'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."

[ My Spiritual objective and running background prayer is to become and remain transparent in Him. I’m shooting for a diamond but am liable to end up an amethyst because of my "cross-eyed bears." LOL! But truly, as Kosta50 has said, and to which I agree – it takes humility. Lots of it. And few of us will ever be ‘diamonds.’ ]

Good and candid remarks.. I'm not sure any of us deserve such an open and honest peek into your heart.. but its appreciated..

What an honor it is to even be a precious stone in the metaphorical hierarchy.. if there is one.. In my studies of precious stones.. they are what they are.. If all were diamonds we would all be the losers.. They are precious because they just are precious.. The difference between them makes them even more precious..

Is a diamond more precious than a topaz?..
Its like comparing apples and oranges.. I know you agree but its fun even talking about this.. I'm amazed and delighted at Alexandrite, a particular rare precious stone.. It is one color in artificial light and another tint of color in natural/sunlight.. All precious stones are unique to what they are because of their crystalline structure.. The crystals that they are made of are unique.. Even the frequencies of light they absorb are unique to what kind of stone it is..

Even each stone is individually unique.. and if cut/faceted it becomes even more unique(the parts).. Crystallography is quite a study.. Iron with one crystalline structure is not magnetic but with another crystalline structure IS MAGNETIC(same stuff, element).. YES, even metals have crystalline structure.. Amazing crystals are..

Prayer might be the flow of light from precious stones..

What a wonderful metaphor of humanity precious stones are..
A polished stone is beautiful.. even granite polished is beautiful.. as some kitchen counters boast.. I am remembering the vision of a crystalline planet in the Book of Worms.. A planet composed of crystals mainly.. with a sun lighting it up like kaleidoscope.. Hope to visit a place like that some day.. There is much to learn about precious stones.. polished and buffed they are all magnificent works of art.. Reflectors and transducers of light..

You are much appreciated in that way..
Your crystals are unique.. ;)

I agree entirely with what you said.

Transparency for HIS LIGHT is a crucial part of the mark of the High Calling.

AND

[not but or however but AND]

He did not make us clear glass pipe robots. He could have. He chose not to--clearly--for a reason--at least one.

He delights in the personalities HE gave us. He delights in the fellowship with those personalities.

He could have made cookie-cutter/cloned/glass pipes. He did not. He chose NOT to.

There is abundant merit and wisdom in MORE OF HIM AND LESS OF ME.

However, as my teen pastor said--if you kill self--who's going to worship God?

Yes, we die to self daily; take up our crosses daily etc. . . . all good and crucial Biblical truths.

There can be, though, a kind of mindless jumping off the deep end with such which is akin to eastern religion where the MASTER obliterates the personalities of his robotized serfs to the demonic forces manipulating them all.

THAT is NOT CHRISTIANITY. Christianity is wholesale different--not just in window dressing.

I don't think there's a pat answer or a stationary line to avoid crossing.

The line is something Holy Spirit has to speak to us each individually about moment by moment. Today, doing X behavior might cross the line. Next week in a different context with different people and different motivation, it might not. Doesn't mean Christianity is relative chaos; slippery, ends justify means at all. No!

But God is also obviously not an idiot. Clones and robots are not very interesting. We may have various levels of addiction to sitting in front of TV's or computer screens but we really don't FELLOWSHIP, dialogue mentally, emotionally, spiritually--intimately with machines.

I think, Angel-Gal, you know all this. I'm not sure, however, if you agree with all of it! LOL.

I'm not sure therefore what . . . I just kind of cringe when it sounds like folks are saying or about to say . . .

I'M JUST A GLASS PIPE FOR JESUS.

I want to say something like WELL TRADE YOURSELF IN, He didn't make you a glass pipe--go find your personality and let HIM CONFORM !THAT! TO THE IMAGE OF HIS SON POURED AND ENLIVENED THROUGH HOW HE CREATED YOU.

Then you will be the suitable variety fit & particularly and specifically designed for HIS bouquet.

If the Theotokos was born without being subject to the effects of Ancestral Sin and was sinless in her life, what was she redeemed from?

Anyone who believes that she was sinless, regardless of when one considers the grace had entered her fully, has to face this question. That includes the Orthodox. The question, by the way, is a product of a distinctly unorthodox theology of atonement as purchase. If there is no sin, the transactional heresy of atonement goes, there is nothing to redeem. But we know that the work of Christ was to give us eternal life. This is the life He gave the Blessed Mother also. Whether it was given at conception or at some later point is beside the point.

Are we to strive to attain some similitude to the Theotokos, to attain a "likeness" to the Theotokos rather than Christ, or in addition to Christ? Is this a sine qua non of theosis?

The Catholic Church does not teach that the Blessed Mother is a sine qua non of theosis, and it does teach that we are to emulate Christ. But your objection is without substance: as she is holy, and as we imitate Christ and become holy, so we imitate her, whether we do so while aware of the Immaculate conception or not. If you do not see a problem with imitating Christ who is all-holy directly, you should not have a problem with imitating Our Lady, who thanks to Him is all-holy.

The co-mediator theology comes from her saying "be it onto me"; with this she did for us collectively what we are to do individually. I do not see what is inorthodox about it; in fact, the article posted by Kawaii yesterday explains it better than any Catholic would:

2. The Virgin Mary's Significance in Our Salvation.
If not Mary, who first received the salvation of the New Testament, not rejecting it but accepting it with faith? To whose faith are we obliged for our salvation? For whom did this faith of Mary's accept the Saviour? For whom is this faith of Mary's saving, if not for the whole race of man? The faith of each man saves him alone, yet his prayer of faith can help many; but is was a faith offered from all peoples and saving for all mankind which only Mary could offer and which could be offered only by her alone, as being the one who herself ministered at God's incarnation.
The Lord does not save us without our participation, nor does He do it by force. Having granted man freewill, He does not require him to submit to Himself, but He calls, He awaits his conversion, He seeks a voluntary acceptance of salvation. He stands at the door, knocks and waits, that one might hear His voice and open the door to Him, and only then does He enter (Rev. 3:10). Therefore even the very initial act of salvation, the incarnation of the Son of God, was achieved not by the forcible entry of the Holy Spirit and the power of the Most High into the Virgin, but rather through the salutation of the Virgin with the good tidings, through an appeal to her faith, and after she had expressed her voluntary agreement with it. Thus salvation and the incarnation were achieved not only by the fact that God alone desired this, but also by the fact that man himself, in the person of the Virgin Mary, had expressed his consent to this.
In her Christ first of all saved us. And she saves us all in Christ.
In this way, as the salvation of man directly depends on man's will, on the one hand we are obliged to the All-holy Virgin Mary for our salvation, and her significance in the work of our salvation is of the first order and enormous. At the Annunciation, when the Lord knocked, she heard His voice and opened the door for the salvation of all.
3. "All-holy Theotokos, save us." There is no one who served more in Christ in the good work of our salvation than the All-holy Virgin Mary. For this reason the prayerful address, "All-holy Theotokos, save us," always has only one meaning, which is implicit in it, and that is, "save us in Christ, for thou hast already done this, for in Christ thou hast already saved us." She, who has brought us to salvation in Christ, is alone more than worthy among all the saints, to receive the petition and prayerful supplication: "save us."
Because, on behalf of mankind, the Virgin offered everything to God for the salvation of man, so she is a support to man's efforts, and in human perception, which is granted us for our salvation, she is the closest associate in the work of our salvation. After her, through her and with her help, we are raised up to heaven. She is closer than all the saints to people, a mediatrix before God possessing the most praeter-perfect human nature, and one who, out of love for and compassion for people, and for the sake of their salvation, lent flesh and blood to God.
Chosen of all generations, blessed among women, uniquely from amongst all, as one who has obtained grace from God, as the elect bride of the All-holy Spirit, she possesses the most powerful faith among all the sons and daughters of man, and the deepest humility among all; she among all peoples was the most good hearted on account of her love and compassion.
And she dwells with God, living with all her feelings, virtues and powers, ready to help everyone that calls upon her.
At the moment of her Dormition, the All-holy Virgin not only lost nothing of her powers, or of all that she had received from God, but in the power of that supernatural faith, by which all is granted (for "all things are possible to him that believeth"—Mark 9:23), she is the most powerful helper and intercessor for the race of man.
Just as on earth, so also in the heavens the Lord works wonders for the good and salvation of people through the loving mediation of His mother. Neither the Lord, nor the All-holy Virgin lost anything of their capabilities or of their powers in being taken up into heaven from earth. Her mediation, and the miracles which He works through that mediation, can never be cut short.
We are her kinsfolk according to the flesh, her brothers, sisters and children according to the statement of her Son, and we are related to her according to our nature, and through her mediation for us with her Son. And on account of this, her love towards us is that of a kinswoman, close, heartfelt and tender. She feels this more than we do, for she is aware of it even though we are not and cannot comprehend it.
4. The Virgin Mary—an example of making salvation our own. Twice the Lord pointed out that only those blessed people, who like His mother heard the word of God, kept it and fulfilled it (Mark 3:35; Luke 11:28), could be His kinsmen and mothers. And the one, who "kept" all the words of the Lord, "laying" them "up in her heart" (Luke 2:19, 51), the one who "found grace with God" (Luke 1:30) in fulfilling the commandments regarding faith, obedience, humility, selflessness, and love, has been made manifest as an example of making the salvation, which the Lord offered for us, our own.
The making of the salvation of Christ our own begins on earth, actually it originates with the Virgin Mary, who, as Mother of the Saviour, served at His incarnation. From her first of all saving faith and every virtue were offered to God. She received Christ, just as everyone always should receive Him, in her soul, and in her virtues. She is an example of the building up of the human soul, so that it might be the temple and home of God, and she was the first to achieve this. Every soul is a bride of Christ, fore-ordained for its heavenly bridegroom, and like the first bride, the Virgin Mary, it must be well-appointed for the reception of God.
The Most Holy Virgin by faith and through the Holy Spirit received within herself the Word of God, and carried Him within herself and nourished Him. And every soul, called to salvation, receives within itself the word of God, and carries that which has been conceived from faith and through the Holy Spirit, and by the mind and will nourishing it, and by fulfilling it and keeping it, it incarnates Christ within itself and within all its life. Thus it gives birth to Christ in itself, often in the torments of the struggle with sin, it represents Him to itself, likening itself to Him, building itself on Christ. Just as the Church gives birth to every soul in Christ, so every soul gives birth to "an infant of the male sex" (Rev. 12:5), that is to Christ Jesus in itself, and both the one and the other, the soul and the Church, correspond to the Virgin. And in all, the soul gives birth in Christ by the Spirit of God.
The Virgin Mary is an example of bearing God, of communion with God in the moral sense, on account of her faith, humility and every virtue.
Veneration of the Virgin Mary

You know I agree that Catholic popular mariology too often muddles up these distinctions and invites certain unhealthy sentimentalism. But on the other hand, no one said that theological truths are easy, -- surely not this side of the Tiber.

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