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ON FAITH & MEDIA View Comments

Jack the Giant Slayer

By
John Mulderig
Source: Catholic News Service


Sentry Giant, a digitally animated character voiced by Peter Elliott, is seen in the movie "Jack the Giant Slayer."
Faith-tinged and fun, "Jack the Giant Slayer" (Warner Bros.) is director Bryan Singer's 3-D retelling of the classic fairy tale, into which screenwriters Christopher McQuarrie and Dan Studney blend elements of the related story "Jack and the Beanstalk."

The resulting hybrid, which also combines live action and animation, offers teens and their elders a mostly harmless adventure.

Still, the gruesome fates awaiting various bad guys, together with a touch of salty language, make this fable inappropriate fare for the smallest members of its source material's original audience.

We all know Jack (Nicholas Hoult): Absent-minded but goodhearted, he exchanges a perfectly serviceable horse for a handful of purportedly magic beans. In this version, the same trip to the market finds Jack, a mere peasant boy, falling for the plucky Princess Isabelle (Eleanor Tomlinson) who is, in turn, equally taken with him.

Their newfound romance is imperiled, however, when one of the aforesaid legumes shows that it has supernatural qualities after all. Accidentally exposed to water, it suddenly sprouts into a gigantic beanstalk, carrying poor Isabelle aloft to a land of aggressive giants.

Unfortunately for Isabelle, these outsized ogres—led by the two-headed Gen. Fallon (voice of Bill Nighy)—have a taste for human flesh. So a rescue mission is imperative.

In the course of this perilous quest, Jack gains the patronage of a chivalrous nobleman named Elmont (Ewan McGregor) who becomes his patron. But he incurs the displeasure of Roderick (Stanley Tucci), a conniving official in the court of Isabelle's father, King Brahmwell (Ian McShane).

With the cooperation of the guileless king, but much against the princess' own will, slippery Roderick has been angling for an arranged marriage with Isabelle.

In the alternate version of the Middle Ages that provides the setting for "Jack the Giant Slayer," monks and other characters freely, if only incidentally, acknowledge God. They bless themselves at times of danger and offer each other encouragement with such phrases as "May God help you."

Though the details of the overly complicated back story reveal that some monks once dabbled in the "black arts," they are said to have done so only under compulsion. Their successors are now anxious to make up for this lapse by advancing the cause of good—even at the cost of considerable sacrifice. As one of their number puts it, "We owe it to God."

The film contains scenes of bloodless but potentially disturbing violence, brief references to the occult, some mildly scatological humor and a couple of crass terms. The Catholic News Service classification is A-II—adults and adolescents. 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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Rose Philippine Duchesne: Born in Grenoble, France, of a family that was among the new rich, Philippine learned political skills from her father and a love of the poor from her mother. The dominant feature of her temperament was a strong and dauntless will, which became the material—and the battlefield—of her holiness. She entered the convent at 19 and remained despite their opposition. As the French Revolution broke, the convent was closed, and she began taking care of the poor and sick, opened a school for homeless children and risked her life helping priests in the underground. 
<p>When the situation cooled, she personally rented her old convent, now a shambles, and tried to revive its religious life. The spirit was gone, and soon there were only four nuns left. They joined the infant Society of the Sacred Heart, whose young superior, St. Madeleine Sophie Barat, would be her lifelong friend. In a short time Philippine was a superior and supervisor of the novitiate and a school. But her ambition, since hearing tales of missionary work in Louisiana as a little girl, was to go to America and work among the Indians. At 49, she thought this would be her work. With four nuns, she spent 11 weeks at sea en route to New Orleans, and seven weeks more on the Mississippi to St. Louis. She then met one of the many disappointments of her life. The bishop had no place for them to live and work among Native Americans. Instead, he sent her to what she sadly called "the remotest village in the U.S.," St. Charles, Missouri. With characteristic drive and courage, she founded the first free school for girls west of the Mississippi. </p><p>It was a mistake. Though she was as hardy as any of the pioneer women in the wagons rolling west, cold and hunger drove them out—to Florissant, Missouri, where she founded the first Catholic Indian school, adding others in the territory. "In her first decade in America, Mother Duchesne suffered practically every hardship the frontier had to offer, except the threat of Indian massacre—poor lodging, shortages of food, drinking water, fuel and money, forest fires and blazing chimneys, the vagaries of the Missouri climate, cramped living quarters and the privation of all privacy, and the crude manners of children reared in rough surroundings and with only the slightest training in courtesy" (Louise Callan, R.S.C.J., <i>Philippine Duchesne</i>). </p><p>Finally at 72, in poor health and retired, she got her lifelong wish. A mission was founded at Sugar Creek, Kansas, among the Potawatomi. She was taken along. Though she could not learn their language, they soon named her "Woman-Who-Prays-Always." While others taught, she prayed. Legend has it that Native American children sneaked behind her as she knelt and sprinkled bits of paper on her habit, and came back hours later to find them undisturbed. She died in 1852 at the age of 83 and was canonized in 1988.</p> American Catholic Blog It was important for some saints to vanish from view, to “decrease” so that God could “increase” in the scheme of things. Many saints actively fought promotions. If obedience required embracing them, they found other ways to remain lowly.

 
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