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ON FAITH & MEDIA View Comments

The Possession

By
John Mulderig
Source: Catholic News Service


Matisyahu, Natasha Calis, Jeffrey Dean Morgan, and Kyra Sedgwick star in "The Possession."
Catholic exorcists get some time off with "The Possession" (Lionsgate). Since this mostly gore-free chiller's premise rests on Jewish tales of demonic indwelling by beings called dybbuks, it's a Hasidic student, rather than a priest, who eventually gets summoned to the rescue. And file this one under "Only in America": said scholar—Tzadok by name—is played by Hasidic rapper and reggae singer Matisyahu.

At the outset, recently divorced dad Clyde Brenek (Jeffrey Dean Morgan) hardly knows what he's letting himself in for when he and his two daughters, Hannah (Madison Davenport) and Em (Natasha Calis), stop by a weekend yard sale. There, Em's fancy is taken by a seemingly innocuous wooden box and Clyde casually agrees to buy it for her.

Em's interest soon turns to life-blighting obsession as the dybbuk that was supposed to be trapped in the container forever emerges and instead takes up residence inside her. Logically enough, Clyde and his ex, Stephanie (Kyra Sedgwick), assume Em's deteriorating demeanor is an aftereffect of their split. But as eerie and inexplicable events continue to plague the family, Clyde at least realizes they'll need to turn to someone other than a therapist.

Danish-born director Ole Bornedal initially achieves above-average results with his macabre doings, which are ostensibly based on real events. But returns diminish noticeably as his film approaches its overwrought climax.

Clyde and Stephanie's situation is used as the vehicle for a strong pro-marriage message, however. In one poignant scene, Clyde watches as Stephanie and the girls sit down to dinner with Stephanie's boyfriend Brett (Grant Show). The quartet makes up a family circle from which Clyde feels both physically and emotionally excluded.

Another plus is the respectful treatment of the Jewish faith in Juliet Snowden and Stiles White's script, including Clyde's fervent recitation of the 91st Psalm at Em's bedside. Of course, the admixture of folklore, like that of the dybbuk, though necessary to the filmmakers' purpose, tends to blur the bright line between mere legend and revealed truth.

The film contains some violent and potentially disturbing images, a premarital situation, at least one use each of profanity and crude language and brief sexual references. The Catholic News Service 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 Catholic News Service.





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Philip and James: 
		<b>James, Son of Alphaeus:</b> We know nothing of this man except his name, and of course the fact that Jesus chose him to be one of the 12 pillars of the New Israel, his Church. He is not the James of Acts, son of Clopas, “brother” of Jesus and later bishop of Jerusalem and the traditional author of the Letter of James. James, son of Alphaeus, is also known as James the Lesser to avoid confusing him with James the son of Zebedee, also an apostle and known as James the Greater. 
<p><b>Philip:</b> Philip came from the same town as Peter and Andrew, Bethsaida in Galilee. Jesus called him directly, whereupon he sought out Nathanael and told him of the “one about whom Moses wrote” (John 1:45). </p><p>Like the other apostles, Philip took a long time coming to realize who Jesus was. On one occasion, when Jesus saw the great multitude following him and wanted to give them food, he asked Philip where they should buy bread for the people to eat. St. John comments, “[Jesus] said this to test him, because he himself knew what he was going to do” (John 6:6). Philip answered, “Two hundred days’ wages worth of food would not be enough for each of them to have a little [bit]” (John 6:7). </p><p>John’s story is not a put-down of Philip. It was simply necessary for these men who were to be the foundation stones of the Church to see the clear distinction between humanity’s total helplessness apart from God and the human ability to be a bearer of divine power by God’s gift. </p><p>On another occasion, we can almost hear the exasperation in Jesus’ voice. After Thomas had complained that they did not know where Jesus was going, Jesus said, “I am the way...If you know me, then you will also know my Father. From now on you do know him and have seen him” (John 14:6a, 7). Then Philip said, “Master, show us the Father, and that will be enough for us” (John 14:8). Enough! Jesus answered, “Have I been with you for so long a time and you still do not know me, Philip? Whoever has seen me has seen the Father” (John 14:9a). </p><p>Possibly because Philip bore a Greek name or because he was thought to be close to Jesus, some Gentile proselytes came to him and asked him to introduce them to Jesus. Philip went to Andrew, and Andrew went to Jesus. Jesus’ reply in John’s Gospel is indirect; Jesus says that now his “hour” has come, that in a short time he will give his life for Jew and Gentile alike.</p> American Catholic Blog Only in human weakness do many of us begin to rely on God and explicitly repudiate our own divine ambitions. Every pain alerts us to the fact that we are not the Almighty.

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