By Stephanie Zacharek
By Calum Marsh
By Kera Bolonik
By Stephanie Zacharek
By Ernest Hardy
By Eric Hynes
By Calum Marsh
By Michael Musto
We have our martyrs and they have theirs. The eight gentle Trappist monks depicted in Of Gods and Men uphold the faith that brought them from France to Algeria, only to be abducted and massacred, presumably by fanatics of a rival religious persuasion.
Winner of the Grand Prix last year at Cannes and based on a 1996 event that continues to resonate in France, Of Gods and Men has proved a considerable crowd-pleaser on its home turftopping the French box-office charts for three weeks last September and grossing upward of $23 million while inspiring critics with its Christian values, as well as the nobility of its response to both terror and, more generally, the Islamist surge.
The movie opens on a festive note, with a bit of the 81st Psalm (Sing aloud to God our strength) and a panoramic view of the Algerian (actually Moroccan) hills. Perched just outside an impoverished-looking Arab village, the monastery is also a clinicthe locals line up each morning for medical attention. The monks are well integrated into the community; they are seen attending a neighborhood celebration and partaking in the Muslim service (which is notably tolerant of other religions).
All are kindly, even lovable, souls, but only two have much depth. The abbot (Lambert Wilson) is an Arabic scholar who can be heard to murmur inshaAllah and dares to quote from the Koran to the rebel fundamentalists of the Armed Islamic Group (GIA). The doctor (Michael Lonsdale, stooped and swaddled) dispenses not only meds but romantic advice. Save for Jacques Herlins wizened cutie pie, the rest are less differentiated than the Seven Dwarfs. Uniformly pious, they give glory to God in solemnly symmetrical shots of group prayers and unison singing, cultivate their garden, and raise honeybees. Life is idyllic until a terrorist attack on some Croatian workers makes it evident, as the abbot says, that staying here is as mad as being a monk.
The authorities ask them to leave; the villagers want them to remain. After much prayer and discussion, the brothers decide to stay, perhaps under sentence of death, refusing military protection even after the GIA pays a Christmas Eve visit. Given that the Algerian army is less sympathetic to the monks than are the terrorists, it would seem that Beauvois subscribes to, but never actually advances, a view that emerged long after the event: namely, that the monks were collateral damage in an army air raid on a GIA camp.
Contemplative as it means to be, Of Gods and Men is not without generic excitement. Beauvois has characterized it as a couscous Western. (Unfortunately, the big scenea beatific last supperis set to the climax of Swan Lake and is thus unavoidably hijacked by the passion of Natalie Portman.) The story resembles that of Claire Deniss White Material, in which a family of European coffee planters have their existence jeopardized by a chaotic African civil war. Beauvoiss film is cool while Deniss is hotbut the main difference is that where White Material is knowingly postcolonial, Of Gods and Men aspires to the timeless.
Writing on its French reception, New York Times reporter Steven Erlanger unsentimentally noted that the movie seemed strangely ignorant of the colonial implantation that the monastery represents. Beauvois has no sense of the monks otherness or the notion that while the brothers enjoy their piece of heaven, those around them might be suffering in hell.
The eponymous protagonist of Robert Bressons 1951 Diary of a Country Priest, revived for a two-week run in a fine, newly subtitled 35mm print, is a martyr of a different orderand the perpetually overcast French village to which he is assigned is less hospitable than Algeria. Tormented by suspicious parishioners and his own spiritual anguish, the young priest (Claude Laydu) lives on stale bread soaked in wine, burning the candle of his devotion at both ends as he becomes unduly involved with the domestic drama unfolding at the local château.
Adapted from George Bernanoss near-classic 1937 novel, Bressons movie is almost as demanding in its purity as the priest; as André Bazin observed, there is neither character development nor psychological analysis. The movie is experiential: The priests suffering is not to be explained but lived. At the same time, Bresson is extraordinarily faithful to Bernanoss premise; the action is explicated by the priests voiceover narration and regularly punctuated by shots of his journal entries as theyre being written.
Its every sound and image unobtrusively precise, Diary of a Country Priest is a movie of emphatic understatement: contemplative yet abrupt, eloquent and blunt, oblique but lucid. The priest is a contradictory personalityself-effacing, willful, and honest to a fault in his attempt to save the châteaus mistress (the movies only professional actress) from a despair he recognizes all too well in himself. When Diary of a Country Priestopened here in 1954, New York Times critic Bosley Crowther appreciated Bressons brilliant technique, but found the narrative elusive and obscure. Bresson wrote to Crowther, blaming the films American distributor, a precursor to Harvey Scissorhands, for re-editing the film and, in effect, deranging his scrupulous adaptation of Bernanoss text.
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