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ON FAITH & MEDIA View Comments

For Colored Girls

By
John Mulderig
Source: Catholic News Service

A good man is hard to find in writer-director Tyler Perry's ensemble drama "For Colored Girls" (Lionsgate).

As well as allowing for only one positive male character in an unusually large cast, the misguided feminist values underlying his script also take for granted behavior quite at odds with Judeo-Christian sexual ethics, and hold out, as the sole source of hope for a series of embattled characters, the discovery of the "God-within-myself" and female solidarity.

This screen version of Ntozake Shange's 1974 play, "For Colored Girls Who Have Considered Suicide/When the Rainbow is Enuf," shuttles among the lives of nine New York-based African-American women to present a downbeat exploration of the personal effects of numerous societal ills. The dialogue is studded with verbally impressive, but sometimes dramatically distancing, poetic set pieces.

The most prominent characters are successful but emotionally isolated business executive Joanna (Janet Jackson), Joanna's harried assistant Crystal (Kimberly Elise), and lovelorn nurse Juanita (Loretta Devine). The personal lives of all three are in disarray because of the various problems—ranging from unfaithfulness to alcoholism—of the men in their lives. They're portrayed, respectively, by Omari Hardwick, Michael Ealy and Richard Lawson.

As various characters endure rape, abuse and betrayal, Crystal's repeated refusal to marry the father of her two children, with whom she cohabits, is presented as a wise precaution, given that he is an unemployed war vet in the throes of emotional turmoil and excessive drinking.

The middle course of not marrying, but also not living with him, never seems to occur to Crystal, despite the fact that his compulsive boozing frequently leads to violent attacks against both her and their children.

In between wrestling with the infidelities of her on-again, off-again live-in boyfriend, Devine's character establishes a women's health clinic in her Harlem neighborhood in New York. There, she is shown cheerfully recommending—and dispensing—that panacea of contemporary society, the condom.

Plot developments for other characters lead to a back-alley abortion and an extended discussion of a deeply concealed homosexual lifestyle.

The former is so harrowing that, while some viewers may interpret it as an implied argument for the current legalized status of this profoundly immoral practice, others may legitimately interpret it as reckoning on the horrific cost involved in any abortion, legal or otherwise. As for the closeted character, his behavior is presented as a profoundly disloyal deception, not as anything resembling liberation.

But—along with the actions the script does explicitly endorse—the skewed theology that leads to the climactic declaration: "I felt God in myself, and I loved her fiercely," is more consistent with the tenets of the New Age movement than with those of revealed religion.

The film contains a graphic rape, a scene of abortion, nonexplicit nonmarital sexual activity, fleeting rear and obscured full male nudity, incest, sex abuse and homosexuality themes, about a dozen rough terms, frequent crude and crass language. The Catholic News Service classification is O—morally offensive. The Motion Picture Association of America 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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Ignatius of Loyola: The founder of the Jesuits was on his way to military fame and fortune when a cannon ball shattered his leg. Because there were no books of romance on hand during his convalescence, Ignatius whiled away the time reading a life of Christ and lives of the saints. His conscience was deeply touched, and a long, painful turning to Christ began. Having seen the Mother of God in a vision, he made a pilgrimage to her shrine at Montserrat (near Barcelona). He remained for almost a year at nearby Manresa, sometimes with the Dominicans, sometimes in a pauper’s hospice, often in a cave in the hills praying. After a period of great peace of mind, he went through a harrowing trial of scruples. There was no comfort in anything—prayer, fasting, sacraments, penance. At length, his peace of mind returned. 
<p>It was during this year of conversion that Ignatius began to write down material that later became his greatest work, the <em>Spiritual Exercises</em>. </p><p>He finally achieved his purpose of going to the Holy Land, but could not remain, as he planned, because of the hostility of the Turks. He spent the next 11 years in various European universities, studying with great difficulty, beginning almost as a child. Like many others, his orthodoxy was questioned; Ignatius was twice jailed for brief periods. </p><p>In 1534, at the age of 43, he and six others (one of whom was St. Francis Xavier, December 2) vowed to live in poverty and chastity and to go to the Holy Land. If this became impossible, they vowed to offer themselves to the apostolic service of the pope. The latter became the only choice. Four years later Ignatius made the association permanent. The new Society of Jesus was approved by Paul III, and Ignatius was elected to serve as the first general. </p><p>When companions were sent on various missions by the pope, Ignatius remained in Rome, consolidating the new venture, but still finding time to found homes for orphans, catechumens and penitents. He founded the Roman College, intended to be the model of all other colleges of the Society. </p><p>Ignatius was a true mystic. He centered his spiritual life on the essential foundations of Christianity—the Trinity, Christ, the Eucharist. His spirituality is expressed in the Jesuit motto, <i>ad majorem Dei gloriam</i>—“for the greater glory of God.” In his concept, obedience was to be the prominent virtue, to assure the effectiveness and mobility of his men. All activity was to be guided by a true love of the Church and unconditional obedience to the Holy Father, for which reason all professed members took a fourth vow to go wherever the pope should send them for the salvation of souls.</p> American Catholic Blog Jesus’s humanity and His biological need to be fed Himself gives power and personal force to His teaching that when we feed the hungry and give drink to the thirsty, we do it to Him.

 
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