek’s failed attempts to connect with Fiona, Puss remarks:

I am not believing what I have just witnessed. Back there—you and Fiona, there was a spark. A spark inside her heart I thought was long extinguished. It was as if for one moment Fiona had actually found her true love.

It is thus up to Shrek to restore her belief and faith in love through love. Through the sacrifices Shrek makes to save Fiona, Fiona comes to believe in Shrek and the power of love again: in the power of goodness, and in beauty and happiness. When Shrek apologizes for not having been there for her, Fiona says that it does not matter, that he is here now. Her life and her past are beginning to be redeemed through this experience of love, and her faith and hope are renewed. Then comes true love’s kiss, in which both Shrek and Fiona find redemption, and a renewal of the sacramental grace bestowed upon their love. Moreover, here true love’s kiss transforms the world and restores it to its rightful order as well, showing the power of love to renew the phenomenal world, exemplified in the married couple (Williams, Outlines 32). Without that love, in a world of cynicism, faithlessness, and disbelief, everything is a dystopia. With the grace and beauty of love, it is beautiful and joyous again, showing how love repeatedly renews the world (Williams, Outlines 32).

In the last movie, we see clearly the analogous relation of romantic love and religious faith, and how this romantic love narrative and discourse could stand in for that of religious faith, showing once again the transposition of Christian theological themes into romantic discourse. We can read the love story again as more than just a romantic love story, as that through which in postmodernity, due to the historical relation of romantic and Christian discourse, discourse on religion, God, and faith take place, albeit in a secularized, human form.

 Love as Religious Discourse in Romantic Comedy

In postmodernity the genre of romantic comedy also becomes a site in which religious discourse takes place, where discourse about love can be read as discourse about religion. What these romantic comedies show even more clearly than the above films is how the love story in film acts as a foil to the modern secular story of hedonism, value-neutrality, scientific rationality, skepticism, cynicism, and disbelief. Romantic love acts as a site which challenges this secular viewpoint by allowing for an experience of love which contains the possibility of a deeper significance as a divine, religious experience.

For example, in the 2009 comedy Ghosts of Girlfriends Past, Connor Mead is a New York City playboy, cynical about love and marriage. When refusing to give the toast at his brother’s wedding, he states that:

To me marriage is an archaic and oppressive institution that should have been abolished years ago. [End Page 16]

He goes on to say about love:

Love, it’s magical comfort food for the weak and uneducated. Yeah, it makes you feel all warm and relevant but in the end love leaves you weak, dependent, and fat.

Continuing on a little later, he says:

I wish I could believe in all this crap. I do. I also wish I could believe in the Easter Bunny….I am condemned to see the world as it really is, and love, love is a myth.

We could substitute religion, faith, or God very easily here for the word love, and probably marriage, and we would probably recognize this speech as the modern, secular, skeptical view of religion.[14] In the film, Connor seems jaded, cynical, and shallow, enjoying the swinging bachelor’s life. His moral reformation begins when his deceased lecherous uncle Wayne visits him, warning him to repent of his ways. This movie is playing upon Dickens’ A Christmas Carol where Ebenezer Scrooge is warned to repent of his life and ways. The connection signifies religious and moral meaning, requiring the repentance and reformation of Connor. Connor does see the error of his ways, and begins a new life, a life of committed love.

Likewise, in the 2003 movie Something’s Gotta Give, Harry Sanborn is a sixty-three year old New York City bachelor also enjoying the hedonistic single life. He meets Erica Barry, the divorced mother of his girlfriend, and while he is convalescing in her home from a heart attack, they develop a special romantic relationship which turns into love. When they first make love, it is as if they have both experienced something new and wondrous in their lives, an openness and vulnerability but also passion and elation. That was the first night either of them had ever slept eight hours. We can chalk it up to just sexual desire, but something happens that also transforms their lives. Erica, repressed, uptight, and unemotional, can then not stop weeping, which finally helps her overcome her writer’s block and enables her to write her next play, and which opens her up to a relationship with another younger man. She appears happier than ever, and explains to her daughter it was because she let love in, even if it did not work out. Meanwhile Harry attempts to go back to his former playboy life, but to no avail. He is unhappy, and every time he sees Erica he has an anxiety attack which he fears is another heart attack. Realizing he needs to change, he goes back, tries to find every woman he has ever wronged, and makes amends. He looks for Erica in Paris, but finds her with another man. Yet she returns to him. When Erica tells him she’s still in love with him, Harry says: “If it’s true, my life just got made.” Harry then remarks: “I finally get what it’s all about. I’m 63 years old, and I’m in love, for the first time in my life.” And we have a happily ever after.

Erica and Harry’s first night together was a transformative experience, akin to a moment of grace. Whether realized before or not, it brought something missing from their lives into it, love, passion, or wonder, that changed and transformed them. They had to change their lives for the better: in Erica’s case learning to let go of control, open up and let love in; in Harry’s moral reformation and responsibility. Harry’s comment that he is in love [End Page 17] for the first time at 63 can be read as the possibility of redemption at any age and stage, which has been a part of the Christian message as well.


The kiss and romantic love in film can operate religiously and theologically. They have the capacity not only to bear a theological significance, but to offer an opportunity for divine encounter and transformation, as well as containing the possibility of a religious discourse. This is due to the origins of medieval courtly love and its relationship with Christian theological discourse, where medieval courtly love borrowed the sentiments and language of Christian discourse, particularly mystical discourse. Moreover, something of the humanly erotic also remained within sublimated mystical discourse, fusing the two experiences and making it more difficult to distinguish one from the other. This paved the way for romantic love, the descendent of courtly love, to contain the possibility of this deeper theological meaning and religious experience within it. In postmodernity, where God is dead, and where transcendence has been displaced onto immanence and the divine onto the human, this dormant religious and theological possibility of romantic love in culture and art can sometimes be activated, and can become pregnant with meaning. This holds particularly true in film. Moreover, in postmodernity romantic love in films can sometimes stand in for and represent religious experiences of God or for religious discourse. Therefore, I contend that romantic love in film can be one style, form and representation through which religious experience and reflection are taking place in postmodernity. It thus shows the religious and theological possibilities of popular culture and popular cultural manifestations.

Finally, I hope looking at romantic love in film in this light, in relation to theological aesthetics, contributes to opening up and freeing theology and film studies, which seldom treats the theme of romantic love as theologically or religiously pertinent. Theology and film studies should welcome more often these positive engagements with film and religious studies and popular culture. To quote the Iranian filmmaker Mohsen Makhmalbaf:

I see happiness as a right. I think that it is a human right to be joyful. The person who makes a dark, realistic film in India is wasting his time….Many things must yet change in India before the people’s lives become better…So why should the people be depressed by movies like that? They must be allowed to have some pleasure in life. The person who has had to sell his body for a morsel of food – you want to make a film for him about social justice? What is he supposed to do after seeing that film? (92)

Going on to speak about his profession, he says that “we filmmakers are here only to illuminate, to bring joy to life. All I seek is that, after seeing a film of mine, a person feels a little happier, and acts with a little kindness towards the world” (93). Like Makhbalhaf, we can aim to take seriously those filmmakers who by treating romantic love desire to bring a little more happiness and joy to life and to the world, and consider such a goal a legitimate [End Page 18] enterprise. We can also appreciate films (and scholarly work) that reveal and point us toward this joyous side to life, and realize their value.

I close with a discussion of the ending of Cinema Paradiso. At the end of the story Salvatore/Toto, who is now a famous filmmaker in Rome, watches the film his old friend and father-figure Alfredo left for him upon Alfredo’s recent death. The film is a composite of all the love and kissing scenes that Toto’s hometown’s Catholic priest had censored out of the movies. The film brings tears to Toto’s eyes, perhaps for the memories of his youth and the love for film that has made him rich and famous, perhaps for memories of Alfredo and how he changed his life, perhaps for remembering the past that he left behind. But it signifies something else as well: the kisses signal passion, wonder, beauty, ecstasy and joy, treated in courtly love and romantic literature, but also having origins in Christian mystical discourse and the Christian sacrament of the kiss. I hope this kiss can begin to be understood as that which sometimes graces life, not just in romantic love, but in all our everyday moments, and which may be read and understood as a symbol of human or divine goodness, not to mention the hope, faith and belief in the good, the beautiful and the true, and perhaps the happily ever after of romantic love or Christian redemption. Let us hope that we, unlike the priest, do not censor this out of film or religion, its study, and certainly not out of life.

[1] Though Willliams, as an Anglican, more clearly identifies the romantic love in the sacrament of marriage with the Incarnation and the life of Christ, I translate that here also to mean a divine, sacramental presence in romantic love and marriage.

[2] For readers not familiar with it, the courtly love literature and tradition is thought to have arisen in the 12th century in the Provence region of France, and was popular during the high Middle Ages. It concerned a knight’s love for and devotion to a lady of superior social standing, usually married, and consisted not only of a description of the knight’s passionate devotion, but also his service and humiliation to the lady. There existed also a system of rules and observances which must govern this service.

[3] See for example Zwick, Graham, May, Deacy Faith, and Deacy and Ortiz.

[4] The idea of a hierophany stems from religion scholar Mircea Eliade; a hierophany is an eruption of the sacred into the mundane or profane realm, where the sacred manifests itself into something profane, making that something both what it is and something more. A theophany is the same idea only with the eruption of God or the divine into the mundane. For more information see Eliade, Sacred.

[5] French philosopher of religion Jean-Luc Marion has written extensively about the event of God’s manifestation, sometimes called the saturated phenomenon, a revelation that gives itself from itself to a human subjectivity, and that human beings cannot control but are controlled by. The revelation can also often manifest itself through a work of art, as an encounter; it entails the revelation through the work of art to a passive subjectivity. Most of the writings of Marion are a propos to this phenomenon, but in particular Being Given may be of use in explaining this idea.

[6] This is a Kindle edition of the book without pagination, but the citation can be found in paragraphs 2 and 3 of section 2, entitled “Seeing life.”

[7] For a discussion of the use of postmodern styles in relation to theology, see Detweiler, and Detweiler and Taylor. [End Page 19]

[8] This is a Kindle edition of the book without pagination, but the citation can be found in paragraphs 5, 8, 12 and 14 of section 3, entitled “Cupitt and Bonhoeffer meet the Kranks.”

[9] Again this is a Kindle edition of the book without pagination, but the relevant passages can be found in paragraphs 7-14 of section 2, entitled “The Subjective Turn in Modern Spirituality,” and in paragraphs 2-3 of section 3, entitled “Reading Film in the Context of the Subjective Turn.”

[10] See Detweiler and Taylor.

[11] This is a Kindle edition of the book without pagination, but the citation can be found in paragraphs 1 and 2 in section 5, entitled “Finding God in the movies.”

[12] Though I reference the film, I actually have not seen The Last Temptation of Christ, but am just depending on what I have heard about the film.

[13] See J. Smith and Taylor.

[14] Ben-Ze’ev and Goussinsky consider the “ideology of romantic love” as an unattainable, unrealistic transcendental ideal that under certain circumstances can lead to fanaticism and violence, much in the way many modern intellectuals view religion, particularly fundamentalism (xii-xiv). [End Page 20]

 Movies Cited

Cinema Paradiso. Dir. Giuseppe Tornatore. Perf. Philippe Noiret, Salvatore Cascio, Marco Leonardi, Jacques Perrin. Miramax (US), 1988. Online download.

Ghosts of Girlfriends Past. Dir. Mark Waters. Perf. Matthew McConaughey, Jennifer Garner, Michael Douglas. New Line, 2009. Online Download.

Shrek. Dir. Andrew Adamson and Vicky Jenson. Perf. Mike Myers, Cameron Diaz, Eddie Murphy. Dreamworks/Universal, 2001. Online download.

Shrek 2. Dir. Andrew Adamson, Kelly Asbury, and Conrad Vernon. Perf. Mike Myers, Cameron Diaz, Eddie Murphy, Antonio Banderas. Dreamworks/Universal, 2004. Online download.

Shrek Forever After. Dir. Mike Mitchell. Perf. Mike Myers, Cameron Diaz, Eddie Murphy, Antonio Banderas. Paramount 2010. Online download.

Shrek the Third. Dir. Chris Miller and Raman Hui. Perf. Mike Myers, Cameron Diaz, Eddie Murphy, Antonio Banderas. Paramount, 2007. Online download.

Something’s Gotta Give. Dir. Nancy Meyers. Perf Jack Nicholson, Diane Keaton, Keanu Reeves. Warner Brothers, 2003. Online download.

The Da Vinci Code. Dir. Ron Howard. Perf. Tom Hanks, Audrey Tautou, Ian McKellan. Columbia, 2006. Online download.

The Last Temptation of Christ. Dir. Martin Scorsese. Perf. Willem Dafoe, Barbara Hershey. Universal, 1988. Online download.

The Matrix. Dir. Larry and Andy Wachowski. Perf. Keanu Reeves, Carrie-Anne Moss, Laurence Fishburne. Warner Brothers, 1999. Online download.

The Matrix Reloaded. Dir. Larry and Andy Wachowski. Perf. Keanu Reeves, Carrie-Anne Moss, Laurence Fishburne. Warner Brothers, 2003. Online download.

The Matrix Revolutions. Dir. Larry and Andy Wachowski. Perf. Keanu Reeves, Carrie-Anne Moss, Laurence Fishburne. Warner Brothers, 2003. Online download.

Music Cited

Counting Crows. “Accidentally in Love.” Shrek 2: Motion Picture Soundtrack. Dreamworks/Geffen, 2004. CD.

Diamond, Neil. “I’m a Believer” lyrics. STLyrics. n.d. Web. 8 May 2012.

Duritz, Adam, Dan Vickrey, David Bryson, Matt Malley, David Immergluck. “Accidentally in Love” lyrics. Elyrics. n.d. Web. 8 May 2012.

Smash Mouth. “I’m a Believer.” Shrek: Music From the Original Motion Picture. Dreamworks, 2001. CD.

Works Cited

Apostolos-Cappadona, Diane, ed. Art, Creativity, and the Sacred. New York: Cross Road, 1995. Print.

Balthasar, Hans Urs von. The Glory of the Lord, A Theological Aesthetics. Vol. 1 Seeing The Form. Trans. Erasmo Leiva-Merikakis. Ed. Joseph Fessio and John Riches. Edinburgh: T & T Clark, 1982. 117-127. Excerpt in Thiessen 320-325.

[End Page 21]

Barth, Karl. Church Dogmatics. Vol. 2 The Doctrine of God. Eds. G. W. Bromiley and T.F. Torrance. Edinburgh: T & T Clark, 1957. 650-659. Excerpt in Thiessen 315-319.

Ben-Ze’ev, Aharon and Ruhama Goussinsky. In the Name of Love: Romantic Ideology and its Victims. Oxford: Oxford University Press, 2008. Print.

Bird, Michael. “Film as Hierophany.” Religion in Film. Eds. John R. May and Michael Bird. Knoxville, TN: University of Tennessee Press, 1982. 3-22. Print.

Boase, Roger. The Origin and Meaning of Courtly Love. Manchester: Manchester University Press, 1977. Print.

Brown, Stephen. “Optimism, Hope, and Feelgood Movies: The Capra Connection.” Explorations in Theology and Film. Ed. Clive Marsh and Gaye Ortiz. Oxford, Blackwell, 1997. 219-232. Print.

Chittister, Joan. “Monastic Wisdom for Seekers of Light.” Religious Life Review 40 (2001): 178-180. Excerpt in Thiessen 366-367.

Coates, Paul. Cinema, Religion, and the Romantic Legacy. Aldershot, UK: Ashgate, 2003. Print.

Deacy, Christopher. Faith in Film: Religious Themes in Contemporary Cinema. Aldershot, UK: Ashgate, 2005. Print.

— — —. “From Bultmann to Burton, Demythologizing the Big Fish: The Contribution of Modern Christian Theologians to the Theology-Film Conversation.” Reframing Theology and Film: New Focus for an Emerging Discipline. Ed. Robert K. Johnston. Grand Rapids, MI: Baker Academic, 2007. Chapter 12. Kindle for PC Version. Electronic Book. 11 March 2012.

— — —, and Gaye Ortiz, eds. Theology and Film: Challenging the Sacred/Secular Divide. London: Blackwell, 2008. Kindle for PC Version. Electronic book. 1 March 2012.

Detweiler, Craig. “Seeing and Believing: Film Theory as a Window into a Visual Faith.” Reframing Theology and Film: New Focus for an Emerging Discipline. Ed. Robert K. Johnston. Grand Rapids, MI: Baker Academic, 2007. Chapter 1. Kindle for PC Version. Electronic Book. 11 March 2012.

Detweiler, Craig, and Barry Taylor. A Matrix of Meanings: Finding God in Popular Culture. Grand Rapids, MI: Baker Academic, 2003. Kindle for PC Version. Electronic book. 30 March 2012.

Eliade, Mircea. “The Sacred and the Modern Artist.” Criterion 1964 (Spring): 22-24. Excerpt in Apostolos-Capadona 179-183.

— — —. Sacred and the Profane: The Nature of Religion. Trans. Willard R. Trask. San Diego, CA: Harcourt Brace Jovanovich, 1987. Print.

Gilkey, Langdon. “Can Art Fill the Vacuum?” School of the Art Institute of Chicago. Chicago, IL. 17 May 1981. Keynote Address. Excerpt in Apostolos-Cappadona 187-192.

Graham, David John. “Redeeming Violence in the Films of Martin Scorsese.” Explorations in Theology and Film. Ed. Clive Marsh and Gaye Ortiz. Oxford, Blackwell, 1997. 87-95. Print.

— — —. “The Uses of Film in Theology.” Explorations in Theology and Film. Ed. Clive Marsh and Gaye Ortiz. Oxford, Blackwell, 1997. 35-43. Print.

Greeley, Andrew. God in Popular Culture. Chicago: Thomas More Press, 1988. Print.

Häring, Bernard. Free and Faithful in Christ. Vol. 2 The Truth Will Set You Free. Slough: St. Paul Publications, 1979. 102-109. Excerpt in Thiessen 338-343.

[End Page 22]

Jasper, David. “On Systematizing the Unsystematic: A Response.” Explorations in Theology and Film. Ed. Clive Marsh and Gaye Ortiz. Oxford, Blackwell, 1997. 235-244. Print.

Johnston, Robert K. Reel Spirituality: Theology and Film in Dialogue. 2nd ed. Grand Rapids, MI: Baker Academic, 2006. Kindle for PC Version. Electronic book. 4 March 2012.

— — —. “Theological Approaches.” Routledge Companion to Religion and Film. Ed. John Lyden. London: Routledge, 2009. Chapter 17. Kindle for PC Version. Electronic book. 15 March 2012.

Klassen, William. “The Sacred Kiss in the New Testament: An Example of Social Boundary Lines.” New Testament Studies 39.1 (1993): 122-135. Print.

Lewis, C.S. The Allegory of Love. Oxford: Oxford University Press, 1936. Print.

Lyden, John. Film as Religion: Myths, Morals, and Rituals. New York: New York University Press, 2003. Kindle for PC Version. Electronic book. 2 February 2012.

Lynch, Gordon. After Religion: ‘Generation X’ and the Search for Meaning. London: Darton, Longman, and Todd, 2002. Print.

— — —. “Film and the Subjective Turn: How the Sociology of Religion Can Contribute to Theological Readings of Film.” Reframing Theology and Film: New Focus for an Emerging Discipline. Ed. Robert K. Johnston. Grand Rapids, MI: Baker Academic, 2007. Chapter 5. Kindle for PC Version. Electronic Book. 11 March 2012.

— — —. Understanding Theology and Popular Culture. London: Blackwell, 2005. Print.

Makhmalbaf, Mohsen. “Once Upon a Filmmaker: Conversation with Mohsen Malkhmalbaf.” Interview by Hamid Dabashi. Close Up: Iranian Cinema Past, Present, and Future. London: Verso, 2001. Excerpt in The Religion and Film Reader. Eds. Jolyon Mitchell and S. Brent Plate. London: Routledge, 2007. 92-94. Print.

Marion, Jean-Luc. Being Given: Toward a Phenomenology of Givenness. Trans. Jeffrey L. Kosky. Stanford: Stanford University Press, 2002. Print.

Marsh, Clive. Cinema and Sentiment: Film’s Challenge to Theology. Milton Keynes, UK: Paternoster, 2004. Print.

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Martin, Thomas M. Images and the Imageless: A Study in Religious Consciousness and Film. London: Associated University Presses, 1981. Print.

McFague, Sallie. Models of God, Theology for an Ecological, Nuclear Age. Philadelphia: Fortress Press, 1987. 133-135. Excerpt in Thiessen 346-348.

Moltmann, Jürgen. Theology and Joy. London: SCM Press, 1973. 58-64. Excerpt in Thiessen 334-338.

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O’Meara, Thomas Franklin. “The Aesthetic Dimension in Theology.” Art, Creativity, and the Sacred. Ed. Diane Apostolos-Cappadona. New York: Cross Road, 1995. 205-18. Print.

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Review: Virgin Territory: Representing Sexual Inexperience in Film

Review by Hsu-Ming Teo

The scholarship on virginity is surprisingly sparse for a subject so ubiquitous in cultural narratives and so rich in interpretative possibilities. Apart from two general histories of the topic by Hanne Blank (2007) and Anke Bernau (2007), and an emerging interest as it pertains to girlhood studies, much of the focus on virginity has occurred within literary scholarship, with Kathleen Coyne Kelly (2000, 1999) and Sarah Salih (2001, 2003) leading the way in medieval studies, and an earlier collection on virginity in the Victorian era edited by Lloyd Davis (1993). Few published works exist focusing on virginity in popular romance studies, although Jonathan Allan is forging a new path in this respect, and several PhD dissertations on the topic are underway. The investigation of virginity in film, however, is literally “virgin territory” so this volume of essays edited by Tamar Jeffers McDonald is an exciting and welcome addition to the extant scholarship.

Virgin Territory considers how virginity has been produced in and used to market films: an intriguing endeavor since, as Jeffers McDonald points out, filmmakers have to grapple with how “virginity—a lack of experience, a zero, can be made visible to audiences” (2). The book aims “to destabilize assumptions about virginity by questioning how it can be performed, externalized, and rendered not only visible but spectacular, across a range of periods, genres, and performances” (2).  It begins with an excellent introduction by Jeffers McDonald providing a concise overview of the scholarship on virginity, before a strong first chapter by renowned film scholar Gaylyn Studlar which examines the screen presence of the young Elizabeth Taylor in three films of 1944: Jane Eyre, The White Cliffs of Dover, and National Velvet. Studlar is highly skilled in locating her readings of film within broader social and historical practices. Here, she argues that the representation of young girls in early Hollywood films draws from Victorian aesthetic conventions portraying little girls in rural or domestic settings. An analysis of Taylor’s screen image as a pure and beautiful innocent wielding mysterious sexual power is juxtaposed against a reading of the British artist John Everett Millais’s portrait of Cherry Ripe (1879), a “quintessential English girl” of “timeless purity” (21) whose disturbing sexual power was ameliorated by the sentimentalized idyllic rural setting connoting and confirming childhood innocence. Studlar looks at how the Elizabeth Taylor of 1944 challenged “the stereotype of the ‘pure’ child” (31) best epitomized in Hollywood films by Shirley Temple. Because of Taylor’s extraordinary “womanly” beauty as a child, Studlar observes, “Sexual power accrues to her by virtue of her erotized innocence and the desire of others directed toward her, including the desire of the film viewer. This calls into question the cultural fantasy of being able to separate desire for the pure child (taboo) from that for the impure woman (acceptable)” (32). Yet Taylor symbolized more than a potently sexualized and mysterious virginity; to American audiences she also represented a nostalgic and mythicized view of Englishness which, in the midst of the Second World War, they were fighting to defend.

That the virginal girl’s body should represent the body politic of the nation at war is also an idea explored by Ilana Nash in her chapter looking at teenage girls in Hollywood films produced during the Second World War—Janie (1944) and Kiss and Tell (1945)—and the Cold War—One, Two, Three (1961) and Take Her, She’s Mine (1963). In a parallel reading of these films, Nash contends that during these periods when the borders of the nation were under threat, the virginal and unruly body of the teenager represented the potential rupturing of social relations and the American way of life that Americans were fighting for. In these films, however, patriotism won out as the teenage virgin subordinated her own desires to patriarchal authority and was shown to possess the wholesome values that made her a fitting emblem of the nation.

The focus on American teenage virgins continues in Timothy Shary’s chapter: an overview of films depicting teenage sexuality and the loss of virginity from the 1950s to the present day. Shary points out that until the 1950s, teenage problems were depicted in terms of juvenile delinquency rather than sexual activity. From the mid-1950s onwards, however, filmmakers began to gesture to teenage sexual desires and loss of virginity—usually to each other. The early 1980s saw the rise and heyday of a new genre, the youth sex quest film, featuring “depictions and discussions of teenage premarital sexual intercourse and on-screen youth going to great lengths to alleviate their carnal longings” (57). This genre petered out with the onset of AIDS but was revived in the 1990s. Throughout this period, however, the emphasis was on teenage confusion over sexuality, and the consequences—both emotional and physical—of virginity loss and sexual activity. “Thus far, teenage sex in American cinema tends to be either frivolously unenlightened or, more often, torturously somber” (67)—an assessment which is borne out by Rebecca Sullivan’s chapter exploring the “Marjorie Morningstar” phenomenon, based on the Herman Wouk novel of 1955, which suggests the concerns about sexuality and domesticity that would come to characterize the 1960s.

The conservative ending of Marjorie Morningstar is shared by Otto Preminger’s version of Françoise Sagan’s bestselling French novel, Bonjour Tristesse (1954). Alisia G. Chase contends that where Sagan’s prize-winning novel shocked more conservative readers because it presented an insouciant and unrepentant young girl who not only lost her virginity but became thoroughly degenerate to the point where she plotted her stepmother’s murder in order to preserve her and her father’s libertine lifestyle, Preminger’s film of 1958 distorted the original plot into a much more censorious ending by “punishing” the young heroine and condemning her to a jaded and meaningless life in Paris. Chase suggests the director pursued a double strategy of appeasing the moral consciences of American mothers by casting the elegant and sympathetic Deborah Kerr as the stepmother, and by offering “a chic ex-Iowan, Jean Seberg, wearing the latest in Left Bank style, gambling and making love along the French Riviera, and bebopping at smoky Parisian basement boîtes—all anti-virginal mise-en-scènes rife with thrilling implications to young American women in the 1950s” as  “visual consolations for his morally conventional ending” (85-86). One of many fine moments in this essay occurs with Chase’s analysis of costume to show how Jean Seberg’s clothes are used to show visually her moral “descent into postvirginal debauchery” (94).

This chapter is followed by Tamar Jeffers McDonald’s analysis of the Doris Day-as-perpetual-virgin phenomenon, which the author traces back to Day’s films Pillow Talk (1959) and Lover Come Back (1961). I was particularly fascinated by this phenomenon because even as I write, the Sydney Opera House is advertising a concert in April 2012 called “Doris Day—So Much More Than the Girl Next Door.” In Australia, Day is well-known as a gay icon and for her feisty, tomboyish roles in early to mid-1950s musicals which were constantly re-run on Australian television during the 1980s and 1990s. Her later films, however, are not so well known here, and her reputation in the U.S. as a perpetual filmic virgin was a surprise to me. Jeffers McDonald presents a polished and intricate analysis of the plots of Pillow Talk and Lover Come Back, as well as of Day’s singing performances, making a convincing case that where Pillow Talk portrays Day as an independent, glamorous career woman who is not necessarily a virgin—even if the audience assumed her to be one—and who is aware of her sexual desires, Lover Come Back is far more conservative in shoehorning Day back into a subordinate, less competent role than her male costar.

Peter Falconer’s chapter on the “Horror Movie Virgin” explores how the conventions of the virginal Final Girl heroine are utilized, mocked, and subverted in teenage horror movies. Falconer sees disturbing parallels between the virginal body of the Final Girl and the monstrous body of the psycho killer. Both possess bodies which are marked and isolated from the mass of sexualized flesh surrounding them, bodies which open themselves willingly or which are violently torn asunder. The bounded, impermeable bodies of the Final Girl and the killer are set apart from sexual inexperience, and they are both hard to kill because “their bodies are already figured as closed. They are resistant to all forms of penetration,” (133) which accounts for the thrill of the climactic battle between them.

The violation of virginal bodies is also explored in Nina Martin’s superb chapter on Roman Polanski’s Repulsion (1965). Martin’s reading of Repulsion sets it in the context of London of the Swinging Sixties, when older codes of gender relations are giving way to new expectations of the sexual availability of women. For the virginal protagonist Carole, who is painfully shy and glances longingly at the sequestered lifestyle of nuns, the sexual attention of men is terrifying, symbolizing a metaphorical and, later, physical invasion and rupturing of her private space and mind even as she tries to keep her body intact. Where Chase showed how virginity could be signified on film through costume, and Jeffers McDonald through song, Martin skillfully shows how Carole’s increasing paranoia and fear of violation and virginity loss are visually realized through the increasingly distorted mise-en-scènes, with the “gaping fissures and broken doors in her apartment signify[ing] the unraveling of young Carole’s mind” (140).

From the overly melodramatic to the bathetic, the volume then moves on to Greg Tuck’s exposition of orgasmic teenage virgins who masturbate. This chapter ponders the liminal status of virgins—especially male virgins—who have not yet had sex with females, but who nonetheless experience sexual pleasure through masturbation. In the end, Tuck concludes that American films portray male masturbation as infantile, presexual activity whereas for adult men, it is regarded as sinister and deviant activity because male sexuality is continually viewed through, and perpetuates, a “heteronormative ideology understood not simply as a gendered system of domination but as an ideology of reproduction” (160). The arrangement of chapters in this edited volume is a little unfortunate in some ways, for Shary’s work on teenage sex quest films would have provided an excellent overview and comparative context for this chapter, and Tuck’s work would have been usefully paired with the final chapter that ends this volume, Celestino Deleyto’s analysis of The 40-Year-Old Virgin (2005). Deleyto locates this film within the generic hybridization of the gross-out film and romantic comedies that had begun with There’s Something About Mary (1998). The 40-Year-Old Virgin is different from other films featuring male virgins or masturbation, Deleyto contends, because while it follows the convention of showing an adult male virgin who needs to grow up mentally, emotionally, and sexually, the film suggests that Andy’s masculinity is in many ways admirable: “the mildness of his attitude to other people, his relaxed politeness, his sense of humor, and especially his respect for women are all related to his virginity and openly celebrated by the film. . . . his is not a way of living and being that the romantic comedy would like to dispense with altogether” (259). The fact that he has not been socialized into dominant modes of aggressive masculine heterosexuality makes him a fitting romantic partner and bodes well for the couple’s future happiness.

The weakest essays in this edited collection are Shelley Cobb’s piece on Elizabeth I (1998), and Andrea Sabbadini’s psychoanalytic interpretation of virginity in Krzysztof Kieślowski’s A Short Film about Love [Krotki Film O Milosci] (1988) and Bernardo Bertolucci’s Stealing Beauty (1996). Cobb has an enthralling subject: the fictitious narrative of a young, sexually active princess who transforms herself into a de-gendered Virgin Queen in order to assume power and the throne of England. The contemporary debate over the historical inaccuracies in the film are handled well by Cobb, who notes that all critics writing along these lines converge on the issue of Elizabeth’s virginity or lack of it. However, it is when comparisons begin to be made between Elizabeth and Princess Diana and Margaret Thatcher that the analysis falters. In large part, this is because Cobb is recounting a contemporary debate in Britain that accompanied the film. However, the original analogies cited are confused and not clearly articulated, and this problem subsequently spills over into Cobb’s analysis as well—an analysis which is far too heavily reliant on large slabs of quotes from the original commentaries, and insufficient elaboration of the incoherent points the authors were trying to make. For instance, there is insufficient explanation of the correlation between the virgin, virgin mother, virgin queen, and Princess Diana’s fondness for the pieta image (210-215). Instead, the essay relies heavily on a long block quote from Joan Bridgman’s article “Diana’s Country” and Pamela Church Gibson’s “From Dancing Queen to Plaster Virgin: Elizabeth and the End of English Heritage”—both of which do not and cannot sustain the burden of explanation. References are also made to the fact that when Elizabeth transforms herself into Virgin Queen at the end of the film, she is “no longer a living, mortal woman but a stiff, statuesque demigoddess, no longer appearing human,” and this is somehow connected to Margaret Thatcher as another woman who wielded female power and was, presumably, regarded as inhuman. This might well be true, but it is well-known that Thatcher’s sexuality was far more complex than this; she possessed considerable sex appeal particularly for conservative men, for whom the Iron Lady conjured up public school stereotypes of the stern, spanking British nanny who derided the British nanny state. The powerful virgin—the virago—who has escaped the control of men, who controls men, is something that needs far more consideration that has hitherto been given to the subject in all realms of virginity studies. In the end, while the essay indexes important scholarship about and during the Cool Britannia years (a reference is also made to Elizabeth and the Girl Power of Spice Girls) it does not venture very far beyond this. It is a lost opportunity, because Cobb certainly raises some intriguing ideas that could be fleshed out.

Sabbadini’s chapter uses Kieślowski’s A Short Film about Love and Bertolucci’s Stealing Beauty as examples to explain psychoanalytic theories of virginity, and he does this very well. However, because of an almost complete lack of knowledge of, and engagement with, extant scholarship about virginity, the conclusions reached about virginity in these films seem somewhat banal:

Virginity [ . . . ] occupies an emotionally ambiguous place in the moral landscape of our relationship to our own and other people’s bodies. It can be invested with either positive connotations [ . . . ] or negative [ . . . ] or both. Therefore virginity, alongside adolescence itself with which it is often associated [ . . . ] can symbolically represent a number of other ambivalently invested aspects of our lives, such as the need to grow up and the wish to remain dependent on our families. (235-236)

Moreover, whether this was intentional or not, the placing of Sabbadini’s chapter next to Carol Siegel’s masterly exposition of the historical and cultural contingencies of psychoanalytic theories, and of feminist and Foucauldian critiques of dominant Freudian paradigms of sexuality, undermines the ability of a psychoanalytic interpretation of films to tell us anything “true” about human sexuality. It may present an interesting reading of virginity, but it is ultimately not much more than simply just another story about sexuality.

Virgin Territory is rich with original and insightful analyses of films, and two of the strongest chapters are the feminist-inspired readings of Fast Times at Ridgemont High (1982) and Little Darlings (1980) by Lisa M. Dresner, and Carol Siegel’s discussion of Catherine Breillat’s À ma soeur! (2001) and Catherine Hardwicke’s Thirteen (2003). Dresner argues that although Fast Times and Little Darlings did not set out to articulate a feminist agenda, this is essentially what both films achieve with their adolescent female sex quest plots in which “girls’ sexual decision making is represented as intelligent, responsible, and important, and the films make their points about not rushing into sex in a way that respects and empowers teenage girls instead of romanticizing or infantilizing them” (174). Both films feature protagonists who are anxious to lose their virginity, but their sexual experiences are not particularly enjoyable or fulfilling. Both feature protagonists who must make decisions about their subsequent sexual activity and its possible consequences. In Fast Times, Stacy’s pregnancy and decision to have an abortion is treated sympathetically and without condescension, while her brother is shown to be supportive of his teenage sister’s decision not to have a child because she knows she is not capable of looking after one. Meanwhile, having won the quest to lose her virginity, Angel in Little Darlings decides to stop having sex and instead gains “access to female solidarity and close female friendships” (192). Dresner contends that “In their portrayal of empowered, reasoning, sexually curious girls who decide to lose their virginity and who then decide to stop having sex, these two films show a respect for their characters and their audiences that is sadly lacking in many films and television programs of the later 1980s, 1990s, and beyond.”

In focusing on girls who want to experience sex and be desired by men, but who do not necessarily experience sexual pleasure or know when they have had an orgasm, Dresner implicitly raises a significant question that Siegel then articulates in her chapter on À ma soeur! and Thirteen: “what constitutes heterosexual pleasure for teen girls[?] Does teenage female sexuality consist primarily of the desire to be desired, or of the desire to successfully compete for male attention? Is it about the girl’s physical sensations or direct experience, or it is mainly psychological? Does it retain any connection to orgasm?” (245). These are questions that resonate particularly with popular romance studies, with its increasing attention to the psychological, emotional and sexual pleasures of reading, of readers’ ability to experience and inhabit simultaneously female and male protagonists’ points of view, of the myriad manifestations of sexualities, desires, and much more.

Siegel’s chapter analyzes two films centered on teenage girls’ sexual desires, first sexual experiences, and their relationship with their mothers and society: Catherine Breillat’s À ma soeur! (2001) and Catherine Hardwicke’s Thirteen (2003). What makes this analysis so original and insightful is that Siegel shows how the concerns of each film grow from and feed into dominant discourses of feminism in France and in the United States. Siegel argues the plot of Thirteen and the film’s treatment of virginity is very much influenced by three historical developments in America over the last quarter century: “the development and ultimate mainstreaming of a feminist backlash against the orthodox Freudian view of healthy female sexuality and against the sexual availability of women to men demanded by many proponents of the sexual revolution”; the “the hysteria over the AIDS pandemic” which has equated ignorance and abstinence of sexual activity as safety; and “the rise of the religious right as a formidable political power,” central to which has been the cult of virginity (242). These perspectives can be seen in the way excessive teenage sexual activity in Thirteen is regarded as damaging to teenage girls and is blamed on bad parenting and peer pressure from the “wrong” types of friends. Delinquency and dysfunction—whether personal or familial—revolve almost solely around whether the teenage girl Tracy in Thirteen is having sex. “Although Tracy does some very dangerous drugs with Evie,” Siegel points out, “ones generally depicted in film as being instantly additive, the implication is that because she comes through her association with Evie with her virginity intact, she comes through all right. Nothing else seems to matter” (245). Not only does this ideology align with the values of the religious right; Siegel also traces it back to a particular type of American feminism which holds that “virginity’s loss for girls has come to signify the subordination of female truth to male fantasy, the girl’s loss of access to the universal(ized) realities of the female body to masculine discourses of pleasure. Within these circles virginity has come to represent women’s truth” (243).

In France, by contrast, feminism has reacted against Freudian theories of healthy female sexuality by critiquing Freudian discourse as a linguistic construct that institutes a truth regime positing sex as the core of identity—an essence rejected by poststructuralist theorists such as Foucault, Deleuze, and Guattari. French feminist theory, influenced by Lacanian discussions of jouissance, has argued for the possibilities of myriad sexual pleasures which arise from the female body itself. In France, Siegel contends, “sexual pleasure was assumed to exist meaningfully outside relationships between lovers, the two vaginal lips touch each other, for instance. And meanings were made through the interplay of cultural discourses not through an individual’s consciously adopted gender politics” as in America (239). These ideas are given voice in À ma soeur! where the middle-class home is not a safe haven from sexual politics and the center of maternal love, but the site where female bodies are disciplined into heterosexual discourses of beauty, romance, and being sexually desirable to men. The director Catherine Breillat subverts this patriarchal, heteronormative ideology by suggesting that there are other autoerotic possibilities of pleasure as the teenage protagonist Anaïs revels in the fleshiness of her body and its sensations as it moves in and through the world. Anaïs rejects an initiation into sexuality that necessitates her attention to men’s pleasure and evaluation of her sex appeal. She wants her virginity loss to be completely impersonal so that she can focus on her own sensations and experience. Breillat takes this idea to extreme ends when Anaïs’s loses her virginity as a result of a psychotic killer murdering her mother and sister before raping her. Breillat’s decision to depict this horrific event as a satisfying initiation into sex for Anaïs seems to arise more from a desire to shock than a scrupulous adherence to French feminist ideas; we can envisage many ways in which Anaïs could have lost her virginity in a manner that enabled her to focus entirely on her own body’s various pleasures rather than in a savage rape which, despite Anaïs’s indifference and even pleasure, seems to confirm radical American feminists’ argument about rape as an extreme patriarchal tool by which men keep women in subjection (Brownmiller 49 and 15; MacKinnon 182). Nevertheless, Siegel’s analysis enables us to make sense of Breillat’s film and to see it as a meditation on French feminist concerns about sexuality, the body, pleasures, and the self, allowing “for the possibility that teen girls can choose how they will experience their virginity’s loss and can embrace and take pleasure even in acts that our current culture and society consign to the very fringes of criminality and unnatural evil” (252). She demonstrates most skillfully the differences between French and American feminisms at the turn of the century, and how these are played out on the bodies of teenage virgin girls.

In the introduction, Jeffers McDonald emphasized that Virgin Territory is not meant to be the final or even definitive word on virginity in film but, rather, the edited volume is intended to “inaugurate exploration of this fascinating topic.” This is certainly what the book achieves through its various overviews of male and female virginity sex quest films, historical discussions of what virginity meant over the course of the twentieth century, how it can be represented visually and aurally, and what theoretical tools may be used to analyse this complex subject.


Allan, Jonathan A. “Theorising Male Virginity in Popular Romance Novels.” Journal of Popular Romance Studies 2:1 (2011): Web.

Bernau, Anke. Virgins: A Cultural History. London: Granta, 2007.

Blank, Hanne. Virgin: The Untouched History. New York: Bloomsbury, 2007.

Brownmiller, Susan. Against Our Will: Men, Women and Rape. New York: Simon and Schuster, 1975.

Davis, Lloyd. Virginal Sexuality and Textuality in Victorian Literature. Albany: State University of New York, 1993.

Evans, Ruth, Sarah Salih, and Anke Bernau, Eds. Medieval Virginities: Religion and Culture in the Middle Ages. Toronto: University of Toronto Press, 2003.

Kelly, Kathleen Coyne, and Leslie Marina, Eds. Menacing Virgins: Representing Virginity in the Middle Ages and Renaissance. Newark: Associated University Presses, 1999.

Kelly, Kathleen Coyne. Performing Virginity and Testing Chastity in the Middle Ages. London and New York: Routledge, 2000.

MacKinnon, Catherine. Toward a Feminist Theory of the State. Cambridge: Harvard University Press, 1989.

Salih, Sarah. Versions of Virginity in Late Medieval England. Cambridge: D.S. Brewer, 2001.


“The Comic, the Serious and the Middle: Desire and Space in Contemporary Film Romantic Comedy” by Celestino Deleyto

Romantic comedy is a genre that promotes and celebrates romantic love. This commonsense description may be more problematic than it seems at first sight. Indeed, the equivalence between romantic love and romantic comedy is not historically tenable. Romantic love as a specific Western concept consolidated itself in the eighteenth century and only became a dominant discourse in the nineteenth century (Giddens 39). By then, romantic comedy had already been in existence for several centuries, since its beginnings in sixteenth-century Italy and its artistic consolidation in Shakespeare’s plays. Even though the two concepts share the adjective “romantic” it is unclear that such an adjective means exactly the same in both cases. In the sixteenth century this new type of comedy incorporated a then radical view of love as a spiritual force, a beneficial feeling capable of making people happy and of becoming the engine of a new social organization. At the same time, however, the new genre partly retained love’s medieval associations with physical passion and its destructive potential (for men). In Shakespeare’s plays, for example, love is both an ideal union of minds and physical desire, except that now desire becomes more positive, something to celebrate rather than fear. But there is as much sexual energy as there is spiritual well-being and social integration in A Midsummer Night’s Dream, Much Ado about Nothing and Twelfth Night. Since then, however, love in the Western world has undergone a process of desexualization that reached its peak in Victorian times (Seidman 7). Even though the twentieth century brought about a resexualization of love and, later, an elevation of sex parallel to the one that occurred in sixteenth- and seventeenth-century literature (65-66), the popular discourse that separated romantic love from sex, and defined them as predominantly female and male experiences respectively, has remained very much at the center of our ways of thinking about intimate matters. This discourse has survived two waves of feminism, a sexual revolution, the relative normalization of homosexuality and various other vicissitudes during a century that brought about drastic changes in people’s attitude towards love and sex. It has also affected the evolution of romantic comedy and both popular and critical attitudes towards the genre to the extent that romcom has become both in popular and critical discourse a privileged example of a non-sexual attitude towards romantic love.

This discursive separation between love and sex is based on a simplification of the concept of romantic love and a generalized disregard of the complexities and potential of romantic comedy. In an influential study of the genre in the cinema, Tamar Jeffers McDonald rightly places sex at the centre of the history and the conceptualization of romcom and decries those periods and specific movies in which sex is downplayed in favor of a vague spiritual intensity (97). Sexual desire and erotic pleasure were indeed the engine of the structure of Shakespearean comedy and have remained very much at the heart of the meanings articulated by the genre. For Stephen Greenblatt, Shakespeare created these plays in order to convey some of the excitement and beauty of sexual attraction. Since he could not represent sexual intercourse directly on the Elizabethan stage he replaced it by verbal friction: “Dallying with words is the principal Shakespearean representation of erotic heat” (90). For Greenblatt, the heated arguments between apparent rivals were a transposition onto the stage of what could not be directly shown. The strategy of showing lovers quarrelling has remained a staple of the genre to this day and some of the most memorable moments in its history are constituted by such scenes. In them it is not so much that initial incompatibility leads to final compatibility. Rather, the friction itself represents sexual compatibility: it is a metaphor for it, not a prelude to it. These comic fights are not interesting because they show moments of crisis, dysfunctions and contradictions in interpersonal relationships but because they produce sparks of electricity between those who, in the fictional worlds of the genre, are destined for each other. Fights in romcom are happy occasions, moments to savor and celebrate, experiences to envy. What is important for my argument here, however, is the notion that in romantic comedy, although censorship has not always been an issue, desire, sexual attraction, and sexual heat tend to appear in a displaced manner and hardly ever directly. Explicit sex may be seen occasionally but it is far from a staple of the genre, and obvious eroticism and display of the sexual body finds a more natural home in other generic contexts. In many contemporary instances sex, when it does appear, is more often than not an object of ridicule, something to be laughed or giggled at. Yet, at the same time, the films are very much about the central place occupied by desire in our lives. Since Shakespeare’s times, other strategies have been added to the charged dialogues that have shaped the genre as a prime producer of erotic energy and have allowed it to play a prominent role in cinema’s endless production of desire.

For these reasons, I would like to suggest that romantic comedy is not, as earlier critics have asserted, primarily a genre that celebrates marriage, monogamy and compulsory heterosexuality (for example, Krutnik 138). Rather, what is most characteristic and unique about it is that it offers, through its specific generic configurations, love and sexual desire as endless sources of pleasure and as the most powerful dimension of human experience. The view of romantic love to which it is committed is openly sexual, as much nowadays as it was at the beginning of its history. Like all other genres, romantic comedy exists in history and, as the very old genre that it is, it has experienced important changes. Within the history of cinema, it has not only reflected but also contributed to shaping interpersonal relationships, intimate matters, and sexual protocols in the course of a packed century. More recently, since its commercial boom in the mid-1980s, it has consolidated itself as one of the most industrially viable and successful genres, and, at the same time, as one of the most universally despised by the critics. One of the reasons for this has been excessive attention to the convention of the happy ending (Neale and Krutnik 12-13). According to this dominant view, since all romantic comedies have a happy ending, they all have the same conservative ideology and they are all very similar to one another. There is no denying the importance of romcom’s endings, although it could be argued that these endings are often considerably more complex and more interesting than they are given credit for. More importantly, however, there is much more to romantic comedy than the happy ending: in narrative terms, the middle of the comic narrative is just as important. It is often in the middle that we find variety, contradiction and complexity. It is also in the middle that we are most likely to encounter cultural nuance and historically relevant discourses on intimate matters. Finally, it is also in this middle section that the energy and exhilaration produced by sexual desire is displayed with greatest power and complexity.

All genres and all films employ their own mechanisms to convert experience into fictional worlds. I would like to propose the concept of the comic space as a way of understanding what is special about this genre and, more specifically, how the lovers are encouraged to fulfill their desires. This is not a new concept: it comes close to Northrop Frye’s “green world,” the forest or foreign city to which Shakespearean lovers escape in their quest for a new identity and more mature sexuality. Frye, for whom “green world” comedy and romantic comedy are synonyms, finds this trope central for an understanding of Shakespeare’s and later comedies (1957 and 1965). More recently, Deborah Thomas starts her discussion of the filmic categories of the comedic and the melodramatic with a discussion of space and argues that, unlike melodrama, comedic films present a single space, the social space, which, in the course of the narrative, is transformed into something better. This space is benevolent and sheltering for the couple (14). Thomas is referring to something larger than romantic comedy—a filmic mode that she calls the comedic, although at certain points of her discussion she seems to slip into the more specific territory of romcom. In any case, this sheltering space acquires particular resonance in the case of this genre.

I have described elsewhere the particular details of this comic space, and a brief summary of that longer argument may be useful here. As I argue in The Secret Life of Romantic Comedy, romantic comedy’s fictional worlds are very close to the real world of intimate protocols and therefore immediately recognizable by the spectator. Yet, unlike in our real lives, here lovers are protected in their amatory pursuits and encouraged to shed their inhibitions and oppose the social and psychological obstacles that we all tend to fall prey to in our daily experience. Because we recognize the comic space as very close to our own, we are attracted to a genre that allows us to believe in the unstoppable power of desire, and makes us confident that an alternative regime of feelings, not governed by social law, personal inhibition and constant frustration, is possible (30-38).

A great deal of the creative energy of the filmmakers goes towards the construction of this comic space. In films, we find not only the verbal sparring theorized by Greenblatt but also formal elements related to mise en scène, actor performance, use of the soundtrack and more. Among the most important of these formal elements is humor. Humor may have a variety of functions in romantic comedy but it is very often part of the displaced manner in which sexual desire is transferred onto the screen. This is another striking fact about the genre: in its verbal confrontations, in its frequent gags and jokes, in its apparently frivolous attitudes to intimate matters, it seems to court attacks of superficiality and irrelevance, of failure to tackle important matters very seriously. Yet romantic comedy, like all comedy in general, is deceptive in this respect, too. Intimate matters constitute, for the genre, the core of our humanity and the genre is very earnest in its defense of those privileged human beings who put love and desire before anything else. The fact that it deals with its subject matter through jokes, gags, ridicule, irony, and often general hilarity should not make us forget its seriousness. In this sense, it is a very demanding genre: it requires us to laugh and to take it seriously at the same time—to take laughter and humor seriously (Palmer 1). This paradox is partly the essence of the magic space that romantic comedies deploy in their middle section. In the rest of this article, I would like to explore the workings of this comic space and its displaced representation of sexual desire in two films from the year 2009, The Ugly Truth and (500) Days of Summer.

These two films, while clearly remaining within the realm of romantic comedy, have very different registers. In (500) Days a balance is struck between subdued comic moments and more melodramatic ones in order to depict the ups and downs of a relationship which is ultimately not blessed with the stylistic display of energy that the genre usually reserves for the couples it protects. Humor, whenever it is present, tends to be reserved for secondary characters or to all-too-brief moments of the action. The Ugly Truth integrates its comedy much more thoroughly within the dynamic established from the beginning between the two protagonists. A magic space is constructed around the humor of their exchanges and interactions. This space transmits to the spectator the sexual energy that cements their relationship, and this relationship, in turn, is protected by the comic space. What is instructive about these two instances is how their different uses of the comic space produce different degrees of sexual energy and different approaches to the genre.

Visually and structurally, (500) Days of Summer is a very distinctive film which uses some of the strategies of so-called independent cinema to tell the story of the relationship between Tom Hansen (Joseph Gordon-Levitt) and Summer Finn (Zooey Deschanel). He falls head over heels in love with her but she is not looking for a meaningful relationship and, although they have a few months together, their affair soon fizzles out. In the course of the film Tom voices a more or less conventional attitude towards love and relationships whereas Summer has a more cynical outlook. When the external narrator says in the prologue that this is not a love story, he is partly equivocating. It may be an imperfect love story, but Tom’s belief in “the one” person, in spite of his disappointment in Summer, remains part of the film’s intimate discourse: as Summer tells him when they meet again at the end of the film, it is not that she did not believe in the special person—rather, Tom wasn’t her special person. However, since the bulk of the film focuses on their relationship, the emphasis is less on the power of desire when it exists than on the frustrations it causes when it is unrequited.

The film’s most distinctive formal characteristic is its scrambled narrative structure. Although the manipulation of chronological linearity is not as radical as it may seem at first sight, the overall effect is a feeling of loss and disenchantment: even the moments of happiness from the early days of the relationship are immediately followed in the film’s timeline by moments of frustration, and awareness of the outcome from the beginning prevents the spectators’ trained hope that they might still end together. Narrative structure, therefore, constantly denies compatibility while conveying a feeling of fragmentation and loneliness. The soundtrack is peppered with numerous pop songs that comment on the various stages of the relationship, but the central theme is a low-key whistled rendition of “Moon River”, which evokes the melancholy atmosphere of Breakfast at Tiffany’s (1961) and its elusive protagonist Holly Golightly (Audrey Hepburn). Music and narrative structure construct a playful mode in the narration, which is complemented by home-movies footage, faux-documentary black and white sequences, and parodies of European films from the 1950s and 60s. Tom’s job, as a greeting card writer, also explains the frequent drawings that sometimes replace the action, including the main motif, a “naïf” rendition of Angelus Plaza, the protagonist’s favorite spot in downtown Los Angeles.

All of these devices contribute to the construction of the film’s fictional and affective space but none of them help to transform it into a magic space where desire may reign supreme. In fact, they are there to constantly reject such a transformation. As a consequence of this, the strong sense of place we get throughout (500) Days of Summer does not turn downtown LA into a space of romantic comedy. Rather, the city tends to expressionistically reproduce here the wistfulness and longing of the frustrated lover. The one exception to this mood is the musical scene when, after a happy night with Summer, Tom goes back to work the next morning. This musical number is the most exuberant moment in the film, with all the passers-by turning into participants in the communal dance that conveys his momentary but deep exultation. But even this musical fantasy is not a shared moment, as we would expect it to be in the comic space. There is no sign of Summer amongst the dancers, no indication that she might be enjoying a similar fantasy at the same time. When Tom finally gets to the office, not only does the fantasy disappear but the film cuts from a shot of him going into the lift to a similar one, many days later, when Summer has already left him and he feels desperately lonely. Not only is the musical fantasy incomplete but the energy it promises is cut short by the text before we begin to harbor any serious hope.

(500) Days of Summer is not lacking in moments of humor or a comic outlook on human experience. Through its comic perspective the text asks us to accept disappointments in love with humor and equanimity, and also with a certain cool detachment, as pertains to the world of independent cinema in which the movie inscribes itself. However, the film’s very inventive gags and comic moments never contribute to the formation of a comic space; in fact, they tend to undermine it. Consider, for example, the use of split screen at a crucial point in the narrative. Sometime after their break-up, Summer invites Tom to a party at her new apartment. When he arrives, the screen splits in two and two simultaneous actions start to take place, one defined by the title “expectations” on the left and the other by “reality” on the right. As the scene develops, the two actions drift further and further apart, Tom’s dream of a romantic reconciliation contrasting bitterly with the reality of Summer’s polite but offhand attitude towards him, topped by the moment when, with Tom as an unnoticed witness, she shows her engagement ring to another friend. The scene is funny in its visual inventiveness, but its humor, rather than contributing to the protection and liberation of the lovers, revels in the gaping distance between them and underscores the male protagonist’s misery and frustration. Once the split screen disappears, as Tom runs away from the party and finds himself walking alone in the middle of the street, the live action is turned into one of the greeting-card drawings that the film has used before, which, in this case emphasizes the unbearable loneliness of those whose desire is not returned.

(500) Days of Summer proves that for the lovers to be protected by the comic space they must be ready and willing to let themselves be driven by their desire, even if, as happens often, at the beginning of the story they may not yet be aware that they are. In this movie, it is not so much that the text fails to provide the generic context for the fulfillment of desire. Rather, the incompatibility between the two protagonists prevents the comic space from materializing. The text itself, on the other hand, shows obvious potential for the construction of such a space. The sunny appearance of downtown Los Angeles, a place hitherto little exploited by romantic comedy (another recent exception being In Search of a Midnight Kiss, 2007), and, particularly, the two scenes in Angelus Plaza suggest the familiar presence of desire in the Californian air. However, this desire, like the narrative itself, is excessively one-sided: both scenes are central to the romantic structure of the film but they are both equally dominated by Tom’s dreams and hopes, with Summer little more than a reluctant appendage. This diminutive park in the middle of the old and new skyscrapers of the financial district has always been his magic space, but as we learn in the film’s final turn, he has been looking in the wrong direction, missing the woman who is, in fact, his romantic destiny. Within this logic, the film’s final turn is not a gratuitous bid for an undeserved happy ending but the confirmation that the text shares the ethos of the genre and that its magic space only needed to be activated.

Having decided to quit his job and to pursue his initial vocation as an architect, Tom meets another woman, Autumn (Minka Kelly) in the final scene while both of them are interviewing for a position at an architectural firm. She recognizes him because she has seen him before at Angelus Plaza, also her favorite spot in town. Absorbed as he was with Summer all those past months, he never noticed her. Now, however, things may be different and the film ends on a hopeful note. There is some light positive humor in their brief dialogue but what most decisively suggests that something has changed is the distinctiveness of the physical space in which the action takes place: the Bradbury Building, one of the most famous sites in downtown LA and certainly one of the most familiar presences in earlier movies. Best known as the most recognizable location in Blade Runner (1982), it had also featured prominently in many others, including classical films noirs Double Indemnity (1944) and D.O.A. (1950), and the more modern horror Wolf (1994). Because of these and other films, the beautiful late nineteenth-century building has mostly been associated with genres related to the thriller but (500) Days of Summer effortlessly reverses the connotations and immediately turns it into the central element of the protective atmosphere that now envelops these two potential lovers. The scene shows the power of romantic comedy to transform both real places and locations from earlier movies into a distinctive space where desire can flourish.

In (500) Days the comic space only materializes in the final scene, making it coincide with a wary happy ending. In most romantic comedies, however, this comic space is, as has been argued before, firmly in place much earlier and it becomes not only the environment for the lovers to prosper but also the site in which the various intimate discourses and the film’s sexual ideology are articulated. Romantic comedy has always employed the compatibility of the lovers and the obstacles to their union to put forward certain attitudes towards gender relationships, sexual politics, and intimate matters. Both the vicissitudes of desire and the textual ideology are most forcefully displayed in the middle section. This is as much the case of (500) Days as of The Ugly Truth, the second film that I want to explore in this essay. If in the former, downtown LA is the unusual location of a very imperfect love story, in the latter Sacramento is an equally unexploited town for a more successful relationship, although another film of the same year, All About Steve, also takes place in this city.

There are frequent disagreements between the lovers in (500) Days but little friction, which should alert the romcom-savvy spectator that things can never go well between these two. In The Ugly Truth Mike Chadway’s (Gerard Butler) ultra-sexist attitude towards gender relationships, apart from fitting in with the intensification of female objectification and openly anti-feminist diatribes to be found in other contemporary romcoms—especially of the grossout and hommecom variety (see Jeffers McDonald 108-12)—guarantees abundant friction with professionally successful but personally lovelorn Abby (Katherine Heigl). The starting situation, with a “liberated” man who has taken to the wild side and a woman whose dedication to her career has taken its toll on her “femininity,” is almost textbook 1980s New Men-inspired backlash. Much more than in (500) Days, as corresponds to a mainstream Hollywood vehicle, star personae are crucial to the sexual dynamic established between the protagonists. Butler’s ruggedness and gruff demeanor are put at the service of his ridiculously macho showman. Heigl, through the parts played in Knocked Up (2007), 27 Dresses (2008) and this film, has successfully followed up on her popularity in Grey’s Anatomy (2005-) to become a considerable romcom presence. In this film she combines her image of healthy and strong girl-next-doorness with a readiness to submit to post-Cameron Díaz gross-out situations, here most notoriously illustrated by the vibrating underwear episode. She has succeeded in making the combination of post-feminist sophistication, romantic aspirations, and embarrassing physicality that has become a regular convention of twenty-first century romcoms seem natural. It is to the credit of this apparently conventional narrative and of the two actors’ performances that the sparks are almost visible when these two unlikely lovers come together.

A great deal of the humor in the film revolves around their charged exchanges, and while the comic rallies between them generally tend to ridicule Abby’s uptightness and obsession with control and celebrate Mike’s relaxed and confident masculinity, they simultaneously convey the growing attraction between the two, an attraction that will also make him more vulnerable. To these comic dialogues, which gradually begin to reveal the growing affinity between the future lovers, is added the powerful presence of a setting equally made up of real and constructed spaces. This setting comprises the television station where Abby and Mike work, assorted places in Sacramento and a hotel in Los Angeles where they spend an evening and the following night. All of these are part, to a greater or lesser extent, of the comic space, with the LA hotel, and particularly the elevator when they go up to their bedrooms, as the most openly protective corner of this space. But an apparently less relevant but very recurrent setting is equally important for our understanding of the workings of this convention: the garden area in the middle of the block of apartments where both Abby and Colin (Eric Winter), her doctor boyfriend, live. Shots of this space punctuate the narrative and chart the evolution of Abby’s character toward sexual maturity, but at least two important scenes take place here.

In the first of these scenes, the magic quality of the garden, an echo of the Shakespearean “green world,” is emphasized. Always suffused in an artificial yellow light, always seen in the evenings, this space defines the female protagonist as somebody looking for love and amenable to change in her attitude towards intimate matters. As the scene gathers pace, the comic space becomes more prominent, both in terms of the delineation of the nature of desire and of the specific textual attitude towards sex. The cat that is responsible for starting the comic action is a symbol of the animal nature that on the one hand is so lacking in Abby’s life and on the other can be glimpsed, lurking just underneath the surface and waiting to be tapped by the right person. The incident starts with the cat smashing a vase and upsetting the immaculate order in the lifeless apartment as Abby is getting ready for bed. The cat leads Abby to her first, if displaced, confrontation with her own sexuality at the top of the tree where she has followed it. Once there, and while wondering how to get down again, she sees through a conveniently open window her extremely good-looking new neighbor coming out of the shower, surrounded by steam, like an apparition. His beautiful body makes Abby gasp with admiration, not so much because of its sexual attraction as because it complies with her ideas of physical perfection in a man. What really excites her, though, is the fact that he flosses, again in accordance with her very demanding code of personal hygiene. In the meantime, the magic space is in full swing and it is now her turn to display her body, but in a more embarrassing pose, as a branch breaks under the weight of her floss-related excitement, and she ends up hanging upside down from the tree, with her slip round her upper body and her comfortable knickers in full display. Her upturned position suggests that her values and desires are soon going to change drastically, but also the long shot of her body in this ridiculous position anticipates, in comic terms, that she is ready for this change, and that she will eventually become a worthy comic lover, no matter what type of underwear she is donning right now. In this respect, of course, the trajectory from the ample knickers to the black vibrating panties openly reflects the evolution of Abby’s attention to the centrality of sexual desire in her life.

Dutifully reacting to Abby’s screams, Colin comes to the rescue, still only wrapped in his bath towel, and Abby, looking for something to hold on to, pulls the towel off and is suddenly faced with an upside down close-up of his genitals while the spectators have to make do with a brief glance of his bare buttocks. Although, after a second or two, both automatically use their hands to recuperate a minimum of decorum, it is interesting that after the cut an ellipsis takes us to the inside of Colin’s apartment where, in the next shot, Abby is still apparently looking in the direction of his crotch with an expression of girlish excitement but also lack of inhibition. Although a reverse shot discloses that what she is actually looking at is her own foot, as he expertly bandages her ankle, Abby is obviously impressed with what she has previously seen. When telling the story to her friend Joy (Bree Turner) the next morning, the highest compliment she can pay him is that he is “symmetrical” (“you have no idea” [how symmetrical he is]), but the brief comic scene has shown Abby’s romcom potential and also the transitory nature of her present inhibitions. That these inhibitions are closely connected with her post-feminist identity are part of the ideological work of the text but in any case what the committed spectator wants is to see her shed those inhibitions as soon as possible. The impression we get from this scene is that the stage is set for such a change and that the comic space is fully in place to help her through her discovery. The unobtrusive tracking shot with which the scene started almost invisibly has transported us to this magic space in which those values that are incompatible with “true” desire are given a comic bent in order to reveal her adaptability. Colin, who will become the traditional wrong partner (Neale 288-90), is here mostly part of the magic space, as are the colors, the camera movements and certainly Abby’s underwear. As with Tom in the previous film, she still has not learned to look in the right direction but her unconscious readiness to submit to the dictates of desire is both emphasized and protected by the comic space.

The same comic space is in full force in her constant arguments with retrograde, less than symmetrical and most likely no-flossing Mike. Its constant presence and influence on the narrative development allows the spectators to understand that both Abby and Mike, in spite of appearances to the contrary, will become ideal subjects for the genre (unlike Colin, whose professional status, political correctness and physical symmetry are coded as boring and deadly). As usual, the lovers are the last to realize that they are attracted to one another but in this film this comes as a revelation to both of them, as a shock that, as in Shakespeare’s best comedies, will forever change their lives and, gregariously, reinforces the willing spectators’ belief in the supremacy of desire over all earthly things. Conversely, the happy ending is, in this as in many other films, rather deflating. Abby and Mike’s literal reconciliation and final clinch takes place in a hot air balloon, a space more openly magic and “special” than the more realistic locations of the rest of the movie, but the clumsy and too-obvious rear projection employed in this last scene may work, with many spectators, to break the illusion and distance us from the powerful magic atmosphere of the middle section.

The magic space of romantic comedy and its presence in the middle section of many examples of the genre is so powerful and spectators have internalized it to such an extent that it can sometimes produce unexpected effects. In another movie from 2009 also set in Los Angeles, I Love You Man, the magic space is firmly in place even though sexual desire often becomes a secondary part of the action and is generally subservient to male friendships and what Eve Sedgwick calls male homosocial desire. The strong articulation of a magic space in a film which is very much about the relationship between two heterosexual male friends energizes that friendship and gives it an uncanny intensity to which we are unaccustomed in our culture. The conventions conjured up by the film in order to construct this space are the usual ones in romantic comedies, but the relationship that this magic space protects and celebrates is openly not sexual. A text like I Love You Man that celebrates friendship through the same mechanisms that romcom has used for centuries to celebrate desire is still so unusual that it puzzles even as it fascinates. What it proves, in any case, is the lingering power of the comic space in the genre and its endless potential to guarantee the continuing evolution and the unacknowledged variety and complexity of romantic comedy.[1]


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—. A Natural Perspective: The Development of Shakespearean Comedy and Romance. New York: Columbia University Press, 1965. Print.

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Greenblatt, Stephen. Shakespearean Negotiations. Oxford: Clarendon Press, 1988. Print.

Jeffers McDonald, Tamar. Romantic Comedy: Boy Meets Girl Meets Genre. London & New York: Wallflower, 2007. Print.

Krutnik, Frank. “Conforming Passions?: Contemporary Romantic Comedy.” Genre and Contemporary Hollywood. Steve Neale (ed). London: British Film Institute, 2002. 130-47. Print.

Neale, Steve. “The Big romance or Something Wild?: romantic comedy today.” Screen 33.3 (1992): 284-99. Print.

Neale, Steve and, Frank Krutnik. Popular Film and Television Comedy. London & New York: Routledge, 1990. Print.

Palmer, Jerry. Taking Humour Seriously. London and New York: Routledge, 1994. Print.

Sedgwick, Eve Kosofsky. Between Men: English Literature and Male Homosocial Desire. New York: Columbia University Press, 1985. Print.

Seidman, Steven. Romantic Longings: Love in America, 1830-1980. London & New York: Routledge. 1991. Print.

Thomas, Deborah. Beyond Genre: Melodrama, Comedy and Romance in Hollywood Films. Moffat: Cameron & Hollis, 2000. Print.

[1] Research towards this article was funded by the Spanish Ministry of Science and Innovation (project. nos. HUM2004-00418 and FFI2010-15312). I would also like to thank the two anonymous readers for their comments and suggestions.