Posted on 12/04/2006 7:52:47 PM PST by Pyro7480
'The Nativity Story' Movie Problematic for Catholics, "Unsuitable" for Young Children
By John-Henry Westen
NEW YORK, December 4, 2006 (LifeSiteNews.com) - A review of New Line Cinema's The Nativity story by Fr. Angelo Mary Geiger of the Franciscans of the Immaculate in the United States, points out that the film, which opened December 1, misinterprets scripture from a Catholic perspective.
While Fr. Geiger admits that he found the film is "in general, to be a pious and reverential presentation of the Christmas mystery." He adds however, that "not only does the movie get the Virgin Birth wrong, it thoroughly Protestantizes its portrayal of Our Lady."
In Isaiah 7:14 the Bible predicts the coming of the Messiah saying: "Therefore the Lord himself shall give you a sign. Behold a virgin shall conceive, and bear a son, and his name shall be called Emmanuel." Fr. Geiger, in an video blog post, explains that the Catholic Church has taught for over 2000 years that the referenced Scripture showed that Mary would not only conceive the child miraculously, but would give birth to the child miraculously - keeping her physical virginity intact during the birth.
The film, he suggests, in portraying a natural, painful birth of Christ, thus denies the truth of the virginal and miraculous birth of Christ, which, he notes, the Fathers of the Church compared to light passing through glass without breaking it. Fr. Geiger quoted the fourth century St. Augustine on the matter saying. "That same power which brought the body of the young man through closed doors, brought the body of the infant forth from the inviolate womb of the mother."
Fr. Geiger contrasts The Nativity Story with The Passion of the Christ, noting that with the latter, Catholics and Protestants could agree to support it. He suggests, however, that the latter is "a virtual coup against Catholic Mariology".
The characterization of Mary further debases her as Fr. Geiger relates in his review. "Mary in The Nativity lacks depth and stature, and becomes the subject of a treatment on teenage psychology."
Beyond the non-miraculous birth, the biggest let-down for Catholics comes from Director Catherine Hardwicke's own words. Hardwicke explains her rationale in an interview: "We wanted her [Mary] to feel accessible to a young teenager, so she wouldn't seem so far away from their life that it had no meaning for them. I wanted them to see Mary as a girl, as a teenager at first, not perfectly pious from the very first moment. So you see Mary going through stuff with her parents where they say, 'You're going to marry this guy, and these are the rules you have to follow.' Her father is telling her that she's not to have sex with Joseph for a year-and Joseph is standing right there."
Comments Fr. Geiger, "it is rather disconcerting to see Our Blessed Mother portrayed with 'attitude;' asserting herself in a rather anachronistic rebellion against an arranged marriage, choosing her words carefully with her parents, and posing meaningful silences toward those who do not understand her."
Fr. Geiger adds that the film also contains "an overly graphic scene of St. Elizabeth giving birth," which is "just not suitable, in my opinion, for young children to view."
Despite its flaws Fr. Geiger, after viewing the film, also has some good things to say about it. "Today, one must commend any sincere attempt to put Christ back into Christmas, and this film is certainly one of them," he says. "The Nativity Story in no way compares to the masterpiece which is The Passion of the Christ, but it is at least sincere, untainted by cynicism, and a worthy effort by Hollywood to end the prejudice against Christianity in the public square."
And, in addition to a good portrait of St. Joseph, the film offers "at least one cinematic and spiritual triumph" in portraying the Visitation of Mary to St. Elizabeth. "Although the Magnificat is relegated to a kind of epilogue at the movie's end, the meeting between Mary and Elizabeth is otherwise faithful to the scriptures and quite poignant. In a separate scene, the two women experience the concurrent movement of their children in utero and share deeply in each other's joy. I can't think of another piece of celluloid that illustrates the dignity of the unborn child better than this."
See Fr. Geiger's full review here:
http://airmaria.com/
Another example of egalitarianism. No one is more righteous or more wicked than anyone else, except Christ. We're all the same. It is a theological communism akin to Animal Farm.
-A8
You point to a very real difference between the Catholic and Orthodox faith on one hand, the Protestantism on the other. In this instance the difference appears a defect of the sacramental apostolic churches. But I don't want the whole depth of the difference to be left without comment.
It is sown in corruption, it shall rise in incorruption. 43 It is sown in dishonour, it shall rise in glory. It is sown in weakness, it shall rise in power. 44 It is sown a natural body, it shall rise a spiritual body. If there be a natural body, there is also a spiritual body, as it is written: 45 The first man Adam was made into a living soul; the last Adam into a quickening spirit. 46 Yet that was not first which is spiritual, but that which is natural; afterwards that which is spiritual. 47 The first man was of the earth, earthly: the second man, from heaven, heavenly. 48 Such as is the earthly, such also are the earthly: and such as is the heavenly, such also are they that are heavenly. 49 Therefore as we have borne the image of the earthly, let us bear also the image of the heavenly. 50 Now this I say, brethren, that flesh and blood cannot possess the kingdom of God: neither shall corruption possess incorruption. (1 Cor 15)The actual word St. Paul uses here, thranslated as "natural" is "psychikos". The meaning is that of the phychological nature, or of the passion, and it is contrasted tot he "pneumatikos", the spiritual. Our passions are to die, our spirit is to rise. St. Paul often returns to this theme, as he teaches to avoid anger and combat other strong emotions and attachments. This distinction, between the passionate and the spiritual, is reflected in the absence of emotion that is characteristic of the Catholic and Orthodox liturgy. Symmetrically, the evengelical service is often highly emotionally charged. Many complain about the absence of passion in Catholic service as indifference, -- they do not feel as if they are being fed. A supercharge experience of an evangelical altar call is a frequent basis of people joining evangelical churches. In contrast, a good priest serves as if the congregation is not there.
This is just the way things are.
There you have it.
That is a non sequitur. And second, there is nothing in Scripture that teaches 'sola scriptura', but you revel in that "dangerous fiction".
-A8
It is amusing how this verse is cited as sayiong something against the veneration of saints, when the entire passage calls for intercessory prayer:
1 I desire therefore, first of all, that supplications, prayers, intercessions, and thanksgivings be made for all men: 2 For kings, and for all that are in high station: that we may lead a quiet and a peaceable life in all piety and chastity. 3 For this is good and acceptable in the sight of God our Saviour, 4 Who will have all men to be saved, and to come to the knowledge of the truth. 5 For there is one God, and one mediator of God and men, the man Christ Jesus:
Of course. This is the Catholic teaching. But why is it giving us an image of God? The Church responds, in order to give us a foretaste of heaven, where we unite with Christ. Very well then, is Mary united with Christ? Of course she is, -- she is His mother. What other foretaste could she need?
The teaching of perpetual virginity can be questioned as something not directly found in the Scripture. But do not question it on grounds of illogicality.
And yet you imagine God keeps score of our transgressions and tallies them up at the end of our lives to see which men have made the cut. And that's why it's important to be absolved on earth of as many sins as possible; to confess every wrong; to swallow every wafer; to count every bead.
Ultimately, it must be a terrible strain, adding and subtracting the good you do from the debt you owe.
Relax, A8. You can never redeem yourself. Neither you nor me nor Mary could be good enough for heaven. Only Christ's goodness has saved us. Christ has grabbed the check and paid for your sins, every one of them.
Rejoice.
You have a child, don't you? I ask because I know that those with children probably understand such a loss perhaps even better than I do, in a way, because I was his sister and not his mother.
My mother is a remarkable woman, she said she felt like our Lord's Blessed Mother at my brother's feet. He was hit and killed very close to where we lived. His friends came up the driveway calling, "Patrick's been hit". We ran to him, and my Mom became incontinent because she knew, and I knew he was dead.
Thank you for letting me speak of him, it does my heart good, especially at this time of the year.
And to whom are we to make our prayers and thanksgivings?
To "the one Mediator of God and men, the man Christ Jesus."
Oh please. Say what you will about Luther, he kept his hands very busy.
There are massive amounts of Scripture asserting Sola Scriptura.
And those with eyes to see and ears to hear will read the Bible and understand with a new heart given by God alone as the Holy Spirit guides their path.
There is nothing in Scripture about Mary being "immaculate." All Scripture points to the contrary.
You offer Matthew 6:7-8 which only says that the Father knows before you ask. If you read this verse as saying someting against mediation you have to conclude that it speaks against mediation of Jesus Christ as well.
That's because I'm not interested in Luther's opinion about Mary. I'm not interested in what anyone's catechism says. I'm not interested in what some ancient priest said. I'm not interested in what Billy Graham says. I'm not interested in what any of the popes said.
I am interested in what God's Word says. :-)
-A8
Just what the Mormons said to defend the Book of Mormon.
Same gnosticism, different sect.
-A8
I don't think the minister's reaction was due to any overly-emotional "alter call" type of experience.
I think the minister's tears were because he had children of his own and he was experiencing AG's mother's pain along with her.
It would be difficult to look at a lifeless child and not see your own child's face. (I can hardly type these sentences. I can only grasp at the reality.)
AG, you and your mother will see Patrick again in heaven. Forever.
Illogical question. She was sinless because she had a Savior.
It is wrong if they do. Mary was perpetually a virgin because of the same reason we enjoy marital sex: proximity to God.
Interesting perspective. However, the God of the Bible impresses me as seriously passionate. The notion that shutting down the emotions makes us "higher" creatures sounds more like Buddhism than Christianity.
No bait; no switch -- just Bible.
The bible says "she gave birth." That means that "she gave birth."
When her conception of Jesus was different, the bible pointed it out.
Words mean something. I don't believe I'm discussing this. Just be honest with you, it's unnecessary. Virgins are virgins because they haven't engaged in sex. The aren't virgins because they have intact hymens.
Will you agree that a horse-riding young girl whose hymen ruptures is a sexually experienced young lady?
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