2024/08/14

평등하고 차별없는 세상을 만들기 위한 광야의 밥상 - 가스펠투데이

[전문가 칼럼] 평등하고 차별없는 세상을 만들기 위한 광야의 밥상 - 가스펠투데이



[전문가 칼럼] 평등하고 차별없는 세상을 만들기 위한 광야의 밥상
옥장흠 교수
승인 2024.08.06 

출처: The Israelites Gathering Manna in the Desert: Nicolas PoussinLeave a Comment / Baroque / By Art History Co / 이 작품은 1637년에 제작되었으며, 현재 프랑스 파리의 루브르 박물관에 소장되어 있다.

이스라엘 백성들이 출애굽의 여정에서 경험한 만나와 메추라기에 대한 이야기는 하나님이 이스라엘 백성들에게 필요한 일용할 양식를 공급해 주시는 장면에 대해 설명하고 있다(출애굽기 16장과 민수기 11장). 이스라엘 백성들이 출애굽하여 광야에서 생활할 때, 식량의 부족으로 하나님께 불평하였다. 그러자 하나님은 모세를 통해 그들에게 만나를 내려주겠다고 약속하신다. 매일 아침, 이슬이 마른 후에 땅 위에 얇고 둥근 것이 나타났는데, 이것이 만나였다. 만나의 맛은 꿀 섞은 과자 같았고, 백성들은 이 만나를 모아 음식을 만들었다. 하나님은 매일 필요한 양만큼만 거두고, 안식일 전날에는 두 배를 거두어 안식일에는 모으지 않도록 명령하셨다. 다시 이스라엘 백성들이 만나를 먹고도 여전히 고기를 먹고 싶다고 불평하자, 하나님은 저녁에 메추라기 떼를 보내 주셔서 그들이 고기를 먹을 수 있게 하셨다. 메추라기는 저녁에 진영에 내려앉았고, 백성들은 그것을 모아서 먹었다. 그러나 일부 백성들은 지나치게 탐욕을 부리다가 하나님의 진노를 사게 되었고, 그로 인해 많은 사람들이 죽었다.

이제 하나님께서 내려주신 만나와 메추라기에 대해 설명하고자 한다. 먼저 만나는 고수(미나리과의 1년생 초본) 씨앗 같이 하얗고 맛은 벌꿀 과자 같았다고 한다. 시편 기자에 의하면, 만나는 천사들의 양식이라고 하였다. 그러나 이것은 중동지역의 절벽에서 자라는 이끼(Lecanora esculenta)라고 한다. 이 이끼는 사막의 모래 속에서 자라는데 강한 바람에 떨어져 날려 하늘에서 떨어지는 것으로 느낄 수 있다고 한다. 이것은 단맛이 나고 사람과 동물의 먹이로 이용되었다고 한다. 이 만나를 아니스(지중해지방의 미나리과 식물열매)와 같이 파나카피안(panakarpian)이라는 빵을 만들어 먹었으며, 알렉산드리아 대왕도 자주 먹었다고 한다. 다음으로 메추라기는 새의 일종으로, 특히 뀡과의 철새로, 유럽 전 지역과 아시아 서쪽에서 주로 번식하고 있다. 메추라기의 알과 고기는 모두 식용 혹은 약용으로 이용되는데, 동물성 식품이면서 알칼리성 식품이고, 비타민 A와 단백질이 풍부하고 기름기가 적어, 다른 동물성 식품에 비해 저칼로리 식품으로 특히 다이어트와 강장효과가 탁월하다고 한다. 『동의보감』에도 메추라기 고기는 ‘순육’이라고 하는 데 “순육은 오장을 보강하고 힘줄과 뼈를 튼튼히 한다”고 하였다.

이러한 만나와 메추라기의 이야기는 신학적으로 중요한 주제이다. 구체적으로 살펴보면,

첫째, 하나님께서 일용할 양식으로 이스라엘 백성들이 광야에서 생존에 필요한 양식만을 거두게 하셨다는 점이다. 예수님께서도 마태복음 6장에서 우리가 필요한 일용할 양식을 위해 기도하라고 가르치셨다.

둘째, 믿음과 순종에 대해 설명하고 있다. 이스라엘 백성들은 하나님의 말씀을 신뢰하고 순종해야 했다. 하나님은 그들이 하루에 필요한 만큼만 만나를 모으도록 명령하셨고, 안식일 전날에는 두 배를 모으게 하셨다. 이것은 이스라엘 백성들이 하나님의 공급을 믿고 그분의 지시에 순종하도록 하는 훈련이었다. 예수님께서도 요한복음 6장에서 만나의 이야기를 인용하면서 자신이 하늘에서 내려온 생명의 떡이라고 말씀하셨다. 이는 우리가 예수님을 믿고 그분의 말씀을 따르는 것이 영생을 위한 필수적이라는 사실을 설명하고 있다.

셋째, 불평과 불신에 대해서 설명하고 있다. 이스라엘 백성들이 광야에서 하나님께 불평한 것은 그들의 불신앙을 드러내는 것이다. 하나님께서 이스라엘 백성을 출애굽을 통해 구원하시고 기적을 통해 인도하셨지만, 여전히 하나님을 온전히 신뢰하지 못했다. 이 사건은 우리의 삶에서도 종종 나타나는 불신과 불평에 대한 경고가 된다. 바울은 고린도전서 10장 8~11절에서 이스라엘 백성의 광야 경험을 교훈으로 삼아, 우리가 불평하지 않고 하나님의 인도하심을 신뢰해야 한다고 강조하였다.

넷째, 하나님의 심판과 자비에 대한 설명이다. 하나님은 백성들의 불평을 들으시고 메추라기를 보내 주셨고, 동시에 그들의 탐욕과 불신앙에 대해 심판하셨다. 이것은 하나님은 사랑과 자비의 하나님이시지만 동시에 거룩하고 공의로우신 분임을 보여준다. 그러므로 우리는 하나님의 은혜를 당연히 여기지 말고 경외심을 가지고 살아야 한다.

결론적으로, 광야의 밥상은 하나님께서 이스라엘 백성들에게 만나와 메추라기를 공급해 주시면서 공정한 분배를 통한 평등한 삶을 살도록 강요하고 있다. 이는 하나님께서 주신 광야의 밥상은 “많이 거둔자도 남음이 없고, 적게 거둔 자도 부족함이 없이 각 사람은 먹을 만큼만 거두었더라(출애굽기 6장 18절)”고 하였다. 사도 바울 역시 “많이 거둔자도 남지 아니하였고 적게 거둔자도 모자라지 아니하였느니라(고린도후서 8장 15절)”라고 하였다. 이는 하나님께서 우리에게 넉넉하게 주신 양식은 적게 가진 자들의 부족함을 채워 주시기 위한 것이라는 사실을 강조하고 있다. 다음으로 하나님께서 주신 광야의 밥상은 사회적 약자를 보호하기 위한 삶을 살도록 강조하는 밥상이다. 하나님께서 주신 광야의 밥상인 만나와 메추라기는 적게 거둔 사람들에게는 아무런 제약이 없지만, 많이 거두어들인 사람들에게는 남은 만나와 메추라기가 썩어버리는 문제가 발생했음을 알 수 있다. 이 사건을 통해서, 이 땅에 가난하고 소외당하며 신음하는 사회의 약자들을 보호하고, 이들을 섬기고 나누며, 살아가야 하는 삶을 살아야 한다는 것을 가르쳐 주는 밥상이다.옥장흠 교수
한신대학교 교수
예술목회연구원 연구위원

Surviving God: A New Vision of God through the Eyes of Sexual Abuse Survivors - Friends Journal

Surviving God: A New Vision of God through the Eyes of Sexual Abuse Survivors - Friends Journal




Surviving God: A New Vision of God through the Eyes of Sexual Abuse Survivors


Reviewed by Windy Cooler

August 1, 2024

By Grace Ji-Sun Kim and Susan M. Shaw. Broadleaf Books, 2024. 244 pages. $19.99/paperback; $17.99/eBook.

It is a provocative title for most religious traditions: Surviving God: A New Vision of God through the Eyes of Sexual Abuse Survivors. I immediately thought of the choice as a type of “chutzpah,” or the “spiritual audacity” referred to by Rabbi Harold M. Schulweis as that which enabled one to argue with God—virtuously, as did Moses and Job. Through the lens of Quaker theology, this book can be said to be a spiritually audacious argument with God or with the Divine within each of us. But on its own terms—through its self-identified lens of process theology—it is actually an argument that God is not to be survived as one who opposes us. God is not the perpetrator or enabler of abuse that many of us have learned through a patriarchal church but a survivor accompanying each survivor of sexual abuse in this same church.

Process theology emphasizes a sense that the world and God, together in all things, are “becoming,” a concept that is close to the Quaker belief in continuing revelation—our theology of the Divine within us interacting with us to reveal new truth. Authors Grace Ji-Sun Kim (a Presbyterian) and Susan Shaw (a member of the United Church of Christ) tell us that through process theology we can see how metaphors for God have shaped our experience of God. They write:


[I]f we only use male images of God, we begin to think of God as male. If we think of God as male, we can accept patriarchy as a God-ordained system. If we think of God as Master, we may think of slavery as an institution of God’s will.

But what if we think of God as a mother? What if we think of God as a survivor? Is there anything stopping us from finding new empowering metaphors?

Kim and Shaw invite us into stories of sexual assault throughout the Bible, offering new interpretations. They admit that as deeply religious children and as survivors themselves, they had once accepted or ignored patriarchal violence but have found new ways to be in relationship with the text. They notice where Dinah, Tamar, Bathsheba, Hagar, and Vashti disappear and where each can be found to have agency that we did not hear of in Sunday school. God was with them, Kim and Shaw assure us, and God is with us, too.

Numerous testimonies of survivors grappling with their experiences of violence are interspersed with biblical scholarship and the creation of new metaphors for the God we encounter in Scripture. The authors have chosen to name themselves in the same style as any other survivor: giving testimony, writing from experience and scholarship.

Kim often writes of their new way of creating metaphors by relying on her Korean heritage with concepts like jeong, a kind of social responsibility:


It was the Relational God who reaches out to us in our times of suffering and pain and embraces us with love. It was the sticky love, like jeong, which suddenly enfolded my entire body to give me an assurance that God is with me. God is with me in happiness and also in much pain and sorrow.

In what may be the most provocative observation of the book, Kim and Shaw argue that Jesus would have been sexually violated, as was commonplace, before crucifixion. Shaw writes of her process for researching Surviving God:


In all my years in church, in seminary, in teaching religion, no one ever suggested to me that Jesus had experienced sexual abuse and sexual assault. The first I heard of this was when I started researching this book and read the historical scholarship on crucifixion. Realizing that Roman soldiers in all likelihood sexually assaulted Jesus was like a gut punch. My sorrow for the beaten, battered, crucified, and sexually assaulted Jesus nearly overwhelmed me. He had suffered the humiliation and trauma of sexual abuse amid his torture, and I felt a new kind of grief for him . . . and another layer of anger at what the church had covered up.

With this understanding of the Christian narrative, God is literally a survivor who can be with us in relationship as we engage in the hard work of surviving and, as Kim and Shaw tell us in their final chapter, discover joy.

Despite neither author being Quaker, Surviving God is relevant to Quakers. Having spent a decade in ministry addressing domestic and sexual violence in Quaker communities, I believe this book is for us. Many Quaker meetings are slowly adopting practices to prevent abuse, but survivor stories remain taboo. The question often is about why we would have to revisit a past that is hard and which may make some of us feel defensive. Surviving God, from the perspective of continuing revelation, invites us to find the Divine within ourselves and to accompany and thrive with our Friends, not as survivors of our meetings but as co-survivors and thrivers.

To prevent sexual violence, we must first acknowledge its presence in our lives. Kim and Shaw have done a brilliant job of laying out the conceptual framework for how we might engage in that process by remembering Eve and remembering Jesus, remembering themselves, and remembering the experiences of survivors who participated in the building of this tender, prophetic, and healing book.

Windy Cooler, a member of Sandy Spring (Md.) Meeting, has been the convener of Life and Power, a discernment project on abuse in the Quaker community, for two years. This listening project provided one-on-one reflective support for almost 40 Friends. A “common testimony” and invitation to corporate discernment on the topic will be widely available to meetings in 2024.
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What Dreams May Come (film) - Wikipedia 천국보다 아름다운

What Dreams May Come (film) - Wikipedia

What Dreams May Come (film) 천국보다 아름다운




What Dreams May Come
Theatrical release poster
Directed byVincent Ward
Screenplay byRonald Bass
Based onWhat Dreams May Come
by Richard Matheson
Produced byStephen Deutsch
Barnet Bain
Starring
CinematographyEduardo Serra
Edited byDavid Brenner
Music byMichael Kamen
Production
company
Distributed byPolyGram Filmed Entertainment
Release date
  • October 2, 1998
Running time
113 minutes
CountryUnited States
LanguageEnglish
Budget$85‒90 million[1][2]
Box office$75.4 million[3]
『奇蹟の輝き』(きせきのかがやき、What Dreams May Come)は、1998年のアメリカ映画。愛の強さを描いた人間ドラマ。リチャード・マシスン原作。

天国の世界を油絵タッチのCGで表現し、話題を呼んだ。VFXを担当したのはデジタル・ドメインとPacific Ocean Post。この作品はアカデミー視覚効果賞を受賞した。

あらすじ

妻を残して交通事故で死んだクリスは天国に行く。そこは素晴らしい世界であった。しかしクリスの妻アニーは、夫を亡くしたショックで後を追うように自殺してしまい、地獄へ行ってしまう。クリスはアニーを救うため、危険を冒して天国から地獄への旅を始める…。


What Dreams May Come is a 1998 American fantasy drama film directed by Vincent Ward and adapted by Ronald Bass from the 1978 novel of the same name by Richard Matheson. Starring Robin WilliamsAnnabella Sciorra and Cuba Gooding Jr., it won the Academy Award for Best Visual Effects and the Art Directors Guild Award for Excellence in Production Design. It was also nominated for the Academy Award for Best Art Direction. The title is from a line in Hamlet's "To be, or not to besoliloquy.[4] The film received mixed reviews, with praise for its scenery, but criticizing the plot. It was also a box-office bomb, grossing only $75.4 million against a budget of $85‒90 million.

Plot

[edit]

While vacationing in Switzerland, pediatrician Chris Nielsen meets artist Annie Collins. They marry and have two children, Ian and Marie. Their idyllic life ends when the children die in a car crash. Four years later, Chris is also killed in a car crash. Unaware that he is dead, and confused that no one will interact with him, Chris lingers on Earth.

Chris sees Annie's attempts to cope with his loss and attempts to communicate with her, despite advice from a presence that this will cause her only more pain. When his attempts indeed cause more sorrow, he decides to move on. Chris awakens in a Heaven that he has created with his imagination; his surroundings are a mountainous landscape that resembles a painting created by his wife and is similar to a place where the two desired to spend their old age.

Chris is accompanied in Heaven by Albert Lewis, his friend and mentor from his medical residency, and Leona, a stewardess who Chris had once admired in the presence of his daughter; he later comes to recognize Leona as his daughter Marie. Meanwhile, Annie is wracked with guilt for the deaths of Chris and their children and dies by suicide. Chris, who is initially relieved that her suffering is over, grows angry when he learns that those who die by suicide go to Hell; not the result of a judgment made against them but rather their own tendency to create nightmare afterlife worlds based on their pain.

Chris is adamant that he will rescue Annie from Hell, despite Albert's insistence that no one has ever succeeded in doing so with someone who died by suicide. Aided by a "tracker", Chris and Albert descend into Hell. On the journey there, Chris realizes that Albert is actually Ian and parts ways with him before his search for Annie.

Chris and the tracker arrive at a dark and twisted version of Chris and Annie's house. The tracker reveals himself as the real Albert and warns Chris that if he stays with Annie for more than a few minutes, he may be permanently trapped in Hell, advising that all Chris can reasonably expect is an opportunity for a final farewell to Annie. Chris enters their horrific-looking home to find Annie suffering from amnesia, unable to remember her suicide and visibly tortured by her decrepit surroundings. Unable to stir her memories, the tracker sees Chris give up his quest to save Annie from Hell.

But instead of returning to Heaven, Chris chooses to join Annie forever in Hell. As he declares to Annie his intent to stay, his words parallel something that he had said to her as he left her in an institution following the children's deaths, and she regains her memories while Chris is making her nightmare his. Annie ascends to Heaven, taking Chris with her. Chris and Annie are reunited with their children in Heaven, and all appearances are restored. Chris proposes reincarnation so that he and Annie can experience life together again. Chris and Annie meet again as young children in a situation that parallels their first meeting.

Cast

[edit]

Additionally, director Werner Herzog has a cameo as one of the Faces of the Damned.

Production

[edit]

Principal photography for What Dreams May Come began in late June 1997. It was shot largely on Fuji Velvia film, and is one of few films to have been shot in this manner. Fuji Velvia film is known among landscape photographers for its vivid color reproduction.[5] The visual effects developments were created by Mass.lllusions in the same group that developed the bullet time visual effects for The Matrix.[6]

Filming locations include places in Marin CountyAlameda CountyGlacier National Park,[7] and Angel Falls.[8] Part of the "Hell" sequence was filmed on the decrepit hull of the Essex class aircraft carrier USS Oriskany (CV-34) while berthed at Mare Island in Vallejo, California. The ship was eventually sunk to make an artificial reef on May 17, 2006.[9]

The original prints of the film were lost in a fire at Universal Studios' backlot on June 1, 2008. A worldwide search was launched for a copy and was found in Europe.[10]

The special-edition DVD and the 2011 Blu-ray show an alternate ending — the ending from the novel — in which reincarnation is not a choice but part of the natural order. Chris and Annie will meet again in their new lives, but Annie must atone for killing herself —her new incarnation will die young, and Chris will spend the remainder of this life as a widower before the two are again reunited in Heaven.

A woman in Sri Lanka is giving birth to a girl, presumed to be Annie. In Philadelphia, a boy is born, presumably Chris.

Music

[edit]

The musical score for What Dreams May Come was composed and conducted by Michael Kamen and produced by James Seymour BrettEnnio Morricone had completed and recorded a full score for the film but, after editorial changes were made, his score was rejected and Kamen was hired in his place. Short on time, Kamen took the song "Beside You" from his band the New York Rock & Roll Ensemble's 1971 album Roll Over and adapted it as the film's main musical theme.[11] With just over three weeks to write, record, and mix the score, Kamen took a more direct approach. "I was at an extremely profound juncture in my own life at that time, and the film produced a powerful and personal response in me," said Kamen. "I know, despite the mixed response to the film itself, that I accomplished one of my best and most focused scores."[12]

The score was performed by the London Metropolitan Orchestra and recorded at both AIR Studios and Abbey Road Studios. A soundtrack album was released on October 13, 1998, by Beyond Records.[13][14]

Differences from the novel

[edit]

The film differs significantly from the novel, in its plot and its vision of the afterlife.

In the novel, there are far more references to TheosophicalNew Age and paranormal beliefs.[15] The author Richard Matheson claims in an introductory note that only the characters are fictional, and that most everything else is based on research (the book includes an extensive bibliography). Story elements that do not show up in the film include astral projectiontelepathy, a séance, and the term "Summerland" (a name for a simplified Heaven in Theosophy, and for Heaven in general in religions such as Wicca).

The details of Chris's life on Earth differ strongly in the novel. Only Chris and his wife (called Ann) die. Their children, who are grownups rather than youngsters, remain alive, as minor characters. Albert and Leona are the people they appear to be, and the character played by Max Von Sydow does not appear in the book. Albert is Chris's cousin rather than simply a friend. Chris and Ann are rural types rather than the urbanites portrayed in the film, and he is not a pediatrician, nor is she a painter. He is a Hollywood screenwriter, and she has a variety of jobs.

In the book, the afterlife imagery is based on natural scenery rather than paintings. The novel's depiction of Hell is considerably more violent than in the film. Chris finds it difficult to move, breathe or see, and he suffers physical torture at the hands of some inhabitants. He does not encounter ships, thunderstorms, fire, or the sea of human faces that his film counterpart walks on. Instead, he and Albert climb craggy cliffs and encounter sights such as a swarm of insects that attacks people.

Ann is consigned to Hell for 24 years, not eternity. At the end, which resembles an alternate version of the film but not the standard version, she escapes from Hell by being reincarnated, because she is not ready for Heaven.

Reception

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The film was the second-highest-grossing film at the US box office in its opening weekend behind Antz, and went on to gross $55 million in the United States and Canada, with a further $20 million internationally, for a worldwide total of $75 million.[3]

On its initial release, critical reception for What Dreams May Come was mixed. On Rotten Tomatoes, the film has an approval rating of 52%, based on 69 reviews, with an average score of 5.70/10. The site's critical consensus reads, "An insubstantial plot overshadows the beautiful, surreal scenery."[16] On Metacritic, the film has a weighted average score of 44 out of 100, based on reviews from 25 critics, indicating "mixed or average reviews".[17] Audiences surveyed by CinemaScore gave the film a grade "B" on a scale of A+ to F.[18]

Roger Ebert of the Chicago Sun-Times awarded the film three and a half stars out of four, remarking:

This is a film that even in its imperfect form shows how movies can imagine the unknown, can lead our imaginations into wonderful places. And it contains heartbreakingly effective performances by Robin Williams and Annabella Sciorra."[19]

James Berardinelli of ReelViews gave What Dreams May Come three stars out of four, saying:

Many movies have offered representations of heaven and hell, but few with as much conviction and creativity as What Dreams May Come. The plot, which focuses on the sacrifices one man will make for true love, is neither complicated nor original, but, bolstered by the director's incredible visual sense, it becomes an affecting piece of drama.[20]

Owen Gleiberman of Entertainment Weekly gave the film a C+, writing, "There's a central contradiction in a fairy tale like this one: the film may preach to the audience about matters of the spirit, but its bejeweled special-effects vision of the afterlife can't help but come off as aggressively literal-minded."[21]

Leonard Maltin, in his annual publication TV Movies, gave the film a "BOMB" rating, describing it as being "off-putting gobbledygook".[22]

In an interview regarding adaptations of his work, Richard Matheson stated, "I will not comment on What Dreams May Come except to say that a major producer in Hollywood said to me, 'They should have shot your book.' Amen. I must add that the producer, Stephen Simon, tried to get my script filmed for many years so I can't fault him for finally having to go the route he did in order to get the film made."[23]

Accolades

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AwardCategoryRecipientResult
Academy AwardsBest Art DirectionEugenio Zanetti and Cindy CarrNominated
Best Visual EffectsNicholas BrooksJoel HynekKevin Mack, and Stuart RobertsonWon
Art Directors GuildExcellence in Production DesignEugenio Zanetti, Jim Dultz, Tomas Voth and Christian WintterWon
Satellite AwardsBest Visual EffectsWon

See also

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References

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  1. ^ McCarthy, Todd (September 29, 1998). "What Dreams May Come"Variety. Retrieved March 23, 2018.
  2. ^ Simon, Stephen. "Information And Application for Stephen Simon Film Mentoring Program"Bringing Back the Old Hollywood. Retrieved March 23, 2018[...]I've made films with budgets ranging from $500,000 (Indigo) to $90 million (What Dreams May Come)[...]
  3. Jump up to:a b Klady, Leonard (January 25, 1999). "The Top 125 Worldwide". Variety. p. 36.
  4. ^ No Sweat ShakespeareTo Be Or Not To Be: Hamlet Soliloquy. Line 11.
  5. ^ What Dreams May Come Movie Review Cinema Blend
  6. ^ Failes, Ian (September 27, 2018). "Painting the Afterlife in WHAT DREAMS MAY COME"VFX Voice. Retrieved October 22, 2018.
  7. ^ What Dreams May Come locationsFilm In America
  8. ^ https://www.imdb.com/title/tt0120889/locations?ref_=tt_dt_dt Filming locations [user-generated source]
  9. ^ Williams, Carol J. (May 10, 2006). "Carrier Will Sink to Serve"Los Angeles Times. Retrieved September 21, 2014.
  10. ^ Fires - June 1st 2008, studiotour.com, Universal Studios
  11. ^ WHAT DREAMS MAY COME - "They rejected it because it was too emotional?", Radio Soundtrack f-m
  12. ^ Goldwasser, Dan (September 4, 1999). "Dreams of Giants With Michael Kamen"Soundtrack.Net. Retrieved September 5, 2018.
  13. ^ Clemmensen, Christian (October 15, 1998). "Filmtracks: What Dreams May Come (Michael Kamen)"Filmtracks.com. Retrieved September 5, 2018.
  14. ^ "What Dreams May Come - Michael Kamen"AllMusicAll Media Network. Retrieved September 5, 2018.
  15. ^ Julien R. Fielding, Discovering World Religions At 24 Frames Per Second, published in Journal of Media and Religion Volume 8, Issue 4, Oct. 2009.
  16. ^ "What Dreams May Come (1998)"Rotten TomatoesFandango. Retrieved January 1, 2021.
  17. ^ "What Dreams May Come Reviews"MetacriticCBS Interactive. Retrieved January 1, 2021.
  18. ^ "Cinemascore"Archived from the original on December 20, 2018.
  19. ^ Ebert, Roger (October 2, 1998). "What Dreams May Come movie review (1998)"Chicago Sun-Times.
  20. ^ Berardinelli, James. What Dreams May Come review, ReelViews.net, 1998.
  21. ^ Gleiberman, Owen. "Review - What Dreams May Come". www.ew.com. January 1, 2000.
  22. ^ Maltin, Leonard (2014). Leonard Maltin's 2015 Movie Guide. New York: Penguin. ISBN 9780698183612.
  23. ^ David Brown and John Scoleri; Richard Matheson Interview (2001)
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