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ON FAITH & MEDIA View Comments

Tyler Perry's Why Did I Get Married Too?

By
John Mulderig
Source: Catholic News Service

Fans of the prolific—and often predictable—Tyler Perry will find themselves on familiar terrain with his ninth film project in five years, the sequel "Tyler Perry's Why Did I Get Married Too?" (Lionsgate). Though dramatically uneven, this mix of comedy and drama is, for the most part, a morally steady examination of the challenges and rewards of committed marital love.

The writer-director reunites the eight old college friends—all upwardly mobile African-Americans—whose relationships he explored in his 2007 hit "Tyler Perry's Why Did I Get Married?" for another of their annual marriage retreats, this time in the Bahamas.

Providing most of the comic relief, once again, is Tasha Smith as salon owner Angela, the hyper-suspicious and ever-quarrelsome mate of ex-NFL player and current sportscaster Marcus (Michael Jai White).

At the other end of the emotional spectrum is Janet Jackson as Patricia, the successful self-help author whose talent at counseling others is ironically contrasted with her own excessive perfectionism and inability to express her feelings openly, traits which steadily undermine her marriage to architect Gavin (Malik Yoba).

The breakdown of their relationship eventually leads not only to harsh verbal exchanges but to an unsettling physical confrontation involving drunken, semi-abusive behavior by Gavin.

Herself a victim of both physical and emotional abuse in the past, Sheila (Jill Scott) has split with her rotten ex, Mike (Richard T. Jones), and found a supportive new spouse in Troy (Lamman Rucker). But Troy's ongoing unemployment is putting their bond to the test, while Mike's unwelcome appearance at the retreat—motivated, partially at least, by his remorseful desire to win Sheila back—adds a further strain.

Perry's character Terry, who was feeling neglected by his work-obsessed lawyer wife, Dianne (Sharon Leal), at the last get-together, now has doubts about her fidelity.

While implicitly endorsing Sheila's remarriage, the script is otherwise all about dedication and stability. But the highlighted values—such as open communication and self-giving love—do not rest on a spiritual foundation and, unlike some of Perry's other offerings, faith has no explicit influence on the characters' lives.

The mention of one wife's past decision to have her "tubes tied" will strike Catholic viewers as another flaw in the fabric of what is, overall, an ethically sound—though occasionally cliched—survey of married life.

The film contains brief, nongraphic marital lovemaking, a nonmarital bedroom scene, intense domestic discord, adultery theme, numerous sexual references, including mention of sterilization and venereal disease, drug references and frequent crass language. The USCCB Office for Film & Broadcasting classification is A-III—adults. The Motion Picture Association of America rating is PG-13—parents strongly cautioned. Some material may be inappropriate for children under 13.

*****
John Mulderig is on the staff of the Office for Film & Broadcasting of the U.S. Conference of Catholic Bishops.





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Athanasius: Athanasius led a tumultuous but dedicated life of service to the Church. He was the great champion of the faith against the widespread heresy of Arianism, the teaching by Arius that Jesus was not truly divine. The vigor of his writings earned him the title of doctor of the Church. 
<p>Born of a Christian family in Alexandria, Egypt, and given a classical education, Athanasius became secretary to Alexander, the bishop of Alexandria, entered the priesthood and was eventually named bishop himself. His predecessor, Alexander, had been an outspoken critic of a new movement growing in the East—Arianism. </p><p>When Athanasius assumed his role as bishop of Alexandria, he continued the fight against Arianism. At first it seemed that the battle would be easily won and that Arianism would be condemned. Such, however, did not prove to be the case. The Council of Tyre was called and for several reasons that are still unclear, the Emperor Constantine exiled Athanasius to northern Gaul. This was to be the first in a series of travels and exiles reminiscent of the life of St. Paul. </p><p>After Constantine died, his son restored Athanasius as bishop. This lasted only a year, however, for he was deposed once again by a coalition of Arian bishops. Athanasius took his case to Rome, and Pope Julius I called a synod to review the case and other related matters. </p><p>Five times Athanasius was exiled for his defense of the doctrine of Christ’s divinity. During one period of his life, he enjoyed 10 years of relative peace—reading, writing and promoting the Christian life along the lines of the monastic ideal to which he was greatly devoted. His dogmatic and historical writings are almost all polemic, directed against every aspect of Arianism. </p><p>Among his ascetical writings, his<i> Life of St. Anthony</i> (January 17) achieved astonishing popularity and contributed greatly to the establishment of monastic life throughout the Western Christian world.</p> American Catholic Blog Suffering is redemptive in part because it definitively reveals to man that he is not in fact God, and it thereby opens the human person to receive the divine.

The Passion and the Cross Ronald Rolheiser

 
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