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ON FAITH & MEDIA View Comments

Side Effects

By
John Mulderig
Source: Catholic News Service


Jude Law and Catherine Zeta-Jones star in a scene from the movie "Side Effects."
Intriguing but somewhat sordid, the psychiatry-themed drama Side Effects (Open Road) messes, quite successfully, with viewers' heads. Mature moviegoers may enjoy following the twisting trail of director Steven Soderbergh's clever puzzler.

Yet a number of red-flag elements preclude not only youngsters but those in search of casual diversion as well.

This is the story of British-born, New York-based analyst Dr. Jonathan Banks (Jude Law) and one of his patients, Emily Taylor (Rooney Mara).

Emily suffers from depression and suicidal tendencies. But she also has more concrete troubles: Her formerly high-flying husband, Martin (Channing Tatum), has just finished serving a prison term for insider trading. With his arrest, their idyllic suburban lifestyle was left in ruins, and Emily has been struggling to make ends meet ever since.

As Martin works to re-establish himself, Dr. Banks experiments, all too casually, with various anti-depressants for Emily. One of them turns out to have side effects in the form of sleepwalking and unconscious behavior. But Emily prefers these consequences to the far more unpleasant symptoms—like sudden nausea—induced by other prescriptions she's tried. So, at her behest, Dr. Banks keeps her on the drug.

Soon after, however, Emily commits a sensational crime under the hypnosislike influence of the medication. The ensuing firestorm of negative publicity threatens to destroy Dr. Banks' career.

All is not what it seems, of course—as Dr. Banks discovers once he begins to dig into Emily's past, including her relationship with her former shrink, Dr. Victoria Siebert (Catherine Zeta-Jones).

Scott Z. Burns' script raises implicit questions about a society awash in pharmaceuticals that may be more beneficial to their manufacturers' bottom line than to those taking them. But a handful of sexual encounters, some of them aberrant—as well as the gory offense at the heart of the plot—mean the rough-edged pieces of this jigsaw are for the sturdiest only.

The film contains brief but bloody violence, graphic marital lovemaking with fleeting nudity, semi-graphic lesbian sensuality, mature themes, including mental illness and suicide, at least one use of profanity as well as some rough and crude language. The Catholic News Service classification is L—limited adult audience, films whose problematic content many adults would find troubling. The Motion Picture Association of America rating is R—restricted. Under 17 requires accompanying parent or adult guardian.

*****
John Mulderig is on the staff of Catholic News Service.



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Andrew Kim Taegon, Paul Chong Hasang and Companions: This first native Korean priest was the son of Korean converts. His father, Ignatius Kim, was martyred during the persecution of 1839 and was beatified in 1925. After Baptism at the age of 15, Andrew traveled 1,300 miles to the seminary in Macao, China. After six years he managed to return to his country through Manchuria. That same year he crossed the Yellow Sea to Shanghai and was ordained a priest. Back home again, he was assigned to arrange for more missionaries to enter by a water route that would elude the border patrol. He was arrested, tortured and finally beheaded at the Han River near Seoul, the capital. Paul Chong Hasang was a lay apostle and married man, aged 45. 
<p>Christianity came to Korea during the Japanese invasion in 1592 when some Koreans were baptized, probably by Christian Japanese soldiers. Evangelization was difficult because Korea refused all contact with the outside world except for bringing taxes to Beijing annually. On one of these occasions, around 1777, Christian literature obtained from Jesuits in China led educated Korean Christians to study. A home Church began. When a Chinese priest managed to enter secretly a dozen years later, he found 4,000 Catholics, none of whom had ever seen a priest. Seven years later there were 10,000 Catholics. Religious freedom came in 1883. </p><p>When Pope John Paul II visited Korea in 1984 he canonized, besides Andrew and Paul, 98 Koreans and three French missionaries who had been martyred between 1839 and 1867. Among them were bishops and priests, but for the most part they were lay persons: 47 women, 45 men. </p><p>Among the martyrs in 1839 was Columba Kim, an unmarried woman of 26. She was put in prison, pierced with hot tools and seared with burning coals. She and her sister Agnes were disrobed and kept for two days in a cell with condemned criminals, but were not molested. After Columba complained about the indignity, no more women were subjected to it. The two were beheaded. A boy of 13, Peter Ryou, had his flesh so badly torn that he could pull off pieces and throw them at the judges. He was killed by strangulation. Protase Chong, a 41-year-old noble, apostatized under torture and was freed. Later he came back, confessed his faith and was tortured to death. </p><p>Today, there are almost 5.1 million Catholics in Korea.</p> American Catholic Blog We never think of connecting violence with our tongues. But the first weapon, the most cruel weapon, is the tongue. Examine what part your tongue has played in creating peace or violence. We can really wound a person, we can kill a person, with our tongue.

 
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