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ON FAITH & MEDIA View Comments

Transcendence

By
John Mulderig
Source: Catholic News Service


Johnny Depp, Rebecca Hall and Paul Bettany star in a scene from the movie "Transcendence."
Despite its lofty title, the muddled sci-fi drama "Transcendence" (Warner Bros.) sinks rather than rises.

Among the burdens weighing it down are a host of misguided notions—either embedded in the action or expressed in the dialogue—that might be menacing to the impressionable if they were any more coherent.

Consider the premise on which the whole film rests: Fatally wounded in an assassination bid by a band of Luddite extremists called RIFT (Revolutionary Independence From Technology), Will Caster (Johnny Depp), the world's leading expert on artificial intelligence, manages to upload his entire consciousness to a super-computer before dying.

Will is aided in this project by his devoted wife and respected colleague, Evelyn (Rebecca Hall), as well as by his best friend, Max Waters (Paul Bettany), another esteemed tech guru.

Max begins to have his doubts about the wisdom of what they've done soon after the transfer is complete. But Evelyn is a true believer, grateful that Will survives, if only through his voice and as an image on the screen.

The next step is for cyber-Will to go online and acquire all the factual knowledge available throughout the Internet. His head thus swelled, however—physically deceased but intellectually flourishing—Will begins to veer between benevolence and megalomania.

Since Will's murder was part of a larger conspiracy that claimed several other victims, the FBI is on the case in the person of Agent Buchanan (Cillian Murphy). Buchanan teams with another of Will's pals, outstanding researcher Joseph Tagger (Morgan Freeman), to hunt RIFT and its leader, disenchanted lab assistant Bree (Kate Mara).

Once the threat to society's future posed by Will's outsized ambition becomes apparent, though, Buchanan and Tagger begin to wonder whom they should really be trying to stop.

Philosophical confusion reigns in director Wally Pfister's meandering movie, beginning with the implicit idea that all human mental functions are purely physical and ending with virtual reality somehow permeating the world of nature. And there's a dollop of irreverently expressed disbelief in the divine to go along with all the other off-kilter concepts.

Early on, an as-yet-unfelled Will is seen giving a lecture to a generally rapt audience. But question time finds him challenged by a RIFT type who's also obviously meant to come across as some kind of religious fanatic. When the latter asks if he isn't trying to create his own God by imparting self-awareness to computers, Will answers smugly: "Isn't that what man has always done?"

Still, mature viewers are likely to be too bored by the slack proceedings to be much misled by the fast-and-loose—or downright nutty—concepts underlying them.

The film contains complex themes, including atheism, some violence and gore, a brief nongraphic marital bedroom scene as well as a couple of uses of profanity and of crass 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.

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



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Anthony Claret: The "spiritual father of Cuba" was a missionary, religious founder, social reformer, queen’s chaplain, writer and publisher, archbishop and refugee. He was a Spaniard whose work took him to the Canary Islands, Cuba, Madrid, Paris and to the First Vatican Council. 
<p>In his spare time as weaver and designer in the textile mills of Barcelona, he learned Latin and printing: The future priest and publisher was preparing. Ordained at 28, he was prevented by ill health from entering religious life as a Carthusian or as a Jesuit, but went on to become one of Spain’s most popular preachers. </p><p>He spent 10 years giving popular missions and retreats, always placing great emphasis on the Eucharist and devotion to the Immaculate Heart of Mary. Her rosary, it was said, was never out of his hand. At 42, beginning with five young priests, he founded a religious institute of missionaries, known today as the Claretians. </p><p>He was appointed to head the much-neglected archdiocese of Santiago in Cuba. He began its reform by almost ceaseless preaching and hearing of confessions, and suffered bitter opposition mainly for opposing concubinage and giving instruction to black slaves. A hired assassin (whose release from prison Anthony had obtained) slashed open his face and wrist. Anthony succeeded in getting the would-be assassin’s death sentence commuted to a prison term. His solution for the misery of Cubans was family-owned farms producing a variety of foods for the family’s own needs and for the market. This invited the enmity of the vested interests who wanted everyone to work on a single cash crop—sugar. Besides all his religious writings are two books he wrote in Cuba: <i>Reflections on Agriculture</i> and <i>Country Delights</i>. </p><p>He was recalled to Spain for a job he did not relish—being chaplain for the queen. He went on three conditions: He would reside away from the palace, he would come only to hear the queen’s confession and instruct the children and he would be exempt from court functions. In the revolution of 1868, he fled with the queen’s party to Paris, where he preached to the Spanish colony. </p><p>All his life Anthony was interested in the Catholic press. He founded the Religious Publishing House, a major Catholic publishing venture in Spain, and wrote or published 200 books and pamphlets. </p><p>At Vatican I, where he was a staunch defender of the doctrine of infallibility, he won the admiration of his fellow bishops. Cardinal Gibbons of Baltimore remarked of him, "There goes a true saint." At the age of 63, he died in exile near the border of Spain.</p> American Catholic Blog The greatest tragedy of our world is that men do not know, really know, that God loves them. Some believe it in a shadowy sort of way. If they were to really think about it they would soon realize that their belief in God’s love for them is very remote and abstract. Because of this lack of realization of God’s love for them, men do not know how to love God back. —Catherine de Hueck Doherty

 
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