Posts Tagged tragedy

War for the Planet of the Apes

Year of release: 2017              Directed by Matt Reeves.                   Starring Andy Serkis, Woody Harrelson, Karin Konoval, Steve Zahn, Amiah Miller, and Toby Kebbel.

Andy Serkis has described War for the Planet of the Apes as a film about the battle for Caesar’s soul, and that is the war which consumes most of the action in this film. The fighting between apes and humans which began in the prior film, Dawn of the Planet of the Apes, takes a backseat where both species, either as individuals or as a whole, live or die according to their own choices.

In a film where the outcome is predetermined – because the trilogy which War concludes serves as a prequel to a world where humans have died out and apes have inherited the planet – diverting the heart of the action from an apes versus humans standoff is a wise choice. That way we can feel the tragedy of humanity’s extinction without rooting for either side to eliminate the other. This is a stark contrast and improvement from the first film of this trilogy, Rise of the Planet of the Apes, where all the humans were either forgettable, clichéd good guys who could die off without any sense of loss or insufferable monsters whom any normal person would want the apes to destroy.

However, the second film, Dawn, changed that by showing the best and worst of both humans and apes, and by pitting Caesar (the leader of the chimps played by Andy Serkis) against Koba, (Toby Kebbel) an ape consumed with hatred toward humans for the abusive experiments they had carried out on him. Koba’s ghost continues to haunt Caesar after an early tragedy in War reveals to Caesar that he has a capacity for the same level of hatred. If the primary conflict in the last film was ape versus ape, here it is ape versus self.

Caesar’s internal wrestling with rage, along with the consequences of the choices he makes as a result, weakens the Moses figure he otherwise is to the apes, who are trying to pass through a desert to their own promised land in order to escape slavery or death at the hands of desperate humans willing to attempt anything in order to survive.

Here, there is very little good to be found in humanity who given themselves over to fear and anger in their desperation to survive. The worst of man is personified by Woody Harrelson’s Colonel who views himself as fighting a holy war for the survival of humanity not only against apes, but also against a new strand of the virus which killed millions of humans while increasing apes’ strength and intelligence, and against other humans who disagree with his extreme methods. The Colonel is the leader of the villains, much as Koba was in the last film, but as there was with Koba, there is a scene where we learn the source of his anger and extreme methods, making him, if not sympathetic, at least pitiable.

Like many fanatics, the Colonel is religiously driven: crucifying apes, blessing his soldiers with the sign of the cross, appropriating the U.S. national anthem in a borderline idolatrous way, painting alpha and omega symbols on the American flag, and carving them onto apes he’s convinced to serve him. It’s certainly possible that the alpha and omega were chosen to reflect the simultaneous end of humanity and rise of the apes, but the religious connotations of those Greek letters can hardly be overlooked in light of the other symbols.

When the Colonel finally has his main confrontation with Caesar, his rationalization is a perversion of love, which has taken a good thing (protection of humanity) and twisted it to justify any atrocity needed for that end. It reminded me of what C. S. Lewis wrote in The Four Loves regarding unhealthy patriotism that “can very easily borrow the transcendent claims of [Heavenly Society] and use them to justify the most abominable actions.” (The Four Loves, p. 38)

“I may without self-righteousness or hypocrisy think it just to defend my house by force against a burglar; but if I start pretending that I blacked his eye purely on moral grounds – wholly indifferent to the fact that the house in question was mine – I become insufferable.” (The Four Loves, p. 37)

The Colonel has passed from insufferable to monstrous, and when Caesar witnesses that, he sees his rage taking him down that path as well. Thus, it is fitting that the ape versus man conflict between Caesar and the Colonel forms a smaller part in Caesar’s own struggle that drives the film.

Ministering to Caesar’s better nature is his oldest surviving friend the orangutan Maurice (Karin Konoval) who finds a peculiar child (Amiah Miller) who personifies one of the Colonel’s fears and reminds Caesar about the costs of violence. All the themes tie together pretty obviously, and at times, the film is a little heavy-handed and the pacing a little too drawn out, but as an examination that twists the traditional revenge tale it succeeds very well.

As a chronicle of how the apes inherited this planet, War for the Planet of the Apes serves as the strongest installment of the trilogy which began with humans cutting corners for the sake of profits and science and culminated with them cutting ethical corners to engage in acts which made them more brutal than the beasts they feared. It’s unquestionably tragic, but Matt Reeves’ film treats it with the solemnity it deserves, while never forgetting to remind us of the more peaceful outcome that was sadly rejected in favor of violence.

 

 

Personal Recommendation: B

Content advisory: Gun violence, ape fights, some mild gore, an implied off-screen euthanasia, torture of apes.                 MPAA rating: PG-13

Suggested Audience: Teens and up.

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Who’s Afraid of Virginia Woolf?

Year of release: 1966              Directed by Mike Nichols.                  Starring Elizabeth Taylor, Richard Burton, George Segal, and Sandy Dennis.

Less than half an hour into Who’s Afraid of Virginia Woolf?, after some exchanges of mildly charged verbal barbs, Martha (Elizabeth Taylor) turns to her husband George (Richard Burton) and snaps at him with a profanity. That profanity is uttered in place of a less offensive vulgarity from the stage play, which in 1966 ironically had to be censored for the film. At the same time, the profane line demonstrates the cruelty and contempt to which George and Martha’s marriage has disintegrated. More importantly, the way the new line is filmed highlights the cracks in the façade of playful marital sparring which the protagonists have maintained to hide the painful truth that eats away at their marriage, a façade which a young married couple (George Segal and Sandy Dennis) will pass straight through over the course of the film as they learn the tragic reason behind the bitter fun and games ruthlessly played by George and Martha.

Since Taylor had initially filmed the scene saying the original line from the play, it was quite noticeable that the dubbed profanity did not match the movement of her lips. Therefore, director Mike Nichols re-edited that scene to show George opening the door for their evening guests right as Martha swears at him. In that cut, the unhealthiness of George and Martha’s marriage manifests itself to another couple, and the viciousness contained in that line perfectly sets the stage for the navigation of that tempestuous marriage which form the remainder of the film.

In many ways, the two hour “evening of fun and games” fueled by alcohol and spiked not only with profanities, but also with humiliating personal insults, betrayals of confidence, and attempted infidelity forms a near perfect tragedy. The lashing out is a cry for help and form of self medication, not dissimilar from a chronically depressed person turning to alcohol or drugs. At the centre of all the pain is a marital disappointment from which George and Martha have tried to hide by denying it through the calculated rules of their ruthless games, all for the sake of appearances.

A few years back, several friends and I were discussing the Arts and Faith list of the top 25 films on marriage, focusing on the merits of two films that had just missed the cut: Who’s Afraid of Virginia Woolf? and Eyes Wide Shut. A friend of mine stated that the former was a personal favorite he wanted to see included, but the latter was essential, and its absence was the greater loss. With all respect to my friend, whom I deeply respect, I now think it’s the other way around. While I love both films, Who’s Afraid of Virginia Woolf? is an essential film about an unhealthy marriage, because the reason behind the failure of George and Martha’s marriage acknowledges marriage as a social institution, and it reveals how the frustration regarding one social aspect of marriage fermented into bitterness and contempt that carefully displays itself to the public as a demented social interaction.

When the revelation of the tragedy finally occurs, Nichols shows that he has given clear thought to this story as a film and not just a recreation of the stage production. The climax alternates between long distance overhead shots that allow the film to breathe as the night of games comes to an end and tight close-ups showing the heartbreak that the characters can no longer ignore. Similar brilliant directorial choices abound throughout, such as the editing for Martha’s aforementioned profanity and the tracking shots as George plans his revenge for a particularly humiliating story of Martha’s.

As the two couples, Taylor and Burton – married at the time – give the fiery bouts their all with Burton providing a quiet intensity that perfectly balances Taylor’s more flamboyant antics; and George Segal and Sandy Dennis are fantastic as the young couple Nick and Honey, initially reticent to play along with George and Martha, but quickly warming up to their callousness until things take a shockingly harsh turn. The film became the first movie for the entire billed cast to receive Oscar nominations for acting, and all four were richly deserved.

In case this review has not made it clear, Who’s Afraid of Virginia Woolf? is an extremely difficult film to watch, but the way it handles tragedy through the sharpness and wittiness of its retorts underscores the painfulness of loss and the unhealthy ways which people deal with that. The title itself refers to another game of George and Martha’s which appears several times throughout the film, usually in an attempt to distract from something more unpleasant. However, at the end, the only way to acknowledge the pain is to answer the titular question with a sobering, heartbroken “I am.”

 

Personal Recommendation: A+

Suggested Audience: Adults with discernment

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Once Upon a Time in America

Year of release: 1984              Directed by Sergio Leone.                  Starring Robert De Niro, James Woods, Elizabeth McGovern, and Joe Pesci.

“I believe in America.” “America was born in the streets.” Wrong movies, admittedly, but that grand and tragic mythos is the focus of Sergio Leone’s beautifully sprawling epic Once Upon a Time in America. The title itself suggests that grandiose myth-making, which the characters write both for themselves and for their country.

The film opens with the shattering of that myth. David “Noodles” Aaronson (Robert De Niro) has witnessed the murder of the three surviving members of his gang, and he is on the run from several hitmen. The world of gangs, deals with cops, and profits from the speakeasies of the Great Depression which he worked so hard to build for himself has turned on him. Not only that, but the funds which the gang had put aside for all of their use were stolen as well. Resigned to his fate, Noodles leaves Manhattan, intending to end the myth which he lived for so long.

Then, with a jump cut, we are no longer in the era of prohibition, opium dens, jazz, and ragtime, but that of Lennon and McCartney, television, and respectable businesses. However, this age is just as quintessential a slice of the American myth as the ’30’s, and Noodles’ memories of “Yesterday” continue to haunt him as he adjusts to the next chapter of America. The nonlinear editing between 1968, 1932, and 1920 connects past, present, and future as inseparable parts of the country America has become – born in the streets when the teenage Noodles and his gang stood up to rivals and blackmailed corrupt cops; growing up to side with unions, threaten corrupt businessmen, rob them, and rape their secretaries if need be; and reaching a maturity where anyone can achieve prosperity with enough hard work and determination, as long as they have some corrupt politicians in the palm of their hand.

It’s an unflattering picture, and it sounds crazy to think it will last (and in the 21st century, coupled with recent events, it seems more inevitable than ever that it will fail), but Noodles and especially his friend and partner Max (James Woods) are determined to get all they can from it as long as they believe in it. The crumbling of that belief occurs at ostensibly different points for both of them, and the subsequent rift between them that results is reflected not only in Max’s desire to pursue more dangerous work with ruthless gangsters like Frankie (Joe Pesci), but in Noodles’ waking up from the American Dream to replace it with an opium dream of a forgetful haze. As Max becomes intoxicated with his American dream, Noodles’ dream turns into a nightmare, at which point he wakes up to find a new dream.

However, is it possible to wake up? In the final confrontation, Noodles and Max recount strikingly different memories of the same incident that brought their belief in the America to a crashing end. Nonetheless, the dream and the myth they had elaborately written for themselves had become so widespread, so entrenched in the American mind that both characters were forced to become new characters in their own myth, which had grown well beyond their control and left them victims of fate, not dissimilar to the random fates they left for a next generation when they needed to scare a police chief.

As Noodles, De Niro is far less sympathetic than the young Sicilian gangster he played ten years prior to this, but his mission to control the streets of his New York neighborhood while turning against anything that offered him a more innocent life is not much different. As Noodles’ first 11 year old love says, she could love him, if he wouldn’t always be a two-bit punk. The culmination of their relationship may be the most tragic, and is certainly most horrifying scene in the movie for the microcosmic way that it shows how Noodles’ belief in his own desires above all else runs roughshod over not only institutions but other people as well.

Whereas The Godfather is primarily interested in the ramifications of corruption on its once moral protagonist, Once Upon a Time in America lacks that upright protagonist and is interested in how his participation in the American mythos makes him more corrupt. Instead of focusing on the moral fall of an individual and the dissolution of a family as Coppola did, Leone focuses on the dissolution of the American dream itself and the consequences for those who imbibe it. It’s debatable which tragedy is greater, but the far reaching consequences of greed, working to get ahead at any cost, and loyalty to ideas over human beings receives a more damning indictment here. And that is no more apparent than in the ironic use of “God Bless America” which frames the film.

 

Personal Recommendation: A

Suggested Audience: Adults with discernment

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My Cousin Rachel

Year of release: 2017              Directed by Roger Michell.                Starring Sam Claflin, Rachel Weisz, Iain Glen, Holliday Grainger, and Pierfrancesco Favino.

Compare and contrast the following sentences. “They used to hang men at Four Turnings in the old days.” “Did she; or didn’t she? Who’s to blame?” One of them is the opening to a masterpiece of 20th century literature, which brilliantly sets the stage for a world balanced between beauty and menace with an aura of perpetual ambiguity, wracked by guilt, inner torment, and memories. The other is the opening line of a film adapted from the Wikipedia summary of the same novel.

I will say right now, that on a technical level, this adaptation of Daphne du Maurier’s My Cousin Rachel is not a bad film. A couple clumsy edits aside, the cinematography is (mostly) gorgeous, the production design is exquisite, the acting is competent, and the directing passable. None of that makes up for the utter ruination of the novel, which as full disclosure, is one of my three favorite books.

The problems begin with the vapid opening line, which heavy-handedly suggests the conclusion of the story rather than introducing us to Philip (Sam Claflin) and giving us a background to make him sympathetic even as he makes reckless decisions throughout the course of the story. That background, which takes nearly eighty pages in the novel, is bull dozed through in about ten minutes as a prologue before the title card. That pacing barely relents for the remainder of the film.

We see throughout the film that Philip is a rash imprudent man, but since the film races through the story with equal recklessness, we never learn why. Thus we never understand the full tragedy or motivation behind his often conflicting actions.

We learn Philip was orphaned as a young boy, and his wealthy older cousin Ambrose took him in, despite the church ladies insisting a young boy needs to grow up around a woman, which is a hurried way of acknowledging Philip’s sexism and difficulty in relating to women. We do not see any of Philip’s fond or troubled memories with Ambrose that we do in the book, and the film completely omits the crucial detail that Philip worshiped Ambrose, embodying both his virtues and his faults.

The film then rushes to its next plot point to check off: Ambrose fell ill and went to Italy to recover. There, despite his self-affirmed perpetual bachelorhood, he fell in love with Rachel (Rachel Weisz) and married her. Then, Ambrose wrote one more letter to England in which he implored Philip to save him from Rachel who was poisoning him. Philip set out for Italy immediately, consumed with hatred for his murderous witch of a cousin, only to learn Ambrose had died of a brain tumor that made him paranoid and irrational.

Shortly afterwards Rachel comes to England to meet Philip, and when he sees her, his resentment instantly melts. In the scene where they first meet, Weisz embodies du Maurier’s title character so perfectly, that for a brief moment, I was almost swept away along with Philip and tempted to forgive the film its faults, but then it went and butchered her most crucial scenes by rushing through them, which undermined the gravity of Philip’s former antagonism.

The biggest problem with this film is that it seems to think that fidelity to the novel merely consists of hitting all the major plot points. With that it fundamentally misunderstands Daphne du Maurier. No one reads a du Maurier novel primarily for its plot. The biggest weakness of her breakthrough novel Jamaica Inn is the thin and kind of predictable plot. Nonetheless, that novel was successful because of its foreboding atmosphere, generating sympathy for its conflicted protagonist thrown into unethical situations against her will, and because of the way it powerfully painted the Cornish countryside as simultaneously dangerous and liberating. Foreboding atmosphere, morally compromised yet sympathetic protagonists, and a love for the Cornish countryside by the sea are the three things that made du Maurier the great writer she was. This film is interested in none of them.

It needs to be mentioned that Philip’s relationship with Louise (Holliday Grainger), the daughter of his godfather and estate manager Mr. Kendall (Iain Glen), and her unreturned affection for him is also glazed over, which makes her presence at later climactic scenes irrelevant. More damningly, it makes the film’s coda, which is not in the book, appalling not only for the way it downplays the horror of the story, but also for its sexist treatment of Louise and exoneration of Philip.

The greatest strength of du Maurier’s novel My Cousin Rachel is the perpetual ambiguity that hangs over the story. Did Rachel murder Ambrose, or did he have a brain tumor? Is she just careless with money, or is she hiding dark secrets for which she needs money? And finally, is she plotting to murder Philip, or not? The film takes very clear sides, so clear that the attempt to turn the tables is completely unbelievable. In stark contrast, the book builds its atmosphere of horror and tragedy by constantly allowing the reader to second guess himself. That sort of subtlety is as foreign to the film as Rachel’s mysterious Italian friend Rainaldi (Pierfrancesco Favino) is to England.

The last half hour of my screening was permeated with snickering from the audience. I could hardly blame them; the plot points which made sense in the novel, considering the guilt and uncertainty plaguing Philip, seemed ludicrous here with the film’s one sided approach to the central conflict. If there ever was an example of how to ruin a piece of source material while adhering to its major plot points, this would be it.

There will be worse movies I see this year; there have already been worse movies released. There will be none that I hate more than My Cousin Rachel.

 

Personal Recommendation: D-

Content advisory: Two non-graphic sexual encounters, an anachronistic obscenity, and a mild aura of menace.                 MPAA rating: PG-13

Suggested Audience: Teens and up.

 

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Silence

Year of release: 2016        Directed by Martin Scorsese.      Starring Andrew Garfield, Adam Driver, Issei Ogata, Yôsuke Kubozuka, Shin’ya Tsukamoto, Tadanobu Asano, Ciarán Hinds, and Liam Neeson.

I tried to avoid spoilers, but it’s really hard to discuss Silence without referencing the climactic act. However, I remained as vague as possible, but consider this a mild spoiler warning.

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Ever since I read Shusaku Endo’s literary masterpiece Silence last January, one question that has haunted me is: what would I have done had I been in Rodrigues’ place at the story’s climax? It’s a question I still don’t know the answer to, and one which any attentive reader of the novel will be forced to grapple with for some time. One of the highest compliments I can pay to Scorsese’s film adaptation is that it treats that question with the same amount of gravitas as the book does, and it forces the viewer to wrestle with his or her answer to it in the same way.

After releasing The Last Temptation of Christ in 1988, an Episcopalian bishop introduced Scorsese to the novel Silence, and shortly thereafter Scorsese fell in love with it, and he has wanted to adapt it into a film since then. The wait was worth it. Scorsese’s love and admiration of the source material shines through in every frame. There is hardly a sentence from the book which is not translated onto the screen. If there were an award for most painstakingly, laboriously faithful adaptation of a novel, I’d be hard pressed to think of a better candidate than Scorsese’s Silence, a few small changes aside.

mv5by2u4mzy2zgmtmwnimc00mjbkltlmm2etmmjmy2vlnzlhmtk5l2ltywdll2ltywdlxkeyxkfqcgdeqxvymjcwnzu2nte-_v1_When Jesuit missionaries Fr. Rodrigues (Andrew Garfield) and Fr. Garupe (Adam Driver) learn of a rumor that their beloved mentor Fr. Ferreira (Liam Neeson) apostatized in Nagasaki after three days of torture, they refuse to believe it. They implore their superior (Ciarán Hinds) to go to Japan and learn the truth themselves. Shortly thereafter, they embark on their mission to the land of the rising sun, where in their search for Ferreira they will minister to the covert Christian communities, evade the local authorities hunting for priests, and ultimately have their faith tested in way they cannot imagine.

That test of faith is primarily shown through Rodrigues’ perspective, and the letters he sends back to his superior ask one of the questions at the heart of Endo’s novel: where is God in the midst of terrible suffering and isolation? As Garfield narrates the letters via voiceover, it begins to appear he is not only addressing them to his superior, but also to God. Notably, as Peter T. Chattaway said at Arts & Faith, when Rodrigues finally hears the voice of Christ, it sounds very much like that voice is provided by Ciarán Hinds.

As I suppose should be expected, there have been Christian viewers balking at the outcome of Rodrigues’ test of faith in Silence. However, even though the film is slightly less ambiguous than the book regarding that outcome, it is anything but a celebration of Rodrigues’ act. While the test itself may seem trivial to a non-Christian – stepping on a fumie (an image of Christ to be trampled to prove one does not hold the image as sacred, and is therefore not Christian), the following consequences for a priest who did so would be that he was then be paraded as an example to make other Christians lose their faith.

Naturally, why any priest would denounce his faith, or anyone with strong core beliefs would renounce them, is a question that should challenge viewers of any religious background, forcing them to ask when and why they would abandon their principle, identifying beliefs, if ever. In the case of Silence, it must be noted that the Japanese inquisitors were exceptionally cruel in their method of torture. As Steven D. Greydanus observed in his review:

“‘Smite the shepherd,’ wrote the prophet Zechariah, ‘and the sheep will be scattered.’ Not only have the Japanese inquisitors learned this lesson, they’ve also learned an insidious inverse principle: To break the shepherd, smite the sheep.”

As the grand inquisitor Inoue (an outstanding Issei Ogata) casually mentions to Rodrigues, initially the Japanese officials made the mistake of torturing priests, but that only strengthened their resolve, since many of them envisioned a glorious martyr’s death. However, forcing the priests to watch helplessly as other Christians were tortured produced the desired results.

The desire to be a martyr is universal, and it affects people of all religious backgrounds, or even none at all, as a way to validate the righteousness of their cause. At one point a Japanese translator (Tadanobu Asano) assigned to assist Rodrigues remarks in Japanese that Rodrigues is as arrogant as all the other Jesuits, and he will fall like all of them did. That translator later states an even greater tragic irony regarding the priests who apostatize: they came to Japan for the fame and glory of missionary work, and they receive that fame as apostate priests.

Arrogance is certainly a flaw of Rodrigues’, but how much it plays into his final decision is debatable. What is not debatable is that regardless of the rightness or wrongness of Rodrigues’ climactic act, God is right there suffering alongside him.

As Rodrigues, Garfield conveys the moral certainty of the self-righteous when things are easy, and his shift to a tormented and confused soul in the midst of suffering is flawless as each confrontation with the inquisitors breaks his spirit a little more. As the Chief Inquisitor Inoue, Issei Ogata is perfect as he fluctuates between geniality and menace with a comic air of disliking the whole unnecessary but harmless procedure. Adam Driver captures the firm resolve and strictness of Garupe; and as Ferreira, Neeson’s portrayal of a tortured, conflicted soul is effortlessly conveyed through his facial expressions and halting line delivery.

mv5byzzmodk5ztatztg5mi00y2jmltkyztmtytzizwuznguxywy4l2ltywdll2ltywdlxkeyxkfqcgdeqxvynju1mjq1mdu-_v1_Scorsese himself is at the top of his game. For the first half of the film, he creates an immersive Japanese landscape while demonstrating his affinity for the novel. Rodrigo Prieto’s cinematography is gorgeous and inviting, but at the same time slightly formidable and intimidating, much like the Japanese culture itself. The use of God point-of-view shots happens at crucial moments along Rodrigues’ journey, so the audience never forgets that God is not silent, even if He appears to be.

During the second half of the film, Scorsese’s prowess as a filmmaker is at the forefront. Each confrontation between Rodrigues and the Japanese is staged with increased tension, interjected with moments of dry humor and unexpected violence, which is as tragic and shocking as it should be. Scorsese may continue his habit of extending films beyond their natural ending point, but the final shot he crafts is so powerful, I’m easily inclined to forgive him for ten extra minutes of runtime.

In addition to the question of God’s presence in the midst of suffering, there is another question which has haunted me ever since I first viewed Silence. That is: which character are we supposed to identify with? I believe the answer to that is not the protagonist.

At one point, Rodrigues is chided that he likes to compare his suffering to Jesus’ in the Garden of Gethsemane, but there are countless others who are suffering even more, and they don’t have the arrogance to compare themselves to Christ. It’s a damning line, and one that’s hard to forget, because as I said above, many Christians like to envision themselves as martyrs and see their own sufferings as making them Christ-like. While it’s unquestionably true that we can and should offer our sufferings to God, it’s also true that we make the same mistakes and trample on His mercy again and again. With that in mind, the character from Silence all of us probably have the most in common with is the dirty, cowardly everyman Kichijiro.

mv5bowvjzmviymqtzgvjmy00ztdklwexyzityzkwmjayngfhmtywxkeyxkfqcgdeqxvynjk0mzk3nta-_v1_Played by Yôsuke Kubozuka, Kichijiro is a thorn in Fr. Rodrigues’ side, a Judas to his Christ. Throughout the film Rodrigues reflects on Christ’s words to Judas: “What you will do, do quickly.” However, as in the novel, Rodrigues begins to question whether that line was spoken in anger or in love. The answer in the film is hinted at earlier than in the novel, but the final affirmation of it occurs at the same powerful moment.

After wrestling with this film for three weeks, what I ultimately take away from it is that it’s a movie about love. In A Man For All Seasons, Thomas More says to his daughter shortly before his execution, “Finally, it’s not a matter of reason…finally, it’s a matter of love.” Regardless of whether one interprets Rodrigues’ final action as an act of love or an act of betrayal or both, what the film makes unmistakably clear is God’s love for us, that He was born into this world to demonstrate that love, and it never abandons us, even when we abandon Him as many times as Kichijiro apostatizes, which may to our limited understanding appear unreasonable.

To quote my friend Joshua Wilson:

“To identify with Kichijiro means to admit that we commit the same failings again and again. But Rodrigues scorned him and looked down on his weakness. Ultimately that was where he failed to identify with Christ, who comes to us in our weakness and only when he himself had been broken of that pride could he find where Jesus’ voice was in the silence.”

Pride certainly led to Rodrigues’ downfall, but that downfall was also his moment of salvation when he truly learned how to love a wretched, broken, ugly human being which so many of us inherently despise – as  Rodrigues himself did for much of the film, when he begrudgingly heard Kichijiro’s repeated confessions.

For a film which is itself an act of love for Endo’s literary masterpiece on Scorsese’s part, not only did Silence shed new light for me on a powerful text, it also provided a stunning realization of Christ’s love for all of us, even when we abandon Him, a love we often only encounter in the silence.

 

Personal recommendation: A

Content Advisory: Spiritually ambiguous themes, non-graphic but intense scenes of torture and violence.            MPAA Rating: R

Suggested Audience: Mature teens and up.

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