人与神

前几天失眠的时候，在半梦半醒间看完了这部收藏已久的电影。

好像听了一首温柔的诗歌，心境中的浮躁和不安都被抚平了，油然而生的是一种对生命的信仰和回到家园似的安心感。

这或许归功于电影中所使用的音乐，归功于摄影师对自然和日常生活中美丽景象的捕捉，归功于导演平静、克制、温柔含蓄而有力量的叙事控制。

梵蒂冈应该为这部电影和导、演团队颁发杰出荣誉奖：因为它展现了关于神的信仰方面最好的一面。

耶路撒冷应当为它在石墙上刻一滴眼泪：因为它宽容、富有同情心地描绘了众神和他们各自的信仰者，无论迷途者还是圣徒。

这是一首浅吟低唱的史诗，因为它所追忆的人和歌唱它的人一样，都有一副悲天悯人的温柔心肠，哪怕这个故事里有软弱、恐惧、被流的血，也掩盖不了善良、信赖与爱的存在，以及最终宁静慈悲的力量。

很久没有看法国电影了，无病呻吟哼哼唧唧，故事嘛一般不是床上就是桌上，然后就是女猪脚的神经质，男猪脚的故作深沉，然后二人没完没了地嚼舌头，又臭又长。。。

听见信任的文化台好评新电影 ，<<人与神>>，再听是久不露面的Lambert Wilson 演的，就去看了。

幸好早到10分钟，不然还没位了。

恩，推荐这部几年来难得的好电影，嘎那电影评委今年还真没看花眼，把大奖给了它。

这是根据真事编的故事，讲1996 年，阿尔及利亚的伊斯兰恐怖份子绑架枪杀了七个本笃教会的修士的故事。

修士们预感危险的逼近，每个人都不同程度体会对死亡的恐惧，甚至疑问自己的虔诚。

电影把每个人的感觉刻画得非常细致，明知死亡将至，不由得问心中的神，难道每个牺牲都是值得的？

无谓的牺牲是否存在？

生命的自由源自内心还是寄于精神的救赎？

电影和现实一样没有答案，表现的只是修士们作为人对神的依靠和对生命本能的惋惜。

罗嗦两句英俊摔锅Lambert Wilson ，他是法国电影界的异类，很不和群，极少露面，话剧演得比电影多，他爹Georges Wilson 就是个著名的话剧演员。

For Gods and Men的开头，让人费解。

一系列的蒙太奇，没有逻辑地连接在一起。

在北非的一个落后且偏僻的一个农村，一座Monarch，一群教士们在Christian牧师的带领下过着平静且神圣的生活，同时给村庄的百姓们提供各方面的帮助。

整个描述显得平静地过分，每当教士们高唱经文的时候，就感觉整个世界就只有这么几个人的歌声存在。

教士与农民们的交流也是平静的，温和的；所有的一切都以固定的步伐和频率发展，仿佛可以如此继续到永远。

然后，像是导演一拍脑袋做出决定似的，在集市边一块空地上，几个农民在讨论平常事务的时候，一群武装分子开着吉普突然出现，杀戮，撤离。

剩下躺在地上的死去的平民，血还从身上的伤口涌出。

一个特写，停在一个农民颈上的刀痕和鲜红的血上。

接下来几乎像瀑布似的，整个故事的场面被打开了。

这是北非一个混乱的国家，有着不稳定的FB的ZF；这群法国教士自法国而来，各自有各自丰富的人生背景（其中有一名还在二战中救死扶伤）；在这个国家里卫生医疗是致使弱点，不管平民还是反ZF武装都极度需要医疗的帮助；这个村子就是依赖这个寺院提供的卫生医疗功能而自然形成的。

其实整个片子的主旨很清晰。

一群来自发达的法国的传教士，在一个落后且贫困的国家里，做着传教士几百年来所做的事情。

然后有一天，那个落后的地方的政治及武装力量装爪牙伸向了手无寸铁的寺院，不论是军队还是非法武装都试图利用这个寺院。

时刻面临生命危险的这群传教士需要决定自己是坚持最初的信念继续冒着危险留下来为任何需要帮助的人提供帮助，还是通过自己国家强大的力量返回自己的祖国。

片子的大部分就是在描写每一个教士，每一个有血有肉的男人，是如何做着内心的挣扎却最后坚定地选择留在自己最初信念所决定之处的。

教士们的灵魂人物，Christian，对意志最不坚定，挣扎最严重的一名教士说了这么一句话：From the day we decided to come here, we've given our heart, our life and our love to the Father. There's no fear, no life, no country for us from that very moment.当然，也许我没完全正确地记下那句话，但是差不多是这个意思。

教士们为死去的人祈祷，不论是“好人”，还是“坏人”；祈祷，并且为他们灵魂的救赎而祈求上帝的宽恕。

导演别有用意的把“寺院里”和“寺院外”的气氛渲染成鲜明的对比：寺院里，是宁静，平和的气氛，安静到可以听到自己耳朵里的嗡嗡声和角色们的呼吸声；寺院外，是喧闹，阴森的气氛，人声鼎沸与杀气腾腾交错出现揪住观众的感观。

在影片前大半部分的发展阶段，两个气氛交替出现；而当两个气氛开始互相渗透的时候，影片的高潮来临了。

当军队的直升机在寺院上空盘旋时，教士们在教堂里高唱圣歌。

机翼的噪音像是在与歌声拉锯，却最终是歌声战胜了噪音。

当教士们最终决定留下，围坐于一圈，第一次边喝着从法国带来的红酒，边听着《天鹅湖》用餐的时候，镜头在每个人的表情上停留了有一分钟之久。

从笑，到哭，再到笑。

从欢乐，到悲怆，再到坚定。

教士们饮着基督的血，吃着基督的肉，坚定地走出也许是人生中最后一步。

然后他们被武装力量挟持以向法国政府提出要求，并且全部惨死于冬季的茫茫大雪中。

才知道，原来那欢乐的晚餐，是基督门徒们牺牲前的，最后一次晚餐。

影片的最后，打出几行字。

这是一个真实的故事，教士们于1996年死于大雪之中。

无声无息的决定，无声无息的信仰，无声无息的悲壮。

生活即是如此。

恐惧与不幸会在突然间侵入平静的生活，像是导演为了戏剧性的考量而做的设置。

曾经自以为坚定不移的信念与决定会被这戏剧所考验，而再作出什么决定，全在于自己。

但最后，坚持的路要如何走，是悲壮，还是幸福，却并没有那么的重要——安安静静的，永远只是表面；波澜壮阔的，却在内心深处。

八名西多会(Cistercian)教徒在北非的土地上建立了一座修道院，他们一直和当地的穆斯林相安无事的生活着。

可平静的生活被一场突然而来的谋杀案打破了，一群外籍工人在当地被杀，而西多会也开始面临当地居民的怀疑和怨恨。

军队试图加强对修道院的保护，却被教徒拒绝了。

就在这时，一群原教旨主义者来访，宣称对这场屠杀负责.。

.这群势单力薄的西多会修士将会勇敢地捍卫自己的信念。

关于影片《人与神》改编自真实事件：一九九六年三月二十六号到二十七号的夜晚，阿尔及利亚的提比林(Tibhirine) 基督教修道院，有七位修士在阿尔及利亚内战的时候被挟持走；绑架两个多月后，五月二十一号发现他们的尸体。

他们跟他们的伊斯兰邻居相处和谐，为何遭遇此不幸？

影片并没有正面描写事件全过程，而是还原了一九九三年年底到一九九六年三月笼罩在提比林修道院内的不安气氛。

Un film de Xavier Beauvois avec Lambert Wilson, Michael Lonsdale.Il n’y a pas un seul Dieux mais des dieux, ils ne sont non plus omniprésents ni tout-puissants . 一部难得的好电影，但需要你静下心来慢慢的看，内心浮躁者勿看。

看过之后，痛恨我朝的寺庙被相关部门和金钱所绑架。

2014年1月11日看过，自微博转此。

当Michael Lonsdale扮演的老道士，和初恋的姑娘谈起爱情，我以为这以后的情节应该是别趣横生的；但是当看到Lambert Wilson扮演的院长，一个人在河畔走着，内心居然有着莫名的恐惧：我不是在看鬼吹灯吧从那些举着枪的极端分子一出现，那些镜头就开始摇晃起来，我觉得上了贼船了。

本来就想安安静静的听下赞美诗，结果象看了本侦探小说般纠结。

但是那些道士就义前的空镜，那些雪地里稀落的十字架，实在是让人感慨啊：如果影片早点解决了这些道士，然后以倒叙的蒙太奇，也许会拍成另一种悬疑的氛围。

这份影感只是为了疏解，压抑了两个钟头的阅读疲倦。

问茫茫苍生，谁主沉浮？

迷信让人懂得牺牲！

现在就是未来！

这个没有道德的世界！

个人评分：8.6分

Based on the true story of nine French monks of a monastery in the village of Tibhirine in Algeria’s Atlas Mountains, Of Gods and Men is a remarkably thought-provoking film that reveals the essence of religious beliefs. It is luminously beautiful, not only because of their peaceful life and work along with the Muslim community behind the tranquil natural scenery, but also because of their steadfast love and spiritual beliefs in God, unshakable even amid the turmoil. Through the narratives of the nine monks’ life, their community, and the process that leads to their final decision to stay at the monastery, the film shows how they are driven to dedicate their lives to the Muslims and to the Church, which illuminates the Church’s beliefs, in particular the text Nostra Aetate, Lumen Gentium, and the Testament of Dom Christian de Chergé. They dedicate their lives to the Muslims by immersing themselves into the Muslim community, showing their respect and admiration towards the people with different religion. The monks talk and live peacefully with the villagers even though they believe in different religions. Brother Luc provides free medical care for the villagers and all who need his services. The monks’ hospitality towards the Muslim villagers illuminates Nostra Aetate, which emphasizes the common ground of Muslims and Christians and shows understanding of their differences. As Nostra Aetate 3 mentions, “The Church regards with esteem also the Moslems”, it draws upon the similarities that the two religions share in order to illustrate its understanding and respect of their differences; for example, Although Muslims do not regard Jesus as God, the text steps back and acknowledges that the Muslims “revere Him [Jesus] as a prophet”. The monks’ actions indeed demonstrate their acceptance and respect of people with different beliefs. Beyond that, the monks actually show more than just respect, but admiration towards the Muslims and Islam. They attend the villagers’ Muslim ceremonies. The abbot Dom Christian reads Quran in addition to studying the Bible, and tests the leader of the insurgents about the Quran; later Christian identifies this leader’s corpse and even prays for him without discrimination. Brother Luc also treats another shot terrorist. The essence of Nostra Aetate is thus manifested and fulfilled in the monks’ deeds. As Nostra Aetate 5 writes, “We cannot truly call on God…if we refuse to treat in a brotherly way any man, created as he is in the image of God.” The monks, especially Christian, are not simply motivated by their respect to Muslims. They are invited by the Church with a moral duty to genuinely love Muslims and Islam and to actively wonder why Muslims are part of God’s creations, although it might require them to commit their lives to do so. To treat the Muslims “in a brotherly way” is to see them by inquiring and seeking into them for who they are. For the monks, it is through studying the Muslim texts and living in a community with them that they know how God is also calling the Muslims to holiness just as they are. The monks have therefore completely immersed themselves into a Muslim community. They are so connected to the villagers that in one scene, when the monks are deciding whether to leave or not, two of the monks confess, “We are like birds on a branch. We don’t know if we are to leave.” A Muslim woman answers, “You are the branch. If you go, we will lose our footing.” The Christian monks, along with the Muslim community, decide together how to respond to the terrorism, and the two sides go through the struggle together in the process. The monks’ life-and-death decision is tied to that of the villagers, demonstrating again the real mutual understanding and peaceful coexistence between Christians and Muslims as Nostra Aetate suggests. They choose to devote themselves and even their lives to the Muslims by tethering themselves to the Muslim community. They also dedicate their lives to the Church by unifying as a community in the Church, a visible element of the Church’s sacramental identity, becoming Christian witnesses to the world, and revealing God’s salvation for all people. All that they do illuminates the nature of the Church. The simple life of the monks—to pray and work—shows their conformity to Christ within a community. It is manifested first in their consistency of prayer. For example, when a helicopter is roaring over the monastery, they gather side by side, pray, and sing the psalm, asking for God’s mercy. From their modest work and living in the Church, they also learn to ask for help, to repent, and to say thank you, through which the Church calls the followers together as a community to find its salvation in Christ. Their sense of community resonates with the meaning of the Church explained in Lumen Gentium. As Lumen Gentium 8 writes, “Christ…established and continually sustains here on earth His holy Church, the community of faith, hope and charity, as an entity with visible delineation through which He communicated truth and grace to all.” The Church is the Body of Christ through which followers of Jesus Christ are bound together. God binds Himself freely with humanity and manifests Himself in the Church, and thus the Church clothes people with the glory of Christ. By gathering believers, God creates a community, to help them learn to confess their need for God and to ask for God’s mercy. This is what it means to be the Church, and what the monks are devoting themselves to first of all. In this sense, their offering of their lives illustrates more spiritual meanings than just the act of martyrdom. It is a confirmation for the Church of the redemption for all and the Christian witness to the rest of the world. As Lumen Gentium 9 writes, “God gathered together as one all those who in faith look upon Jesus as the author of salvation and the source of unity and peace, and established them as the Church that for each and all it may be the visible sacrament of this saving unity.” The Church is thus a visible fellowship, which by invisible grace, bears fruit. The Church’s goal is to make people just like Christ. The process is the struggle to be remade and to be recreated; Christians are finally “born” when they are fully conformed to Christ, becoming the fruit of the Grace of God. This commitment may cost their lives, and is perfectly carried out through the death of the monks. When gathered together, they die to themselves out of love for God, redeeming their sins, and building up the Church. Therefore, the monks dedicate their lives for salvation in the Church, presenting themselves as the fruit of God. By agreeing to stay at the monastery and giving up their lives, the monks, like the “disciples of Christ”, present themselves as a “living sacrifice” and “bear witness to Christ” as Lumen Gentium 9 demands, through which God extends salvation and holiness to all people, including non-Christians. The monks offer their whole life because their love to God is so immense that it can overcome everything; they, by willing to sacrifice themselves, become Christian witnesses to the world. God uses these monks to reveal to the world, and see their death as a gift to the Algerians and a universal call to holiness. Every human is called to be a saint, and the possibility of salvation is extended to all people, including the Muslims and also the extremists. Christian thus also extends the fellowship to a terrorist when he prays to the terrorist who will kill him, and when he decides to stay and risk being killed by terrorists. As Lumen Gentium 5 writes, “The Church, then, considers martyrdom as an exceptional gift and as the fullest proof of love. By martyrdom a disciple is transformed into an image of his Master by freely accepting death for the salvation of the world—as well as his conformity to Christ in the shedding of his blood.” Holiness is always a conformation to Christ. Therefore, through their death not only will they reveal God’s salvation in Christ, but also God can even appeal to the Muslims and the terrorists who will kill them. By revealing God’s love, God simultaneously invites non-Christians to be shaped by it.Their dedication to the Muslims and to Church can be more deeply understood and manifested in the Testament of Dom Christian de Chergé. As Christian writes, “This is what I shall be able to do, if God wills: Immerse my gaze in that of the Father, to contemplate with Him His children of Islam as He sees them, all shining with the glory of Christ, fruit of His Passion, filled with the Gift of the Spirit whose secret joy will always be to establish communion and to refashion the likeness, playing with the differences.” Christian is first saying that because of Christ’s “passion”, his death and resurrection, God has opened the avenue of holiness and sanctification for all people. What the cross reveals is God’s desire to be united with humanity; for Christian the fruit of union and love revealed on cross can be found even outside the Christian tradition. People in all traditions and religions can achieve the likeness of Christ and the sanctification with the union with God. This imitation of God exists within people’s own traditions; within Islam itself, Christ is present in a hidden but effective way. If God is able to invite people to him through other traditions, it is a grace that comes through Christ and it is by virtue of the fact God opened himself up on the cross to people in order to redeem people. Muslims can become holy as “He sees them”, and they are able to do so as the “fruit of the passion” of Christ.God calls Muslims to holiness by virtue of Christ’s death, and the dedication of Christian’s life to understanding this is perfected by a death that imitates Christ’s. The sanctification of all people including Muslims is the conformation to Christ, and Christian wonders how Christ is actually hidden to these people while still so effective. His hope is thus to participate in the life of the trinitarian God through his own death, one similar to Christ’s, so that he can faithfully witness to the redemptive death of Christ, and that God can invite the Muslims and also the extremists to become holy in a similar way. Thus Christian will be able to see how non-Christians can participate in the life of Trinity as well. In true love and wonder for the Muslim community around him, he immerses himself into the death of Christ, and understands his death as his own final witness to the Muslim community and to the sanctification God extends to Muslims and the terrorists in Christ. In the end on a gray day, seven of the nine monks are taken away by armed terrorists and disappear in the mist of snow, leaving the audience with a sense of inner calm to grieve and meditate over their death. Of Gods and Men is not a film about how the monks die, but how they live and why they are willing to die. It is a quiet but powerful film in its way that brings to profound meditation of Christian religious beliefs through the understanding of the monks’ dedication of their lives to the Muslims and the Church. －－－－－－－－－－－－－－－－－－1. 以上言论不代表我的个人观点，只是我神学必修课学到的基督教（带点catholic）的宗教思想，我自己是不信教的2. 请自行谷歌Nostra Aetate, Lumen Gentium3. Testament of Dom Christian de Chergé是影片结尾Christian念的“遗书”，谷歌就有原文4. 这故事是真的，只有部分情节戏剧化5. 那段时期很多别的教徒也做了同样的选择6. 奉劝广大豆友不要以剧情片的角度来看这部电影

宗教或许包含的过于玄学宽泛褒贬不一，但神学必然是提炼而出的思想精华，这其中，神性并不是要人匍匐与渺小，而是借由匍匐的身姿领会另一种视角，通过恭谦与忘我来克服难以逾越的人的惰性，从而走向升华的神性。

但唯物理论中，这颇有几分用电子烟来戒烟的意思，毕竟繁华处彰显的尽是人的伟岸，贫瘠的生命地尤其需要神的显灵。

片中长官说他厌倦了长久以来毫无进步的国家，但归结起来这依然是法国殖民的错误，前脚用火药大炮把文明炸成废墟的人，和后脚勤勤恳恳在废墟上浇灌花朵的人，对阿尔及利亚人来说，都叫法国人。

重要台词1. “主在《古兰经》里说过，如果你杀了你兄弟，你将直入地狱”2. “这真是新鲜，我们完全不能理解，谁在屠杀谁”3. “软弱本身并不是一种美德，而是对现实的一种表达”4. “为什么神总是沉默不语？

为什么信仰让人如此痛苦？

除了爱，什么都不存在”5. “我们什么时候开始屈服于武器？

”6. “我不惧怕死亡，因为我的精神自由”7. “要记住，爱是无止境的希望”

影片淡化了叙事，更像是一种呈现，呈现事实中该有的矛盾冲突，这个冲突有两个方面：宗教之间、政治与宗教之间。

让我们深入叙事本意，信仰与现实的反差才是影片所表现的核心。

西方人拍摄宗教题材时，不管是说耶稣的还是说教士的，其主题往往注目于这干人的人性需求与职业性要求之间的尖锐冲突。

说人性压倒神性的，往往是带有批判和反思色彩的，如《恶魔》、《在撒旦阳光下》；说神性大于人性的，往往是符合大众口味的主旋律版本。

其实说教士坏话的文艺作品，可以上溯到文艺复兴时的但丁，他在自己的代表作《神曲》里，刻画了一群荒淫、贪婪、无耻、奸诈的教士群像，也就差不多将人们能想到的坏事都安到教士头上了，也许那时候的人们深受宗教的苦，有切肤之痛，于是说起话来，格外咬牙切齿。

后来，宗教的势力越来越弱，以至于到如今就像一个慈善组织似的，于是人们开始说起它的好话来了，譬如本片。

但上世纪六几年的时候，著名导演、忠诚的马克思主义者帕索里尼还拍过一个连古板挑剔的梵蒂冈都首肯的《马太福音》，它是说耶稣的故事，这里的耶稣是个大慈大悲的五好青年，他的救世思想和献身精神令并无宗教信仰的我也大受感动，本片同是这个路数。

但本片还做了一些创新：它将教士的传教地区，从西方搬到了阿拉伯世界，也加添了教士的自食其力情节，当然本片的主体依然是神性和人性的苦苦挣扎，但最终神性战胜人性。

这是一个主旋律版本的宗教故事。

由于传教地点从西方搬到了阿拉伯世界，于是连带的就反应了中东地区紧张复杂的局势。

这在影片中并不是正面表现的内容，而是被顺带的侧面传达出来的。

它要么是简约的插入一笔，要么是在教士的活动中，要么是教士的谈话间，旁敲侧击的予以表现。

于是，我们就见到了这样的火热现实：西方想要继续殖民、本地政府和本地武装势力拼命死掐、当地老百姓物质生活水平低下以及美丽的当地自然风光。

这就为这一题材开辟了少见的社会现实疆域。

这种种势力扭结在一起，组成了一幅中东的政治势力图，而处于风口浪尖的正是这群目光温和的教士。

法国政府希望他们平安回国，当地的叛乱分子想要捉他们以为人质，本地政府也嫌他们碍事，希望他们早日离开。

但他们战胜了内心的软弱，响应上帝的召唤，而决定留下。

这是一群温柔善良，充满伟大的救世思想和献身精神的教士。

他们自食其力，自己耕种粮食，还把自制的蜂蜜卖到市场上去。

他们免费行医，还捐助当地的穷苦平民衣物。

他们就像当代的红十字会。

在后四分之三篇幅，本故事就将线索由外拉向内，表现了这群教士在死亡来临前内心的呼喊和细语。

教士一共八位，态度不一，有主张留下，有主张离开，还有模棱两可的。

本片大部分篇幅也就用在这里，它主要刻画了留下者更加坚定留下、模棱两可者坚定信仰、离开者决定留下这样一个细腻的心理转变过程。

死，亦大矣。

慷慨赴义固然不容易，从容赴死就更难。

在死亡面前，人的求生本能总会顽强的表现出来，是为人性。

而要克服死前的恐惧，教士们的武器就是上帝，当上帝逐渐占据教士们的心灵时，这群温柔的教士们也变得战士般勇敢坚强了，是为神性。

教士们的生活总是宁静的，他们的日常生活是些如平静如湖面般的内容：早起唱圣咏、学习圣经、田间劳作、上集市交易、行诊、听人忏悔等等。

整部影片也是静静的，细腻素朴，没有煽情的画外音乐，没有象征隐喻的蒙太奇，而只是一段段朴实无华的日常生活的组接。

但是经过编导精心提炼的生活画面却又具有一种浓酽的美感，因为它记录的是一群善良正直人们充满爱的生活，它是日常生活之诗。

及至到了片尾，教士们一致决定留下，和当地人同在，和上帝同在，这群温柔善良的教士们才浪漫了一把，他们拿出酒，放上柴可夫斯基的《天鹅湖》，曲调悲怆、伤感、忧郁，是教士们神性灵魂的呼喊和细语，是上帝对苦难大地的照临和叹息。