Showing posts with label Christmas. Show all posts
Showing posts with label Christmas. Show all posts

Monday, January 12, 2015

Sine Symbolo Fidei

AAK over in Sed Angli writes of a Christmas Eve service in which the creed was not said, in contradiction to the rubrics. Let us turn to page 358 of the BCP: On Sundays and other Major Feasts there follows, all standing The Nicene Creed. Turning back to page 28, we find Christmas listed among the "principal feasts".

Just so we're clear on that.

Of course this is the twenty-first century Episcopal Church, where rubrics exist to be set aside as the priest pleases, so the mere fact that the BCP tells us to do something doesn't amount to any actual requirement. And gosh darn, it wouldn't be "inclusive" to have all those C&E visitors be asked to state their faith in public, not to mention their lapsed and irreligious relatives. Not only that, it speeds up the service by a precious two minutes to leave this out.

Come on, clerics. It is obvious that on the two greatest feasts of the year, those in attendance should be called to recommit to the mysteries of the faith, as they are called to do on every Sunday of the year. Those who cannot do so can stand silently, and they can absent themselves from the altar rail in turn. To do otherwise shows our own lack of commitment to the faith.

Thursday, December 26, 2013

Syncretic-Crazy Christmas

Those nuts at Lutheran Satire take on various December 25th bogus legends in their own inimitable way:

Scroogely

We in the Wingate household finished off Christmas evening, as the goose roasted, watching the George C. Scott version of A Christmas Carol. Of course, everyone should sit down and read the Dickens original at least once. It is quite short, and displays Dickens's distinctive prose and his knack for quickly sketching characters to best advantage. But it is a story which cried out for stage and movie treatment, and received it early. IMDB records upward of twenty film versions; Wikipedia claims twice that many.

Naturally there is dissent over the the "best" version. The more eccentric versions I have never seen, or seen but once. And really, the thing should be seen purely before one sees the take-offs, so I'm not going to address Mr. Magoo or the muppets, or any of the several musical versions. And especially I will not speak of Jim Carrey.

This leaves us with four principal versions which tell the story straight and (mostly) entire, and of them, I must confess to never having seen the Reginald Owen version from the late 1930s, so I cannot offer an opinion on it. The next version is the purist's favorite, the Alistair Sim version of 1951. It has much to commend it, starting with Sims's bitter and defining performance. But it has one drawback which for me puts it out of the running, and it is a technical issue: it looks absolutely dreadful. Every copy of it I've ever seen has looked to have been printed on old cigarette wrappers found in the ditches and gutters of postwar London. It is terribly murky and the night scenes (which are many) are often all but indecipherable. And I must also say that acting has come a long way: Sims may be truest to Dickens's rather flat characterizations, but the relentlessly nasty Scrooge of this version comes across these days as something of a caricature.

Skipping to the last of the four, there is the 1999 Patrick Stewart version, expanded from his one-man show stage version. Now, this has a lot going for it in places. Joel Grey is cast to perfection as the Ghost of Christmas Past, Ian McNeice's Fezziwig is delightful, and the brilliantly telescoped scene wherein Christmas Present takes Scrooge on a whirlwind tour of celebrators is not marred by the knowledge that the singing of "Silent Night" in English is an anachronism (Young's translation was fifteen years in the future). But there are some terrible flaws, and unfortunately one of of them is Stewart himself. He is not even slightly convincing as a Victorian; the least he could have done was put on a period wig for a hirsute age. Worse, though, is the dreadful Ghost of Christmas Yet to Come, who looks like a Star Wars Jawa with severe Marfan's Syndrome. This is the emotional crux of the story, and it is, for me, fatally marred by bad effects and lighting. So much of the rest is good that it is a shame when this scene comes along and spoils it.

Which brings me to the 1984 Scott version. This may not be the best version at every single point, but it is never bad. And when it is good, it is wonderful. Scott makes no attempt at a fake British accent and is utterly convincing nonetheless; he looks and feels the part from end to end. He is Scrooge as the consummate and ruthless businessman, worshipping the "golden idol" so thoroughly that he isn't in the slightest aware of his adoration. And yet one sees from early on that there is a human soul locked away inside. What really makes this version shine, however, is the superb supporting cast, not neglecting Shrewsbury, which puts on a very convincing simulacrum of 19th century London. David Warner, cast wildly against his later type of overbearing villainy, is a delightful Bob Cratchit. George Woodward's Christmas Present is by turns jovial and bitterly pointed. Roger Rees as the nephew Fred is perfectly cast in the sort of role he was born to play. One sees considerable care in costuming and makeup, so that one can date each scene from the changes in hats and hair (with some slight anachronisms in a brace of musical instruments). The effects, are, I must admit, a bit dated, but effective. And finally, of course, there is Christmas Yet to Come, a huge, howling, menacing man/puppet, never fully seen and moving like no human. It is easy to see why Scott's Scrooge is terrified of it.

Dickens's Carol is rather the yang to Charlie Brown's yin when it comes to talking about Christmas outside the nativity narrative itself. Linus puts the narrative in front of all else; Dickens's tale fails to mention Jesus by name at all, nor is anyone seen in church in all the celebrations. The only real reference to the gospel narrative is an odd remark of Tiny Tim's, about Jesus' healing miracles. In this modernist age one must take care to recall that Christmas isn't just about the Spirit of Giving, but is first and foremost (as Linus says) a recollection, an anamnesis of the incarnation as real, earthly, historical fact. But A Christmas Carol's realization of the parable of the sheep and goats has its place in the season too; and if you care to see it told, it seems to me that you would do well to seek out Scott's embodiment of the storied miser.

Sunday, December 25, 2011

Tuesday, December 20, 2011

Meanwhile, in Atheist Land

Now that Christopher Hitchens has died and people have ceased to care much about Richard Dawkins's strident atheism, apparently others have decided they need to take up the slack. Thus we are presented, in the NYT, with a fairly tame and tired defense of atheistic morality, courtesy of one Louise M. Antony, who "teaches philosophy at the University of Massachusetts Amherst." She does not give me a lot of confidence in the quality of instruction there, as she skips over the whole 19th-20th century demolition of natural law with nary a mention of so crucial a figure as our old buddy Friedrich Nietzsche. On the strength of this recommendation I've taken up reading Moral Combat: Good and Evil in World War II by Michael Burleigh, and while I would agree that, thus far, he goes a little easy on the allies (an early section on Churchill leans to the hagiographic) the relentless listing of the atrocity-based methods of Nazi and Communist rule laves me with little doubt about their moral systems. Yes, atheists can be moral, and that's mostly because most atheists in the USA at least take their moral compass from the hands of those Enlightenment moralists who fused Christian and old pagan virtue; one doubts, however, that Marx was enamored of the Stoics. The years passed, and we all saw that, in the end, almost anything could be justified, or indeed justification set aside entirely. Natural law worked only as long as all more or less agreed on its basic principles, and in time, that agreement failed.

Meanwhile, over at the Washington Post we have yet another tired atheist trope, this time in the declaration that "Celebration, despite their protests, does not belong solely to the pious." Here the question is why the irreligious should celebrate Christmas, to which this particular pious person must reply, "Madame, you may celebrate, but you do not observe Christmas." We of course must be trotted through all the tired old saws about how it's really a co-opted pagan holiday anyway (which may or may not be true) and how it's about family and stuff, and one longs for Linus to set Charlie Brown straight again for another year. As with nearly everything about Christian holidays, it's all about anamnesis, the annual recollection of the miracle of the incarnation, how God hallowed human flesh to the utmost and set us on the road to Calvary and redemption. All that family stuff is nice if your family is pleasant and hell if they aren't, and giving presents can likewise cut either way depending upon how you feel about shopping. But it's all supplementary to the real observance of the feast. Our atheist is sentimental; we are faithful. There is a great and unbridgeable gulf between the two.