人与神

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。

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。

“君子不立于危墙之下”，这是孔子所说的话，而“虽千万人吾往矣”，是孟子所说的话。

虽然都是儒家先圣的话语，然而含义与语气却大不一样。

孔子很理性，富有人生的智慧，也有现实的精神，所以他不语怪力乱神，只相信人的力量。

孟子则显得有激情，有一种理想主义的气概，有种舍我其谁不惧生死的精神，所以他舍生而取义，悲天悯人不失赤子之心。

之所以想到这两句话，是因为刚看了《人与神》，起了这样的联想。

其实这两人与这部法国影片所表现的宗教情怀都毫无关联，没有剧中人物那种宗教献身的精神，虽然有着“天降大任于斯人”的勇气，却都有着“挟泰山以超北海”之不可能的清醒认识。

曾获去年戛纳电影节评审团大奖的《人与神》，所描写的是一起真实的事件，这起事件发生于1996年的阿尔及利亚，当时那里正处于长达十多年的内战之中。

位于阿尔及利亚的底比林修道院里的七名法国修道士，在一个深夜被一群伊斯兰极端分子带走，两个月后发现了他们的尸体。

他们究竟死于何人之手，至今还是一个谜。

普遍认为他们是被阿尔及利亚伊斯兰武装所杀，也有人认为是被阿政府军误杀。

不过影片并不关注这一点，在影片的结尾，只是表明他们消失在风雪之中，让这个谜底仍然留在观众心中。

这是一个敏感的题材，特别是在当下，它涉及的是基督教与伊斯兰教的关系，重翻历史的旧账并无意义。

导演很聪明，既利用了题材的敏感性，同时又绕开了可能带来的争议，它将关注的重心，放到了修道士在大难来时的内心抉择。

那些年老僧侣的选择，让影片蒙上了一层神性与人性的光辉。

影片的故事性并不强，情节已经被淡化，只剩下最简单的事实在推进着故事的进展。

影片的节奏也很缓慢，电影中更多的是这些修道士们的活动，他们的宗教仪式，他们关于坚守还是撤离的讨论。

导演将镜头更多地是对准剧中人物的内心，富于质感的画面，庄严而虔诚的祷告，从对即将到来的大难的惧怕到最后内心的平静，突出了这些僧侣们逐渐坚定的信仰，从软弱人性到坚强神性的转变历程。

尽管情节消隐于神性的表达背后，但整部电影却并不沉闷，悬念一直保持到终场，紧张的气氛压迫着观众的神经，并触动着人们的内心。

平静的叙事之中，却充满了张力。

面对紧张的局势，面对日渐临近的威胁，撤不撤离修道院，成为影片中八位修道士艰难的选择。

除了修道院院长，其他七人都已垂垂老矣，他们来自于法国，到异国修道院修行，只为求得心灵的平静，以求离上帝更近。

他们所在的底比林修道院旁边，就是一个信奉伊斯兰教的村庄。

这些修道士们与那些穆斯林村民已结下深厚的友谊，他们为村民看病，并给予村民们指导，而村民也把他们当成自己坚强的支撑，村民们也不希望他们离去。

战火临门，极端组织越来越强的敌意，阿国政府施加于他们的压力也越来越强，作为一种现实的选择，“君子不立危墙之下”，与不可抗拒的危险硬顶，无异于以卵击石。

人性的软弱，也让他们徘徊。

“我到这里来是修道的，而不是来献身的”，这是真实的人性，也是作为普通人的理智选择。

这些修道士第一次的投票表决，表明了他们人性中的犹豫。

然而，他们毕竟是僧侣，是修行多年的修士，人性的软弱只是暂时的。

一次次的宗教仪式坚定了他们的信仰，而他们所目睹的桩桩事情，也唤起了他们的宗教责任。

“虽千万人吾往矣”，肉身的牺牲有何惧，他们的坚守就意味着上帝的坚持，底比林修道院就是他们坚强的精神堡垒。

这些僧侣很明白自己选择的意义，但此次的投票，八个人都说出了留下的意愿。

留下，即意味着殉教，对于常人来说，虽说悲壮，却也无谓。

但这样的殉教对于宗教来说，却是需要的，也是必须的，他们的殉教会坚定信徒的信仰，他们对于信仰的不放弃，意味着上帝神性的显现。

他们在做出选择之后，内心反而显得更加的平静，平静地坚守，平静地等待着劫难的来到。

这是一种信仰的力量，亦是一种神性的闪耀。

献身于上帝，对于虔诚的僧侣来说，那是何等的光荣。

死亡对于他们来说，只是一种解脱，一种跃升。

影片虽是根据历史事件改编，不过史实只是背景，更多的却是对人的灵魂的追问，是对信仰力量的展示，因此《人与神》与其说是传记片，不如说更近于宗教片。

我们开头所举的中国儒家圣贤所说的那两句话，从“君子不立于危墙之下”，这是人性的理性考量；而“虽千万人我往矣”，就有了一种精神的力量。

不过，中国毕竟是一个缺乏宗教情怀的国度，从孔子的理性到孟子的勇气，都还未上升到宗教的层面。

而剧中的僧侣，则有着知其不可为而为之的精神，这就不是以人的智慧去衡量，而是一种信仰的力量了。

因为他们坚信着上帝的存在，他们是为上帝的荣光而赴劫难，因此他们的死也就有着神性的光彩了。

里面的圣歌很好听，沁人心脾。

平铺直叙的纪录式风格将这次历史事件还原得很中肯，在修士们一次次的开会和挣扎中，可以感受到油然而生的恐惧与自身信仰强烈的冲突。

同样作为信徒的我，也是多少能够明白他们的感受。

作为一部历史剧情片，无论是演绎和气氛营造上，算是上乘之作了。

最终，8名法国基督教徒，在怀疑，分歧，犹豫之后，他们，还是，选择，留下。

Christian最后说，这一切的全部意义，就在于，我们如何活着，他们在恐怖分子侵入后，仍选择，在圣诞夜做完弥撒，这才是他们必须做的。

接着，他们就如同新生，每一天如是。

Do right things at right time!信仰就是，在极端痛苦，在根本看不到希望之时，仍旧信，信这一切都是上帝的旨意。

我接触宗教，源于和一位同学的相遇。

从一开始的不理解，到现在的开始有些感同身受，我感受到了上帝的力量，只因信，他让我感觉我自己站在磐石上，不动摇，这样的感觉，23年，从未有过！

这样的感觉，真的很好！

刚开始他推荐我看这部电影，我没有办法接受，而现在，我却自己选择去看了这部电影，而且对整个剧，很能理解，看得明白，觉得，信就是如此。

这不就是到了right time，自然而然就会做right things么！

信，让自己的灵魂变得自由，心，将不再枯竭，而是满满的！

很平淡的片，不能说有趣，但给人很多思考的空间法国片喜欢深究自我，较国内片有深刻的思想主题。

就剧情较为缓慢和平淡，法国片都属于小文艺。

虽然看到最后都快睡着了，还是有收获。

教堂的圣歌贯穿全影片，场景很真实，在法国教堂每周都要唱一次圣歌。

很安静祥和。

很多台词都很有哲理'“为什么信仰让人痛苦 为什么耶稣总是沉默 ”"爱是包容一切 像兄弟样爱你的邻人”“靠近上帝，我们也会接近贫穷，失败，死亡”这是需要质疑的，难道靠近上帝不能靠近美满吗？

为什么信仰上帝的结局是 信仰者还是逃脱不出恐怖分子的魔掌，最后沦都为人质。

他们真的听到了耶稣的召唤，本事来为北非人带来福音，却是全部被杀害的结局？

上帝去哪了，怎么不保护他的子民？

Of Gods and MenFaith, Ethics, and Sacrificesp1true story of the Tibhirine massacre during the Algerian civil war in the 1990s. Seven French Trappist monks were kidnapped and killed by Islamic extremists. monk's life in the monastery, integration into the local Muslim community, and spiritual journey in the face of the threat of violent journeyFaith and interfaith dialogue1. harmonious relationship between different religious groupsEthics and moral dilemmas1. Ethical decisions about life and death2. whether they should leave Algeria, their home, or stay, suffering a threat of violence3. The complexities of making ethical choices in the face of mortal danger4. Ask us to think about ethical decisions in complex situations.sacrifice and martyrdom1. ancient, connected with our history2. in a modern context3. self-sacrifice4. sacrifice of life5. What does it mean to give up one's life?community and solitude1. individual solitude; interact in silence2. tension between communal life and personal solitudePeace and violence1. nonviolence2. Peacekeepers in a violent worldp31. How do the monk's moral convictions and their commitment to their faith influence their decisions in a dangerous environment?1. The monastique community and the community of the Muslim village influence their decisions.2. The sense of duty is rooted in their Christian faith, which teaches love, compassion, and service to one's neighbor.3. to leave or to stay? "I thought I could go, but where can I be?" Their lives are made up of their decisions in the current moment.4. commitment to nonviolence5. Spiritual calling and martyrdom. They made the Algerian village their home, and they found spiritual calling in this village. If death has meaning, it only has meaning within the choices that they have made.6. How do they make their decisions? Contemplation, individual reflection, and communal decision-making. It needs time and depth of reflection.7. The process of decision-making is not made unilaterally but through communal deliberation. It underscores the importance of community in monastic life, where individual desires are put in second place.2. What moral dilemmas are faced by the characters? How do their choices reflect their philosophical and ethical values?1. the dilemma of flight or fight: self-preservation or fight? Fleeing is against upholding their spiritual mission and their commitment to the local community.2. neutrality in the face of violence. They don't want to take sides and be protected by either side. Their insistence on non-participation in violence reflects the ethical values of peace and nonviolence, deeply rooted in Christian teaching. It underscores their belief in the sanctity of all human life and the power of peace to overcome violence. Is it idealistic? Is it wrong?3. Hospitality vs. security. Everyone is welcome, but what if they are terrorists? How do you cope with dangerous people? Their choice is to continue welcoming all who come to them.4. Individual fear vs. collective responsibility. Fear is very private. Every monk struggles with personal fear and doubt, reflecting the human instinct for survival. Their process of discernment, involving prayer and communal discussion, allows them to confront their fear and take responsibility.5. Forgiveness in the face of aggression. How can we forgive our enemies (someone who is aggressive toward you)? What is the meaning of doing so?3. Considering the film's portrayal of the relationship between religion and ethics, what insights can we gain about the interaction of faith and morality in challenging circumstances?1. Religious belief can shape ethical decisions.2. faith as a foundation for ethical living. What the monks do is deeply rooted in their Christian beliefs.3. The ethical imperative of solidarity4. Nonviolence as a moral and religious principle: intersection5. The role of prayer and contemplation in ethical decision-making: how to make important decisions Careful reflection gives people space to think about decisions.6. sacrifice and martyrdom as ethical acts of faith. Many people care too much about self-preservation. Sacrifice is difficult to think about. None of the monks wishes to die but to preserve their lives as long as possible, but they are ready to sacrifice their lives to accept the final death. True moral courage can involve the willingness to make the ultimate sacrifice for one's principles and the well-being of others. What was the meaning of the death in the end? authentic portrayal of life and death to make us think. In what situation is it necessary to give up one's life?

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

弗朗索瓦·奧宗（Francois Ozon）的《八美千嬌》是一部好看的有八個女主角的電影，因為把八個女人湊在一起即使沒有故事也會有戲看。

而此片導演畢沃斯硬是反其道而行之，冒險將八個循規蹈矩的修道士的原本就平淡無奇的生活展現出來。

然而儘管電影不斷地重複著那些諸如祈禱、詠唱、耕種、醫治的場景，但預想中的沉悶並未發生。

八個遲暮老男人輕輕鬆鬆便將故事的結構支撐起來，影片所需的質感塑造出來，每一個人的演技都讓人嘖嘖稱讚。

在這裡我並不想去討論殉教者的虔誠與疑惑，那些基於種族與信仰的屠殺在人類短暫的歷史上從未息止過。

我擔心的是，將一件曾經發生過的且廣為人知的事件虛構成真實的影像，導演有多大把握。

看了幕後花絮才知道導演為拍攝這個本身已無懸念的故事在私底下做了多少細緻耐心的功課。

所有那些不起眼的細節和並未刻意展現的背景，讓電影真實感人。

〈人与神〉：这个世界只有两个地方最干净，一个是纯粹理性意义的教堂寺庙，一个是纯粹理性意义的红楼妓院。

这两个地方的人，心无所住，通明“自尊心”乃脏陋之物，一切争乱，皆始于自我。

能顿悟“一多相容，以众为我”自然明白真理正义从来不会站在军人、警察一方。

人生一世，一切虚无，唯有爱曾擦身。