What is Scapegoat?
Scapegoat is a full-length screenplay, written by filmmaker Christopher Julian, about the last years of the life of Jesus, from the point of view of Judas Iscariot—in this version, a young and idealistic teenager. The script is decidedly non-Christian, and places a very different spin on the history, religion and politics of first-century Palestine.
For several years, Chris has been working with a talented team of voice-over actors, visual artists, and a composer, to build pre-production material in the form of an "animatic" (a moving storyboard) of the entire story. The two-hour animatic represents an elaborate working rough cut of the entire project, and it features full-color drawings, basic 2D and 3D animation, sound effects, an original score, and dialogue from the entire script.
The purpose of the animatic is to connect with individuals and companies interested in backing the project financially, so the film can be realized as a live-action work. Those that are interested may contact the team at firstname.lastname@example.org
The adolescent Judas Iscariot lives a sheltered life under the thumb of his strict father, striving to become a Temple Priest. But when he comes to the aid of a stranger, Jude is whisked away into a harsh and unwelcoming world beyond his ken.
This stranger in need slowly becomes a popular teacher among nearby towns, but hides the truth about his own dark and dangerous inner world. Jude is the only one privy to the haunting visions of the future which begin to drive his mentor to madness. As theirconnection unfolds into a deeper passion and love, both of their lives begin to crumble.
Ultimately, Jude must choose between the traditions of his heritage and the love for his mentor and hero, and hope that he is able to save the situation for everyone.
While the team is seeking the budget to build this project in a live-action form, many talented members of the acting and filmmaking community have provided their services towards the production of the animatic, in order to further the cause of getting this project funded. Such talented members of the team include:
- Doug Fahl
- Andrew Bosch
- Andrew Tribolini
- Lee Osorio
- Marianna Di Fazio
- Gin Hammond
- Deniece Bleha
- Martyn G. Krouse
- Simon Hamlin
- Derek Petropolis
- John Ruoff
- George Shannon
- Tom Murphy
- Krista Wade
- Sarah Campbell
- Cody Shotwell
- Zac Cain
- Chris Julian
Colored Illustrations, 2012-15
These are frames extracted from the animatic. Each element is hand-drawn by Chris Julian on paper, then scanned, and colored digitally in Photoshop. The separate elements are animated and composed together in Final Cut Pro.
Several digital artists took the responsibility of the coloring process. The color artists are each indicated per image in the slide show.
Although I had previously been familiar with the basic texts based on the life of Jesus of Nazareth, The writing of the screenplay involved literally several years of research, in the form of reading, viewing documentaries and films, and taking several college courses, mostly in the Near Eastern Studies Department at Cornell University.
In that time, I have learned a tremendous amount of information about Christian History—particularly the first three centuries—and about current New Testament Scholarship, which is a fascinating subject in its own right. I had even learned some basics of the Ancient Greek language in which the New Testament was written, and continue to delve into the original texts in the redrafting of the screenplay.
In the process of forming the narrative structure and character development for the script, I did not merely utilize the Christian New Testament; I drew heavily on other non-traditional text sources, including and especially excerpts from the Nag Hammadi Library, within which is an impressive collection of "alternate" Jesus narratives, depictions and teachings.
Below are links to information about a few books and documentaries that served as incredible resources for me during the formation of ideas for this project, as well as a list of recommended readings and of just a few of the many authors in the field of New Testament research.
These resources represent only a small fraction of the material I studied, although the items on this list proved most helpful. I highly recommend these books and videos to anyone interested in the subject of New Testament studies, and I encourage anyone to explore other resources in the field.
Also included here is a pdf of a research paper that I wrote for an advanced-level course, dealing with character and story structure within the canonical gospels. It is clearly coming from a more academic approach than the screenplay, but contains some very unique and important ideas that relate to the storytelling not only in Scapegoat but in modern films in general.
Paula FredriksenJesus of Nazareth, King of the Jews
An incredibly rich and comprehensive reconstruction of the life of Jesus during Roman rule. An absolute must read! She is a courageous scholar, to such extent that she even chooses to refute her own conclusions from previous writings of hers.
Bart EhrmanThe New Testament
Undoubtedly the most engaging and compelling textbook I have ever read—very clear, well structured, comprehensive, and enjoyable to read. Although Ehrman has his own biases, he freely admits it, and always tempers his opinions with the opposing points of view. Excellent for anyone interesting in understanding the historical context of the New Testament.
Elaine PagelsThe Gnostic Gospels
A perfect first-time introduction into modern studies of the Nag Hammadi Library. Although the book has its flaws, it's still a classic in the field.
Kim Haines-EitzenGuardians of Letters
A more in-depth and specific look at the transmission of Christian texts in the first several centuries of the movement. Perhaps technical for some, but with incredible ideas and insight into the process of history at work in ancient texts.
PBS Documentary:From Jesus to Christ: the First Christians
The show is dense, but very watchable and informative, with engaging interviews from scholars and experts. I have watched this 4-hour documentary at least 15 times, and learn more each time. The website has a massive amount of information as well—hundreds of pages worth examining.
ABC's Peter JenningsThe Search for Jesus
Another television documentary, this one is geared to a more layman's audience, and its conclusions are softened and reduced for mass appeal. But nevertheless it has some terrific information, and has an interesting narrative flow, given the material that they attempt to cover.
Notes from Chris Julian
The idea for "Scapegoat" manifested itself sometime in 1994 or 1995, soon after I had received my Bachelor's degree from Binghamton University. Although I knew that it was a compelling idea, and that the project would evolve into something very important to me, I also knew that it would take a massive amount of work—in the form of research, learning, writing and rewriting.
I consequently involved myself in other smaller projects, a bit intimidated by the daunting task that I knew lie ahead. Finally, in Fall 1998, all other projects were out of the way for the time being, and I began doing a massive amount of reading and note-taking. The process began.
By Fall 1999, I was thoroughly immersed in a New Testament course at Cornell University, and the coursework not only propelled me to take even more classes, but also to become consumed in the writing of the script itself.
In May of 2000, I had cranked out the first draft, which was absolutely horrible, barely readable, and at 227 pages was nearly twice as long as it should have been for a film script. But it was a beginning, and still had within it the seeds of some compelling ideas.
I got some terrific feedback and input from friends and family (most notably my college friend Lauren Irving, and my father), which sent me in great directions. Redrafting continued from that point onward, as well as the feedback from other friends and fellow writers.
Although there have been a variety of "sub-drafts" along the way, the current version is in its seventh generation of drafts, and it is currently 116 pages.
Sometimes people ask when it will be "done." The fact is that it is never really "done" until it is committed to film and released. There always will be changes and redrafts to the text along the way. But it has really been the last two waves of drafts (Since November 2002 perhaps) that the screenplay has been "done enough" to be an enjoyable and engaging piece of entertainment and a viable structural skeleton for an actual film. But the redrafting continues...
Many people have asked me over the last few years what had inspired me to write this story in the first place, and what had brought on such a curiosity for the material. The answer is complicated, as it would be for anyone dealing in part with the history of religion as his or her subject matter. I am decidedly opposed to religion as a whole, and Christianity in particular, but I still hold such a fascination for it, for the stories themselves, perhaps because it has affected the world so drastically in the last few centuries, and in many ways not for the better.
I had been raised with a Lutheran, Protestant background. But I was immersed in it, not because my parents were religious, but because my mother felt it was an integral part of the culture, and essential to understand it, whether I believed any of it or not. I do not subscribe to the Christian cosmology or belief system, in part because I know too far too much about it and its archaic origins. But I am continually grateful for having been given the opportunity to really learn and understand about Christianity during my childhood.
Perhaps what has kept me so engaged and passionate about the project is that I feel there are plenty of things about early Christianity that most of the world—especially Christians themselves—do not know about, understand or realize.
As some people may or may not realize, there were literally dozens of different "accounts" of the life and teachings of the historical Jesus, in the form a variety of gospels, only four of which had filtered down into what is current orthodox Christianity. The others had been suppressed by orthodox Christianity in the first several centuries of the movement, and only in the last half century of modern times have archaeologists uncovered texts that had been previously unavailable.
These newly uncovered documents have thrown new light on how we view first century Palestine and its various religious movements, and on how we view the cultural and historical context of the gospel texts that have been available. (Please visit the Research Page for more information and links about this subject.)
The four gospels of the Christian canon, attributed to Matthew, Mark, Luke and John, are still the most thorough and lengthy accounts available to us. Despite the fact that they are the foundation of modern Christian thought, the four of them contradict each other quite extensively. Mark's version of Jesus, for example, is an emphatically human character, very flawed, often angry, a reluctant and inconsistent teacher, angry at god for having abandoned him. John, on the other hand, paints a very divine picture for the Jesus character, always calm, in control, following a grand plan, and clearly willing to be a crucifixion victim.
Matthew and Luke, somewhere in between the other two in terms of the human/divine spectrum, differ from each other in that Matthew's Jesus is a messiah only for the Jews—the new Moses, imposing a new Biblical law—whereas Luke's Jesus was abandoned by the Jews and is now a messiah for the the Gentiles—the rest of humanity. Other aspects differ as well. For example, Mark declares that Jesus only taught in parables, and never taught any other way. But there is not a single parable to be found in John's depiction.
The list of contradictions and differences between the four canonical gospels is extensive, and not worth reiterating here. Needless to say, these anomalies have puzzled Christians and intrigued scholars for centuries. Contradictions aside, though, all four of the canonical gospels have a clear evangelical agenda at hand, and can not be relied upon for historical information. The more one digs into the texts to learn about the "historical" Jesus, the more one is reminded of how little we can ever truly know.
As people of the last two millennia have developed countless retellings of the Jesus story—in forms of play, book, film, painting, or any other medium—each author/director/creator has had to determine exactly how the Jesus character is to be depicted. To chose one type of character depiction based on one gospel is automatically to exclude a contradicting depiction from another gospel. This is inherent in the task.
I knew that I had the same built-in contradiction ahead of me, but at least I was aware of it. As I began to write the script, I simultaneously began viewing films from local video stores—movies that had their own interpretive depictions of Jesus. I found them all to portray Jesus as—well... incredibly dull! Not only dull, but unrealistic, uninteresting, implausible, and just not squaring with the way that a character needs to behave in a film—with his own flaws, pursuits, and story arc.
My list of movies slowly turned into a lesson in "this is what not to do," or at the very least, "this is what I don’t want in my version." In some ways, my exploration of other cinematic depictions of Jesus led me right back to square one, needing to determine for myself who my version of the Jesus character was going to be.
In doing the research, the Jesus depictions that closest fit with the general approach I wanted to take with the storyline was a hybrid between the Jesus from A) the Gospel of Mark—human, angry, self-contradictory, confused, a reluctant leader and teacher—and the Jesus depicted in the non-canonical, and B) some assume "Gnostic" (although that is very debatable) Gospel of Thomas, which depicts Jesus as a teacher of general wisdom, as an ascetic, demanding that his students seek their own inner world and inner mind for answers.
Although the Gospel of Thomas contains no narrative elements—no story or sequence of events at all, least of all the crucifixion—and only "teachings," it is still clear that the Jesus depicted by the author of Thomas was vastly different from the canonical depictions, and some would say even has an Eastern or quasi-Buddhist slant.
These two versions of Jesus (from Mark and Thomas) may have fit my approach best, but it did not mean that I ignored the other gospels. There is a fair quantity of elements from Luke, Matthew and John in the screenplay, but these elements are all tempered by the more consistent Mark/Thomas character that I was attempting to construct. In addition, I was drawing upon other characters outside of Christianity, which were consistent with the story arc I was attempting to create for Jesus.
Most notably, I was relying upon Yoda and Ben Kenobi from the classic Star Wars trilogy, especially for their elusive and cryptic wisdom, and their metaphysical perspective on the universe. But this is after all a story of Jesus' descent into insanity, and so there are more than a few touches from the character of Vincent Van Gogh from both "Lust for Life" and "Vincent and Theo," as well as the character of Pink from "Pink Floyd: the Wall."
Other characters in the script were equally interesting and challenging to build, most notably Jude and Simon the Rock. Since I was attempting to rescue the character of Judas Iscariot from the stereotypical depictions of him as "villain," and set him up as the protagonist—a sympathetic character for the audience to follow from beginning to end—I knew that drastic measures were required.
There are no references to ages of people in any of the gospels, except the ages that Mark and Matthew provide for Jesus (and even that is highly suspect! See the pdf of my research paper). Therefore Judas and all the other followers of Jesus could have been any age at all, from children to old men.
I decided: what better way to create a sympathetic character than to make Jude a child? And what better way to convey the angst of this character than to have him be a child who is about to emerge into adulthood himself, and truly discover and define who he will be as an adult?
I created Jude as a teenager, young, idealistic, naïve, and disliked by the others around him—the equivalent of the high school nerd, always getting picked on by the bigger kids. This initial unpopularity would only contribute later to the other characters' hatred of him when he attempts to make things right in the climax.
I also knew that this script was about ideology, and that Jude needed to be someone that Joshua (the Jesus character) would have to convince of a much larger spiritual and philosophical world. I therefore depicted Jude as already having been immersed in Jewish tradition and the Hebrew Bible, providing the perfect yardstick against which Joshua's actions and alternative philosophies could be measured.
And lastly, if Jude were to see Joshua as a teacher and father figure, Jude would need to have had a completely opposite experience with his own father—that is, an unpleasant experience—to make Joshua such an attraction. I therefore made sure that Jude was quite clearly afraid of his own father, both ideologically and physically.
The character of Simon Peter was a challenge. His depiction in the gospels is again fairly dull, and I knew that I needed to create him as the antithesis of Jude. So what better way than to solve the problem than by making "Saint Peter" out to be an absolute buffoon?!
"Shimone the Rock" is someone that does not question events in his life, does not truly fathom what Joshua is trying to accomplish ideologically or intellectually, and believes that the way his father treated him is the way he also should behave—to Jude and to everyone. This creates a character that in some ways had a similar background to Jude, but took a completely opposite direction in creating his life. He is therefore the perfect school bully, the clod, the one in the game just because he thinks he should be.
I knew that in writing this piece, the problem of language would come up immediately. In order to get the audience out of the mindset of associating characters or events with traditional depictions of the Gospel stories, I wanted to remove all elements of the "preachy" and baroque language style of the King James Bible that people normally associate with Jesus, and instead provide a style that really spoke to people in a modern sense, with words that would resonate with a modern audience. But this was still a period piece, and had to be conveyed as such.
Although the gospel texts were written in Ancient Greek—the language of intellectuals at the time—the events described in the texts were not necessarily happening within that intellectual context. Jesus was speaking to poor and most likely uneducated people in the middle of backwater towns and bucolic, rural communities. His speaking would have been A) in Aramaic, not Hebrew or Greek, and B) incredibly colloquial, for the underprivileged to understand. I needed to find a way of conveying that, albeit with an English equivalent.
Throughout the process of writing dialogue, I was constantly attempting to keep all of the language extremely conversational—not speechy or preachy, but just people talking to one another. It was a fine line, however, between what is "conversational" and what turns into "colloquial." I knew that I did not want to turn this piece into anything with a modern setting, or with modern contexts, so it was always an effort in censoring myself from using modern colloquialisms, while keeping all of the dialogue informal and relaxed.
In an attempt to make this a fresh experience for the audience, I sought to remove as many traditional associations with modern Christian thought or doctrine as I possibly could. I knew that I could not achieve this through costume or set, but I could achieve it through language.I decided early on, then, that there would be no words in the film such as "disciple" or "apostle"; these are both terms which only found meaning in Christian movements decades or centuries later. Also absent or nearly absent are words associated with traditional Christian cosmology; I avoided words like "Heaven," "Hell," "Sin," "Salvation," "Redemption," and even the word "God." It is clear to most New Testament scholars that much of the Christian cosmology was set up and defined long after Jesus was around. Even the word "Messiah" is used sparingly, and, in fact, in a negative context.
I also wanted to convey the element of Hebrew poetry in the script, as it was a very essential part of the Jewish culture. Unfortunately, most of the forms and structures of Hebrew poetry have no English equivalent, and are completely untranslatable in this respect. (The "Acrostic," as a friend pointed out, is common in Hebrew poetry, but also unrecognizable in spoken dialogue of a movie script. Most other poetic forms revolve around the repetition of concepts with different wording.)
I had to come up with something in English that works in a similar way thematically. The only thing we have in our language that comes close in terms of recognizable style and pattern is verse rhyming. So, despite that there is no real usage of end-verse rhyming in Hebrew form, there are several moments in the story where I utilized rhyme schemes in English in order to convey the same basic playful aspect of language that occurs in Hebrew. (Some might view this as cheating, but I think those moments in the story operate rather well!)
With the issue of language also comes the issue of names. As described above, it was essential to find any means possible to force the audience to start over from scratch and look at this story in a totally new context. Names from this story are obviously very connected to traditional Christian associations, so I wanted to find a way to change the context of those associations. But I did not want to change any names, I just wanted to give them more of an historical spin.
I also had to be consistent: I could not use an English version of one name, then a Greek version of another, then a Hebrew version of yet another. So I had to examine the way that certain names have been filtered down into modern times, and determine what their origins had been.
Most of the names we associate with New Testament characters are Anglicized versions of the Greek character names. But all of these names in Greek are of course Hellenizations of their original Hebrew or Aramaic names. Ironically in English, we have Anglicized versions of these same Hebrew and Aramaic names already, when they are taken directly from the Old Testament.
In order to seek consistency, I used the Anglicized Aramaic names almost exclusively, thus bypassing the Greek translation-of-a-translation. Occasionally, some characters refer to their original Hebrew names, but only in appropriate context, and often for the sake of formality, or for mock formality, the way that we would refer to a person with their full long name under unusual circumstances. (For example, I personally hate being called Christopher! When someone uses my full name, it sounds like I did something bad, or am on the verge of punishment.)
The name "Jesus" is derived from the ancient Greek "Iesus," pronounced "Yeh-sus." (The suffix of s or os is commonly used in the Greek language to connote the subject of a sentence. Noun endings in Greek are tied with case, but that is another subject...) Iesus is derived from the Aramaic "Yeshua," which is in itself a contraction of the fuller Hebrew "Yehoshua," which basically means "the Lord saves," or "the Lord helps."
There are two other characters from the Old Testament / Hebrew Bible named Yehoshua, and we in English know those characters both as "Joshua." I felt that Joshua was then the closest Anglicized name for Jesus that I could use, and that is what it became in the screenplay.
Similarly, "James" is from the Greek "Iacomus," which is from the Aramaic and Hebrew "Yakov." But other "Yakovs" from the Old Testament, we already commonly know as "Jacob." "Mary" is from the Greek "Marias," which is from the Aramaic/Hebrew "Mar-yam," which we already know in English as "Merriam."
Some English names are the same both translating through the Greek and translating directly from Aramaic or Hebrew to English: "John" is from the Greek "Ioannen," which is from the Aramaic/Hebrew "Yochanan," and the Old Testament characters named this are already known to us as "John." "Simon" is the same case, from the Hebrew "Shimone."
In the Case of Simon Peter, I had some work to do. After all, Shimone was his true Hebrew name, and "Peter" was a nickname. "Peter," from the Greek "Petrus," literally means "Rock." And is perhaps the English equivalent of calling a guy "Rocky." But (despite some character similarities) I did not want modern associations with the Sylvester Stallone character, nor did I want a modern colloquial nickname such as "Rocky" in this film either. So instead I stuck with the literal translation, which would be "Simon the Rock." (Recently, in draft 6, I changed this to "Shimone the Rock," to distinguish this character from Simon of Kerioth (Jude's father). I believe this is my only exception to the "Anglicization of Aramaic Names" rule I had applied. Who knows, I might change it back?)
Our main character, of course, is the person known to us through the Greek texts as "Judas," but this is a hellenization of "Yudah" or "Yehudah," and so the English equivalent of these Aramaic/Hebrew names is "Jude."
Although most people do not realize it, we in the 21st century actually have no clear record of the details of crucifixion methods used by the Romans two millennia ago. This is fairly odd, since we have such detailed record of just about everything else that the Romans did; they were excellent record keepers.
All of our visual depictions and representations of crucifixion are loosely based on what is written in the Gospels. Even most of this data seems to be unlikely, if not downright impossible. Nails through the palms, for example, would never hold up the weight of a human being, and the tendons & ligaments that bind the metacarpal region of the hand together would tear instantly under such a weight. It has been determined then, more logically, that nails were placed through the forearm, at the base of the wrist, between the radius and ulna.
Since crucifixion was a severe political punishment which allowed no actual burial, there is hardly any evidence of it in our archaeological record. Several years ago there was an excavation of one burial site which did reveal a crucifixion victim buried within—our only archaeological example! This find yielded that (at least in this victim's case) a nail was driven through the back of the anklebone of one of the feet.
This discovery has led some scholars to conjecture that the ankles were either A) nailed to the sides of the upright beam, B) nailed to the front of the beam with the victim´s legs and lower body twisted sideways, or C) for there to be a small supporting block of wood protruding from the upright beam, where the ankle was then nailed to. This is all conjecture, and no one knows for sure, but in the process of writing this script, I have formed some of my own opinions.
I personally doubt that the Romans would have taken the time to attach extra blocks of wood to the upright beams. It is unnecessary and takes more time, and would seem more logical that they would have avoided this extra procedure. In addition, twisting the lower body puts more of a strain on the diaphragm to breathe, therefore making the crucifixion process more painful. (After all, crucifixion is a death by asphyxiation, as the diaphragm cannot continue to do its work if the arms are raised up.)
There have been some rare depictions of crosses as being in the shape of a capital letter "T," rather than a traditional lower case "t" shape, and I tend to think that this would be far easier and more efficient for the Romans to construct. Therefore, the upright beams could already be in place in the ground, and the victims would carry their top "cross beams" rather than the entire cross.
There is yet another aspect of traditional depictions of crucifixion that seems illogical and would have been inefficient for the Romans to conduct regular death sentences in this manner. I am referring to the height of the cross: most typical depictions of crosses show them as very high, and some would argue that it would allow other passers-by to see them from very far away.
But it would have been incredibly time-consuming and labor-intensive for Roman soldiers to bring ladders and ropes and a variety of tools to the site in order to lift victims high above normal walking height. In addition, if these crucifixes were featured at the entrances to cities, where people were walking within several feet of the victims, placing them high up in the air would be unnecessary. In fact, if kept low and at such close range, crucifixion would appear much more gruesome at eye level than raised up an extra ten feet in the air.
So I believe (and I have described it in the screenplay and depicted it in painting #10 on the pre-production art page) that it would have made far more sense for Romans to conduct crucifixions only 5 or 6 feet from the ground. It would be far more efficient as a process, and far more effective as a warning to others. And with the legs of the victim bent at a sharp angle and nailed to the upright beam, crucifying victims at normal human height would not mean that they would have an easier way of escaping...
Again, this is my own conjecture, but I feel that it is based on sound logic, and the traditional ideas of crucifixion are overlooking the important factors presented here.
The Scapegoat screenplay depicts a world view and cosmology that is clearly not Christian, and perhaps may be viewed as atheist, and yet within the story is also a very profound sense of both spirituality and metaphysics. This is not accidental, and I was drawing from many philosophies, religions and perspectives when I wrote the story.
There is a decidedly Eastern slant to all of this (especially as the "Wise men from the East" are, in this interpretation, Buddhist monks!), and I have incorporated a fair amount of what would be considered modern spirituality into the story. Elements of this narrative are clearly filtering down from sources such as the Star Wars films as well as ideas from modern authors such as Neale Donald Walsch, Thich Nhat Hanh, Stewart Wilde, Deepak Chopra, Ram Dass, Wayne Dyer, and Richard Bach.
Does that imply that I believe that this is how things happened? Does that mean that I believe my version of the Jesus story is the "historical" version? Absolutely not. The more one learns about Christianity, the more one realizes how little we can ever actually know. Most likely, ALL of it is wrong...
I am picking and choosing elements—both modern and ancient—from my environment and culture, in order to tell a story that I believe is important to tell, and that will resonate with others in modern times, and be relevant to modern problems and issues. The authors of the Gospels, by the way, were doing the same thing—picking and choosing elements of fact and fiction (thereby ignoring other elements of the same) to build what they thought were compelling stories.
There is plenty of evidence of this "stitch-work" of sources in the Gospel texts. Unlike these ancient writers, however, I do not have an agenda to convince anyone of specific historical events or spiritual beliefs. I am just telling a story.
The spiritual philosophies that run through the screenplay may be taken by the audience as literal or metaphorical, and it makes no difference to me. I believe strongly that all religions, perspectives, philosophies and opinions must be taken with a proverbial grain of salt, and an audience is doomed unless it does. This is perhaps one of the most frightening things about the Fundamentalist Christian movement: inherent within their philosophy is the need to believe certain historical events as capital T "True," when personal relevance and resonance should be far more important than historical fact.
I do not particularly care one way or another how things in the past have happened or not happened. In this context, it really does not matter to me who the true historical Jesus was. What matters to me is that we have, in our modern culture, teachers and other sources of wisdom—that is, means for learning and understanding—that aid us in moving forward to our greatest potential in the world, both individually and collectively.
I hope that in my own small way, I am contributing to such positive forces through this screenplay (and eventually, I hope, the film) by creating work that inspires awareness on all levels, and expands people's perceptions and their historical and cultural heritage.
About the Author
Chris Julian is a freelance video editor, cinematographer and camera operator in Seattle, WA. He also teaches video editing and other filmmaking skills at various local colleges and schools.
His main skills include digital video editing in Adobe Premiere Pro, Final Cut Pro (4-7) and Avid Media Composer platforms, as well as digital photography, digital audio editing, web design and a variety of other technical skills.
While shooting and editing for other productions, he pursues film & video projects of his own, most notably the full-length film Invisible Ink, and the Scapegoat film project.
He is also a musician and singer/songwriter as well as painter, sculptor and woodworker. For leisure, he is an avid swimmer.
Samples of Christopher Julian's editing work, personal filmmaking, music, and photography can be found at christopherjulian.com.