• Pagliacci – Scottish Opera ****

    Paisley Opera House (aka a tent on Seedhill Playing Fields in Paisley)

    Scottish Opera’s summer show in Paisley is a completely immersive bundle of fun that manages to be innovative and hugely entertaining.

    It isn’t difficult to see where the idea of putting this show on in a big tent comes from. Pagliacci (The Clowns) is all about a troop of performing players coming to town. It just happened that this troop had turned up in Paisley and were putting on a show for a local gala day – the Sma’ Shot festivities.

    There was a strong sense of local festival as soon as one entered the tent, with a range of sideshows – a magician, fortune teller and a real Punch and Judy show alongside games like Pin The Tail on the Donkey. It was a brave decision on the part of Scottish Opera to have an actual donkey wandering around too, given the recent debacle of the Eugene Onegin’s horse. However, no-one disgraced themselves and a good time was had by all, not least the three people who won the raffle and got to conduct the orchestra in some well-known operatic overtures.

    By the time the singing started, it felt as though the show had been going on for some time.

    With all the fun of the fair going on all around, the danger was that the singing might not matter that much. Fortunately this was a strong cast and in fact the singing was excellent. Particular praise must go to Ronald Samm for his utterly superb Vesti la guibba that ended the first act. The fact that he was surrounded at close quarters by the audience, who were invited to move about the tent to wherever the action was, didn’t distract him from an astonishing display of heartbroken anguish.

    A huge chorus of both amateur and professional singers were mingling with the audience throughout most of the production and it was genuinely thrilling for the singing and the action to break out all around you as you tried, generally unsuccessfully, to work out what might happen next. High points included the entrance procession of the players and the sudden, stunning reveal of the stage (made out of a road-truck) for them to play on in the second half.

    It is to the director, Bill Bankes-Jones’s credit that the pitiful tragedy of scorned love was perfectly balanced with the comedy and high jinks of a show that was hell bent on blowing away even the most jaded cynicism. By the end of the evening, what had we witnessed? A fun filled tragedy? A comedy beset by human misery? Both, surely, and more.

    One hour 40 minutes is a bit long for a promenade performance, particularly as the audience didn’t move about quite as much as I suspect they were expected to do on what was a very hot July evening. However, the standing about all felt well worth it for a surprise summer hit.

    The Orchestra of Scottish Opera were about the only ones who got to sit down all night and, apart from some repeated split notes in the brass section were on generally good form under Stuart Stratford.

    All in all it seems like a shame that this show will play for a run of just three performances. It was an enormous effort for a relatively small audience and could easily have sustained a longer run.

    The troop of performing players that rolled up into Paisley done good.

    Done very good indeed.

    Rating: ★★★★☆

    This review first appeared at Scene Alba:
    https://www.facebook.com/scenealba/posts/2091329810937212

4 responses to “To be an Episcopalian is not to be respectable”

  1. Eamonn Avatar

    Superb take on this difficult story from Matthew, and the other stories of Jonathan Daniels and Robin Angus. Thank you.

  2. Philip Almond Avatar

    But Mark records Jesus as saying, ‘Permit first to be satisfied the children;for it is not good to take the bread of the children and to the dogs to throw[it]’. That word ‘first’ tells us that Jesus already knows that there will be a ‘second’, that his ministry will extend beyond the lost sheep of the house of Israel.

    These words of Jesus also suggest that ‘I was not sent except to the lost sheep of [the] house of Israel’ refers to this phase of his ministry.

    Also, if the following incidents were earlier in time than the incident of the healing of the woman’s daughter, your

    ‘In that moment, she seems to know his mission to save the whole world considerably better than he did. And she changes him. He thinks again’.

    is disproved.

    Luke’s account (chapter 4) of the visit to Nazareth, because Jesus’ reference to Naaman and the widow of Sidon suggest that he was aware that his mission, like that of Elijah and Elisha, would extend beyond the covenant people.
    Matthew’s account (chapter 8) of the healing of the centurion’s servant, giving rise to Jesus’ ‘And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven. But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth’.
    Jesus’ explanation (Matthew 13) of the parable of the tares of the field: the one sowing the good seed is the Son of man; the field is the world (my emphasis); the good seed are the sons of the kingdom; the tares are the sons of the evil one.

    What are your reasons for being sure that these three events are later in time than the healing of the woman’s daughter?

  3. Martin Reynolds Avatar
    Martin Reynolds

    We do not live for the poor, we do not live with the poor, we do not identify with the poor.
    We wear silk vestment adorn ourselves with elegant titles and eat at the best tables and are welcome in the highest corridors of power.

  4. Sarah Lawton Avatar
    Sarah Lawton

    Kelvin, thank you for your email today pointing back to this sermon. I appreciate your pointing to Jonathan Myrick Daniels, who was a friend of my parents. My mother always felt she had a part in his death, I think, because she was one of the organizers of the seminary group that responded to the Rev. Dr. King’s call for church leaders to go to Selma, and it was she who persuaded Jon to go. One of her last acts on this Earth was to help put his name on our Church’s calendar (first reading, General Convention 1991). But then, we are baptized into Christ and therefore each other, which is I think what you are saying in this sermon. That means we are implicated in the ills of this world but also share in Jon’s martyrdom. We live in the hope of resurrection but the way there is through the utter scandal of the cross. Jon in his latter months of life rejected theologies of complacency and also self-righteousness as he committed himself to a ministry of presence.

    Martin Reynolds, there is no question our particular church tradition has some history with money and power. My own little congregation identifies strongly with the poor, the folks sleeping rough right outside our doors, and the immigrant families of our neighborhood. Our Sunday services can be a little chaotic as a consequence of the varieties of folks in various states of mind who come on a Sunday, but our spiritual life as a congregation is pretty good; it honestly feels like a gift to be there in the communion circle. We’re a longtime LGBT congregation, so I think it’s part of who we are to have economic diversity and also a rejection of traditional social masks. We’re also deeply rooted in prayer, which is how we got through worst of the AIDS years and all the funerals.

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