I beg Thee, my Christ, why hast Thou damned my family?”Īs hysteria over whether Thomasin is a witch deepens, the family sees the devil in all sorts of places where he isn’t while missing where, in fact, he is. Dispose of me how Thy wilt, yet redeem my children. Here is a taste of how the man prays: “It is my fault. William gives a somewhat agnostic answer to that question, saying, “Only God knows who is good and evil.” For all the family’s talk of grace and mercy, then, they don’t experience those spiritual virtues at all as they live within the confines of William’s proud, performance-oriented legalism-the trait that caused him and his family to be exiled in the first place. “What wickedness hath he done?” Caleb asks earnestly.
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Reciting something memorized from catechism, Caleb says, “Aye, I was conceived in sin.” He talks of having a “corrupt nature” and being “empty of grace and bent unto sin, and that continually.” Later, the boy asks his father whether little Samuel is in hell. She tells her husband that she’s lost the ability to sense God’s presence and that she believes the whole family is cursed. Eventually, such worry forces her to slip perilously close to insanity. And when Samuel disappears, we learn that he was never baptized-something that leads his mother to believe he’s been utterly damned. Catherine, especially, seems to fear the prospect of hell. But the fruit of William’s rigorous focus on dogmatic piety isn’t a lifting of burdens, which we’re told should happen in Matthew 11:30, or a joyful celebration of living life to the fullest, as is referenced in John 10:10 rather it is deep fear and morbid meditations on hell, damnation and the forces of spiritual darkness. William is absolutely devoted to leading his family in holiness and the ways of the Lord, which should be a good thing. Which is, of course, very bad news for Thomasin … even if she’s not, in fact, the witch. And then Caleb finally returns from the woods … and he’s not quite the same.Īs the movie’s title tells us, it’s pretty clear that there is indeed a witch involved in all this. The more Thomasin pleads her innocence, the more her increasingly unhinged parents doubt her earnestness. Those suspicions only increase when Caleb soon vanishes, too, while he’s with Thomasin in the woods they’ve been forbidden to set foot in. But as the family grieves the infant’s absence, it’s hard for them to not entertain the possibility that perhaps Thomasin herself is … a witch.
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Thomasin insists that she knows nothing of how the boy disappeared. But the fourth or fifth time she uncovers her eyes, Samuel is … gone. Thomasin’s tending to him one day on the edge of the forest, playing a friendly game of peekaboo. Younger twin siblings, Mercy and Jonas, prattle on about the devil speaking through the family’s exceptionally large-horned goat, Black Philip.Īnd then there’s little Samuel, the baby. Meanwhile, Thomasin’s slightly younger brother, Caleb, steals lusty looks at his sister’s growing cleavage. As for those commandments she hasn’t broken in deed, well, she’s devastated by the fact that she’s “broken every one of the commandments in thought.” It’s no wonder her teenage daughter and oldest child, Thomasin, spends most of her waking moments confessing her sins-vices such as “playing on the Sabbath,” she admits in one prayer. But there’s a troubling, doubting edge to this conscientious mother’s compulsive supplications: “Show me Thy mercy,” she pleads to God, “show me Thy light,” even as ominous muttered phrases like “deserve everlasting hellfire” get sprinkled into her obsessive, anxious intercessions.Ĭatherine truly fears God … and not in a good way.
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Their faith will protect them, he claims.Ĭatherine, certainly, prays continually that it will be so. Thus, William and his clan make their solemn way to the edge of a forest … a dark, foreboding, forbidding place.īut their new position in life will be adequate and acceptable, William insists-against a rising backdrop of minor key violins that cinematically suggest otherwise. William and his family are so literally God-fearing, in fact, that his fellow Puritans banish him to the wilderness, so tired are they of his insufferable spiritual pride. So ponders William, a God-fearing father, Puritan and English settler-along with his wife, Catherine, and their five children-in New England in 1630. “We travelled a vast ocean … for what? Was it not for the pure and faithful dispensation of the Gospels and nothing more?”