How each faith
sees it

When an actor plays Jesus

Jewish view

Jesus is not a figure of Jewish faith, so showing him is not a Jewish question. The Jewish question is how the Jews around him are shown: some Jewish writers praise The Chosen for its Jewish detail, while others feel only the Jews who follow Jesus come off well.

Christian view

Many Christians are glad to see Jesus on screen, because they believe God became a visible man: Jesus is "the image of the invisible God" (Colossians 1:15, WEB). Others worry that one actor's face can crowd out the Gospels themselves.

Muslim view

Muslims honour Jesus as a great messenger and the Messiah, born of Mary, who has a chapter of the Qur'an named after her (Qur'an 19). Most Muslims would not show any prophet, or Mary, with a face, a body or a voice, so they would not watch him played by an actor.

In general

These films show Jesus, and in Jesus of Nazareth also Mary, played by actors. We list them in words only, with no posters or trailers.

When an actor plays Moses

Jewish view

The Hebrew Bible forbids any image of God (Exodus 20:4), not of people, and an ancient synagogue at Dura-Europos was painted with scenes of Moses. Jewish tradition keeps the spotlight on God: "there hath not arisen a prophet since in Israel like unto Moses, whom the LORD knew face to face" (Deuteronomy 34:10, JPS 1917).

Christian view

Christians honour Moses as the one who brought God's law, "faithful in all his house as a servant" (Hebrews 3:5, WEB). Christian art has painted him for centuries, so most Christians are at ease with these films.

Muslim view

Muslims honour Moses as the prophet to whom God spoke directly (Qur'an 4:164, in our words). Because he is a prophet, most Muslims would not show him with a face or a voice.

In general

The Ten Commandments (1956) and The Prince of Egypt (1998) both show Moses, and both give God a voice. We list them in words only.

Noah (2014): text only

Jewish view

Rabbis at an early screening were largely positive: retelling and filling gaps in the story is an old Jewish habit, called midrash. The Hebrew Bible calls Noah "a man righteous and wholehearted" who "walked with God" (Genesis 6:9, JPS 1917).

Christian view

Christian reviewers split between "offensive" and "serious theology". The New Testament calls Noah "a preacher of righteousness" (2 Peter 2:5, WEB).

Muslim view

Al-Azhar, Egypt's ancient seat of Islamic learning, objected that showing a prophet at all goes against the honour owed to prophets. The Qur'an gives Noah a whole chapter (Qur'an 71) and sends him peace (Qur'an 37:79).

In general

A dark, ambitious retelling with a prophet played by an actor. We mention it in words only, with no watch link.

When a film gives God a voice

Jewish view

At Sinai, the people heard a voice but "saw no manner of form" (Deuteronomy 4:15, JPS 1917). Any face or body for God is ruled out completely.

Christian view

"No one has seen God at any time" (John 1:18, WEB). Christians believe God is made known in Jesus, but would not picture God the Father as a character.

Muslim view

The Qur'an says nothing at all is like God (Qur'an 42:11, in our words). A voice or a body for God as a character is a line almost every Muslim would not cross.

In general

Films often give God a voice or a light; in The Prince of Egypt, Val Kilmer voiced both Moses and, uncredited, God. Jews and Muslims hold that God has no likeness; Christians believe God made Himself visible in Christ.

Angels on screen

Jewish view

The Hebrew word for angel, malach, means messenger. "He will give His angels charge over thee, to keep thee in all thy ways" (Psalm 91:11, JPS 1917).

Christian view

Angels are "serving spirits, sent out to do service" (Hebrews 1:14, WEB). Mainstream Christian teaching says people do not become angels when they die, whatever Clarence hopes in It's a Wonderful Life.

Muslim view

Belief in angels is part of Muslim faith. The Qur'an describes angels with wings who always do what God commands (Qur'an 35:1; 66:6, in our words), a separate creation from human beings.

In general

In It's a Wonderful Life, Clarence is a man who must earn his wings. All three faiths see angels as their own kind of being, but love the film's point: one life touches many.

Before birth and after death

Jewish view

"Before I formed thee in the belly I knew thee" (Jeremiah 1:5, JPS 1917). Jewish teaching on the world to come is real but restrained; the focus is on how you live now.

Christian view

Christians trust Jesus's promise: "In my Father's house are many homes" (John 14:2, WEB). They believe what is to come is better than any film can picture.

Muslim view

The Qur'an tells of every soul bearing witness to its Lord before birth (Qur'an 7:172), and says no soul knows the joy kept hidden for it (Qur'an 32:17, both in our words).

In general

Soul imagines a waiting room for souls; The Fountain chases a life that never ends. The worlds are made up, but the question is real: what is a life for?

Gods with a small g

Jewish view

"Hear, O Israel: the LORD our God, the LORD is one" (Deuteronomy 6:4, JPS 1917). Beings with superpowers, however grand, are creatures, not God.

Christian view

"There are things that are called 'gods'... yet to us there is one God, the Father" (1 Corinthians 8:5–6, WEB): Christians can enjoy the stories and still know the difference.

Muslim view

The Qur'an's short chapter on God's oneness says He was not born, has no child, and nothing is equal to Him (Qur'an 112, in our words). Marvel's cosmic beings, and Avatar's nature goddess, are the opposite of that.

In general

Marvel's cosmic beings and Avatar's Eywa are invented, and are neither God nor prophets. They raise a good question: what would a God worth worshipping be like?

The chosen one

Jewish view

Jewish hope looks for a Messiah, a human king from David's line, still to come. The Torah tests anyone who claims to speak for God by asking whether his words come true (Deuteronomy 18:21–22).

Christian view

Christians believe Jesus is the Messiah, and also hear his warning: "false christs and false prophets will arise" (Matthew 24:24, WEB).

Muslim view

Muslims honour Jesus as the Messiah (Qur'an 3:45). Dune borrows the word Mahdi, a figure from hadith, not the Qur'an; Muslims are taught to be wary of anyone who claims that title.

In general

Frank Herbert wrote Dune as a warning about following a made-up saviour without question. Every faith here gives the same warning.

One boy, three faiths

Jewish view

Judaism does not ask others to convert; it teaches that good people of every nation have a share in the world to come. It would still ask: which covenant do you live by?

Christian view

Christians would admire Pi's hunger for God, and would want him to meet Jesus as more than one path among several. Many would also enjoy the film's honesty about doubt.

Muslim view

Muslims would love Pi's prayer mat and his trust in God at sea. They would see one God behind all the true messengers, rather than three religions at once.

In general

Life of Pi treats Hinduism, Christianity and Islam with warmth, and The Story of God sets many faiths side by side. Each faith here would tell that story a little differently.

Priests, popes and bishops as characters

Jewish view

Jewish tradition is used to arguing with its leaders; the rabbis' debates fill the Talmud. A film where two religious leaders disagree and stay friends feels very familiar.

Christian view

Some Catholics felt The Two Popes was unfair to Pope Benedict, because the conversations are imagined. Many Christians love Les Misérables, where one bishop's mercy changes a life.

Muslim view

Kingdom of Heaven shows Saladin with honour and mercy. Muslims would add that no leader is above the faith; the Qur'an honours those who forgive (Qur'an 42:40, in our words).

In general

These films show real or imagined faith leaders, some good, some bad. Remember that a film's priest or sultan speaks for the script, not for a whole religion.

When a film quotes scripture

Jewish view

Job is part of the Hebrew Bible's Writings. God's answer from the whirlwind begins: "Where wast thou when I laid the foundations of the earth?" (Job 38:4, JPS 1917).

Christian view

Christians read Job in their Old Testament, and the New Testament praises his patience (James 5:11, WEB). Malick's film is shaped by that question.

Muslim view

The Qur'an honours Job, Ayyub, as a prophet who called on God in his suffering and was answered with mercy (Qur'an 21:83–84, in our words).

In general

The Tree of Life opens with Job and then shows the birth of the universe. Scripture is quoted, but God is not shown.