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ON FAITH & MEDIA View Comments

The Hangover Part III

By
Kurt Jensen
Source: Catholic News Service


Zach Galifianakis, Bradley Cooper and Ed Helms star in a scene from the movie "The Hangover Part III."
On its surface a defanged and declawed version of the first two installments, "The Hangover Part III" (Warner Bros.) has no sex, no alcohol or drug abuse and almost no nudity, albeit that last element is eventually -- perhaps inevitably -- included via a closing-credits sight gag.

What's left from director Todd Phillips, who co-wrote with Craig Mazin, is what used to be called a "caper comedy" filled with car chases, a few scattershot ethnic slurs involving Asians and Jews and, unsettlingly enough, what proves to be a quite benign view of coldblooded murder.

This time, Alan Garner (Zach Galifianakis), the spoiled rich boy, finally has to mature -- at age 42, it's about time -- following the death of his father, Sid (Jeffrey Tambor). Alan's friends Phil Wenneck (Bradley Cooper) and Stu Price (Ed Helms) stage an intervention to get their unstable pal the help he needs at a mental health facility in Arizona.

En route, "The Wolfpack," as they call themselves, are waylaid by gangster Marshall (John Goodman). Marshall wants them to help retrieve $21 million in gold bars stolen by archcriminal Mr. Chow (Ken Jeong), who recently escaped from a Bangkok prison. Marshall holds Alan's brother-in-law, Doug (Justin Bartha), hostage until the loot is returned.

There are long stretches involving bungled criminal activity and hit-and-miss non-sequitur dialogue before a final showdown in Las Vegas, a place "The Wolfpack" now dreads after the group's drug-fueled adventure there in the first film. They reconnect with Jade (Heather Graham), who launched their initial debauch, and Alan finds love with Cassie (Melissa McCarthy), a pawnshop owner.

While the shenanigans that made the earlier entries repellent may mercifully be absent, there's a different, deeper -- and philosophically, at least, potentially more troubling -- recklessness at work in this picture. In the inkiest vein of nihilistic black humor, the frequent intrusion of death -- whether that of disposable animals or of equally disposable people -- is presented as a cue for guffaws.

Thus, whenever the filmmakers run out of uses for a character, as they do for Black Doug (Mike Epps), they simply have him killed.

The film contains stylized gun violence, a fleeting glimpse of frontal male nudity, a brief but vulgar reference to sexual activity, some profanity and pervasive rough and crude language. 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 R -- restricted. Under 17 requires accompanying parent or adult guardian.

*****
Kurt Jensen is a guest reviewer for 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 Only in human weakness do many of us begin to rely on God and explicitly repudiate our own divine ambitions. Every pain alerts us to the fact that we are not the Almighty.

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