Archive for the 'General' Category



The Sander/Lapaev sessions, 1-4 August 2010

About six years ago or so maybe, while I, then a catechumen (sort of), was poking around the Internet in a reasonably ill-advised attempt to give myself an online crash course in Orthodox liturgical music, I discovered the website of a composer named Kurt Sander. His dissertation, The Musical Icon, sounded fascinating, but most importantly, he was working on a song cycle for tenor. At the time, I was hoping to put together a recital of song cycles by Orthodox composers — my godfather had written one for me, my friend Jonathan Wey was working on something, and John Muehleisen also had a cycle he had written for high baritone he thought he could rework for tenor for me. (The recital never happened, by the way, but it was a nice thought.)

Then I started reading through some of the scores of choral music posted on Kurt’s website. I didn’t exactly have a wide range of Orthodox musical experience with which to compare it, but it seemed like really nice, sensitively-set, singable music and the kind of thing that would be worth looking at more if I ever were conducting my own choir. Being who I am, I sent him an unsolicited e-mail asking where I might be able to find a copy of his dissertation and when his song cycle might be done.

I think I probably pestered him for about a year before he finally sent me a copy of his dissertation, and he also said that he would let me know when the song cycle was finished. I would have just bought a copy from ProQuest, except they didn’t (and still don’t) appear to have access to it to distribute.

In June of 2005, four months after my chrismation, the St. Vlad’s touring ensemble was coming through the Midwest. At the time, I was seriously considering trying to enroll at SVS for fall of 2006 for sacred music, and it seemed like a good idea to catch one of their stops. The closest they were coming to Bloomington was Cincinnati, however, and I found this out on the day of the concert. Well, turned out Cincinnati was a lot closer to Bloomington than I had realized, all of two and a half hours, and so I, Megan, the previously-mentioned Jonathan Wey, and our friend Paul Bauer all hopped in the car at the last minute and headed off to Christ the Savior Orthodox Church in Cincinnati.

While there, somebody walked in who looked really familiar, and I realized — hey! That’s Kurt Sander! After the evening’s proceedings were over, I went up and introduced myself. “Hi,” I said. “I’m Richard Barrett, the guy who was bugging you for a copy of your dissertation.” He looked blank for a moment, and then laughed. “Oh, yeah, I know who you are,” he said. “Nice to meet you.” We chatted a little bit, but before long we needed to get back on the road, so that was that.

A little over a year later, I was at the PSALM national conference in Chicago, and part of the program was a concert sung by the St. Romanos Cappella, including the music of Fr. Ivan Moody, Fr. Sergei Glagolev, Mark Bailey, and — what do you know — Kurt Sander. Hearing his settings actually sung by a choir and not just in the limitations of my own head, I started to get a sense of just what he had actually accomplished — they easily stood with the best of what was presented. He was actually there for the performance and the conference, and I made a point of saying hello.

That was the summer that Fr. Athanasius got his knees replaced so he could go start another mission retired from All Saints, and while I was planning the music for the dinner in his honor, I decided that doing Kurt’s settings of “O Gladsome Light” and the Prayer of St. Symeon would be nice to do with a quartet. This meant leaving some divisi out, unfortunately, but I had learned enough to know by this point that more than 4 parts was quite beyond where my full choir was for the moment. They turned out really beautifully even with the missing parts, and while things being what they were there was no way I would ever be able to use them liturgically at All Saints without big things changing, I made a mental note that this really was The Good Stuff. Even if it wasn’t “what everybody knows” (a very peculiar category of music I’m always hearing about, but which always seems to refer to different music depending on who’s talking), it probably should be, and this is where I was coming from in my brief mention of Kurt in the review of Cappella Romana’s Richard Toensing disc a couple of years ago.

In March of this year, I got an e-mail from Kurt, saying that in August he was moving ahead with a recording project of his music as well as that of Russian composer Gennadiy Lapaev, had funding to bring singers out for it, and would I be interested in participating? Well, that was a no-brainer. Once I knew for sure I was going to be in the States over the summer, I sent him my commitment letter. (Incidentally, this also opened the door for something else, which I hope to able to talk about here very shortly.)

On Sunday after Divine Liturgy, I hopped in the car and headed off to Northern Kentucky University, with no real idea what to expect beyond making music. Except for Kurt, I didn’t know if I was going to know anybody there — I had an idea of a few people who might be there, but I was going into unfamiliar territory, one way or the other.

As I walked into the NKU dorm to check in, the fire alarm went off. This involved standing out in the hot sun for 20 minutes while firefighters determined that somebody had burned popcorn. There were others standing outside who were chatting as though they knew each other and looked like they could plausibly be there to record Russian Orthodox choral music, but it was sort of the wrong context to try to insert myself.

Dinner, on the other hand, where there was air conditioning, food, and wine, was a much better context, and while as it worked out I really didn’t know anybody else there besides Kurt, by the end of the meal I had met several people. Gregg Staples from St. Andrew’s Cathedral (MP) in Philadelphia, Nicholas Androsoff from St. Nicholas Cathedral (ROCOR) in Montreal, Zhenya Temidis and Maria Greendyk from Holy Virgin Protection Church (ROCOR) in New York — and this was just for starters. There was also a non-Orthodox contingent, made up of NKU students and singers from the Cincinnati scene — Anna Egan, Will Huffer, Tim Oliver, and Tim Bruno were people I met from amongst this group.

A pattern perhaps emerges from the above paragraph, and it was clear pretty fast that amongst the Orthodox contingent, I was the only Antiochian (in the sense of AOCNA being my “home jurisdiction” — there was a Bulgarian woman there, Sasha Rascia, whose husband directs the choir at an AOCNA parish in Chicago), I was one of two New Calendar people (the other was a guy from an OCA parish in Cleveland), and everybody else was MP or ROCOR — I’m also pretty sure I was the only person whose principal exposure with the liturgical texts has been in English rather than Slavonic.

And you know what? I had a ball. The four days I spent singing, eating, and drinking with the crazy Old Calendar Russians were absolutely great, even if I couldn’t sing along with the 100 Greatest Russian Drinking Songs.

The music was glorious, and singing it with a 40-piece (well, 39) underscored for many of us just how glorious it was. Lapaev’s and Kurt’s music complemented each other well, and Lapaev even went so far as to say, at our last dinner together, that “Kurt Sander is the most talented composer in the Russian Orthodox Church.” Not “Russian Orthodox Church in America” or “Russian Orthodox Church outside of Russia,” but “Russian Orthodox Church.” Even for people who have known Kurt for years, there was an oft-expressed reaction of “I never knew what your music really sounded like before now!”

We got everything recorded in the 24 hours of recording time we had, which was a major accomplishment — we had received an e-mail from the conductor a week or so beforehand that told us cuts were likely, it was extremely ambitious to think we could get through all twenty selections in so little time, and if we didn’t already know our music by the time we arrived we were going to be sunk. Nevertheless, despite some pieces taking some more time than others, we still got through everything with a half hour left on the schedule. It remains to be seen if everything winds up on the finished product, but I felt like we were in pretty good shape at the end of the last session.

The conductor was Dr. Peter Jermihov, the conductor of the aforementioned St. Romanos Cappella, to whom I had been introduced once in passing at PSALM. He has a personal history with Kurt and his wife Larissa, but Kurt also made it clear from the get-go that musically, there was nobody else to whom he would want to entrust the direction of this project, and I can see why. Dr. Jermihov brought a lifetime of experience with the Russian choral idiom to the table, and was a fantastic, expressive conductor. He had some crazy ways of getting things across, but they worked.

The tenor section was a real joy to sing with; behind me was Gregg, the choir director from Philadelphia, a big man with a big beautiful voice. We got to know each other a bit; he had a goal to visit all fifty states by the age of fifty, and since Cincinnati is so close to the Indiana border I drove him to St. Leon, just a few miles across the state line. There wasn’t much to see there (particularly at 10:30 at night), and the picture didn’t exactly turn out so that the sign that said “Hoosier Liquor” was readable, but it was one more state for him and good company regardless. To my right was Nicky Kotar from the ROCOR cathedral in San Francisco (who is also the nephew of the priest at St. Nicholas Cathedral in Seattle, the very first Orthodox church in which I ever set foot). Nicholas Androsoff, the Montreal choir director, also sang in the tenor section, as did Scott Wyatt, a member of the NKU voice faculty who had a rather illustrious career on the operatic stage before becoming a voice teacher and a pastor. A lot of different kinds of voices, but I think we were able to sing together well.

I’ll also note that the bass section, between one Vadim Gan (apparently the protodeacon at the ROCOR cathedral in Chicago, and who sang the petitions in the Great Litany for the recording), Will, my suitemate Joseph Milos of Chicago, Kurt himself, and others, was a singularity. How is it that you can have a section where the second basses are droning away on a highly present low B flat, and yet it’s still possible for them to go flat in the course of a run-through? How in the world can there be room for it to sag any lower? And yet these guys had enough under there for that to be possible. Any chance I could convince any of them to move to Bloomington and switch to Byzantine chant? Probably not. Oh well.

Larissa, Kurt’s wife, was amazing, I have to say. She was functioning as the “project manager,” as often happens — Flesh of My Flesh has often been in the same role for my crazy schemes — as well as singing in the soprano section. The amount of work she put in during those four days was incredible, and I daresay her dedication to the project matched her husband’s. She was kind enough to give me Advil and supply me with Orthodox thank you cards (one of which went right back to her). I found out over the course of the stay that she is a music educator who works with young children, which perked my interest. I chatted with her briefly about the choir school idea; she seemed to get it, and even expressed some interest in helping me develop the idea further. We’ll see if it goes anywhere, but regardless, the recording effort would have been over before it ever begun without Larissa.

I had a couple of good conversations with Kurt while I was out there. He still hopes to finish the tenor song cycle, and he also talked about how he went with ROCOR when he converted because he felt it was necessary to receive the Tradition in an Orthodox cultural context, rather than as an abstraction over which any sheen could be laid. He said he struggled with that for a few years, but he’s become very much at home in a Russian cultural setting — “I feel like they’re my people,” he said. (I suppose it helps that his wife’s family is Russian.) We also discussed his music and the development of the recording project a bit  — in terms of assembling singers, he said that it was very important to him to have good voices, yes, but also to have singers who knew life at the kliros and who understood what this music meant. He filled it out from there with ringers as needed, but that was where he felt it was necessary to start. What’s interesting, and I told him this, is that while his music is obviously within a Slavic idiom, there are touches here and there where it’s going to be hard to know exactly what to do with it as a singer if you haven’t sung, say, Palestrina. “Yeah,” he said, “that’s my love of counterpoint coming out.” In this sense, I suppose this is where one can point to his music as a melding of styles. On the one hand, I’d be really curious to know what an Anglican choir might make of it, on the other hand, I fear that their approach would make it a bit sterile. Ideally, I guess you’d have singers doing it who can go back and forth between the Russian idiom and Renaissance polyphony. I think the mix of people we had made it work, but I also think that what he’s written presents some unique challenges. I must say that I would love to be able to present Kurt’s music in a liturgical context — but I’d also love to have a choir, a church building, and the kind of liturgical practice where it would be possible for it to fit in liturgically. All in good time, I guess.

It was interesting hearing perceptions of the OCA from some of the MP/ROCOR people; there were a couple of people who pretty consistently described OCA musical practice as “dry,” “white,” “flat,” etc. In all fairness, it was also pretty clear that these were folks who were quite accustomed to an approach that they called “with glory,” but might perhaps might strike OCA people as “bombastic.”

Which brings me to the following observation: there was nothing joyless, humorless, or austere about these people. It was pretty clear from watching them interact over food, drink, and song that the stereotype of Russian Orthodox as this cold, frowning, silent people is just not the whole story. The cultural context that Kurt was talking about isn’t sackcloth, ashes, brown rice, and harsh winters. For the after party Wednesday night, we went to an Austrian-themed brewhouse in Cincinnati that had an accordion band playing with drums and amplification — and between beers, vodka shots (courtesy Kurt’s father-in-law), laughter and drinking songs, the Russian Orthodox table drowned out the house band with ease. I’m not saying I know what they’d be like during Lent, but I think I definitely got a taste of what they’re like for Pascha.

My summer has been bookended by musical experiences, one with Greeks and one with Russians. I think for those of us who might specialize to some extent in a particular idiom but who are able to switch to another if need be, it’s a worthy thing to be able to lend support, build bridges and be a good colleague to all sides, at least as far as is possible. Being a specialist is fine; I’m not sure about being a partisan.

All in all, this recording project was a wonderful experience and a real blessing. I expect that it will take 1-2 years or so for the CD to actually come out, but I’m really looking forward to hearing it (although, as I told Kurt, ethically I can’t really write a review of it!). Details will be available here, of course, as soon as I have them. I hope for future collaborations with all of these people, whatever they might be. Larissa said as I was leaving on Wednesday that the way things such as this are really built on is through the connections that are made — we’ll just have to see what that winds up looking like. Thank you Kurt, Larissa, Maestro Jermihov, Maestro Lapaev, Jonathan (“JONATHAN!”) the recording engineer, and absolutely everybody else there who helped make this so memorable.

(And a very special thanks, before I forget, to Alix Ptichka for translating one of my thank you cards into Russian.)

“…invisibility, while making God seen”

This has evidently made the rounds a bit, but it was recently read from the pulpit at All Saints. It is from a segment titled “Daily Devotion,” broadcast on Channel 6 in Portland, Maine on 3 May 2010:

We could take a cue from Orthodoxy, whose priests stand with their backs to their congregation, leading liturgy that is neither clever nor impassioned, but simply beautiful, like stone smoothed by centuries of rhythmic tides. It’s an austere ritual, in the sense of — there’s nothing new here; it’s sublime, in the sense of — creating a clearer view into heaven. The priest can be any priest. Who he is, what he looks like, how he speaks, and what he thinks matter little. He hasn’t written the service that he officiates, it isn’t about him or his prowess. He’s an interchangeable functionary draped in brocaded robes, obscured by inscense, and as such, never points to himself, a flawed human, pointing ever and only to the Perfection of the Mysterious Divine. That is the role of every priest or preacher — invisibility, while making God seen.

While I do hate the trope of “the priest with his back to the people” — rather, he’s facing the same way as the people, because he’s worshiping the same God — it is a wonderful quote.

Thoughts on Inception or, Christopher Nolan and Cobb salad

I’m not going to write a conventional review of Inception; I think the movie is stunning, and I strongly encourage everybody to go see it. That’s about as much of a “review” as I want to write; what I’d rather do is discuss what thoughts were provoked by it.

I will say this once:

DO NOT READ THIS IF YOU HAVE NOT YET SEEN INCEPTION, SINCE A VERY THOROUGH DISCUSSION OF SPOILERS IS TO FOLLOW. I WILL ALSO BE TALKING ABOUT THE PRISONERUSUAL SUSPECTS, SHUTTER ISLAND, THE PRESTIGE, MEMENTO, FOLLOWING, INSOMNIA, BATMAN BEGINS, AND THE DARK KNIGHT, SO READ AT YOUR OWN RISK.

We clear?

I’ve seen Inception three times now; I saw it at the midnight showing last Friday morning, again Friday night, and again Tuesday morning. It’s one of those movies where you want to take people to see it and be there with them while they experience it for the first time. I think maybe The Usual Suspects was the first movie like that for me; I took different people to see that, all because I wanted to be there when they saw the falling coffee cup and realized what it meant. Christopher Nolan has become the the guy who makes that kind of movie for me these days; Memento and The Prestige were both movies I happily did repeated viewings of with different people, and two summers ago, as reported to some extent here, I did the same thing with The Dark Knight.

Now, one of these things — The Dark Knight — is not like the other, at least at first glance. Suspects, MementoThe Prestige — these are just all “twist ending” movies, right? The whole point of the movie is the ending you aren’t expecting, and there’s not really anything to them beyond that? Well, there are those who might argue that, sure. The question becomes, how do these movies stand up to repeated viewings? I have never bothered with The Blair Witch Project since the one time I saw it in theatres, because that’s the kind of movie that, for my money, really is just a magic trick that would probably show its strings upon seeing it again. The twists of Suspects, Memento, and The Prestige are such that you have a fundamentally different sense of what the story is actually about the second time around, and it’s a question of whether or not that different story is interesting. Is the story of Verbal Kint/Keyser Soze (depending on how you look at the story) conning Agent Kujan as interesting as the story of Agent Kujan trying to figure out what happened at the pier? Is the story of Leonard Shelby setting himself up to murder John Gammell, both as revenge for being used by him and as a way to give himself closure, however briefly, over the death of his wife, as interesting as the story of Leonard trying to solve a murder mystery in an incapacitated state? Is the story of three magicians essentially living out large-scale versions of their own tricks in pursuit of their craft as interesting as the story of the rivalry between two magicians leading to a mysterious death?

And for me, the answer has always been, unequivocally, yes. Verbal/Keyser becomes a fascinating character on subsequent viewings — little gestures and facial expressions take on new meaning, and while you realize that he’s taking Kujan on something of a ride, you also come to the conclusion that some of it has to be true. It’s particularly unsettling if you conclude, as I do, that he’s telling the truth about having killed his own family. The ways in which both John Gammell and Natalie manipulate Leonard to their own ends, but also in which Leonard consistently manipulates himself, suggest that what Leonard really is in his damaged state is a loaded gun, and it’s just a question of who’s going to get to pull the trigger. One of the rewards of multiple viewings of The Prestige is understanding exactly why Borden figures out the goldfish bowl trick so quickly and why Angier doesn’t get it, to say nothing of seeing just how clever Christian Bale’s performance actually is, and that he very clearly differentiates between the two twins.

Particularly given my experience with Memento and The Prestige, I did my best to stay as ignorant as possible about Inception from the time I heard it announced until when I walked into the theatre for the first time — but it didn’t escape me that Leonardo DiCaprio’s character was named “Cobb,” the same name given to the antagonist in Following. What would it come to mean, if anything? Would “Cobb” be nothing more than Nolan’s “Spota”? Or was there more to it?

The opening shot of Cobb sprawled and sputtering on the beach suggested even more of a connection to Following, since a very similar image plays an important role in the opening of that film as well (and as it works out, in both movies you don’t find out what these images actually mean until much later). About an hour into seeing it the first time, I started to become convinced that where the story was leading us to was the revelation that Mal was right, that she had escaped the dreamworld by throwing herself off the building and Cobb was still stuck, and that all of her manifestations were actually her entering Cobb’s dream to try to rescue him. Perhaps she was a “forger” as well, and that was why Saito echoed her line about a “leap of faith”. I prepared myself for this ending, expecting a montage of clips at the end that would replay some of Mal’s appearances with additional “behind the scenes” information presented, showing how they meant something else than what we, the audience, thought they meant at the time. I figured that even though I had figured it out, Nolan would be able to present it in a way that would make it work and that would be up to par with the rest of his work.

Can I tell you that I was really happy to be wrong, and that I was completely unprepared for the last five minutes of the film, much less the cut to black on the spinning, but wobbling, top? The “twist,” insofar as there was one, was really about Cobb’s soul and less about plot mechanics or where amongst the various levels of reality he actually was, and the final bit of ambiguity — the top’s losing stability, so it has to fall, right? Or does it? — is just enough to leave the audience with closure on Cobb’s emotional journey (the real story in the first place) even if you can argue until the cows come home whether or not he’s in the “real” world. It’s like the origami unicorn at the end of Blade Runner, except that by the time audiences could see a cut of Blade Runner where the origami unicorn meant what Ridley Scott intended it to mean, they were already prepared for it to mean that. I’m not sure anybody was expecting the top.

An assertion that some reviews I’ve read have made is that, with DiCaprio in the leading role, there are uncomfortable similarities with Shutter Island. I don’t disagree necessarily that there are parallels, but I also think the claim is misleading. With Shutter Island, I knew from reading the reviews that Teddy Daniels would turn out to be crazy; the only question I had watching it was just how this would unfold. Dom Cobb’s issues have to do with his dead wife, much as with Teddy Daniels, and Shutter Island makes you question the “reality” of what you’re seeing, but that’s just about the extent of the similarities. Cobb isn’t crazy, and there are far more levels of reality-bending at play in Inception than in Shutter Island. Shutter Island really is a “twist ending” thriller, whereas Inception is an emotional and psychological drama playing out in the framework of a caper movie. If you go into Inception expecting it to be Shutter Island meets Dark City, you will be expecting a much different movie than what you actually get.

Something the two definitely have in common, however, is that Leonardo DiCaprio delivers a knockout performance in the lead role. I hadn’t been all that interested in him before a couple of years ago — I noticed Russell Crowe in The Quick and the Dead but really couldn’t care less about Leo; Romeo + Juliet and Titanic were neither fantastic nor offensive performances, as far as I was concerned; I remember Gabriel Byrne a lot more than I remember him in The Man in the Iron Mask, and I hated hated hated The Beach. Then I saw The Departed, Blood Diamond, Shutter Island, and Body of Lies in reasonably rapid succession, and realized he had developed into a fantastic adult dramatic actor. As a friend of mine put it, he’s no longer an ingenue. He captures Cobb’s guilt and regret and makes them compelling, while still being able to sell us a “master extractor” at the top of his game.

I might suggest that DiCaprio is somewhat unconventional for Christopher Nolan as a leading man; Hugh Jackman and Aaron Eckhart are both classically good-looking man’s men; Guy Pearce, Christian Bale, and even Jeremy Theobald (at least in spots) all have kind of a drawn, chiseled quality the way he photographs them — not necessarily meaning that they’re ripped (although certainly Pearce, Bale, and Hugh Jackman are), but rather that there’s a particular air of cultivated masculinity about each of them, especially in the face. DiCaprio doesn’t really fit into either category (although Cillian Murphy’s Fischer fits in with Pearce and Bale), and he definitely doesn’t have the rippling muscles that Nolan takes pains to show us with Pearce, Bale, and Jackman. He starts to assume an air of something like the latter category when he’s “Mr. Charles” in level 2 of the dreamworld, but it’s clear that it’s an act, or a “gambit” as the movie explains. In any event, even if DiCaprio isn’t exactly doughy, he is more of a physical Everyman than Nolan has given us before (except maybe with Al Pacino, although even then, c’mon, it’s Al Pacino).

Thematically, Inception is very much a development of what Nolan has done before; as I’ve noted in earlier musings, there are recurring motifs in his work, and they’re all here. Fischer’s need to resolve his feelings of letting his father down mirrors Bruce Wayne’s struggle in Batman Begins. Domestic tragedy, time being messed with, people leading multiple lives with multiple identities (or even multiple people sharing an identity), the overwhelming desire to simply go home to one’s family, a hidden place where one is hiding the truth from everybody, often including themselves — and, curiously enough, agonizing leg injuries have started to pop up, starting with Angier falling through the trapdoor in The Prestige, Batman dropping Maroni in The Dark Knight, and now Mal shooting Arthur in the kneecap. In fact, in a lot of ways, Inception is a reworking of some of Memento‘s story, with even a repeated visual quote (the view of the wife lying down but shot so that she’s oriented vertically, since she’d be parallel to the person whose point of view is providing the shot), except that it’s the wife with the damaged mind, and Cobb is aware of his own role in Mal’s death, making revenge a non-starter, and the Cobbs have children, whereas Leonard and his wife did not — giving Cobb something else to live for, a meaning to his life beyond Mal’s death that Leonard didn’t have. Leonard describes his condition “like waking, like you just woke up”, and goes to great lengths at one point in the movie to construct a scenario where he will wake up and think he’s still in his own home — essentially the same idea as Inception‘s “dream within a dream”. Not only that, but John Gammell’s constant insistence that Leonard doesn’t know what reality is, that he’s “wandering around, playing detective” prefigures Mal’s speech to Cobb that “you don’t believe in one reality anymore”. Of course, a key difference here is that Mal’s wrong… right?

There are also interesting similarities to Following, too, beyond the name “Cobb”. Both movies are about a long con, but one can also draw lines of connection between Inception‘s Cobb and Ariadne, at least at the outset, and Following‘s Cobb and the Young Man. In both cases, Cobb is the master taking the apprentice under his wing, and the first dreamshare training sequence with Ariadne, with Cobb explaining how people populate their dreams with their subconscious, has a curious parallel to Cobb in Following breaking into the first apartment with the Young Man, and explaining how people’s things in their apartment reflect who they are. Cobb tells Ariadne that if they design a safe, the dreamer will automatically fill it with their secrets; Cobb tells the Young Man that “everybody has a box… that’s sort of an unconscious collection… [that] tells something very intimate about the people.”

It also seems to me that the concept of a “totem”, something by which one keeps track of reality, is everywhere in Nolan’s films, even if he hasn’t named it before. In Memento Leonard has his “system,” his photos and his tattoos. In Batman Begins there are the arrowhead and his father’s stethoscope. In The Prestige it is Borden’s ball. In The Dark Knight it’s Harvey’s coin. They also appear to have varying degrees of efficacy — Leonard’s “system” doesn’t work at all, for example, but Borden, at least one of him, seems to keep it together pretty well. (By the way, on the third viewing I noticed that Ariadne is madly fiddling with her totem on the plane at the end, as the camera pans from Arthur across to her. It’s a nice touch.)

Something else that strikes me about Inception is that it is a surprisingly low-tech movie. The technological conceit of dreamsharing is pulled off through compounds fed into the bloodstream via tubes in the arms leading from a gadget in a suitcase, rather than slick-looking headpieces that jack into the brain. There is one computer in the whole film, a rather chunky looking laptop; we only see two cell phones, and they’re barely used at all. Beyond that, tech isn’t really a factor, like at all. Professor Miles writes in what look like Moleskine notebooks, for heavens’ sakes.

To be honest, I argue that Inception isn’t even science fiction, any more than The Prestige is. Philip K. Dick’s definition of science fiction is that the technology, or what he called the “conceptual dislocation” of the world in the story from the real world, must “result [in] a new society… generated in the author’s mind” (From a 1981 letter printed as the preface to “Paycheck and Other Classic Stories”, PKD). There’s not really anything of the kind in Inception; you have a particular technological conceit that facilitates the story (Cobb dealing with Mal’s death) but is not itself what the story is about. Dick’s stories are usually all about how the “conceptual dislocation” creates a new world, with that “conceptual dislocation” being what drives the story forward. PKD’s version of the story would ask the question, “What would the world be like if this were possible?” and use Cobb’s emotional journey as the way of answering that question (if we’d even get Cobb’s emotional journey — Cobb would probably be named Wheaton or something like that and be an unhappy minor bureaucratic functionary who just happened to accidentally press the button on the machine at the wrong time); Nolan, by contrast, uses Cobb’s emotional journey to drive the story forward in Inception, not the technology. We don’t really see how this technology changes the world. The same applies to the The Prestige, at least Nolan’s film of it.

A criticism I hear of Nolan that baffles me is that his work is technically brilliant but cold and emotionally uninvolving. I just don’t get that at all. I find his movies highly emotionally involving; I fail to understand how anybody could see the vertical-lying-down shot of the wife in either Memento or Inception, or Angier’s attempt to drown himself in the sink in The Prestige, or the memory of Thomas Wayne with young Bruce and the stethoscope, or Harvey Dent waking up in the hospital and finding the scarred coin, and be left cold. Perhaps those are losses that one must be able to reasonably fear sharing themselves in order to be able to relate. I suspect that the familial losses experienced in Nolan’s movies are the very ones by which he himself would be devastated; certainly there is an allusion to his own personal situation in Inception when Cobb says that he and Mal “were working together” (Nolan’s wife, Emma Thomas, is also his producer), and we see another co-worker couple destroyed by their professional association in The Dark Knight (Harvey Dent and Rachel Dawes). I wonder if there will be one down the road where the protagonist loses his child (present, but handled rather indirectly, in Insomnia).

So what’s the deal with the name “Cobb,” anyway? In Following Cobb is a smartly-dressed, violent thief who is ultimately long-conning the unnamed protagonist, and who disappears at the end leaving no trace of his existence. He’s nothing like Inception‘s Cobb… well, except for the part about the smartly-dressed thief pulling a long con, and I guess Inception‘s Cobb is violent at times, although only either in the context of a dream or when his life is in danger. Maybe Nolan is pulling some pieces from his early work and reforging them based on the artist he is now. Maybe “Cobb” is just a name; maybe it’s a reference to The Prisoner, a work that strikes me as likely having had an influence on Nolan (particularly since he was supposed to do a big-screen adaptation up until about a year ago). Cobb was a character in “Arrival,” the very first episode, a colleague of Number Six’s who had been brought to the Village only to commit suicide. At the end of the episode, it is revealed that his death was faked, and he was working with the Village all along. Anyway, it’s hard to say. Maybe it’s just one more thing to talk about endlessly.

So far, Nolan seems to going onward and upward. He’s the most exciting and interesting Hollywood filmmaker working right now, as far as I’m concerned, and while I can’t wait to see what he does next with Batman, there’s part of me that is even more interested to see what his next original story is like. (Although — I’ve said it before, but while I like the work Hans Zimmer and James Newton Howard have done with him, I really hope he finds a way to work with David Julyan again as the composer.) Is he the next Kubrick? You know, I really don’t care — so far I’m plenty happy with him just being Nolan.

Heads up: John Michael Boyer on Harmonia

During his January visit to Bloomington, John recorded an interview with Harmonia at the WFIU studios. It is finally being broadcast during this week’s show; I don’t know what its final form will be after editing and whatnot, but I was lucky enough to be in the studio while it was happening, and I think it should be well worth giving it a listen.

(Before I forget — it will get its own post, but go see Inception.)

St. Cornelius Orthodox Church, Amersfoort, Netherlands

When Andrew Gould was here back in January, he talked about having just gotten back from the Netherlands, where he had been hired to design a church for St. Cornelius Orthodox Church, a Moscow Patriarchate parish in Amersfoort. Hearing him talk about the experience was fascinating, and it made me very curious about what he was going to come up with for them.

Curiosity is no longer required; Andrew has posted his designs on his website, and I link to them for your perusal.

My hope is that in the very near future we are able to move forward with engaging Andrew to do the full design. The concept sketch is excellent to have and has been wonderfully useful, but we’re running out of steps we can take where it will be sufficient. If you might be interested in helping in some way, I refer you over this way.

“Musicals aren’t very realistic. If they were, there’d be an orchestra starting to play right now, with me saying, ‘Let me tell you something about musicals…'”

Given the embarrassment of riches that Glee had at the Emmy nominations today, it seems like an opportune time to post something I’ve been meaning to write for a couple of weeks now.

June was the occasion for a couple of short road trips on our part; our godchildren Matt and Erin were both Young Artists for Opera Theatre of St. Louis, and our friend Benjamin was performing as the title role in a production of Sweeney Todd in Cleveland. Time was a bit tight; Megan was teaching a Summer I course that met Monday through Friday, the final was on Thursday 17 June, and both OTSL and Sweeney closed on Sunday, 27 June. If I didn’t want to have to get a sub for Sunday services, that made our options somewhat limited, but we were determined to make it work, and we decided to head to St. Louis over Friday and Saturday the weekend of the 19th, catching the Saturday matinee of Eugene Onegin, and to Cleveland Wednesday through Friday of the next week for the Thursday evening performance of Sweeney.

We’d never been to St. Louis before, and Matt and Erin showed us a very nice time during our whirlwind visit. Under their tutelage, we experienced two very different kinds of pizza — what was explained to us as “San Francisco-style” deep dish at Pi Pizzeria (yes, as in 3.14 etc.), and then “St. Louis-style” at Imo’s, which has a very thin crust and is made with a peculiar local dairy product called provel. Very different beasts, but worth trying. I recommend getting some reasonably substantial toppings at Imo’s, otherwise the provel tends to be overwhelming; at Pi’s I strongly suggest taking advantage of their “bartender’s choice” option, where you tell the bartender what kind of drinks you usually like, they make you something of their own choosing based on that, and it’s something like two-thirds of what a cocktail would usually cost there. I was introduced to the Blood and Sand as a result, and I think I might have a new favorite bourbon drink.

We were also introduced to Ethiopian food while in St. Louis, and let me tell you, Meskerem on South Grand is absolutely fantastic. The food was delicious, the staff was knowledgable, and we were left wanting to seek out more Ethiopian food when we got home. My only lament was — Ethiopian food, where have you been all my life? (Yes, I know, Ethiopia.)

And, yes, we went up in the Gateway Arch. Won’t be bothering in the future — it’s a long wait, the lift is really cramped, and it’s not exactly like there’s much to do up there besides look out the windows. It’s a more impressive monument from the outside than the inside.

Saturday’s performance of Onegin was definitely worth the trip; Sean Panikkar as Lensky was the standout, to say the least, but the cast was great throughout. The one thing that didn’t work was, frankly, hearing it in English. I’ve been in the chorus for Onegin twice; once in Seattle back in 2002, when we sang it in Russian, and once at IU in 2004, when we sang it in English, using the same translation as OTSL. I also spent some time working on Lensky’s opera back in Seattle with a Russian coach who knew her stuff, and it’s a work that is near and dear to my heart. It’s also music that I associate with a very intensely emotional period of my life, and as a result it’s difficult to hear it and not get a bit of a lump in my throat. Thankfully, the silly English translation that everybody uses manages to clear out the lump pretty quickly; does anybody in real life actually use the word “prosaic” to describe somebody’s face? Would a group of gossiping women really say that somebody is “an odd one, a misanthrope and somewhat mad”? Does it really solve anything to call Tatiana’s name day celebration her “birthday”? I understand the various problems of translating opera librettos so that they match the music, but actually hearing the words in the house left me with the conviction that surely somebody can do better.

The real violence that the translation does is to the poor title character. Onegin is a very difficult man to understand for contemporary American audiences to begin with; he is a product of social expectations of which we have absolutely zero concept, and this particular English translation doesn’t help matters at all, transforming him into a dull bore, the least interesting character in his own story. The duel with Lensky and the underlying protocols that make the situation what it is are incomprehensible, turning Onegin into a cold-blooded monster rather than somebody who has no choice within his societal framework but to carry out the mechanics of the duel to their conclusion.

The difficult thing is that what we might broadly refer to as “sung drama” or “lyric theatre” is itself loaded with social expectations. I’ll get back to that idea, but as I was watching and hearing the performance, I realized that the expectations of the audience OTSL wants to reach are, frankly, operating at cross purposes to what actually makes Eugene Onegin work. The English translation actually obscures much of the psychological drama, it seems to me; by trying to make it “accessible” they manage to make it even more inaccessible. One hopes that a better translation would fix this problem, but then the trouble is matching the translation to what’s in the score, and that’s a totally different kettle of fish. Supertitles (which OTSL used anyway) aren’t a perfect solution by any means, but short of Russian becoming mandatory in American schools, I’m not sure that there is a perfect solution.

Watching the non-musical film of Onegin with Ralph Fiennes and Liv Tyler a week or so later, the problem was underscored for me even more. Often with only a facial expression, Fiennes is able to convey everything about Onegin that the English translation of the opera obscures for the poor operatic baritone — his ennui, his passive dissatisfaction with the expectations placed on him as a result of his social status, and his resigned compliance with those expectations regardless. He kills Lensky, not because he wants to, not because he’s a cold-blooded killer, but because that’s simply the expected outcome of the process Lensky’s challenge set in motion. Tatiana’s choice to remain faithful to her husband is also more extraordinary, because the film is able to make plain that she understands it would be socially acceptable for her to take a lover as long as she doesn’t embarrass anybody.

I’ll leave Onegin aside for the moment to discuss Sweeney Todd.

I first heard of Sweeney as a senior in high school; my choir director at the time brought it up as an example of how he thought Broadway musicals had largely become immoral trash. Still, when I started running in opera singer circles at Western Washington University, I found myself hearing about it in awed, hushed tones, and in anticipation of it being produced at WWU during my presumptive junior year and hearing all of this anxiety about “needing four tenors”, I finally saw the George Hearn/Angela Lansbury video. The following points were clear to me upon the first viewing:

  • I have great respect for my high school choir director and why he has the opinion he does, but I can’t disagree with him more; to dismiss it as immoral trash is to miss the point of the show.
  • Stephen Sondheim has probably the most morbid sense of humor I’ve ever encountered.
  • No wonder “legit” singers think it’s amazing.
  • There wasn’t a role in it for me.

As it worked out, as a result of various issues, political, artistic, and otherwise, neither the WWU production of Sweeney nor its numerous rumored replacement shows (like City of Angels and Into the Woods) happened until some years after I had dropped out (and then in apparently rapid succession). (Ironically, Sweeney seems to have happened my first year at IU. So, even though it didn’t happen in ’96-’97, it still happened during my junior year as originally concieved.) It nonetheless stuck with me — I watched the Hearn/Lansbury video a number of times, listened to the Cariou/Lansbury original cast recording, watched the Hearn/LuPone PBS broadcast, and with baited breath waited for tickets to go on sale for Lyric Opera of Chicago’s production with Bryn Terfel, culminating in my very first trip to Chicago in December of 2002. It goes without saying that when the Tim Burton film was greenlit (rumored since roughly the mid-1990s), I was there the first night. I’ll discuss my reaction to the film shortly.

The Chicago trip was interesting, no less so because my theatre critic buddy, editor-at-large, groomsman, and all-around dear friend Matthew Murray palled along for it, and he brought a very interesting perspective to the proceedings as somebody with a very heightened sense of the expectations of musical theatre as musical theatre, and not the expectations that opera people bring to the table. Certain artistic decisions that are acceptable in opera (like decisions to cut or not to cut certain numbers being up to the discretion of the production, regardless of what was done on opening night of the original production) were anathema to him; the restoration of the Judge’s aria and the tooth-pulling number, for example, were absolutely unacceptable as far as he was concerned. (I argue that, at least in terms of discussing the score as an organic whole, the score is incomplete both musically and dramatically without at least restoring the Judge’s aria, given certain musical quotations and references elsewhere in the show, to say nothing of making the Judge less of a one-note character. Yes, fine, it messes with the pacing, but that’s a problem for the director to solve.) In the musical theatre world, he argued, whatever the show looks like on opening night is what the show is; it doesn’t matter what was written, what was recorded, what was cut at the last second or for whatever reason. Anything other than what was done opening night is something other than the standard version of “the show.”

I’d also say that in general, the very things that made the performance appealing to me as an opera singer were exactly what made it lacking to him as a musical theatre critic. He came away convinced that opera singers should probably stay away from Sweeney Todd; I came away convinced that it’s exactly the kind of repertoire American opera houses should be doing.

Tim Burton and Sweeney Todd was a concept that struck me as a match made in… well, not heaven, exactly, but you get the idea. From the first time I heard his name attached to the project in the mid-’90s, I had an idea of what he could do with it. The show is Tim Burton-y enough on its own; surely there would be no better director.

Maybe the film that Burton would have made in the mid-’90s would have been a different beast from the one he made in 2007. I only saw the film once in theatres; I didn’t think it was horrible, but what he did was nowhere near as compelling as I felt it should have been. I watched it again at home before we headed to Cleveland for the first time since seeing it in theatres, and it seemed to me that Burton threw out a lot of what actually made the piece work, then overdid what was left, making the movie a grotesque half-adaptation. Again, it wasn’t horrible; it’s just that it’s now a Tim Burton Movie like every other Tim Burton Movie, fulfilling the expectations of the genre of the Tim Burton Movie, rather than being the special match of auteur and source material that it should have been. Johnny Depp and Helena Bonham Carter are fine, I suppose, from a dramatic standpoint, but they just don’t have the range of vocal choices available to them to make the music part of the equation work. It’s as though Burton ultimately decided that he could handle the gore but not the tunes, so he over-emphasized the gore and hoped you wouldn’t notice that he’d reduced the impact of the music. In a lot of ways, the trouble does not lie with the script; there are some smart choices by the screenwriter in terms of conveying information cinematically that the stage version conveys musically, but in the final product, much of what makes the score work as an organic whole has been chopped up. Certainly the movie was not approached as a means to broaden the audience for the stage version; the stage version was approached as material by which to further the Tim Burton brand.

When we got to Cleveland, Ben talked a lot about the challenges he’d had during the rehearsal process. In a nutshell, as somebody who was first and foremost an opera singer working with primarily musical theatre people, he found that despite an intense dramatic focus during his operatic training, what he was doing just wasn’t sufficient for musical theatre purposes. His instincts regarding movement, delivery, presentation, and so on turned out to be virtually wrong in every respect for the purposes of what they were doing. I had had a similar experience ten years ago as Tony in a production of West Side Story, and the conversation that ensued about these musical theatre dabblings was very interesting. Again, it all boils down to expectations — does the drama direct the music, or does the music direct the drama? Is it enough to fit the drama in around the singing of the role, letting the music and libretto do their work, or is it necessary to fit the singing of the role in around the drama? Which has primacy, the text or the music? In musical theatre, the text is essential — in opera, as I found with the English translation of Onegin, the words almost have to be ignored.

And, to drop a hint as to how I’m going to tie this all in to where I started this essay, how do things like Glee wind up changing the audience expectations even more? I’ll get back to that.

The conversation involved playing a number of different clips of different people singing “Epiphany,” including Cariou, Hearn, Depp, Terfel, and even Christopher Lee(!). Terfel, Benjamin asserted, could not be taken seriously as Sweeney; he would get laughed off the stage on Broadway singing the role the way he does. He argued that an opera singer approaching the role needed to do their homework regarding performance tradition and convention just like they would for any other role, and take into account how people like Cariou and Hearn approached the score.

My own sense of the matter is that Terfel’s approach is a perfectly legitimate one, as long as everybody is approaching it the same way he is. In other words, everybody needs to be in the same show, whatever aesthetic the production uses. To give an example of what I mean, I recently saw the movie W., and Thandie Newton as Condoleezza Rice is simply not in the same movie everybody else is. She’s not awful, like a number of reviews claim; she’s actually very good. The trouble is that she is approaching the part as though the film were an SNL sketch, bringing a level of almost cruel, caricaturizing detail to her performance appropriate to that aesthetic, but she’s the only one doing that, and sticks out like a sore thumb as a result. If you’re going to do Sweeney Todd as an opera, do it as an opera, with everybody on the same page about doing it as an opera. If you’re going to do it as musical theatre, do it as musical theatre.

The other interesting thing about what Ben said is that, in effect, an opera singer performing the role of Sweeney with an eye towards musical theatre conventions and traditions is still approaching the role with operatic methodology. This is somewhat borne out it one of the reviews of Ben’s production, which said that at times he calls to mind Cariou and Hearn too much. Matthew Murray once said to me that the difference between being an opera singer and a musical theatre performer is than as an opera singer, you’re going to spend most of your time doing what other people have already done; in musical theatre, the hope is to create something new. Perhaps, then, what a real musical theatre approach would be would less take into account what Hearn and Cariou did and be more interested in what nobody has done before.

But then there’s still the trouble of musical style. The fact of the matter is, whatever happened in the rehearsal process, Ben was one of the two or three most consistent people onstage in that production with respect to faithfully presenting the score and libretto as written, musically and dramatically, and he seemed like he actually belonged in that show. A lot of the cast, to be honest, sounded like they were trying to sing Rent. Watching the Hearn/Lansbury video again, one thing that comes across is that it is very much a product of a previous generation of musical theatre, and has far more in common with Oklahoma! than Avenue Q or Mamma Mia!. To an extent, it almost seems as though you can assemble a cast that will be able to act the show but not sing it in the style for which it was written, or a cast that can sing it but might be toned down dramatically somewhat, because musical theatre people these days are simply trained with a different set of — you guessed it — expectations in mind.

So what does the success of Glee tell us about what the expectations are these days? Is sung drama only workable for today’s audiences if it is self-conscious, flamboyant and ironic, a jukebox show, limits the songs to “source” performances, or some combination thereof? Certainly the musical expressiveness of an opera like Onegin, in which time essentially stops so that the singer may emote, isn’t going to play well to most audience members’ expectations, at least not without a chuckle or two — and ironically, singing it English only seems to elicit more chuckles. We can understand far more easily Ralph Fiennes looking silently with longing at Liv Tyler than a baritone singing about it, no matter how gorgeous the music. “Because it’s actually realistic,” is often the rejoinder, except that 19th century Russian aristocracy didn’t speak or write letters in English in their homes or in the court, and if they did, it wasn’t with Fiennes’ cultured Suffolk accent. Whither “realism” in that case? “Well, that’s suspension of disbelief for a cinematic convention,” one might reply. Fine, so people will draw the line somewhere.

Even Sweeney, a product of the late 1970s, seems to overdo it for 2010 audiences — I read a review of Burton’s Sweeney that said, essentially, this would be an interesting movie if the songs didn’t keep interrupting the actors from actually telling the story. I suppose that this person’s response to analyses of how the music and songs actually do tell the story (the Beggar Woman’s melodic material being quoted in “Poor Thing,” for example — whoops, the Beggar Woman’s stuff was mostly cut, so I guess that won’t work) would likely be something like, “Well, that just doesn’t work for today’s audiences.”

I’m strongly tempted to see a correlation between this point of view and the transformation of musical experience from being communal and live to individual and canned (or at least processed). How do most people listen to music these days? Are they singing with their friends around a piano, or at least listening to CDs on a stereo with a group of people? No, they’re sitting on the bus with earbuds in, and their iPod is probably at least in part a way of shutting out any kind of communal contact. Are they listening to it live, in a room intended for that purpose? No, it’s probably at least autotuned and amplified, if not prerecorded. If the music is communal, they’re probably not paying any attention to it beyond its function as background noise anyway. If the music is live, then it is likely they’re singing along so loudly it doesn’t matter what the performers are doing, turning being an audience member into ritual self-indulgence.

Bottom line, I suppose, is that sung drama perhaps presupposes a social context in which music is experienced socially. That doesn’t really exist in the present day, beyond karaoke and concerts where everything is prerecorded and/or the audience isn’t really listening to the performance. Without that context, doubtless musicals and operas aren’t going to make much sense. The rise of the jukebox show was perhaps inevitable after Moulin Rouge!, but I have to think it’s a snake that will eat its own tail eventually. What then? Is it just not an artistic idiom that will survive in a world that can only tolerate anything less than hyper-realism if it has a gallon of self-aware irony on top?

I don’t know. But I don’t think I’m going to tune in to Glee anytime soon, Emmy nominations or no Emmy nominations.

Straw poll regarding local liturgical practice

Quick question for my Orthodox readers who regularly attend or chant Matins — what do you do for Psalm 50 (i. e., read, intone, chant, skip altogether), and what informs this practice? Are you aware of an “official” or “authoritative” rubric being one thing and your parish practice being something else? Are you aware of your parish practice being either standard or deviating from your diocesan or jurisdictional norm? If you could answer along with your parish location and jurisdiction, that would also be great to know. I am just trying to get a sense of the range of what is done out there — in other words, this is strictly a matter of data-gathering. Thank you in advance!

End-of-fiscal-year appeal from Cappella Romana

I thought it important to pass on that Cappella Romana is doing a last-minute fundraising push before 30 June, the end of their fiscal year.

You can give to their general operating fund, and/or you can designate gifts toward one of the four recordings they are working on releasing in the near future:

  • Byzantine Chant from Mt. Sinai (hopefully to be released in April of 2011 in time for Cappella’s 20th anniversary)
  • Tikey Zes Divine Liturgy
  • Robert Kyr: A Time for Life
  • Arctic Light: Finnish Orthodox Music

For my part, I believe that CR deserves a lot of support; they are pretty much the only ensemble in this country representing the repertoire they sing. Besides that, music was certainly a huge factor, a “gateway drug” if you will, with regard to my eventual conversion to the Orthodox Christian faith, and Cappella Romana was a big part of that in several respects. The evangelical value of what they do should not be underestimated, at least in my view.

Please consider making a gift. You can do so online here, or you can also send a check to Cappella Romana, 3131 NE Glisan St, Portland, OR 97232 USA.

Early Christian Attitudes toward Images by Steven Bigham

Last fall, as I mentioned here, I sat in on an Art History seminar titled “Problems in Early Christian Art.” It was a really valuable experience for several reasons, and one of the big takeaways for me was the rather frank admission on the part of the professor, as well as several of our readings, that the origins of Christian uses of figurative art are murky at best. As much as art historians might like there to be a clear narrative of “pristine original Christianity seeing any and all images as idolatry” vs. “big corrupted institutional church with pagan ceremony adapted for imperial use,” that narrative just isn’t supported by the evidence, and the narrative that can be constructed from the evidence is still quite foggy. There is definitely a strain of what can be read as image-cautious (at least) rhetoric in some early writers, but the fact is that the images were nonetheless there in one form or another from earliest days, and they didn’t go away. What struck me was that veneration of images always seemed popular, in the sense of it being something that the people did, and it didn’t appear to matter too much who was telling them not to do it — it was instinctive to make an image of the object of one’s devotion, and this had even more meaning in an era when not everybody had digital cameras on their cell phones. For me, it raised the question — is it possible that the theological place of images was simply something God chose to reveal in a “bottom-up” fashion rather than “top-down”? The question of divine intent is obviously not the kind of matter one can address using secular historical methodology, but in any event it was fascinating to hear a secular academic acknowledge that the history doesn’t fit into as neat of a little box as they would like.

Early Christian Attitudes toward Images by Fr. Steven Bigham, published in 2004 by the Orthodox Research Institute, examines this absence of a neat narrative from an explicitly confessional point of view. It is a translation of a work he originally published in French in 1992; Fr. Bigham is a Carpatho-Russian priest who serves the Francophone Orthodox community in Montreal, and who teaches Orthodox theology at Université de Sherbrooke. In a nutshell, his argument is that the historical and scriptural witness in no way supports the idea of the Second Commandment being understood by the Jews as an absolute prohibition on figurative art, with or without a liturgical use, and neither is there a clear, unambiguous witness either from the New Testament or from patristic writings supporting such a blanket hostility towards images. Examining the historical evidence up to 313 A. D. (in other words, using the Edict of Milan as the dividing line) he argues that while there is a clear and universal condemnation of idolatrous images, it does not follow that all images are presented as idolatrous. In fact, he points out, St. John of Damascus understood a writer like Eusebius of Caesarea to be supportive of Christian images, as opposed to the contemporary perception of Eusebius as proto-iconoclast.

In many ways, a book like this is useful as a tool for the faithful more than as a scholarly work. It is an excellent introduction to the historiography of this problem, a good overview of the major scholarly players and the literature (with whom and which Fr. Bigham is clearly very familiar), and it’s extremely useful as a tour through the source texts and the archaeological evidence. His argument, as presented, is an absolutely fair set of points; he makes plain that the rhetoric of the textual sources must be both properly understood in terms of their context as well as reconciled with archaeological evidence, and that when you do that, there is no way to arrive at the conclusion that pre-Constantinian Christians were uniformly and universally against the use of images for Christian purposes. For the Orthodox Christian wanting to understand more about what the scholarly discourse is regarding the history of Christian art, this book is a terrific place to start, and should also be an excellent catechetical tool.

From a scholarly perspective, however, the book is problematic. The most glaring problem is that the translation from the French is awkward and not necessarily well-edited; mistakes like not distinguishing between “principle” and “principal” abound, for example. In addition, Fr. Bigham’s treatment of the primary source texts leaves the impression that he is reading them in translation. An extreme case that underscores the problem is the following citation of St. Irenaeus of Lyons:

Gnosticos se autem vocant: etiam imagines, quasdam quidem depictas, quasdam autem et de reliqua materia fabricatas habent, decentes formam Christi factam a Pilato, illo in tempore quo fuit Jesus cum hominibus: (p. 99)

The footnote for this passage doesn’t actually cite St. Irenaeus, but rather a scholar quoting him. Fr. Bigham then gives the following translation:

As if all above-mentioned things were not enough, these people even have images… which practice they justify… by saying that an image of Christ… (ibid.)

This is, Fr. Bigham qualifies, a “free translation” from the scholar he’s quoting. The trouble is, it’s a translation so “free” as to have nothing to do with the Latin that’s quoted. To make things worse, a reasonable, if elliptical, translation is quoted on the previous page, properly citing the Eerdmans ANF edition:

Irenaeus of Lyons informs us that the Gnostic Carpocratians “also possess images, some of them painted, and others formed from different kinds of materials; while they maintain that a likeness of Christ was made by Pilate at that time when Jesus lived among them.” (p.98)

It seems likely that this is just an author’s mistake not caught by the translator or the editor; that the English translation on p. 99 was probably just mismatched to the wrong Latin text — or there was some similar error — and nobody along the way in the editorial process knew enough Latin to be able to catch the problem. Even if that was what happened, it is unclear which passage we are supposed to understand as being important to Fr. Bigham’s point. The net result is that it just looks like it was translated wrong one way or the other, and it doesn’t leave the reader who does have knowledge of Greek and/or Latin with confidence in Fr. Bigham’s ability to properly analyze these texts.

Another, more minor, quibble is that, while extensively footnoted, the book lacks a comprehensive bibliography. The footnotes are perhaps the single most valuable asset this book has, but a catalogue of primary and secondary sources would make the book more efficiently accessible from a scholarly point of view.

In summary, this is a book well worth reading by the armchair Orthodox Christian art historian — perhaps in conjunction with a sourcebook like Cyril Mango’s The Art of the Byzantine Empire 312-1453as a clear discussion of the issues, the sources, and the scholarship. It is also a worthwhile read for the theology student who is interested in a frankly Orthodox exploration of the topic. Fr. Bigham demonstrates considerable facility in engaging the literature on the matter, and his citations alone are extremely valuable as a reading list on the topic for both scholar and casual reader (although do be aware that, while the English translation is recent, the original French text dates back eighteen years, so scholarship cited tends to not be later than the 1980s). In terms of its academic use, however, it seems to me that it might best function as a roadmap for somebody who is more comfortable accessing the Greek and Latin sources in the original languages, and be able to more convincingly analyze those texts with authority. It is certainly the kind of contribution that Orthodox scholars should be trying to make to the bigger conversation, and it would be a welcome thing if it could be made in a way that makes a bigger audience more inclined to take it seriously.

Just posted: Hansen and Quinn notes and answers, Unit VI — and a proposition

For those of you anxiously awaiting these installment, I’ve just posted my notes and answers for Unit VI of Hansen and Quinn. My goal is to try to get through Unit X by the end of the summer, so that theoretically somebody taking first year Greek this fall can have a whole semester’s worth of support materials (assuming the book is split in half per semester). We’ll see how my good intentions jibe with the other things I need to get done this summer.

On that note — I am doing this largely for my own benefit. It’s a fantastic grammar and vocabulary review exercise, at least; not only that, an express goal of my graduate program is that its alumni will be able to at least teach introductory Greek and Latin, and already having a set of teaching notes for first year Greek will be an asset. However, it’s a side project, it’s a side project that’s time-consuming because I want to do it right and thoroughly, and it’s a side project that tends to be low priority because of the other things on my plate as somebody trying to complete a PhD program.

That said, I get more hits on my blog on account of these notes than anything else, so I am more than aware that some of you are actually using these things, and would like me to give a higher priority to getting these done.

Let me offer the following deal, then, with the idea being that those who find these notes useful might have a mechanism that would enable me to more align my priorities with theirs.

There’s a PayPal button on the “Tip Jar” page of this blog. Starting Monday, for every $150 that gets tipped to me, I promise to complete a unit’s notes within a week of that $150 milestone being hit. In other words, if $150 gets tipped to me by the end of the day Monday, 20 June, then Unit VII’s notes will be posted by the end of the day Monday, 27 June. If not, I send you back your money. Without hitting the $150 milestone, I continue to work on these at my own pace, and I will still aim for getting Unit X done by the end of the summer, but I am unable to make guarantees.

Does that seem fair? Going by the stats I see, if everybody who ever downloaded these notes gave a dollar, I could get through Unit X in a month, so these numbers aren’t striking me as unreasonable.


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