Mormon films look for Christian audience

SALT LAKE CITY -- David Austin's two-day visit to Utah was packed with meetings, presentations and discussions about finding and producing Mormon-made films that might appeal to the general Christian inspiration market. A blizzard hit on the first day, Dec. 8, messing up the tight schedule. But Austin didn't mind.

Austin is vice president of sales and marketing at Bridgestone Multimedia Group and was here at the invitation of filmmakers including Lyman Dayton and BYU's Dennis Packard. Bridgestone distributes family-friendly Christian movies and music to Christian bookstores and churches. For 20 years, Bridgestone has been distributing some of Dayton's classic films from the 1970's including "Where the Red Fern Grows" (1974) and "Against a Crooked Sky" (1975).

It is the latter film that provided the impetus to bring Austin to Utah. Dayton is working with BYU to remake "Against a Crooked Sky" and wanted Austin's advice on shaping it for a broader market. Austin is glad to give advice -- and to look for other possible films to distribute.

"We are looking for films that don't have any direct denominational connections, that won't exclude or cause any group within the Christian community to be adverse to them," Austin said. "The better job we can do to make them have ecumenical appeal, the better chance they have for commercial success and a regional larger audience."

One film that should have fit the bill was "Saints and Soldiers." But Austin said the packaging emphasized a connection to a specific denomination: the LDS Church. This was off-putting to some Christians of other denominations.

"We had a small group of people ... who didn't like that connection and pressured some of the Christian bookstore chains to not carry it," Austin said.

It isn't so much that the producer of a film is a Mormon that causes problems. "It is the direct connection to the church itself -- the perception that financial benefits that came from the commercial use of those products is going to benefit the church itself. That's really where the big rub comes in," Austin said.

Sometimes it doesn't take much to make a Mormon movie have a broader appeal. A film produced by Greggory B. Peck for example, "Only Once," had a few minor denominational references. "We asked if he would edit (the references) out, and he did, and we've had great success with the film," Austin said.

The same sort of minor changes could find new audiences for other films made by Mormons. It is this sort of expertise that brought Austin to Utah. His itinerary included visits to the LDS Church audio/visual department, the LDS Motion Picture Studios, BYU's Theater and Media Arts Department, BYU Television and Covenant Communications.

A large part of Austin's visit is to talk about shaping new projects -- like Dayton's new "Against a Crooked Sky" -- for that larger Christian audience.

"Ultimately, I'd be the person doing the distribution -- trying to help them come up with a finished product that's going to be more suitable and successful in the current marketplace," Austin said.

"The mark of a professional is that you are always working with distributors," said Packard, who is working on the BYU-side of the film production project. "You're not just going off, 'This is a wonderful idea and I'm going to do this thing because I love it.' You are always thinking of how it is going to be sold in the end."

Some of the advice Austin had is not directly related to scrubbing Mormonism out of films. "I might push them to have more faith-based content in their script. Don't try to walk the fence and do as the world does so often and dilute the faith element of the characters. Be strong with it -- there are plenty of people who will identify with the character if we present it in a positive way and produce a very high-quality production," Austin said.

"He's not talking about preaching in (a) film," Packard added, "but showing people living their lives according to Christian principles: Praying about things. Conferring in a religious way. Looking at scripture for guidance."

Austin has seen some evangelical filmmakers shy away from depicting faith with hopes that it will increase the chances of success in the general film market. He said that there are films, however, that don't hide faith and find a large audience because so many people can identify with the characters. "Fireproof" is a movie that proved this, he said.

Austin's advice for Mormon filmmakers is to make something that has as broad appeal as possible within the Christian community. "And then create work that competes with the kind of work that the world is putting out. You can't put out any second-rate inferior product."

From the article: One film that should have fit the bill was "Saints and Soldiers." But Austin said the packaging emphasized a connection to a specific denomination: the LDS Church. This was off-putting to some Christians of other denominations. "We had a small group of people ... who didn't like that connection and pressured some of the Christian bookstore chains to not carry it," Austin said. It isn't so much that the producer of a film is a Mormon that causes problems. "It is the direct connection to the church itself -- the perception that financial benefits that came from the commercial use of those products is going to benefit the church itself. That's really where the big rub comes in," Austin said.

Yup. A solid 10% tithe at least. Mormons have a right to earn a living just like everyone else. The thing is that Christian distributors should be up front to Christian customers if they're selling Mormon films.

That became an issue in the 1990s with Living Scriptures and NEST Entertainment. (NEST now actually carries Mormon discernment books and has moved away from its previous ties to Mormon materials)

From the article: Some of the advice Austin had is not directly related to scrubbing Mormonism out of films.

Now what does this say? That a Mormon film-maker who says they are "Christian" all over their Web site is advocating to Mormon film-makers that they scrub Mormonism out of those films???

“Why do Mormons believe they are Christians??? They do not follow the way that Jesus set in the Bible. The Jehovah’s Witnesses are just as desperate as the Mormons to be called Christian. I feel sorry for these people...

Some individual mormons may be Christians, despite
the teachings of the cult. If so, they should come
out from among them and be clean.

We certainly know why they want the cult itself to
be considered Christian... It is easier to go and say,
“We are Christians just like you!” than to go and
say, “Nah! everything you were ever taught is false!
We believe Jesus Christ was just a created man like
us who became God, etc.”

In the end, converts learn that they say #1 when
they proselytize. They learn #2 is true once they
convert. Only then, does the cult pull out all the
WACKY, cultic stuff that denies the Bible’s truths
about God the Father, Jesus Christ, etc.

By then, they have you hooked and part of the
Morg.

ampu

There are three definitions of a cult. The LDS fits all three.

First, the Anthropological definition. Anthropologists define “cult” as anything having to do with rites/rituals of religion. Under this definiton, all religions are ‘cultic’ in their practices.

Next, the Sociological definition of a cult. This is characterized by the following (http://www.factnet.org/rancho5.htm and previously posted by Godzilla):

1. The cult is authoritarian in its power structure. The whole priesthood structure as well as the hierarchy. Don’t cross the bishop. . .

2.The cult’s leaders tend to be charismatic, determined, and
domineering. While this is probably not characteristic of the current prophet and seer of lds, it was VERY much in play with Smith, Young and other early prophets.

3. The cult’s leaders are self-appointed, messianic persons who claim to have a special mission in life. Again, Monson and Hinkley didn’t rise to this level. But it was in evidence with Smith and other early prophets. This held over devotion to the ‘prophet’ (who will never lead you wrong) is a current manifestation.

4. The cult’s leaders center the veneration of members upon themselves. Yep, just as we’ve been joking about ‘smithmas’, it is a very real presence in lds circles. Furthermore the affirmation of the current prophet falls within this category.

5. The cult tends to be totalitarian in its control of the behavior of its members. Settling up the ‘tithe’ for the year, clothing standards, family standards, designated ‘volunteerism’, etc.

6. The cult tends to have a double set of ethics. Mormons are urged to be open and honest within the group, and confess all to the leaders. On the other hand, they are encouraged to deceive and manipulate outsiders or nonmembers (Lying for the Lord).

7. The cult has basically only two purposes, recruiting new members and fund-raising. 70,000 missionaries and the (extorted) funds demands come to mind.

8. The cult appears to be innovative and exclusive. The leader claims to be breaking with tradition, offering something novel, and instituting the only viable system for change that will solve life’s problems or the world’s ills. Sound like smith and missionaries. While claiming this, the cult then surreptitiously uses systems of psychological coercion on its members to inhibit their ability to examine the actual validity of the claims of the leader and the cult. Doesn’t this sound like the coersion to get that special ‘feeling’ when reading the bom and that this ‘feeling’ is totally superior to any facts or other reasons that reveal the falseness of the claims.

Finally, there is a Theological definition of a cult. This categorizes cults based upon thier doctrines and compares them to traditional Christianity:

1. Extra-Biblical revelation. (BoM, Pearl of Great Price, Doctrine and Covenants).

2. Salvation by works. (”we are saved after all we can do”)

3. Uncertain Hope. (Try asking a Faithful Mormon if they are going to get into the Celestial Kingdom. They will ALWAYS respond with something like “I hope so”.)

4. Presumptuous Messianic leadership. (Joseph Smith’s restoration of the only “gospel” that will get people back into the presence of God)

5. Doctrinal ambiguity. (A prophet is a prophet only when he is speaking as such).

6. Denunciation of others.

7. Claim to special discoveries. (temple rites and rituals, secret handshakes, etc)

8. Defective Christology. (Jesus is our “older brother” and had to earn His Godhood.)

9. Segmented Biblical attention. (Taking scripture out of context)

10. Entangling organizational structure. (Engulfing
a person into a web of entrapment)

11. Financial and time exploitation (One of the temple oaths is to dedicated “all of your time, talents and money” to the building up of the LDS church)

Again, the LDS Church fits all three of these definitions.

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