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Content by Kurt Messick
Reviewer Rank: 4
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Reviews Written by
Kurt Messick "FrKurt Messick" (London, SW1)
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2 of 3 people found the following review helpful:
Day by day..., 3 Jan 2008
`Daily life is the stuff of which high sanctity can be made.'
Near the beginning of Joan Chittister's wonderful treatment of the Rule of St. Benedict, she makes this statement, something that is agreed upon by most who are serious about the spiritual life. The old phrase 'little things mean a lot' is very true with regard to spirituality. After all, it is not the big crises that cause the most problems in life -- in fact, it is often a crisis that brings people together and deepens spiritual feeling and commitment. It is in the day-to-day struggle to maintain sanity and security that the spirit can be ignore most easily, unless paying attention to spiritual things is made intentional.
This is part of what Benedict was driving at so many centuries ago. Beyond the specific rules for his community, which are variously applicable and irrelevant toward living in today's world, is the overarching idea that some kind of rule, some kind of daily intentionality, some sort of deliberate pattern that puts us in community with each other and with the divine is very necessary for today's people.
`After years of monastic life I have discovered that unlike spiritual fads, which come and go with the teachers or cultures that spawned them, the Rule of Benedict looks at the world through interior eyes and lasts. Here, regardless of who we are or what we are, life and purpose meet.'
Spirituality of this sort is far more than ritual action. It is far more than churchiness or how often one does any particular thing, including prayer. This spirituality calls upon the individual to incorporate a way of life on top of daily life, a defining context of life that puts all things, prayer, church, family, work, play, study, sleep, indeed all parts of life, in connection and community with God.
There are interior practices and exterior reflections of these practices. Listening is described as the key virtue toward spiritual growth. Listening has to be more than a passive hearing of what is being said, but an active incorporation into life.
Prayer is a central practice, but care must be taken that this not become routine in the sense of being done mindlessly, by rote, but an active listening for the will of God should always be part of this. Also connected to prayer is the practice of lectio, a reading that inspires and feeds the soul, a reading that is different from academic study or informational and entertaining reading.
Chittister highlights many monastic practices and shows ways in which these can be incorporated into daily life for anyone. Monastic mindfulness -- the blending of the day together in harmony and balance -- can be a principle applied as easily outside the monastery as within the cloister. Certainly the ideas of obedience (to the will of God, if nothing else), stability (which means more than living in the same place), hospitality, humility, and community all are applicable beyond the monastery walls, and in many ways antithetical to prevailing Western cultural ideas. These have the potential of feeding the soul and enriching the lives of those who practice even without the support of a monastic community. Many have been surprised that their conversion of life, to use Benedictine language, can lead to subtle, and often not-so-subtle, changes in those around them.
The seeker asked, 'How does one seek union with God?'
The Wise One said, 'The harder you seek, the more distance you create between God and you.'
'So what does one do about the distance?' the seeker asked.
The elder replied simply, 'Just understand that it isn't there.'
The Rule of Benedict is not a mystical text. It is not a spiritual catalogue or occult-ic manual. It was intended, and continues to serve, as a simple guide to help make people more conscious of their already present relationship with God. It is realistic, and makes no promises of spiritual gifts accruing to those who follow it. Yet the riches that do become present can be very great to those open to receiving them. And in receiving these gifts, they become a gift themselves to the world.
Perhaps this is the meaning of the strange biblical dictum (which often seems unfair upon straight reading)
For to those who have, more will be given,
and they will have an abundance;
but from those who have nothing,
even what they have will be taken away.
- Matthew 13:12
This is a book that definitely fills a need for those seeking a more wholistic way of life.
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1 of 2 people found the following review helpful:
Bhutto: 1953-2007, 3 Jan 2008
This book is a very simple and basic book about Benazir Bhutto, the assassinated former (and, for a while, hoped-for-future) Prime Minister. She was the first female Prime Minister of any Muslim nation, and the Pakistani equivalent in many ways of Indira Gandhi, including, unfortunately, the manner of her death.
This book does not give much insight into the various controversies and scandals of Bhutto's life -- being written more as a school-book variety biography, it gives basic facts about Pakistan, about Bhutto's family and her own life, and gives a few bits and pieces of her own quo0tes and writing. Unfortunately, there aren't many books available on Bhutto (and somewhat ironically, there is an upcoming autobiography due to be released in April 2008).
One would do just as well at the moment to scan the various internet sources for information about Bhutto, but for younger people who should remember this person, who in many ways was inspiring and hope-ful, it could be worthwhile.
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0 of 1 people found the following review helpful:
Benazir Bhutto: 1953-2007, 3 Jan 2008
This book, part of the Signature series, can be found in many public and school libraries (as indeed was where I found it today). It does not go into great detail about Bhutto, and glosses over many of the pieces of information that might be important in figuring out why she was controversial, and why she was ultimately assassinated while trying to make a political comeback. This is perhaps to be expected in a book in this series -- it is written for late elementary through early high school audiences, and thus has to tread carefully both in content and complexity.
It does cover the basics of Bhutto's life, upbringing, education, and career. It also covers a bit of Pakistan's modern history, and the history of Bhutto's family, which has seen its own share of sadness and death -- Bhutto's father, himself a Prime Minister of Pakistan, was killed by the military in a coup. Bhutto herself was the first female Prime Minister of a Muslim nation, and as such as an inspiring figure to many. Also, she and her family were identified more with the populist causes of Pakistan, rather than the wealthy or the religious interests which are so entrenched in Pakistan's society.
This book is a quick read for anyone of high school or greater education, and while it gives some basic information about Bhutto, it does not give great insight into her character or the character of Pakistani politics. For that, one needs greater depth and detail -- perhaps the upcoming autobiography of Bhutto (due to be released on April 2008) will give more insight. However, one piece comes out in this book -- Bhutto was an optimist, and that optimism carried her back to Pakistan.
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0 of 2 people found the following review helpful:
The early Bhutto, 3 Jan 2008
Benazir Bhutto, on the brink of a political comeback against the odds in several ways, was assassinated after a political rally on December 27, 2007. Bhutto is an impressive figure from a prominent political family, whose history includes several untimely deaths -- her own father, a Prime Minister of Pakistan, was killed in a coup in the 1970s; her brothers were killed in suspicious circumstances. Now Bhutto herself has been lost, and likely the aftermath will continue in different ways for some time to come, both internally to Pakistan as well as internationally.
Bhutto's strongest claim to fame in history will be that she was the first female Prime Minister of a Muslim nation, an accomplishment unlikely to be achieved in any other Muslim nation any time soon (even nations such as Turkey, which are officially secular). Her rise in some ways paralleled that of Indira Gandhi, who also gained political power in large part from the family reputation bestowed upon her initially. Bhutto, however, was no mere figurehead for her family or her party. Educated at Oxford and Harvard, she had a good intellect and a keen understanding of the world.
This book details Bhutto's feelings and memories of her family, her growing years, and the struggle to the point of her first election as Prime Minister (she would go on to be re-elected after being deposed, and then spend many years in exile in the West). This is not dissimilar to the kinds of books that every American presidential candidate feels obliged to publish - part policy, part history, part wish-list. Still, it is one of the rare books we have on Bhutto, and (at least partially) by Bhutto. As such, it is worthy to be read. How it will compare to the upcoming autobiography (due to be released in April 2008) will be interesting.
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1 of 2 people found the following review helpful:
A good survey of philosophy, 3 Jan 2008
This philosophy book by Stumpf and Fieser is a good survey of all the major topics in philosophy (from a classical Western standpoint), and includes many of the major thinkers over time, both in the narrative discussion presented by the authors, as well as in primary source readings from major philosophers themselves.
The text is divided into five major sections: I - Ancient Greek Philosophy; II - Hellenistic and Medieval Philosophy; III - Early Modern Philosophy; IV - Late Modern and 19th Century Philosophy; and V - 20th Century and Contemporary Philosophy. Section I looks at the major ancient Greek thinkers, such as Socrates, Plato and Aristotle, as well as lesser-known important figures and schools such as Thales, Pythagoras, the Sophists, and more. This is the time that philosophy began to be broken into certain topical areas (ethics, politics, metaphysics, logic, etc.) but also a time when the disciplines of science, mathematics and what we would call social sciences and arts and humanities were all directly and explicitly tied to the overall philosophical enterprise.
The section on Hellenistic and Medieval Philosophy looks at later Greek schools (Stocism, Skepticism, Epicureanism) as well as the advent of Christianity and Christian influence in philosophical development. Key figures here include Augustine (heavily influenced by the twin sources of Christianity and Neoplatonism), Boethius, Anselm, Aquinas (influenced greatly by the European rediscovery of Aristotle), and late medieval figures such as Scotus, Ockham and Eckhart.
Early Modern Philosophy begins at the time the various Renaissance and Reformation periods began, looking at key philosophers such as Machiavelli, Bacon, Hobbes, Descartes, Spinoza, Leibniz, and the British Empiricists; this was also the advent of the scientific revolution and prelude to the Enlightenment, so there were philosophies of politics, religion, science, knowledge and ethics significantly different from anything before.
Late Modern and 19th Century Philosophy looks at primary Enlightenment figures such as Kant and Hegel, with fundamentally new ideas in the areas of metaphysics and epistemology (and, accordingly, new philosophies in other areas that reflect the new developments). This is also the period that saw the advent of Utilitarianism (Bentham, Mill, and Comte), and radical thinkers such as Kierkegaard, Marx and Nietzsche, whose direct influence in areas of religion, politics, and culture are still being felt.
Key areas covered in the final chapter on Contemporary Philosophy include Pragmatism (Pierce, James, Dewey, Bergson, Whitehead), Analytic Philosophy (Russell and Wittgenstein), Phenomenology and Existentialism (Husserl, Heidegger, Sartre, Merleau-Ponty), and very new ideas that are only now coming to full expression (postmodernism, structuralism and post-structuralism, mind-body problems, etc.). Overall, this text includes a 500-page narrative of the principle ideas and patterns of development that have shaped the many dimensions of Western philosophy.
Sufficient for an introductory course, it should also serve to whet the appetite of readers who are seeking more in particular philosophical areas. This book would be well served paired with a collection of primary text readings (and indeed, there is such a volume available).
There is a useful glossary of key philosophical terms, a select bibliography arranged chronologically by chapter, divided into original documents and critical studies, and an index including names, terms and concepts.
Philosophy is rarely easy reading; there will be parts that appeal to a particular reader that will leave another bewildered or bored (or both!), but there tends to be in the philosophical discipline something somewhere of interest to most. This gives a good, broad layout of philosophy as done in the primary Western, academic tradition, and serves as a good text for classrooms, as well as use for a personal study.
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0 of 2 people found the following review helpful:
A good survey on philosophy, 3 Jan 2008
This philosophy book by Stumpf and Fieser is a good survey of all the major topics in philosophy (from a classical Western standpoint), and includes many of the major thinkers over time, both in the narrative discussion presented by the authors, as well as in primary source readings from major philosophers themselves.
The text is divided into five major sections: I - Ancient Greek Philosophy; II - Hellenistic and Medieval Philosophy; III - Early Modern Philosophy; IV - Late Modern and 19th Century Philosophy; and V - 20th Century and Contemporary Philosophy. Section I looks at the major ancient Greek thinkers, such as Socrates, Plato and Aristotle, as well as lesser-known important figures and schools such as Thales, Pythagoras, the Sophists, and more. This is the time that philosophy began to be broken into certain topical areas (ethics, politics, metaphysics, logic, etc.) but also a time when the disciplines of science, mathematics and what we would call social sciences and arts and humanities were all directly and explicitly tied to the overall philosophical enterprise.
The section on Hellenistic and Medieval Philosophy looks at later Greek schools (Stocism, Skepticism, Epicureanism) as well as the advent of Christianity and Christian influence in philosophical development. Key figures here include Augustine (heavily influenced by the twin sources of Christianity and Neoplatonism), Boethius, Anselm, Aquinas (influenced greatly by the European rediscovery of Aristotle), and late medieval figures such as Scotus, Ockham and Eckhart.
Early Modern Philosophy begins at the time the various Renaissance and Reformation periods began, looking at key philosophers such as Machiavelli, Bacon, Hobbes, Descartes, Spinoza, Leibniz, and the British Empiricists; this was also the advent of the scientific revolution and prelude to the Enlightenment, so there were philosophies of politics, religion, science, knowledge and ethics significantly different from anything before.
Late Modern and 19th Century Philosophy looks at primary Enlightenment figures such as Kant and Hegel, with fundamentally new ideas in the areas of metaphysics and epistemology (and, accordingly, new philosophies in other areas that reflect the new developments). This is also the period that saw the advent of Utilitarianism (Bentham, Mill, and Comte), and radical thinkers such as Kierkegaard, Marx and Nietzsche, whose direct influence in areas of religion, politics, and culture are still being felt.
Key areas covered in the final chapter on Contemporary Philosophy include Pragmatism (Pierce, James, Dewey, Bergson, Whitehead), Analytic Philosophy (Russell and Wittgenstein), Phenomenology and Existentialism (Husserl, Heidegger, Sartre, Merleau-Ponty), and very new ideas that are only now coming to full expression (postmodernism, structuralism and post-structuralism, mind-body problems, etc.). Overall, this text includes a 500-page narrative of the principle ideas and patterns of development that have shaped the many dimensions of Western philosophy.
Sufficient for an introductory course, it should also serve to whet the appetite of readers who are seeking more in particular philosophical areas. This book would be well served paired with a collection of primary text readings (and indeed, there is such a volume available).
There is a useful glossary of key philosophical terms, a select bibliography arranged chronologically by chapter, divided into original documents and critical studies, and an index including names, terms and concepts.
Philosophy is rarely easy reading; there will be parts that appeal to a particular reader that will leave another bewildered or bored (or both!), but there tends to be in the philosophical discipline something somewhere of interest to most. This gives a good, broad layout of philosophy as done in the primary Western, academic tradition, and serves as a good text for classrooms, as well as use for a personal study.
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Engaging Benedict
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by Swan
Edition: Paperback |
| Price: £8.09 |
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| Availability: Usually dispatched within 4 to 6 weeks |
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0 of 1 people found the following review helpful:
Living the tradition, 3 Jan 2008
Laura Swan is a Benedictine sister, acquainted with the Rule of Benedict not only through reading and academic approaches, but through the living of the Rule as a life-shaping and -changing practice. One of the fundamental parts of Benedictine spirituality is that one should seek conversion of life - too many people, even the `knowledgeable' in matters theological, tend to think of conversion rather like that of the apostle Paul, a once-and-for-all dramatic event that radically reorients one's life. In fact, most of us, as Benedict understood, have to commit to a process of conversion that takes much longer, and happens much more incrementally. Even for those who do have dramatic initial conversion experiences, the commitment to let this be truly life-changing requires constant re-turning to this. Swan captures the sense of looking for a means in which to live out this kind of spirituality.
`My monastic journey has been a total way of life that is focused on seeking God and therefore cannot be fragmented. We give our full humanity - mind, soul, body, emotions, desires, passions, and dreams - to God and the monastic community at our monastic profession.' This is a very personal statement from Swan. She recognises its limitations. `I do not propose that my thinking is a "definitive answer" for any or for all. I do hope that it models "permission" to realise that there are problematic texts that need to be wrestled with.'
Swan work with her own translations of the Rule - an ancient book, its language is different both in kind (Latin) and in time. For those who have read the Rule in different forms and translations, this offers a new glimpse, as Swan has been intentionally inclusive in language, recognising that monastics can include both monks and nuns, and those who follow the Rule for life and inspiration outside the monastic enclosure can be either female or male.
There is a bit of stream of consciousness to the organisation in the chapters - there are bits from history, bits from the Rule, bits from Swan's life, and connecting pieces from modern life. Swan concentrates on tradition, but stresses that this is a living tradition - including the challenging statement that `The Holy Spirit is thinking outside the box!' Tradition is not something to be feared or revered to the point of being unwilling (or unable) to make any changes - tradition that is frozen is little more than a stage play repeated endlessly, and that is not life. Speaking of those who follow the Rule, she writes, `Benedict's good monastic is deepening in wisdom through the grace of the Holy Spirit, zeal for the monastic way of life and openness to learn from all of life. He seeks help from the senpectae, hungry to learn from their example and grow in recognition of personal limitations. While growing into deepening awareness of who he truly is and is not, the monastic heart is able to admit faults without disparaging self or others.'
Swan traces some classical concepts in the Rule such as obedience, humility, hospitality, and faithfulness, and shows how the good from the past can be combined with the changing times and understandings to come up with a fulfilling and worthwhile mode of living. This is no individualistic manifesto, either, like so many spiritual practices of late in popular parlance seems to be. Benedict was concerned for people living in community, and it is this sense of community that has been lost in the modern West in many ways - even appeals to `family values' tend toward isolating nuclear family units away from each other rather than fostering true community. True community requires hospitality, requires humble action and understanding, but it also requires justice. `Justice is action. It permeates our being an reveals our truest self. A justice-oriented life is filled with passion, exuberance, and joy. A justice-oriented life helps us discover our truest self.' Justice, according to Swan, has more to do with living in covenant relationship (a communal idea) than the idea of enforcement of rights (an individual idea), but ultimately living in justice means living a life that fulfills all the constituent members.
This is an intriguing book, a good book for reading in both a lectio and a studious mode. I was touched by many of the stories Swan includes, some of which I'd known (the story of Oscar Romero and the four American women, Jean Donovan, Ita Ford, Maura Clarke, and Dorothy Kazel, who died in Central American political struggles standing up for the poor and oppressed, for example), and some of which were new to me.
For those interested in Benedictine spirituality, or spiritual practices and development in general, this is a very good book to read and to engage.
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5 of 6 people found the following review helpful:
Picture this!, 26 Jun 2007
I use the Cambridge Illustrated History of Religions in a course I teach on World Religions for my university -- it has a good breadth of coverage, good detail, wonderful photography, and a very nice colour layout that makes for easier reading. Editor John Bowker provides an introduction and conclusion as well as one of the topical sections.
In the introduction, Bowker writes, 'There is no known society in which religion has not played a part, and frequently a controlling and creative part. This seems to have been true of the earliest societies, but in their case the history of religions is not easy to write.' Bowker traces the reconstruction and speculation of prehistoric societies, with illustrations of cave paintings, totem poles, Mayan pyramid structures, Native American costumes, and maps of South America and Oceania to help illustrate the diversity of ways beyond the printed word that different peoples have kept alive the religious traditions handed down to them.
'The attempt to write history according to laws governing human behaviour had an immensely important influence during much of the twentieth century, because it created those disciplines which called themselves "the social science".' This is not, however, the only possible way to explore religion, and Bowker and his fellow authors do stretch their reporting and analysis beyond this framework. Some tap into the common core of ideas that seems to permeate the different religions, and some do anthropological studies that look for echoes of the present in the past.
This book is useful both as a reference and as a narrative history, designed for reading. The religions are described both in terms of beliefs and in terms of practices, with side-bar commentary that helps to elucidate key points throughout the text. There are also occasional essays, spread across one or two pages, that might highlight in more detail some of the scriptures, cultural issues, historical events, or other key pieces that lend understanding to the religion. For example, in the section on Buddhism, there are special essays on the Buddha's First Sermon, Women in Japanese Buddhism, and Chinese Suppression; in the section on Islam, there are special essays on The Quran, Islam in Pakistan, and Mosques.
The main sections and principle subsections are as follows:
Indian Religions and the Hindu Tradition
Jainism
Sikihism
Buddhism
Þ India and Southeast Asia
Þ Tibet
Þ China
Þ Japan
Þ Korea
Chinese Religion
Korean Religion
Japanese Religions
Judaism
Zarathustra and the Parsis
Mediterranean Religions
Þ Classical Greek and Roman Religion
Þ Ancient Egypt and Mesopotamia
Christianity
Þ Christianity
Þ Norse Religion
Islam
New Religions
The concluding section, on new religions, discusses various practices and communities that still hearken back to older traditions. Pagans, for example, tend to dismiss use of the term neo-Pagan, as they maintain that their religion taps into ancient ideas rather than exists as a new creation. Similarly, followers of Wicca see themselves as descendents of older European practices -- some followers of both see their origins in the Druid communities. In Japan, the shinko shukyo, or newer religions, exist in addition to several ancient traditions that continue to be practiced. Post-colonial Africa has seen a resurgence beginning in the recovery of non-Western religious practices alongside continuing growth in both Christian and Islamic communities. The Bahai faith is an example of a new religion growing out of Islamic (and thus the Judeo-Christian-Islamic) tradition; twentieth century groups such as Scientologists and the Unification Church continue to generate controversy, both in terms of belief and practice.
'With so many risks, why do new religions continue to flourish, especially among the young? Many answers have been offered, but fundamental to them all is the fact that the capacity for religious belief and behaviour is deeply embedded in the human brain and body. It is inevitable, therefore, that people will be religious in some sense. ... The human genius for religion leads to the constant development of new religions that seem to their adherents to meet their needs and fulfill their hopes. It leads also to a continuing history of existing religions for exactly the same reason.'
The book includes a chronology presented both in column text and in two-page graphic format as a timeline. There is also a great index, and a useful bibliography. The text is written assuming no particular background in religion, theology or history, but rather a basic beginning college reading level. Advanced students from secondary schools may also find this useful, and the illustrated format makes it an interesting book for almost any reader.
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21 of 25 people found the following review helpful:
Not so mighty Caesar, 11 Jun 2007
Recently I saw Jeremy Sisto in a film in the cinema, and as my movie-going friend and I were dissecting the film afterward, we both were impressed with Sisto's performance, and tried to recall what we'd seen him in before. I remembered this production of Julius Caesar, but only after a while - Sisto's role in the other film (a light drama with a comedic edge) is very different from the epic, super-serious Julius Caesar.
This production is a good one for a straight-to-television production. It is a four-hour miniseries (the television nomenclature equivalent for `epic'). It plays a bit loose with the historic progression, but keeps many of the broad strokes intact - Rome's trouble under Sulla, Caesar's early difficulties becoming established, his military alliance and familial partnership with Pompey, destined to falter; the conquest of Gaul and the march back to Rome, the fiery oratory of Cato, and the climactic death in the Senate.
Caesar is a complex character, one who defies encapsulation in so short a span as four hours. Given that Caesar was surrounded by many equally intriguing characters, it is little wonder that productions about Caesar often fall victim to a particular interpretation. Sisto's performance, and Edel's direction, makes Caesar in some ways a walking statue - and this is not a necessarily inappropriate style. Caesar was very conscious of appearances and public perceptions, and took great pains to always appear in a certain fashion that would enhance his power and reputation. Sisto's Caesar does show such some emotional range, but this is often mitigated by `events of state'.
Richard Harris, in one of his final performances as Sulla, puts in a much more dynamic performance, however brief; some may recall Harris as the wise emperor Marcus Aurelius in `Gladiator' a few years prior to this production, a very different role indeed from the ambitious, capricious and over-emotional Sulla. Christopher Walken as Cato also turns in an almost over-the-top performance (Cato and Cicero seem to be a combined character here, in some respects). Christopher Noth plays Pompey, but does so at extremes - he is either flat and ineffective, or overly emotional and ineffective. Noth has done good work elsewhere, but this is not one of his better pieces.
The female characters in this production are largely marginalized; even the famous Cleopatra/Caesar affair in minimized. While the role of Cleopatra is often overplayed in the Caesar story, it does have a decided role. Also, the role of Augustus is completely missing.
Filming was done in Malta and in Bulgaria, which brought in lots of locals into the production. A replica of the Roman Forum was constructed, which is an impressive piece of scenery. Also, the Gaul encampment, where Caesar overcomes Celtic warriors, is well constructed and visually powerful. German actor Heino Ferch plays the role of the Celtic leader with aplomb. In scenes where he appears, he steals the show so completely that no Caesar could resist.
It is interesting that the television series, `Rome', is currently enjoying a major success with essentially the same time period. This could have been a great epic / mini-series; instead, it is passing fair. Costumes are great, sets and location good. The story line is interesting, even if out of sync with actual history. The performances are spotty but occasionally effective. The writing takes the story along, but almost as if it were a rendering about Rome and Caesar than a piece for actors to perform in.
Those who like the `sword and sandals' kind of film will find this interesting. Others may find it tolerable. Those who are easily irritated at historical inaccuracies of detail may well find this film infuriating, as lots of bits are rearranged for dramatic effect. Even so, it is an epic that might be worth a rainy day or night's viewing.
There are no real DVD extras to speak of, at least not on the copy I have.
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1 of 2 people found the following review helpful:
Not so mighty Caesar, 11 Jun 2007
Recently I saw Jeremy Sisto in a film in the cinema, and as my movie-going friend and I were dissecting the film afterward, we both were impressed with Sisto's performance, and tried to recall what we'd seen him in before. I remembered this production of Julius Caesar, but only after a while - Sisto's role in the other film (a light drama with a comedic edge) is very different from the epic, super-serious Julius Caesar.
This production is a good one for a straight-to-television production. It is a four-hour miniseries (the television nomenclature equivalent for `epic'). It plays a bit loose with the historic progression, but keeps many of the broad strokes intact - Rome's trouble under Sulla, Caesar's early difficulties becoming established, his military alliance and familial partnership with Pompey, destined to falter; the conquest of Gaul and the march back to Rome, the fiery oratory of Cato, and the climactic death in the Senate.
Caesar is a complex character, one who defies encapsulation in so short a span as four hours. Given that Caesar was surrounded by many equally intriguing characters, it is little wonder that productions about Caesar often fall victim to a particular interpretation. Sisto's performance, and Edel's direction, makes Caesar in some ways a walking statue - and this is not a necessarily inappropriate style. Caesar was very conscious of appearances and public perceptions, and took great pains to always appear in a certain fashion that would enhance his power and reputation. Sisto's Caesar does show such some emotional range, but this is often mitigated by `events of state'.
Richard Harris, in one of his final performances as Sulla, puts in a much more dynamic performance, however brief; some may recall Harris as the wise emperor Marcus Aurelius in `Gladiator' a few years prior to this production, a very different role indeed from the ambitious, capricious and over-emotional Sulla. Christopher Walken as Cato also turns in an almost over-the-top performance (Cato and Cicero seem to be a combined character here, in some respects). Christopher Noth plays Pompey, but does so at extremes - he is either flat and ineffective, or overly emotional and ineffective. Noth has done good work elsewhere, but this is not one of his better pieces.
The female characters in this production are largely marginalized; even the famous Cleopatra/Caesar affair in minimized. While the role of Cleopatra is often overplayed in the Caesar story, it does have a decided role. Also, the role of Augustus is completely missing.
Filming was done in Malta and in Bulgaria, which brought in lots of locals into the production. A replica of the Roman Forum was constructed, which is an impressive piece of scenery. Also, the Gaul encampment, where Caesar overcomes Celtic warriors, is well constructed and visually powerful. German actor Heino Ferch plays the role of the Celtic leader with aplomb. In scenes where he appears, he steals the show so completely that no Caesar could resist.
It is interesting that the television series, `Rome', is currently enjoying a major success with essentially the same time period. This could have been a great epic / mini-series; instead, it is passing fair. Costumes are great, sets and location good. The story line is interesting, even if out of sync with actual history. The performances are spotty but occasionally effective. The writing takes the story along, but almost as if it were a rendering about Rome and Caesar than a piece for actors to perform in.
Those who like the `sword and sandals' kind of film will find this interesting. Others may find it tolerable. Those who are easily irritated at historical inaccuracies of detail may well find this film infuriating, as lots of bits are rearranged for dramatic effect. Even so, it is an epic that might be worth a rainy day or night's viewing.
There are no real DVD extras to speak of, at least not on the copy I have.
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![Julius Caesar [2002] [DVD]](http://ecx.images-amazon.com/images/I/51YFVEV5x3L._SL110_.jpg)
![Julius Caesar [DVD]](http://ecx.images-amazon.com/images/I/517R9SG0B0L._SL110_.jpg)