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ON FAITH & MEDIA View Comments

The Lone Ranger

By
John Mulderig
Source: Catholic News Service


Johnny Depp and Armie Hammer star in a scene from the movie "The Lone Ranger."
The golden-age radio program that first had America asking, "Who was that masked man?" was a favorite with youngsters, as too was the popular television series it later spawned.

So parents may assume, going in, that "The Lone Ranger" (Disney)—a big-screen attempt to provide an answer to that now 80-year-old question—is a family-friendly project geared to kids. Alas, for a variety of reasons, especially the film's treatment of religion, such an assumption would be dead wrong.

This eccentric and overlong reinterpretation of the familiar story centers not on the crime-fighting frontier hero (Armie Hammer) of the title, but on his faithful Native American companion, Tonto (Johnny Depp). When we first encounter Depp's whimsical Tonto, he's an elderly man living, inexplicably, within a 1930s diorama of the Wild West.

Viewers are invited to feel their first enjoyable shiver of revisionist superiority as they observe that the display case holding Tonto labels him "The Noble Savage." Oh, those insensitive Depression-era lug heads!

The chance visit of a boy in a Lone Ranger outfit provokes a stream of reminiscences from Tonto, during which he recounts the circumstances that initially brought him together with lawyer-turned-lawman John Reid, his future "Ke-mo sah-bee." He also recalls their struggle to capture Butch Cavendish (William Fichtner), a viciously depraved outlaw one of whose crimes was to have a life-altering impact on Reid.

Set primarily amid the race to complete the transcontinental railroad—with Tom Wilkinson playing train company executive Latham Cole, the shady driving force behind that effort—director Gore Verbinski's action comedy offers a warning about the corrupting influence of greed. It also portrays, at least in accurate outline, the victimization of native peoples that resulted from the headlong pursuit of wealth and industrial expansion.

But one of the aspects of European culture that gets trounced is Christianity, with believers shown up as either weaklings or hypocrites.

Early on, one of the former, a Presbyterian church lady, invites Reid to pray with her during a train ride. In response, Reid holds up the book he's been reading on the journey—philosopher John Locke's 1689 text "Two Treatises of Government"—and identifies it as "my Bible."

Later, a cavalry officer who is responsible for massacring Indians repeatedly invokes God while ordering his troops into battle. And Cole, whose villainy becomes increasingly obvious, offers a smarmy grace that shows he uses God to his own purposes. By contrast, and in keeping with Hollywood's current norms, Native American spirituality and values are generally glorified.

Add to these factors Cavendish's taste for human flesh, the played-for-laughs proclivity on the part of one of his accomplices for wearing women's clothes and a series of scenes set in a brothel, and the resulting mix does not recommend itself for youthful—or even casual adult—consumption.

The film contains a negative treatment of Christian faith, considerable action violence with some gore, mature themes, including cannibalism and prostitution, a transvestite character, brief scatological imagery and humor and at least one crass term. The Catholic News Service classification is L—limited adult audience, films whose problematic content many adults would find troubling. 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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Ignatius of Loyola: The founder of the Jesuits was on his way to military fame and fortune when a cannon ball shattered his leg. Because there were no books of romance on hand during his convalescence, Ignatius whiled away the time reading a life of Christ and lives of the saints. His conscience was deeply touched, and a long, painful turning to Christ began. Having seen the Mother of God in a vision, he made a pilgrimage to her shrine at Montserrat (near Barcelona). He remained for almost a year at nearby Manresa, sometimes with the Dominicans, sometimes in a pauper’s hospice, often in a cave in the hills praying. After a period of great peace of mind, he went through a harrowing trial of scruples. There was no comfort in anything—prayer, fasting, sacraments, penance. At length, his peace of mind returned. 
<p>It was during this year of conversion that Ignatius began to write down material that later became his greatest work, the <em>Spiritual Exercises</em>. </p><p>He finally achieved his purpose of going to the Holy Land, but could not remain, as he planned, because of the hostility of the Turks. He spent the next 11 years in various European universities, studying with great difficulty, beginning almost as a child. Like many others, his orthodoxy was questioned; Ignatius was twice jailed for brief periods. </p><p>In 1534, at the age of 43, he and six others (one of whom was St. Francis Xavier, December 2) vowed to live in poverty and chastity and to go to the Holy Land. If this became impossible, they vowed to offer themselves to the apostolic service of the pope. The latter became the only choice. Four years later Ignatius made the association permanent. The new Society of Jesus was approved by Paul III, and Ignatius was elected to serve as the first general. </p><p>When companions were sent on various missions by the pope, Ignatius remained in Rome, consolidating the new venture, but still finding time to found homes for orphans, catechumens and penitents. He founded the Roman College, intended to be the model of all other colleges of the Society. </p><p>Ignatius was a true mystic. He centered his spiritual life on the essential foundations of Christianity—the Trinity, Christ, the Eucharist. His spirituality is expressed in the Jesuit motto, <i>ad majorem Dei gloriam</i>—“for the greater glory of God.” In his concept, obedience was to be the prominent virtue, to assure the effectiveness and mobility of his men. All activity was to be guided by a true love of the Church and unconditional obedience to the Holy Father, for which reason all professed members took a fourth vow to go wherever the pope should send them for the salvation of souls.</p> American Catholic Blog Jesus’s humanity and His biological need to be fed Himself gives power and personal force to His teaching that when we feed the hungry and give drink to the thirsty, we do it to Him.

 
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