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ON FAITH & MEDIA View Comments

The Woman in Black

By
Kurt Jensen
Source: Catholic News Service

Reputed to be one of the most frightening ghost stories ever written, Susan Hill's 1983 novel "The Woman in Black" must certainly count as one of the sturdiest: It has been adapted both for British radio and U.K. television, while the 22-year-long—and still ongoing—run of its London stage version makes that property one of the longest-lived nonmusicals in West End history.

As penned for the big screen by Jane Goldman, directed by James Watkins—and with Daniel Radcliffe headlining as barrister Arthur Kipps—the latest iteration of "The Woman in Black" (CBS) aims for a classic horror feel.

And well it might. Hill's premise, after all, offers us a remote mansion haunted by a malevolent, avenging specter.

While we're second to none in our appreciation of Gothic chillfests in which spooky creatures pop into the frame, peer out of windows or—better still—are seen in shadowy form down a hallway, this entry has a queasy and troubling feature that renders it unsettling in all the wrong ways. Not only do the proceedings include a high body count, the casualties in question are children lured to suicide by the ghost of the title.

Film being such a literal medium, one image of this kind would be problematic enough. Here they go on multiplying right up to the end.

Jennet (Liz White), the ghost of the title, doesn't kill anyone directly—she entrances them to their deaths. Her motive? Deemed mentally ill in life, Jennet had her son taken away from her to be raised by another couple. He later drowned in the body of water from which our eerie manse, Eel Marsh House, takes its uninviting name.

Ramping up the pathos, Kipps is shown to be a grieving widower with a 4-year-old son (Misha Handley). And he's in trouble: Successfully settling the affairs of Eel Marsh House represents Kipps' one chance to hang onto his job.

But with her rage reaching out from beyond the grave, Jennet, it seems, will keep on killing the children of the nearby Yorkshire village unless someone finds a way to appease her.

The fearless Kipps—one does think of Harry Potter here—finds help from Daily (Ciaran Hinds), a villager who is himself in mourning. Daily possesses religious faith of a sort, telling Kipps, "When we die, we go up there. We don't stay down here."

In that connection, some Catholic imagery—such as Daily blessing himself and the use of a rosary -- has been tossed in. But not, it would appear, for any deeper purpose than added visual effect.

The film contains numerous scenes of suicide by children and occasional gore. 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 PG-13—parents strongly cautioned. Some material may be inappropriate for children under 13.

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



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Alphonsus Liguori: 
		<p>Moral theology, Vatican II said, should be more thoroughly nourished by Scripture, and show the nobility of the Christian vocation of the faithful and their obligation to bring forth fruit in charity for the life of the world. Alphonsus, declared patron of moral theologians by Pius XII in 1950, would rejoice in that statement.</p>
		<p>In his day, Alphonsus fought for the liberation of moral theology from the rigidity of Jansenism. His moral theology, which went through 60 editions in the century following him, concentrated on the practical and concrete problems of pastors and confessors. If a certain legalism and minimalism crept into moral theology, it should not be attributed to this model of moderation and gentleness.</p>
		<p>At the University of Naples he received, at the age of 16, a doctorate in both canon and civil law by acclamation, but she oon gave up the practice of law for apostolic activity. He was ordained a priest and concentrated his pastoral efforts on popular (parish) missions, hearing confessions, forming Christian groups. </p>
		<p>He founded the Redemptorist congregation in 1732. It was an association of priests and brothers living a common life, dedicated to the imitation of Christ, and working mainly in popular missions for peasants in rural areas. Almost as an omen of what was to come later, he found himself deserted, after a while, by all his original companions except one lay brother. But the congregation managed to survive and was formally approved 17 years later, though its troubles were not over. </p>
		<p>Alphonsus’ great pastoral reforms were in the pulpit and confessional—replacing the pompous oratory of the time with simplicity, and the rigorism of Jansenism with kindness. His great fame as a writer has somewhat eclipsed the fact that for 26 years he traveled up and down the Kingdom of Naples, preaching popular missions. </p>
		<p>He was made bishop (after trying to reject the honor) at 66 and at once instituted a thorough reform of his diocese. </p>
		<p>His greatest sorrow came toward the end of his life. The Redemptorists, precariously continuing after the suppression of the Jesuits in 1773, had difficulty in getting their Rule approved by the Kingdom of Naples. Alphonsus acceded to the condition that they possess no property in common, but a royal official, with the connivance of a high Redemptorist official, changed the Rule substantially. Alphonsus, old, crippled and with very bad sight, signed the document, unaware that he had been betrayed. The Redemptorists in the Papal States then put themselves under the pope, who withdrew those in Naples from the jurisdiction of Alphonsus. It was only after his death that the branches were united. </p>
		<p>At 71 he was afflicted with rheumatic pains which left incurable bending of his neck; until it was straightened a little, the pressure of his chin caused a raw wound on his chest. He suffered a final 18 months of “dark night” scruples, fears, temptations against every article of faith and every virtue, interspersed with intervals of light and relief, when ecstasies were frequent. </p>
		<p>Alphonsus is best known for his moral theology, but he also wrote well in the field of spiritual and dogmatic theology. His <i>Glories of Mary</i> is one of the great works on that subject, and his book <i>Visits to the Blessed Sacrament</i> went through 40 editions in his lifetime, greatly influencing the practice of this devotion in the Church.</p>
American Catholic Blog Those who want to participate more fully in salvation history are comforted by the fact that Jesus wants to walk with us in our suffering and wants to break bread to give us strength on our way.

 
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