Service Times
Service Times & Directions

 

There are two regular weekly services:

Early Sunday Morning: 9:00 am. This service is very personal, contemplative and devotional. Sunday School begins upstairs in the 9am service with a message for the Children and then continues downstairs during the rest of the service. 

Sunday Morning: 11:00 am. 9 and 11am services follow the same format. 


For all services there is a fully functional nursery for young children,


All worship services are held in the sanctuary. Holy Communion is celebrated on the second, fourth and fifth Sundays of the month at both services on those days.

 

 

There are two additional monthly services:

 

Evening Prayer Services: 7:30 pm, with Holy Communion offered each month on the first Wednesday.

 

Morning Prayer Services: 8:00 am, with Holy Communion offered each month on the third Wednesday.

 

Mount Olive Lutheran Church
2015 4th Avenue North
Regina, Saskatchewan, Canada
S4R 0T5

Office Hours 9am-12pm, 1-4pm

Mon to Fri - Except Holidays


 


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Christmas Services:

Dec 24th Christmas Eve 5pm & 7 pm 

Dec 25th Christmas Day 10am, (Communion) 

 

Holy Week & Easter Sunday:

Maunday Thursday 7:30pm, (Communion)  

Good Friday 10am

Easter Sunday 7:30am & 10am, (Communion) 

 

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Silence (2017) Martin Scorsese - Movie Review


Silence (2017) Directed by: Martin Scorsese Writers: Jay Cocks, Martin Scorsese (Screenplay), Shusaku Endo (Book) Stars: Andrew Garfield, Adam Driver, Liam Neeson, Yôsuke Kubozuka, Yoshi Oida, Issei Ogata, Ciarán Hinds, Run Time: 161min Rated: 14A (Canada) R (MPAA) for some disturbing violent content.

Listen here for audio of radio interviews about films from a Christian perspective with Pastors Ted Giese and Todd Wilken on IssuesEtc.org where Christianity meets culture.

(This review of the film Silence involves some spoilers. If you are considering going to see the film, please read the review after viewing.)

Questions of faith raised in Silence

Martin Scorsese’s Silence is an adaptation of Shusaku Endo’s 1966 novel of the same name. It is the story of two Portuguese Jesuit priests, Father Rodrigues (Andrew Garfield) and Father Garrpe (Adam Driver), infiltrating Japan nineteen years after Japanese authorities had banned Christianity and enacted a brutal regime of persecution meant to snuff out the faith.

The central purpose of Rodrigues’ and Garrpe's mission is to find their former Father Confessor and mentor, Ferreira (Liam Neeson), who is rumoured to have publicly apostatized his faith in Christ Jesus. Rodrigues and Garrpe find the rumour of Ferreira's renunciation and abandonment of Christ impossible to believe. Before entering Japan a Jesuit superior, Father Valignano (Ciarán Hinds) who authorizes the continuation of their mission, provides the two priests with an impassioned warning, "The moment you set foot in that country, you step into high danger."

With their destination closed to Christians, especially missionaries and priests, Rodrigues and Garrpe must covertly enter the country. The man who helps smuggle them into danger is the miserable Kichijiro (Yôsuke Kubozuka) an apostate Christian. As they seek out Ferreira who is believed to be in the city of Nagasaki, Rodrigues and Garrpe spend time with a group of Kakure Kirishitan “hidden Christians" which, following the expulsion and martyrdom of the missionaries and Roman Catholic priests who had formerly served their fishing village, had been led for decades by Ichizo (Yoshi Oida) a layman. Faithful Christian men like Ichizo could baptize but as Roman Catholic converts could not hear confession or celebrate Mass and the Christian community believed firmly that Rodrigues’ and Garrpe's arrival was an answer to years of prayer.

What follows in the film is an investigation of the genuineness of Christian faith and the genuineness of apostasy—a formal denial of Christ. The fulcrum of this investigation is the perceived silence of God amid extreme suffering and persecution. This comes into sharp focus once the Christians and their Jesuit priests are captured. What caused their long years of suffering? What is causing their current suffering? The Japanese inquisitor, Inoue (Issei Ogata), tasked with eradicating Christianity, puts a fine point on these questions when he says to one of the Jesuit priests, "The price for your glory is their suffering." Essentially this causes theological questions to emerge: Is the faith of the Jesuit priests, which is being tested by Inoue, rooted in pride, arrogance, the desire to cling to vain personal reputation and fear of reprisal from the hierarchy of the Roman Church, or is it rooted in Christ? Is the faith of the hidden Christians genuine or is it misguided? What is the relationship between the faith of the Jesuits and the faith of the hidden Christians? Add to these the question: Is the apostasy of the miserable Kichijiro genuine? Could he still have faith in Christ—a faith that trusts in the forgiveness of God provided in Christ and delivered through confession and absolution?

Christians throughout history have grappled with the question of what to do with those who have apostatized. Can they return to the Christian faith after their apostasy? Can they still be Christian? Silence looks at this question from a decidedly Roman Catholic point of view. That said, a further question might be asked: Does the film arrive at strictly Roman Catholic answer?

While Endo is Japanese and Scorsese is American as Roman Catholics they share the same confession of faith. This is important because it places Silence squarely into the realm of being a Christian film and a welcome inclusion in the category of "faith-based film." The quality of the source material and the final product delivered by Scorsese are a cut above other films in the same genre. Movies like God's Not Dead 2 and Heaven is For Real while enjoyed by some are generally panned by critics as one-dimensional and poorly executed; not so with Silence. Endo's book is clearly the work of a skilled writer and the film's production and direction surpasses even a truly great Christian movie like Roland Joffé's The Mission (1986), which likewise deals with Jesuit mission work of the same era. On a technical level, Silence makes a film like Mel Gibson's The Passion of the Christ (2004) by comparison come across as rough around the edges. Some criticism may be levelled against Silence because of its 161-minute runtime and its pacing, however Scorsese seems more interested in providing opportunity to explore the relationship between “exposure” and “claustrophobia.” The director picks up on this theme from Endo's book as if he has conceived his Jesuit priests to be like rabbits evading a hawk—the hawk being the Japanese inquisitor, Inoue. As Father Valignano says, "The moment you set foot in that country, you step into high danger."

Scorsese received Endo's book from an Episcopalian Bishop, Rev. Paul Moore, following the release of Scorsese's controversial film The Last Temptation of Christ (1988). About a year after receiving the book he read it while in Japan and was struck by its story. Over almost 30 years he worked on and off to bring Silence to the big screen. It’s clear the film is a labour of love, and it is also clear that this is a carefully considered film. This elevates the film. The focus is on simplicity both in filmmaking and in storytelling which then plays into one of the central themes: What does faith in Christ look like when it is stripped down to its most bare essentials? This question may be particularly unsettling to Roman Catholic viewers who rely on things like rosaries and images of saints to help guide their active faith and facilitate making satisfaction to God for their sin. In addition to having the outward trappings of devotion and piety stripped away the film looks at the impact of no longer having a regular place of Christian worship and the removal of the celebration of Holy Communion. By doing this Silence asks: what does faith in Christ look like when all a person has is their prayers and their faith? This then causes another important question to emerge: Is the Christian faith synergistic or monergistic in nature? Silences asks: Do the things people do in their daily devotion bring them into, keep them in, and preserve them in the faith “unto the end” or not? Do the trappings and rites of the faith, from the essential to the insignificant, when practised devoutly act as a co-operation in salvation? Are they truly necessary for gaining merit? Are they necessary for Christian faith?

First, for those unfamiliar with the term: What is synergism? Synergism within Roman Catholic theology is the belief that interaction or cooperation occurs between an individual and God to produce a combined effect greater than the sum of their separate effects. Basically, it assumes the will of humanity after the fall "has not been totally corrupted,"[1] and for this reason, while the will is wounded, it can still participate alongside the will of God. Under such a system the individual’s failure to pull their weight regarding moral and spiritual matters can produce great despair.

The Lutheran position is Divine Monergism. In the face of harsh persecution and the temptation to apostatise the monergist is free to rest their trust on Scriptural promises like the ones provided by St. Peter in 1 Peter 1:3-7, "According to [God's] great mercy, He has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, to an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you, who by God's power are being guarded through faith for a salvation ready to be revealed in the last time. In this you rejoice, though now for a little while, if necessary, you have been grieved by various trials, so that the tested genuineness of your faith—more precious than gold that perishes though it is tested by fire—may be found to result in praise and glory and honour at the revelation of Jesus Christ." Here we read it is God who causes faith, gives life, guards and keeps it even through trials. This is not the work of the individual in their faith but God's steadfast love working in them. Likewise, in 1 Corinthians 1:4-10 St. Paul teaches that the grace of God in Christ Jesus is given as a gift to the individual and then it is God who sustains the individual in a guiltless state "unto the end." In the same passage Paul writes, "God is faithful." If conversion, the Christian life, and eternal perseverance relied on the cooperation of the individual or quality of their faithfulness, then despair becomes a real problem. Silence digs into the despair that can accompany a synergistic confession of faith in a time of great persecution. It asks: why do some of the hidden Christians have the strength to become martyrs while others, like Kichijiro, struggle with weakness in the face of persecution? The dramatic edge of the film is a question of whether the faith of the Jesuit priests will be found wanting under pressure.

All these ideas and questions pose viewers with even larger questions: Who is Jesus? Who is Jesus to the characters of the film? Who is Jesus to the viewer of Silence? What is the nature of the personal faith of the film’s characters? What is the nature of the personal faith of the viewer? As Martin Luther attests in the Large Catechism, "The confidence and faith of the heart alone makes both God and an idol. If your faith and trust is right then your God is also true. On the other hand, if your trust is false and wrong then you do not have the true God. For these two belong together faith and God."[2]

Leading up to His crucifixion Jesus said to His disciples in Mark 14:27-31, “You will all fall away, for it is written, ‘I will strike the shepherd, and the sheep will be scattered.’ But after I am raised up, I will go before you to Galilee.” Peter said to Him, “Even though they all fall away, I will not.” And Jesus said to [Peter], “Truly, I tell you, this very night, before the rooster crows twice, you will deny Me three times.” But [Peter] said emphatically, “If I must die with You, I will not deny You.” And they all said the same." St. Peter pre-crucifixion approach to faith is an important element of Silence. Rodrigues and Garrpe frequently express this same kind of flawed conviction. Early in the film the words of Jesus to Judas His betrayer, “What you are going to do, do quickly” (John 13:27) are presented as a contemplative quandary for one of the priests. The recollection of Jesus' words become a sort of foil to the brash confidence which is otherwise displayed. This quandary becomes more and more important as the pressure to apostatize increases and the film finally zeros in on one of the two priests.

At the apex of the film the priest must confront whether Christ, out of love, would apostatize His faith to save others from suffering? If so should the priest apostatize, would that be the Christ like thing to do? The clear Scriptural answer is no. Out of love Christ died for the sins of all people to give them eternal life and He was faithful to His Heavenly Father right to His last moment when He looked up and with a loud voice, said, “Father, into your hands I commit My spirit!” (Luke 23:46). His lament “My God, my God, why have You forsaken Me?” (Mark 15:34) is a reference to Psalm 22 which is ultimately a Psalm of trust in God. So, setting aside any notion that the Jesuit in Silence is a Christ character, a subsequent question surfaces: Who is the priest most like in relation to Jesus? Is he a Judas or is he a Peter? All analogies eventually break down when pushed hard enough and viewers will notice that the Scriptural account of the lives of Judas and Peter do not perfectly fit the central protagonist of this tormented priest. Nevertheless, the question of the nature of his faith towards Christ remains front and centre until the film’s last frame.

Reviewing most Hollywood films from a Christian perspective is often like panning for gold. The prospector ends up with a pan full of gravel and spends time looking for that gold nugget. Silence is like having a pan full of gold with only a couple pieces of gravel to pick out. Mature Christians and mature open-minded non-Christians will find a lot to think about. The more a viewer brings to the film the more he or she will draw out of it. Each person will bring their confession of faith to the movie, even if it’s faith in nothing. Silence asks a lot of its viewers; it is truly a contemplative film. The cinematic storytelling speaks as much about the faith of Scorsese as it asks its audience questions of faith.

The subject matter of Silence is challenging and is not easy to view. While the story is fictional, persecution is still very real and many people are challenged to abandon or renounce their faith even today. In the last two years, an estimated 195,000 Christians were martyred for their faith.[3] How many others apostatized under the pressure of psychological and physical torture? Endo's book and Scorsese’s film give a voice to Christian martyrs generally and specifically a voice to the Christians who were the target of persecution in 17th century Japan, a voice long 'silent' on the stage of history.

Rev. Ted Giese is pastor of Mount Olive Lutheran Church, Regina, Saskatchewan, Canada; a contributor to The Canadian Lutheran, Reporter and KFUOam; and movie reviewer for the “Issues, Etc.” radio program. Follow Pastor Giese on Twitter @RevTedGiese. Check out our Movie Review Index!

You can also find this article featured in the Reporter and the Canadian Lutheran.

_______________________________________________________

[1] Catechism of the Catholic Church, Doubleday 1995, Entry 405, pg 114.
[2] Book of Concord - Readers Edition, Large Catechism, Concordia Publishing House 2006, pg 488.
[3] Pathos, Gene Veith, 90,000 Christians died for their faith last year (2016)

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