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ON FAITH & MEDIA View Comments

Resident Evil: Afterlife

By
Kurt Jensen
Source: Catholic News Service


Boris Kodjoe and Milla Jovovich star in "Resident Evil: Afterlife."
Those pesky zombies, oh, my. They get themselves a virus manufactured by an evil corporation, and the next thing you know, the undead start mobbing around saying "Argh!" a lot, waving their arms and craving people as snacks.

That's the substance of "Resident Evil: Afterlife" (Screen Gems), the fourth entry in the gory franchise based on the video game. It has only 3-D to commend it this time around, which makes it moderately more interesting, if not less of a completely dull waste of time.

Writer-director Paul W.S. Anderson puts Milla Jovovich as Alice back into the black tights to fight off the zombies and rescue a small band of humans in post-apocalyptic Los Angeles. She teams up with lissome pal Claire Redfield (Ali Larter of TV's "Heroes") as they help the group of intrepid stereotypes—bossy Hollywood producer Bennett (Kim Coates), aspiring actress Jill (Sienna Guillory reprising the role) and so on.

Much of the film transpires inside the one building the zombies have trouble with—a former maximum-security prison in which the humans take refuge. Hey, what luck! There's a huge stash of automatic weapons! There's also a little red airplane that can travel amazing distances without the need to refuel!

All battles, of course, are in slow-motion. Most of the dialogue would have been improved greatly sped up.

The film contains fleeting rough, crude and profane language, flying knives, cartoonish gun violence and, this being in 3-D, abundant splattering zombie heads. 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.

*****
Kurt Jensen is a guest reviewer for Catholic News Service.




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Martyrdom of John the Baptist: The drunken oath of a king with a shallow sense of honor, a seductive dance and the hateful heart of a queen combined to bring about the martyrdom of John the Baptist. The greatest of prophets suffered the fate of so many Old Testament prophets before him: rejection and martyrdom. The “voice crying in the desert” did not hesitate to accuse the guilty, did not hesitate to speak the truth. But why? What possesses a man that he would give up his very life? 
<p>This great religious reformer was sent by God to prepare the people for the Messiah. His vocation was one of selfless giving. The only power that he claimed was the Spirit of Yahweh. “I am baptizing you with water, for repentance, but the one who is coming after me is mightier than I. I am not worthy to carry his sandals. He will baptize you with the Holy Spirit and fire” (Matthew 3:11). Scripture tells us that many people followed John looking to him for hope, perhaps in anticipation of some great messianic power. John never allowed himself the false honor of receiving these people for his own glory. He knew his calling was one of preparation. When the time came, he led his disciples to Jesus: “The next day John was there again with two of his disciples, and as he watched Jesus walk by, he said, ‘Behold, the Lamb of God.’ The two disciples heard what he said and followed Jesus” (John 1:35-37). It is John the Baptist who has pointed the way to Christ. John’s life and death were a giving over of self for God and other people. His simple style of life was one of complete detachment from earthly possessions. His heart was centered on God and the call that he heard from the Spirit of God speaking to his heart. Confident of God’s grace, he had the courage to speak words of condemnation or repentance, of salvation.</p> American Catholic Blog Just as my children become members of my family when I bring them into the world, so too our baptism incorporates us into the family of the Church. This supernatural membership prevents us from being orphans who have to fend for themselves in the spiritual wilderness.

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