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ON FAITH & MEDIA View Comments

Wall Street: Money Never Sleeps

By
John Mulderig
Source: Catholic News Service

With a magnetic performance by Michael Douglas—reprising his role as iconic, scruples-free wheeler-dealer Gordon Gekko—offset by heavy-handed attempts at social commentary and a central romantic relationship that puts the sexual cart before the marital horse, the high stakes drama "Wall Street: Money Never Sleeps" (Fox) makes for an uneven sequel.

Yet, throughout a somewhat over-lengthy series of plot twists, director Oliver Stone's follow-up to his 1987 hit "Wall Street" consistently affirms anti-materialist, broadly pro-family and even—implicitly at least—pro-life values that viewers of faith will find congenial.

Screenwriters Allan Loeb and Stephen Schiff pick up the story with the disgraced Gekko's 2001 release from prison. Having done his time for securities fraud, the ex-big shot finds no one, and nothing, waiting for him on the outside.

Jump forward seven years and Gekko has become a successful author and an accurate prophet of impending collapse whose best-seller's title asks, in a play on his famous mantra from the first film, "Is Greed Good?"

Joining the audience for one of Gekko's publicity appearance—at New York's Jesuit-run Fordham University—is current financial high flyer Jake Moore (Shia LaBeouf). Jake's interest in Gekko is personal as well as professional since he has been living with, and has just become engaged to, Gekko's estranged daughter, Winnie (Carey Mulligan).

Gekko is anxious to reconcile with Winnie, who blames him for her drug-addicted brother's death from an overdose. He finds a willing partner in Jake, and the two make a deal: Jake will work to soften Winnie's feelings toward Dad, and Gekko will assist Jake in his business vendetta against ruthless mogul Bretton James (Josh Brolin).

As partially revealed in earlier scenes, Bretton's stealthy machinations led to the ruin both of Jake's firm and of its founder—also Jake's beloved mentor—Louis Zabel (Frank Langella).

Jake sincerely believes that Winnie will benefit from her father's renewed presence in her life and, lacking Louis' support, he is himself in search of a paternal figure to whom he can turn for guidance. But he gets more than he bargained for out of his arrangement with Gekko, realizing too late that Gekko's plaintive identification of Winnie as "all I have left" has more than one meaning.

Perhaps even more so than in the first installment, Douglas' Gekko is a fascinating compound of charisma, corruption and a few remaining shards of human decency. While his plea that the hi-jinks of Bretton and his ilk—supposedly modeled on real life excesses—are far worse than anything he ever attempted may be blatantly self-serving, a variety of developments demonstrate that Gekko's time behind bars has brought about at least a partial conversion.

This second "Wall Street" succeeds best when it maintains that kind of sharp focus on the personal, but feels bloated and ineffective when it pans out to make sweeping indictments of complex patterns of economic behavior that, however disastrous their consequences, defy easy analysis.

The film contains cohabitation, brief sexual imagery and occasional sexual references, several uses of profanity, at least two instances of rough language and a few crude and some crass terms. The Catholic News Service classification is A-III—adults. The Motion Picture Association of America rating is PG-13—parents strongly cautioned. Some material may be inappropriate for children under 13.

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





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Philip and James: 
		<b>James, Son of Alphaeus:</b> We know nothing of this man except his name, and of course the fact that Jesus chose him to be one of the 12 pillars of the New Israel, his Church. He is not the James of Acts, son of Clopas, “brother” of Jesus and later bishop of Jerusalem and the traditional author of the Letter of James. James, son of Alphaeus, is also known as James the Lesser to avoid confusing him with James the son of Zebedee, also an apostle and known as James the Greater. 
<p><b>Philip:</b> Philip came from the same town as Peter and Andrew, Bethsaida in Galilee. Jesus called him directly, whereupon he sought out Nathanael and told him of the “one about whom Moses wrote” (John 1:45). </p><p>Like the other apostles, Philip took a long time coming to realize who Jesus was. On one occasion, when Jesus saw the great multitude following him and wanted to give them food, he asked Philip where they should buy bread for the people to eat. St. John comments, “[Jesus] said this to test him, because he himself knew what he was going to do” (John 6:6). Philip answered, “Two hundred days’ wages worth of food would not be enough for each of them to have a little [bit]” (John 6:7). </p><p>John’s story is not a put-down of Philip. It was simply necessary for these men who were to be the foundation stones of the Church to see the clear distinction between humanity’s total helplessness apart from God and the human ability to be a bearer of divine power by God’s gift. </p><p>On another occasion, we can almost hear the exasperation in Jesus’ voice. After Thomas had complained that they did not know where Jesus was going, Jesus said, “I am the way...If you know me, then you will also know my Father. From now on you do know him and have seen him” (John 14:6a, 7). Then Philip said, “Master, show us the Father, and that will be enough for us” (John 14:8). Enough! Jesus answered, “Have I been with you for so long a time and you still do not know me, Philip? Whoever has seen me has seen the Father” (John 14:9a). </p><p>Possibly because Philip bore a Greek name or because he was thought to be close to Jesus, some Gentile proselytes came to him and asked him to introduce them to Jesus. Philip went to Andrew, and Andrew went to Jesus. Jesus’ reply in John’s Gospel is indirect; Jesus says that now his “hour” has come, that in a short time he will give his life for Jew and Gentile alike.</p> American Catholic Blog Only in human weakness do many of us begin to rely on God and explicitly repudiate our own divine ambitions. Every pain alerts us to the fact that we are not the Almighty.

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