Auf des Schicksals Schneide

Edge of Doom (1950)

It would be hard to find a movie as unrelentingly dark and brooding as this one. Everyone from the priest to the hero's mother, from the sweet girlfriend to the neighbor down the hall is burdened with the pain of everyday life. Most of the scenes at night, too, or inside dark rooms and hallways, or both, so the shadowy world only descends lower.

And this is partly what makes it really work. Dana Andrews is a worldly, reflective priest in a tale of redemption, actually, against all this gloom. The protagonist is a young Farley Granger, who gets in trouble from a single rash act, and is in a tailspin for the rest of the movie. From one shadowy scene to another, running through dark streets or hiding in a dingy apartment, Granger has to face his inner demon.

But Granger, like Andrews, is a thoroughly decent person inside, and the movie, despite all the negative vibes, is about faith and goodness. Director Mark Robson is not a big name, of course, but he paid his dues with some of the best--Robert Wise and Val Lewton. And he came out of an era of Hollywood that was uncompromising in its technical quality. It shows.

This is a movie with a single main theme, and if it has impassioned acting and high dramatics (at times) it also is gritty and single minded, too. The plot is packaged too neatly, and littered with Andrews narrating through the long flashback. That's its one limitation--that it's limited. But what it does do it does with real intensity.

An interesting but not very good movie. It's overlong and too often repetitive. Yet it's also one of the clearest examples of Hollywood's hybrid nature during the studio period. On one hand is the literary desire for hard-hitting social commentary, represented here by novelist Brady (thanks reviewer Songwarrior), and left-wing screenwriter Yordan (my opinion). On the other hand are the studios (including Goldwyn) deathly afraid of defying convention and of boycotting groups like the Catholic Legion of Decency. Here, the tension between these two social tendencies is on clear display.

Few movies of the period convey a clearer sense of economic entrapment than this one. No matter in what direction slum-dweller Martin (Granger) turns, he's thwarted by a lack of money and no prospects. Even the parish lacks sufficient wherewithal to help. Sure, the desire to give his dead mom a "proper send-off" seems extravagantly unrealistic. But behind his strident demand is a very democratic desire to be seen as the social equal of anyone else. His protest tellingly never gets beyond the symbolic stage of a "room full of flowers", but unpack it and you get years of frustration, privation, and a dead mother whose only consolation was a priest. Martin may not be very likable, but he is understandable.

Stradling's photography underscores that sense of hopelessness. The tenements are bare and dingy, the streets grimy and teeming, even the parish lodgings are spare and uninviting. Only the ornate funeral home presents a contrast, seeming to say that only in death will there be a change. At the same time, the scenes unfold one after the other like episodes in a twilight world of noir. If there's a single ray of actual sunshine, I missed it. No wonder Martin's going slowly nutzoid.

Nor, for that matter, are Martin's fellow slum dwellers any help. His neighbor Mr. Craig (Stewart) is a stickup man and practical adviser telling Martin to take what he can because that's the only way to survive. And when Martin yells in the hallway in some distress, the other neighbors look on mutely offering no help. Even the well-meaning old lady can't get her eye-witness identification right. There's no hint here of sentimentalizing the poor. Instead, it's a world of dis-spirited, atomized individuals giving Martin only cursory sympathy for his dead mother. Thus trapped in a hopeless environment, Martin's demand for flowers for mom becomes something much more meaningful.

Now, had the role of religion in this bleak panorama been left as it is without the wrap- around prologue and epilogue and without the omniscient narration, the result would have been much less compromised. For, without these later concessions, the priests come across more as "omsbudsmen" than anything else. In short, in its original version (without the wrap-around & narration), the movie portrays the priests as able to intercede with the cops and businessmen, etc. to make life more livable for their benighted flock, but most importantly the original screenplay does not connect them conventionally with the divine. So, the priests viewed in their purely societal role (apart from the soul-saving, divine mission), do perform a worthy assistance function. However, that limited role also lays them open to the charge that they are part of the problem and not the solution since, despite their help, they also do nothing to change the conditions in which Martin, for one, is trapped. They only make life better, not different. And when Father Kirkman tells Martin to "resign" himself to his poverty, a bleakly passive social philosophy is summed up, and much of Martin's unhappiness with the church is lent credence.

But, thanks to reviewer Piyork, we learn that original screenwriter Yordan and original director Robson were fired, and the wrap-around and narration added to "lighten" the mood (Film Noir Encyclopedia also lists two production dates). One can imagine the reaction of studio executives on seeing the original version for the first time. With its bleak atmospherics and generally unflattering portrayal of the police and the church, visions of boycott must have danced in their head. Thus what started out as a pessimistic expose of poverty and the church's role ends up making key concessions for popular consumption. Specifically, the church is now connected to the divine— Father Roth refers in the epilogue to: "the immortal soul", "faith is a part of the human soul", "I saw God in Martin Lynn", plus the key implication that apostate Martin is returning to his former faith. The cumulative result is to dilute the original message with an unmistakable supernatural overlay. At the same time, attention is redirected away from social ills to a timeless dimension. As a result, what emerges collapses into an awkward hybrid of noirish pessimism and religious optimism with the final comforting note going to the latter.

My gripe here is with Hollywood of the studio period, not with religion or Catholicism generally. Many thoughtful believers (I venture) would be challenged by the original version— that is, by its posing the question of what the actual role of the church (not only the Catholic) in ministering to the poor is? That is, is the church helping or hindering. But then, who's surprised that neither the studios nor the watchdog outfits wanted such fundamental questions troubling popular audiences, at least without conventional answers being supplied. And so another literary work gets processed into near-pablum by commercial Hollywood of the day.

Nonetheless, despite the crippling compromises, the novel's original intent still shines through, and if I were reviewer Songwarrior, I would be very proud of my dad.

That a film of this sort should come from Samuel Goldwyn is in itself quite a surprise, for he was much more apt to produce something with an uplifting feeling (THE BISHOP'S WIFE, ENCHANTMENT) than a grim study of the lower fringes of society. He gave it some box-office assurance by combining DANA ANDREWS (as a priest) and FARLEY GRANGER (as a victimized youth from the slums). But in telling a story of how the poor boy becomes a criminal on the run, it fails to inject enough ingredients to make the screenplay work on any level.

And that, too, is surprising, since the screenplay is the work of Philip Yordan and it is directed in bleak, noir fashion by none other than Mark Robson. But neither of the two priest characters are well developed--the testy, aging priest who is murdered and his young assistant (played by DANA ANDREWS) are not given the amount of detail they were in the novel to explain their background and motives. This is equally true of the tormented young man who rebels against the Catholic Church's treatment of his father's death and his mother's funeral. Granger, however, is good in his edgy role.

Bleak and uncompromising, it nevertheless appeared to be a film ahead of its time and would probably be more appreciated today by fans of gritty film noir, as it captures the streets, the noise, and general atmosphere of a very blighted city.

When Edge of Doom was first released, audiences turned away from it with the coldest of shoulders. It was yanked out of circulation so that a pair of bookends could be shot, in which the story becomes a kind of parable told by a wise old rector (Dana Andrews) to a younger priest undergoing a pastoral crisis. The filmmakers shouldn't have bothered: Edge of Doom remains one of the bleakest, least comforting offerings of the entire noir cycle (no mean feat), and probably the most irreligious movie ever made in America.

When Farley Granger's devout but tubercular mother dies, it precipitates a rampage against everything that makes up the prison of his life: his ugly urban poverty; his penny-pinching employer who offers promises rather than a raise; the Church, which once refused burial to his father, a suicide, and is now refusing his mother the "big" funeral he thinks he owes her; the smarmy, sanctimonious undertaker. Long story short, he ends up murdering a crusty, hell-and-brimstone priest. The police nab him for a robbery he didn't commit but end up with a different murder suspect. But compassionate pastor Dana Andrews (now in flashback) suspects the truth.... There's something almost endearingly Old Left about the savagery of the indictment leveled against society's Big Guns: Church, police and capitalism. The slum where Granger lived with his mother makes Ralph and Alice Kramden's Chauncey Street digs in Brooklyn look cozily inviting (Adele Jergens, as the slatternly wife of a neighbor, observes, "Smart people don't live here"); outside, the nighttown is noir at its most exhilaratingly creepy. It's easy to see why the public, on the cusp of the fabulous fifties, shunned this movie, whose unprettiness is uncompromised. But it's as succinct a summing up of the noir vision as anything in the canon.

Sometimes dismissed by the critics (read Matlin's review ) as "histrionic Granger" , "edge of doom" should be considered as it was intended for : an edifying movie, a Christian profession of faith.

On the contrary ,Granger gives a gripping performance of an overwrought man who got a raw deal :nowadays, a person who commits suicide passes for "crazy" and is not denied a funeral in consecrated ground, but at the time, the Catholic Church was adamant ;Martin has a grudge against the priests who took his mom's hand-outs in the masses ,and never gave her anything ;since he lost his faith ;thus a contradiction for he wants a beautiful funeral for his departed mother ,with plenty of flowers ,even though he's got to work off the price all his life.But it's more a vengeance on the Church than an act of redemption.

Mark Robson has a flair for scenes with a sense of mystery ,probably stemming from his first Val lewton productions ("the seventh victim" " the ghost ship" " bedlam" ) : it shows in the murder scene , and even more in the funeral parlor where Martin sees his victim in his coffin ; the reconstruction of the crime is a great moment too ; Granger's face gives away his guilt ,his stress ;all along the movie,he plays as though he's about to break down:a lesson he may have learned from the masters Ray ("they drive by night" ) and even more Hitchcock ("the rope" in which his self-conscious nervous attitude contrasts with John Dall's aplomb).Note the omnipresence of the crucifixes.

It's a long flashback :a story told by a priest (Dana Andrews) to one of his younger colleagues who thinks that the load is too heavy.

"there will be more rejoicing in heaven over one sinner who repents than over ninety-nine righteous persons who do not need to repent." (St Luke)