Do we have a pope? Do we even have a movie?
In a way it’s like the antithesis of a Dan Brown novel. Brown’s stories peer with feverish, lurid imagination at the inner workings of the Catholic hierarchy, discovering all manner of ridiculous subterfuge, ruthlessness and skulduggery. Moretti’s film hardly peers at all.
We Have a Pope in 60 seconds: My “Reel Faith” video review.
Once you’ve established that your story is set in a world in which Jesus Christ is explicitly not God, and the Catholic religion is a known fraud perpetuated by murder and cover-ups, it sort of sucks the wind out of whatever story it was you were going to tell us next. Langdon could be ironing his chinos and helping little old ladies across the street, and it would still be set in that world, and those of us who care about such things will find it hard to bracket that and just go along with the thrill machine.
When Sony Pictures, the production company behind the hit film The Da Vinci Code and the new sequel Angels & Demons, reached out to CERN, the European Organization for Nuclear Research, CERN management in Geneva saw a high-profile teachable moment for science.
In a Q&A billed as an “interview” on his own website, Brown writes (in a comment recently highlighted by Carl Olson in This Rock), “My goal is always to make the character’s [sic] and plot be so engaging that readers don’t realize how much they are learning along the way.” Or how much misinformation they’re absorbing.
The most serious problem with Constantine’s Sword, though, is not its historical distortions. The most serious problem is its out-and-out attack on Christianity as such. It is not merely antisemitism that troubles Carroll. It is not even only Jesus’ death and resurrection. Ultimately, it is the very belief that in Jesus God did something both unique and definitive, something with universal applicability for all mankind.
Fascinating despite flaws, The Shoes of the Fisherman is impossible to watch first of all as a movie. By a strange twist of chance or fate, it demands to be viewed as a curious, at times almost prescient anticipation of the reign of John Paul II, filtered partly through the lens of the Silly Sixties.
The story is propelled by ordinary (though sometimes philosophically elevated) dialogue, and a mysterious character in the play, Adam, becomes a simple priest — a rather Wojtyla-like priest, actually, who takes the young people of his parish on nature hikes in the mountains.
Copyright © 2000– Steven D. Greydanus. All rights reserved.