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ON FAITH & MEDIA View Comments

The Fifth Estate

By
John Mulderig
Source: Catholic News Service


Daniel Bruhl and Benedict Cumberbatch star in a scene from the movie "The Fifth Estate."
Even a masterful performance by one of its leads doesn't always make for a satisfying movie overall. And so it proves with "The Fifth Estate" (DreamWorks).

At the center of this fact-based drama, Benedict Cumberbatch turns in a splendid portrayal of Julian Assange, founder of the whistle-blowing website WikiLeaks. He skillfully captures both the charismatic and hostile aspects of his subject's enigmatic persona.

Yet director Bill Condon's picture as a whole only engrosses attention fitfully. In part, perhaps, that's because the story is told through the eyes of one of Assange's closest collaborators, German tech whiz Daniel Domscheit-Berg (Daniel Bruhl). Domscheit-Berg, who helped maintain the secrecy of his work by using the alias Daniel Schmitt, comes across as a far less compelling personality than his mentor—but not one ordinary enough to serve as an Everyman figure and guide.

On the plus side, weighty issues regarding free speech, personal privacy and public safety are raised and debated in screenwriter Josh Singer's script, which draws on both Domscheit-Berg's book "Inside WikiLeaks: My Time with Julian Assange at the World's Most Dangerous Website" and "WikiLeaks: Inside Julian Assange's War on Secrecy" by David Leigh and Luke Harding.

Singer manages to elicit sympathy for Assange, moreover, by giving us a glimpse into his troubled childhood: His mother was drawn, through her boyfriend, into membership in an Australian cult called The Family. The sect is depicted here at least as fostering abusive treatment toward its adherents' children.

Despite these strong points, however, the proceedings are weighed down by an exaggerated sense of their own historical importance. Is WikiLeaks really ushering in an entirely new society? Is it a technological innovation so great that it ranks with the invention of movable print, as an opening montage suggests? Whether factual or otherwise, such claims make the film's tone sound, at times, either pompous or feverish.

The main personal conflict that arises for Domscheit-Berg because of the all-consuming demands Assange eventually places on him involves his relationship with his girlfriend Anke (Alicia Vikander). Though the two maintain separate dwellings, they are shown to be essentially living together, and a turning-point quarrel is touched off between them by the interruption of one of their sexual encounters.

Together with a short scene depicting a brutal shooting and the vulgar character of some of the dialogue, this domestic situation restricts the acceptable audience for "The Fifth Estate" to those mature viewers willing to overlook its shortcomings for the sake of a single memorable turn.

The film contains brief but intense violence with gore, cohabitation, semi-graphic premarital sexual activity, several uses of profanity, about a half-dozen rough terms and some crude language. The Catholic News Service classification is A-III—adults. The Motion Picture Association of America rating 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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