Jesus Christ, the Lamb of God, AGNUS DEI. The first shot of the film is a lamb. Later, it became a metaphor of a lost lamb. The camera switched to the room. The youngest son Anders woke up and found that the bed in front of him was empty. He said that John went to the dunes again. So the father, the eldest son, and the younger son went to find John together. It was like the Trinity of the Holy Father, the Son and the Holy Spirit looking for the prophet, and it was like the Three Kings going to worship the lost Jesus.
When they saw John from a distance on the desert dunes, John was preaching the words in the gospel like Jesus preaching on the mountain, but there was no believer in front of him, and the countryside that no longer had true faith was the wilderness.
The three sons reminded one of the brothers Karamazov, but there was no Mija and no Ivan among the three sons. The only eldest son, Michael, who has no faith, is also a good-hearted man (or, if compared with Mijia, we should emphasize that he is a dedicated, hard-working, and upright man). No one in the film doubts the existence of God, but who has the true faith? John lit the candlestick and opened the curtains, trying to use the faint candlelight to illuminate the darkness outside the window. At this moment, he said the famous passage in the "Gospel of John", but he returned to his room. The eldest daughter-in-law Ingel stepped forward and blew out the candle. The faith of these young people is like the light that can only illuminate their own houses. They draw down the curtains and are unwilling to illuminate the darkness outside the house. The old father Morton has greater expectations of faith, but he is too old at this time. The old tailor Peter is the organizer of the Anti-Rozong Family Fellowship. Although their beliefs are not compatible with each other, they all believe in the older one. Powerful God, Elijah’s God. The difference between them and young people is like the people described in the Bible are getting weaker and getting more and more alienated from God. But there is still hope for the new generation, this is the Prophet John. Others in the film will refer to the final judgment, but he only blesses and does not emphasize the final judgment. It seems that Delaire deliberately distinguished and stripped the apostle John from the John of Patmos.
This John criticized the visiting new pastor and said, "My church on earth, you killed me with my name. You only believe in the dead Jesus, not the living Jesus." This of course refers to himself, but it is also criticizing the church for focusing only on Jesus in history and not on Christ in faith. He later criticized his father's faith and said that you wanted to find grapes on the thorns, but you passed by the vines but turned a blind eye. But who has true faith?
Not a doctor. He heard the old Morton thanking God after the delivery and treatment, and asked him, which one is more effective, your prayers or my medical skills? This self-praise, admiration and praise of human skills is one of the most important characteristics of modernity, but we have heard this voice in the chorus of "Antigone".
Nor was it a pastor. Old Morton believed in miracles. Like doctors, he believed in modern science’s interpretation of the world. He believed that God could not violate his own “law” (nomoi) of creation. As for the miracle of Jesus Christ, that’s nothing but It was an "exception", and at this point, the two laughed together. Compared to these natural laws, Old Morton believed in the power of the nomoi of God. But what he believed was only his own prayers and beliefs, not irrational miracles.
Compared to others, doctors are not completely scientific believers. There was a rational voice in him, but it was more like Socrates' guardian spirit. This voice made him hold onto the priest who wanted to prevent John from performing the miracle of resurrection. He is not opposed to miracles. He represents the second stage of Kierkegaard's theory of three stages of life, the ethical stage. At this time, rationality transcends sensibility and ethics transcends aesthetics, but the final stage of belief is still coming. The occurrence of a miracle requires another leap, one leap, before entering the impossible.
Michael told his father that Ingel was dead, and then sadly he held the wall clock's pendulum, the wall clock no longer swings, and time stopped. But what stopped was physical time, which represented science and reason, and then the time of faith. All of this, especially the final resurrection, really happened? In physical time, resurrection does not conform to science and reason, but in belief time, scientific laws and reason no longer rule. At this time, it is God's law that rules. Whoever believes, miracles will happen. But the sad thing is that no one believes it, not even Michael, although he is very sad and does not want his wife to rot in the ground. John told his brother and everyone present, put the lid on the coffin, Ingel is destined to rot in the ground, because your faith has rotted.
There is only one person, Michael's daughter, who has always believed that her uncle can resurrect her mother. When everyone gave up and John decided not to ask God again, she kept smiling and urged her uncle to wake up her mother.
In this wilderness of faith, John spoke to Ingle in the coffin and asked the One who created everything to give him a "word". This "word" is the phrase "from death." Get up" is also a proof, just like the multiple meanings of logos in Greek. This is the testimony, the "testimony that you cannot overthrow" that Celan is looking for and trying to say, it is the declaration of faith and the testimony of hope.
Ingel got up, this "word" was irresistible and irresistible. At this time Anders moved the pendulum of the clock, and physical time began to flow again. This long section in the movie is a description of another kind of time. The believers of primitive Christianity are called kairos. When it is time, Christ will come at any time, just like a thief in the middle of the night. Believers must always wait soberly. So as not to miss the opportunity of salvation.
The time for change is neither present, but also present at all times. We need to seize this opportunity or call for it to come. In a poem by Celan, we heard this wish and appeal:
Crown
eats its leaves in autumn from my hands: We are friends.
We peel time from the nut and teach it to walk:
time goes back into the husk.
It is Sunday in the mirror, I
have a sleep in my dream,
and I speak truthfully.
My eyes fall to the love of love:
we look at each other,
we tell each other obscurity,
we love each other like poppies and memories,
we fall asleep like wine in a snail shell,
like the sea in the blood of the moon.
We stood in the window, and they looked at us from the street:
it's time for people to know!
It's time for the stone to decide to blossom and to
beat a heart with restlessness.
The time has come.
it's time.
(Translated by Ailuo)
Speaking mantra can make the time come, and make the mysterious "it" (es) become (wird) "timing" (Zeit). This "it" is both existence and time, only in existence and In the fusion of time, the time will come. Celan does not believe that the separation of existence and time is a state of existence caused by cognition. For him, existence and time are indeed separated. They must be appealed, and the real testimony must be found and spoken before the time will come. More "mantras" will come.
The pendulum of time began to sway again, and the next time will come with the next difficult testimony.
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