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ON FAITH & MEDIA View Comments

Warm Bodies

By
Adam Shaw
Source: Catholic News Service


Teresa Palmer and Nicholas Hoult star in a scene from the movie "Warm Bodies."
Wouldn't classic love stories like Shakespeare's "Romeo and Juliet" be all the better if zombies were thrown into the mix?

Agree or disagree, that's the basic thrust of director and screenwriter Jonathan Levine's "Warm Bodies" (Summit)—an oddly touching picture based on Isaac Marion's novel of the same name. Unusual for its genre, this monster mash goes light on the gore, and contains a surprising number of Christian-friendly themes.

The premise is as old as boy meets girl ... well, nearly. A mysterious virus has turned vast hordes of humanity into flesh-eating monsters, and those who have remained human are camped out in hastily built fortresses.

One of the undead, known as R (Nicholas Hoult), finds he's able to think semi-rationally, and even curb some of his brain-munching instincts. He grapples with this realization as he comes across the very-much-alive Julie (Teresa Palmer). Somewhat inauspiciously, R initially spies Julie while he's ingesting her boyfriend, Perry (Dave Franco).

Nonetheless, on a whim even he finds surprising, R rescues Julie from certain death at the hands of his hungry companions. He then keeps her safe and fed, and also entertains her with the collection of vinyl records he preserves in the grounded plane that serves as his base.

As his relationship with Julie blossoms, they both come to recognize that R is becoming more and more human with each passing day. And he might not be the only zombie to be affected by this phenomenon. It's a process that begins with the emotional stirrings of the once-flatlined heart, and may end in a fully restored life.

The couple must use their newfound knowledge to try and reconcile the zombie gangs with the militaristic humans, the latter led by Julie's father, Gen. Grigio (John Malkovich). This task is all the more urgent because a new enemy threatens both groups: So-called "Boneys"—zombies in the last stages of decay who roam the earth as evil skeletons.

Redemption, in Levine's script, comes through love, whether it be R's deepening feelings for Julie or other zombies' recollections of their beloved families. Those who have no such reaction, by contrast, are consigned to torment as their need for flesh consumes them.

R initially believes he has no choice but to follow his base cannibalistic desire. But once he meets Julie, he discovers that, while the temptation to do so is still strong, he is able to resist it in order to become a better—more fully alive—person.

R's restraint in the pursuit of virtue may represent an unusual version of asceticism. Yet, by analogy at least, it certainly stands in contrast to the prevailing message of contemporary society that happiness can be found by pursuing every materialistic or bodily urge.

However remotely, given the context, R's discovery that self-denial can result in our becoming more human—and better able to care for those we love—does echo Jesus' exhortation to take up the cross and follow him.

The film contains some restrained gory violence, occasional profanity, at least one instance of rough language and about a half-dozen crude terms. 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.

*****
Adam Shaw is a guest reviewer for Catholic News Service.



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Mark: Most of what we know about Mark comes directly from the New Testament. He is usually identified with the Mark of Acts 12:12. (When Peter escaped from prison, he went to the home of Mark's mother.) 
<p>Paul and Barnabas took him along on the first missionary journey, but for some reason Mark returned alone to Jerusalem. It is evident, from Paul's refusal to let Mark accompany him on the second journey despite Barnabas's insistence, that Mark had displeased Paul. Because Paul later asks Mark to visit him in prison, we may assume the trouble did not last long. </p><p>The oldest and the shortest of the four Gospels, the Gospel of Mark emphasizes Jesus' rejection by humanity while being God's triumphant envoy. Probably written for Gentile converts in Rome—after the death of Peter and Paul sometime between A.D. 60 and 70—Mark's Gospel is the gradual manifestation of a "scandal": a crucified Messiah. </p><p>Evidently a friend of Mark (Peter called him "my son"), Peter is only one of the Gospel sources, others being the Church in Jerusalem (Jewish roots) and the Church at Antioch (largely Gentile). </p><p>Like one other Gospel writer, Luke, Mark was not one of the 12 apostles. We cannot be certain whether he knew Jesus personally. Some scholars feel that the evangelist is speaking of himself when describing the arrest of Jesus in Gethsemane: "Now a young man followed him wearing nothing but a linen cloth about his body. They seized him, but he left the cloth behind and ran off naked" (Mark 14:51-52). </p><p>Others hold Mark to be the first bishop of Alexandria, Egypt. Venice, famous for the Piazza San Marco, claims Mark as its patron saint; the large basilica there is believed to contain his remains. </p><p>A winged lion is Mark's symbol. The lion derives from Mark's description of John the Baptist as a "voice of one crying out in the desert" (Mark 1:3), which artists compared to a roaring lion. The wings come from the application of Ezekiel's vision of four winged creatures (Ezekiel, chapter one) to the evangelists.</p> American Catholic Blog Moodiness is nothing else but the fruit of pride.

 
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