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ON FAITH & MEDIA View Comments

Source Code

By
John Mulderig
Source: Catholic News Service


Michelle Monaghan and Jake Gyllenhaal star in "Source Code."
Taut direction by Duncan Jones and game performances all around help disguise the logical conundrums underlying the time travel-themed sci-fi thriller "Source Code" (Summit).

As for the musings on life, death and parallel existences that crop up in Ben Ripley's screenplay, these are too confused either to challenge or reinforce beliefs of any stripe. Instead we're left—as the closing credits roll—with a perfectly acceptable, though hardly original, message about seizing the day.

At the other end of the film's sometimes grim and often claustrophobic proceedings, we're as befuddled as he is when heroic Afghan War veteran Capt. Colter Stevens (Jake Gyllenhaal) awakens to find himself inhabiting the body of a stranger. Accompanied, apparently, by his girlfriend (Michelle Monaghan), said alter ego is a passenger on a Chicago-bound commuter train.

Long before Stevens can even begin to figure out what he's doing there, however, the train is suddenly engulfed by a huge explosion, with obviously fatal consequences for everyone on board.

Jolted awake again—this time in an environment that resembles the helicopter he pilots in combat—Stevens gradually discovers that he's part of a cutting-edge antiterrorism operation being run by Air Force Capt. Colleen Goodwin (Vera Farmiga).

As Goodwin explains via a video hookup, Stevens' task is to keep reliving the last eight minutes of the other man's life until he can identify the plotter who bombed the train, thereby forestalling a far worse follow-up attack.

The technology enabling Stevens to do so has been developed by Dr. Rutledge (Jeffrey Wright), an obviously over-intense, perhaps quasi-mad military scientist with an interest in harnessing the "afterglow" of dying people's consciousness.

As "Groundhog Day" meets a Kafka novel, the downbeat atmosphere is offset by an emphasis on Stevens' humanity. Thus we witness him falling for Monaghan's character in one reality—their unique circumstances, needless to say, preclude any premarital shenanigans—and soliciting Goodwin's help to reconnect with his estranged father in the other.

Both experiences eventually involve a blurring of chronology—not to mention the relation of cause and effect—that defies sober analysis. But most viewers will likely be happy enough with the surface entertainment on offer not to ask too many probing questions.

The film contains recurring action violence, some of it potentially disturbing, brief gory medical images, about a half-dozen uses of profanity, at least one instance of the F-word and some crude language. 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.

*****

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 Don’t believe, sisters, that assistance consists only in giving medicines and food to the sick. There is another type of assistance that must never be forgotten, and it is the assistance of the heart that adjusts and enters in sympathy with the person who suffers and goes to meet his needs. –St. Maria Josefa of the Heart of Jesus

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