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The Netflix original series The Crown, which has to do with the last months of the reign of King George VI and the first years of the reign of his daughter, Queen Elizabeth II, is just the kind of program that Americans in particular seem naturally to love.
It features beautiful photography of palaces, processions, and formal receptions; and it provides a behind-the-scenes look at the ne plus ultra of the British aristocracy. Consider it Downton Abbey on steroids.
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Spoiler Alert: This is the second part of Bishop Barron’s reflections on Martin Scorcese’s new film, Silence. The first part, which we published last week, is a summary of the plot in which Father Rodrigues, a Jesuit missionary in 17th-century Japan, apostatizes under severe psychological torture. What follows is Bishop Barron’s thoughts about the end of the movie.
In the wake of his apostasy, [Father Rodrigues] follows in the footsteps of Ferreira, becoming a ward of the state, a well-fed, well-provided for philosopher, regularly called upon to step on a Christian image and formally renounce his Christian faith.
He takes a Japanese name and a Japanese wife and lives out many long years in Japan before his death at the age of 64 and his burial in a Buddhist ceremony.
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Spoiler Alert: The following is the first half of Bishop Barron’s reflections on Martin Scorcese’s new film, Silence, in which he outlines the plot. In the second half, which we will publish next week, he discusses the ending of the film and adds his “dissenting” thoughts about it to the conversation among critics.
I have long been an ardent fan of Martin Scorsese’s films. Taxi Driver, Raging Bull, Goodfellas, The Aviator, Gangs of New York, The Last Waltz, Casino, etc. are among the defining movies of the last 40 years. And The Departed, Scorsese’s 2007 crime drama, was the subject matter of the first YouTube commentary that I ever did.
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By now most of you are probably aware of the depressing statistics regarding the “nones,” that is to say, those in this country who claim no religious affiliation. The most recent survey showed that now fully one fourth of Americans belong to no religion at all — that’s approximately 80,000,000 people. And among those in the 18-29 age group, the percentage of nones goes up to 40!
Just a few weeks ago, at a ceremony for the lighting of the national Christmas tree, President Obama remarked on the meaning of the season. Here are some of the things he said:
“Over these next few weeks, as we celebrate the birth of our Savior, as we retell the story of weary travelers, a star, shepherds, Magi, I hope that we also focus ourselves on the message that this child brought to this Earth some 2,000 years ago — a message that says we have to be our brother’s keepers, our sister’s keepers; that we have to reach out to each other, to forgive each other.
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On the final morning of the November meeting of the United States Conference of Catholic Bishops, we were treated to a fine sermon by Archbishop J. Peter Sartain. The leader of the Church in Seattle spent a good deal of time discussing Pier Giorgio Frassati, a saint from the early 20th century to whom he and I both have a strong devotion.
But what particularly struck me in his homily was a reference to the great St. Catherine of Siena. One of the most remarkable things about that remarkable woman was the intimacy which she regularly experienced with Mary, the saints, and the Lord Jesus himself.
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Scott Derickson’s new film, Doctor Strange, has received rave reviews for its special-effects, its compelling story-telling, and the quality of its actors, but I would like to focus on the spirituality implicit in it. Doctor Strange is far from a satisfying presentation of the spiritual order, but it represents a significant step in the right direction, which proves especially helpful for our time.
Played by the always splendid Benedict Cumberbatch, Dr. Strange is dashing, handsome, ultra-cool, a brilliant neurosurgeon, called upon to handle only the most delicate and complex surgeries. He is also unbearably arrogant, pathologically self-absorbed, utterly dismissive of his colleagues, something of a first-class jerk.
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This is the second in a two-part series on salvation history, with the goal of understanding the role we play in this history. In the first part, Bishop Barron discussed how the creation narrative in Genesis teaches us that our role as human beings is to “praise God on behalf of all creation” and that the Fall is man’s loss of this “priestly identity.” In this second part, he covers the three other acts in the “drama” of salvation history: The Formation of Israel, the Coming of the Messiah, and the Church.
Beginning with the covenant with Abraham, God shapes a nation according to his own mind and heart; he teaches a particular tribe to worship him aright, to be his priestly people. His ultimate intention is to use Israel for the instruction of all the nations of the world.
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This is the first in a two-part series on the five “acts” in the drama of salvation history.
This fall, I am giving presentations to all of the high school teachers, staff, and administrators in the Archdiocese of Los Angeles. These talks take place on an annual basis, and they are dedicated to a regular cycle of topics. This year, the theme is morality. Lucky me!
My guess is that disquisitions on doctrine or Church history or pastoral practice wouldn’t raise too many hackles, but ethics is practically guaranteed to rile people up, especially now when issues of same-sex marriage, transgenderism, and assisted suicide are so present to the public consciousness.
I am not sure whether I’m delighting or disappointing my audiences, but I am not ordering my talks to address these hot-button questions. Indeed, it is my conviction that a good deal of mischief and confusion is caused precisely by characterizing Catholic morality primarily as a matrix for adjudicating such matters.
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Recently, while working at my computer in Santa Barbara, I encountered a confounding problem and decided to call Brandon Vogt, who is not only the excellent content director at Word on Fire, but also a trained engineer and tech whiz.
After trying in vain to talk me through the problem, Brandon said, “Look, let me just take over your screen.” And with that, he pressed some buttons in Atlanta, where he was attending a conference, and then commenced to move my cursor around the screen, click on all the right settings, and resolve the difficulty.
Though I had seen him do this before, I was, once again, impressed by this long-distance maneuver. Displaying my utter lack of scientific expertise, I asked, “Now Brandon, is this being done through the phone lines or is outer space involved?”
