'The Nativity Story' Movie Problematic for Catholics, "Unsuitable" for Young Children

'The Nativity Story' Movie Problematic for Catholics, "Unsuitable" for Young Children

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."

John Calvin:

He says that she [Mary of Cleophas] was the sister of the mother of Jesus, and, in saying so, he adopts the phraseology of the Hebrew language, which includes cousins, and other relatives, under the term 'brothers.' - John Calvin, Commentary of the Gospel According to John, on John 19:25

The word 'brothers', we have formerly mentioned, is employed, agreeably to the Hebrew idiom, to denote any relative whatever; and, accordingly, Helvidius displayed excessive ignorance in concluding that Mary must have had many sons because Christ's 'brother' are sometimes mentioned. - John Calvin, Commentary on a Harmony of the Evangelists, Matthew, Mark, and Luke, vol. II, p. 215 (on Matthew 13:55)

[Note: Helvidius was a 5th-century Christian who denied the perpetual virginity of Mary and was rebuked and refuted by Jerome in his treatise, "On the Perpetual Virginity of Blessed Mary Against Helvidius"]

Huldrych Zwingli:

I give an example: taught by the light of faith the Christ was born of a virgin, we know that it is so, that we have no doubt that those who have been unambiguously in error have tried to make a figure ofspeech of a real virgin, and we pronounce absurd the things that Helvidius and others have invented about perpetual virginity. - Huldrych Zwingli. "Friendly Exegesis, that is,

Exposition of the Matter of the Eucharist to Martin Luther, February 1527", in Selected Writings of Huldrych Zwingli, Volume Two, trans. and ed. by H. Wayne Pipkin, Pickwick Publications, 1984 p.275.

Then the pious mind finds wonderful delights in searching for the reasons why the lamb chose to be born of a perpetual virgin, but in this other case it finds nothing but a hopeless horror. [The other case that Zwingli here refers to is the Real Presence] - Huldrych Zwingli. "Subsidiary Essay on the Eucharist, August 1525", in Selected Writings of Huldrych Zwingli, Volume Two, trans. and ed. by H. Wayne Pipkin, Pickwick Publications, 1984 p.217.

Martin Luther:

A new lie about me is being circulated. I am supposed to have preached and written that Mary, the mother of God, was not a virgin either before or after the birth of Christ, but that she conceived Christ through Joseph and had more children after that. - Martin Luther, "That Jesus Christ Was Born a Jew", in Luther's Works, vol. 45, ed. Walther I. Brand, 1962, Muhlenberg Press, p. 199.

The form of expression used by Matthew is the common idiom, as if I were to say, 'Pharaoh believed not Moses, until he was drowned in the Red Sea.' Here it does not follow that Pharaoh believed later, after he had drowned; on the contrary, it means that he never did believe. Similarly when Matthew says that Joseph did not know Mary carnally until she had brought forth her son, it does not follow that he knew her subsequently; on the contrary, it means that he never did know her. Again, the Red Sea overwhelmed Pharaoh before he got across. Here too, it does not follow that Pharaoh got across later, after the Red Sea had overwhelmed him, but rather that he did not get across at all. In like manner, when Matthew says, 'She was found to be with child before they came together,' it does not follow that Mary subsequently lay with Joseph, but rather that she did not lie with him. - Martin Luther, "That Jesus Christ Was Born a Jew", in Luther's Works, vol. 45, ed. Walther I. Brand, 1962, Muhlenberg Press, p. 212.

John Wesley:

I believe that he was made man, joining the human nature with the divine in one person; being conceived by the singular operation of the Holy Ghost, and born of the blessed Virgin Mary, who, as well after as before she brought him forth, continued a pure and unspotted virgin. - John Wesley "Letter to a Roman Catholic"

There are two parts to your statement: first, Christ commanded the Apostles to teach and baptize... so I don't see who or where did +Paul find this freedom to choose what was more important than God's own commandment except that he was not aware of Mat 28:19.

He got this idea and freedom from Christ:

1 Cor 1:17 : 17 For Christ did not send me to baptize, but to preach the gospel — not with words of human wisdom, lest the cross of Christ be emptied of its power.

Can you think of another NT Biblical figure who focused even more on preaching and even less on personally baptizing others than Paul? I can. :)

... so no one can say that you were baptized into my name [1 Cor 1:15]

How could anyone say that if they were baptized in the name of the father, Son and the Holy Spirit?

These were Corinthians. Apparently, they weren't the brightest knives in the elevator. :) Tons of early Christians made errors we would consider "unbelievable". But then when I go back and consider myself honestly, then I start to believe it. :)

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