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Resume: Three Christs follows Dr. Alan Stone who is treating three paranoid schizophrenic patients at the Ypsilanti State Hospital in Michigan, each of whom believed they were Jesus Christ. What transpires is both comic and deeply moving
Creators: Milton Rokeach
runtime: 109 Minutes
Jon Avnet
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The book was awsome. I can't wait for the series. And what an amazing cast. 3.
I'm here for Julianna Margulies. Wheres the midwestern evangelists calling for the death of Steve Buscemi? Hellllo peanut gallery? Please dont start getting lazy in your old age and in turn letting people forget how insane you are, Buscemi needs your amens, praises and hallelujahs. Three christs full movie. Three christs movie review. Where schizophrenics' religious hallucinations? And what if Moses and some of the othet great religious figures were just schizophrenics having hallucinations. Teresa Palmer. How is it that a film with such an interesting premise and this much talent could fly so far under the radar as to be completely unavailable to watch? Even if it sucks, I still want to see it.
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Three christs of ypsilanti images. Three christs buy. IFC Films Bradley Whitford as Clyde, Peter Dinklage as Joseph, and Walton Goggins as Leon in Three Christs, directed by Jon Avnet One does not have to go that far back in cinema to find another film besides Jon Avnet’s newly released Three Christs that is based on medical case history. There is, for example, Penny Marshall’s Awakenings (1990), which finds its source in Oliver Sacks’s 1973 account of the application of L-dopa, a then-recently formulated medication, in the treatment of patients with irremediable encephalitis. Sacks’s original narrative, in the book called Awakenings, is a significant literary achievement, and one that brought new awareness to the role that humanism, as a discipline, could play in the study of neurology. The book was so good, so memorable, so powerfully moving, that it helped spawn an entire literary career for Sacks, who went on to write such classics as Migraine, The Man Who Mistook His Wife For a Hat, Gratitude, and other excellent popular accounts of neurology, general medicine, his own life, and so on. Unfortunately, at least for this critic, Awakenings, the film, was a big bust. Not because, for example, Robert DeNiro was bad in it. On the contrary, as Sacks himself noted in his essay “ Awakenings on Stage and Screen, ” DeNiro’s capacity for physical duplication of neurological symptoms was spookily accurate. Rather, Awakenings the film was bad because the second Hollywood got ahold of the story, a whole apparatus of ludicrously melodramatic material was grafted onto Sacks’s gentle and beautiful account—all of this additional storytelling simulated, overwrought, and hard to enjoy. The result was, alas, a monstrosity of a thing. I approached Jon Avnet’s Three Christs —which is based upon Dr. Milton Rokeach’s spellbinding account (titled The Three Christs of Ypsilanti) of a “humanist” psychological experiment in Ypsilanti, Michigan, in which the author decided to practice group therapy with three chronically psychotic, schizophrenic men who all insisted they were Jesus Christ himself—with an anxiety born of prior disappointment. Since many are the abject pieces of cinema that are “based on a true account, ” as we are told here at the outset, there is good reason to worry. Judged as an example of the same, a story that awkwardly grafts dramatic material onto a wonderfully supple, sad, and powerful source, Three Christs proves the accuracy of prejudice. Right away, in the first act, there is the dismal backstory in which Dr. Allen Stone (performed by an excellently elderly Richard Gere) comes to this state hospital in Michigan for some merely plot-oriented reason, a state hospital with implausible interior offices, to conduct his implausible experiment, with implausible resistance from the evil forces of the mental health apparatus, while ignoring his implausibly young children and wife at home. Also: there is the fragile young bombshell assistant who couldn’t stop her own schizophrenic brother from committing suicide, and the African-American orderly who can’t possibly rise above his position, but who is the stalwart moral center of the film. I could go on, but the point is made: there is a superabundance of extraneous story soldered on for the sake of film entertainment. The viewer could be forgiven, in the first half-hour, for believing that one had made a grand mistake by taking on Three Christs. But if you left the film during the first act, you would miss some of what is rather splendid and moving about it—in particular, the wonderful performances of the three schizophrenic characters, Joseph, Leon, and Clyde, portrayed by Peter Dinklage, Walton Goggins, and Bradley Whitford. Each performer, in his way, brings something especially lucid to the enactment of the dread illness. Whitford, playing the lowest functioning person in the story, inhabits Clyde’s delusional space, his symbolic grasping of the world, with great sympathy; Dinklage, ever masterful and wily, manages the sometimes inexplicable charm and wit of the formidably ill; and Goggins, almost painfully at times, truly inhabits the provocations and anti-social tendencies of the most afflicted. IFC Films Richard Gere as Dr. Stone and Peter Dinklage as Joseph in Three Christs In appearance, Goggins is faintly reminiscent of David Berman, the late poet and songwriter, with his beard and broken glasses, and often achieves something like Berman’s outsider-art genius in Avnet’s rendering. It is worth also mentioning a tremendous setpiece that closely adheres to a story in Rokeach’s book, in which the men all sing “America the Beautiful” together, having selected it themselves for this purpose. This sequence is lovely, very sad, and, in its way, successfully patriotic, as almost nothing is these days. This middle section of the film holds fast most closely to Rokeach’s own account of his experiment, at times even including actual remarks by the original participants, and in this way, it gets very near to what is important about this narrative: a completely improbable experiment in humanist therapy (perhaps under the influence of the work of the humanistic psychologist Carl Rogers, which would have been roughly contemporaneous, and which eventually gave us the outlines of the now widespread practice of psychotherapy) in the midst of the institutional period of American mental health treatment. Considered from our vantage point, some fifty or more years later, Rokeach’s experiment may seem questionable, pointless, thoughtful, idealistic. But in the environment in which it was first pursued, it was fantastical enough to seem revolutionary: you’re going to just let them talk? When Avnet’s film takes the same approach, and just lets them talk, it is painful, noble, and beautiful, not least because of the great performances of the three schizophrenic characters, but also because of Gere’s dogged understatement, which is lovely and appropriate. There comes a moment, about two thirds in, when Dinklage’s Joseph kisses Gere’s character, out of gratitude—a long, sweet kiss, and it’s not only beautiful because it is routine, and because it is Peter Dinklage kissing Richard Gere, but also because this moment sets up a theme that runs through the last act of the film, in which one wonders whether one or more of the men really is Jesus of Nazareth. What would it mean to be him, actually, in the woebegone present? How would the love of Christ, among such a doomed constituency, manifest itself? The film closes with a great stretch of plot-oriented drudgery that I’m not going to rehearse here, including a suicide: more storytelling that could only come from a long-ago writers’ conference, perhaps in Los Angeles, that should never have been. None of this additional material is native to the source material, and all of it is stolidly performed by the actors in a way that, unfortunately, does not rescue the film as a whole. IFC Films Bradley Whitford as Clyde, Richard Gere as Dr. Stone, and Walton Goggins as Leon in Three Christs That said, what is it that we want from a film like Jon Avnet’s Three Christs? For me, it is not to have a bit of a cry and think about how rough it must have been in the mental hospital. What we might want, instead, is the opportunity to think of people with schizophrenia or other psychotic illnesses as people. Real people, with real emotions, and genuine ideas about themselves and their lives. Arguably, there is no Other, in all contemporary film and literature, that is as firmly lodged in the category of Outsider as the contemporary schizophrenic. You know you are seeing a film that will deal with schizophrenics by virtue of a bundle of tired repetitions: electroconvulsive shock therapy, screaming in the corridors, people being sprayed with a hose in lieu of showering themselves, straitjackets, solitary confinement. All these signal that we have left the place of civilization entirely. But, in actual fact, civilization can and does contain their suffering, a suffering much more complex than one film can manage. And yet the film that contends with this does us all a real service. One way we could begin is simply to tell the truth, as Richard Gere’s character recommends at one point in Three Christs (“Just tell the truth, keep it simple”)—by recognizing the common human aspiration in all our mentally ill people. They are our mothers, our sisters, our cousins, our brothers, our dads, our aunts and uncles. They are ourselves. Avnet’s film, for all its blustering about the institutional period of mental health treatment (a subject on which, it seems to me, it is very frequently incorrect), is on its firmest footing when in its depiction it strives for accuracy about the ache and woe of mental illness, when it says what is true: that they are us. Three Christs, directed by Jon Avnet, is on release from IFC Films from January 10. The Three Christs of Ypsilanti, by Milton Rokeach, with an introduction by Rick Moody, is published by New York Review Books.
If there is one thing we have all come to know with the history of schizophrenia, it's how relgion plays a role up to 90% of the cases. RIP brother - I know mosses was talking to you that night from your heater - and - it was abysmal how the church rejected you. Alas - relgion leads many into insanity. Badger from breaking bad is now playing for a football team with a badger mascot. A good one. In the late 1950s, three men who identified as the Son of God were forced to live together in a mental hospital. What happened? In the late 1950s, psychologist Milton Rokeach was gripped by an eccentric plan. He gathered three psychiatric patients, each with the delusion that they were Jesus Christ, to live together for two years in Ypsilanti State Hospital to see if their beliefs would change. The early meetings were stormy. “You oughta worship me, I’ll tell you that! ” one of the Christs yelled. “I will not worship you! You’re a creature! You better live your own life and wake up to the facts! ” another snapped back. “No two men are Jesus Christs. … I am the Good Lord! ” the third interjected, barely concealing his anger. Frustrated by psychology’s focus on what he considered to be peripheral beliefs, like political opinions and social attitudes, Rokeach wanted to probe the limits of identity. He had been intrigued by stories of Secret Service agents who felt they had lost contact with their original identities, and wondered if a man’s sense of self might be challenged in a controlled setting. Unusually for a psychologist, he found his answer in the Bible. There is only one Son of God, says the good book, so anyone who believed himself to be Jesus would suffer a psychological affront by the very existence of another like him. This was the revelation that led Rokeach to orchestrate his meeting of the Messiahs and document their encounter in the extraordinary (and out-of-print) book from 1964, The Three Christs of Ypsilanti. Although by no means common, Christ conventions have an unexpectedly long history. In his commentary to Cesare Beccaria’s essay “Crimes and Punishments, ” Voltaire recounted the tale of the “unfortunate madman” Simon Morin who was burnt at the stake in 1663 for claiming to be Jesus. Unfortunate it seems, because Morin was originally committed to a madhouse where he met another who claimed to be God the Father, and “ was so struck with the folly of his companion that he acknowledged his own, and appeared, for a time, to have recovered his senses. ” The lucid period did not last, however, and it seems the authorities lost patience with his blasphemy. Another account of a meeting of the Messiahs comes from Sidney Rosen’s book My Voice Will Go With You: The Teaching Tales of Milton H. Erickson. The renowned psychiatrist apparently set two delusional Christs in his ward arguing only for one to gain insight into his madness, miraculously, after seeing something of himself in his companion. (“ I’m saying the same things as that crazy fool is saying, ” said one of the patients. “That must mean I’m crazy too. ”) These tales are surprising because delusions, in the medical sense, are not simply a case of being mistaken. They are considered to be pathological beliefs, reflecting a warped or broken understanding that is not, by definition, amenable to being reshaped by reality. One of most striking examples is the Cotard delusion, under which a patient believes she is dead; surely there can be no clearer demonstration that simple and constant contradiction offers no lasting remedy. Rokeach, aware of this, did not expect a miraculous cure. Instead, he was drawing a parallel between the baseless nature of delusion and the flimsy foundations we use to construct our own identities. If tomorrow everyone treats me as if I have an electronic device in my head, there are ways and means I could use to demonstrate they are wrong and establish the facts of the matter—a visit to the hospital perhaps. But what if everyone treats me as if my core self were fundamentally different than I believed it to be? Let’s say they thought I was an undercover agent—what could I show them to prove otherwise? From my perspective, the best evidence is the strength of my conviction. My belief is my identity. In one sense, Rokeach’s book reflects a remarkably humane approach for its era. We are asked to see ourselves in the psychiatric patients, at a time when such people were regularly locked away and treated as incomprehensible objects of pity rather than individuals worthy of empathy. Rokeach’s constant attempts to explain the delusions as understandable reactions to life events require us to accept that the Christs have not “lost contact” with reality, even if their interpretations are more than a little uncommon. But the book makes for starkly uncomfortable reading as it recounts how the researchers blithely and unethically manipulated the lives of Leon, Joseph, and Clyde in the service of academic curiosity. In one of the most bizarre sections, the researchers begin colluding with the men’s delusions in a deceptive attempt to change their beliefs from within their own frame of reference. The youngest patient, Leon, starts receiving letters from the character he believes to be his wife, “Madame Yeti Woman, ” in which she professes her love and suggests minor changes to his routine. Then Joseph, a French Canadian native, starts receiving faked letters from the hospital boss advising certain changes in routine that might benefit his recovery. Despite an initially engaging correspondence, both the delusional spouse and the illusory boss begin to challenge the Christs’ beliefs more than is comfortable, and contact is quickly broken off. In fact, very little seems to shift the identities of the self-appointed Messiahs. They debate, argue, at one point come to blows, but show few signs that their beliefs have become any less intense. Only Leon seems to waver, eventually asking to be addressed as “Dr Righteous Idealed Dung” instead of his previous moniker of “Dr Domino dominorum et Rex rexarum, Simplis Christianus Puer Mentalis Doctor, reincarnation of Jesus Christ of Nazareth. ” Rokeach interprets this more as an attempt to avoid conflict than a reflection of any genuine identity change. The Christs explain one another’s claims to divinity in predictably idiosyncratic ways: Clyde, an elderly gentleman, declares that his companions are, in fact, dead, and that it is the “machines” inside them that produce their false claims, while the other two explain the contradiction by noting that their companions are “crazy” or “duped” or that they don’t really mean what they say. In hindsight, the Three Christs study looks less like a promising experiment than the absurd plan of a psychologist who suffered the triumph of passion over good sense. The men’s delusions barely shifted over the two years, and from an academic perspective, Rokeach did not make any grand discoveries concerning the psychology of identity and belief. Instead, his conclusions revolve around the personal lives of three particular (and particularly unfortunate) men. He falls back—rather meekly, perhaps—on the Freudian suggestion that their delusions were sparked by confusion over sexual identity, and attempts to end on a flourish by noting that we all “seek ways to live with one another in peace, ” even in the face of the most fundamental disagreements. As for the ethics of the study, Rokeach eventually realized its manipulative nature and apologized in an afterword to the 1984 edition: “I really had no right, even in the name of science, to play God and interfere round the clock with their daily lives. ” Although we take little from it scientifically, the book remains a rare and eccentric journey into the madness of not three, but four men in an asylum. It is, in that sense, an unexpected tribute to human folly, and one that works best as a meditation on our own misplaced self-confidence. Whether scientist or psychiatric patient, we assume others are more likely to be biased or misled than we are, and we take for granted that our own beliefs are based on sound reasoning and observation. This may be the nearest we can get to revelation—the understanding that our most cherished beliefs could be wrong. Like Slate on Facebook. Follow us on Twitter.
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The christian family home-making j r miller. Edit Storyline Three Christs tells the story of an extraordinary experiment that began in 1959 at Michigan's Ypsilanti State Hospital, where Dr. Alan Stone treated three paranoid schizophrenic patients who each believe they are Jesus Christ. Dr. Stone pioneers a simple, yet revolutionary treatment: instead of submitting the patients to electroshock, forced restraints and tranquilizers, he puts them in a room together to confront their delusions. What transpires is a darkly comic, intensely dramatic story about the nature of identity and the power of empathy. Plot Summary | Add Synopsis Motion Picture Rating ( MPAA) Rated R for disturbing material, sexual content and brief drug use Details Release Date: 3 January 2020 (USA) See more » Also Known As: Three Christs Box Office Cumulative Worldwide Gross: $36, 723 See more on IMDbPro » Company Credits Technical Specs See full technical specs » Did You Know? Trivia Peter Dinklage and Charlotte Hope both appeared in Game of Thrones. See more ».
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- Creator: Richard Brookhiser
- Info: Biographer, historian, journalist, senior editor National Review (my columns: City Desk, Country Life)
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