• Fidelio – Opera de Lyon – Edinburgh International Festival

    This review should appear at Opera Britannia in due course.

    Star Date: 12 August 2013

    Festival Theatre, Edinburgh

    Rating: ★★☆☆☆

    There are many areas of human endeavour where we must applaud glorious failure. Better, surely, that risks are taken than that we make do forever with the urbane and the familiar. The trouble is, when it comes to space travel, risks that don’t come off tend to result in crashes of spectacular intensity. Such is the case with Gary Hill’s interpretation of Fidelio, which for some reason never entirely explained, he chose to set in space.

    This was a production with a lot of “concept” going on. It may be some time before we get to the singing but in a sense, that is true to the experience. One was never entirely convinced that the singing was the point of it.

    Not only were we to be experiencing Fidelio on a spacecraft, but it was a spacecraft that was first known to humankind through its appearance in a Swedish science fiction poem that was published in the 1950s by Harry Martinson. Thus, we were on the good ship Aniara which somehow had found itself going off-course from its mission to colonise Mars. That it wasn’t the only thing that was going off-course was to become something of a theme of the evening.

    It must have been such a wheeze deciding that the principle characters would mostly get around the spacecraft on Segway machines. There is certain dramatic ballet to be had by such machines gliding around. The trouble is, one controls a Segway by shifting one’s balance. It is a delicate operation. That one can persuade opera singers to perform on them is in itself worthy of note. However, directors who consider this course of action in future might be well to observe that if the singers are standing stock still with their hands by their sides in order to prevent themselves whizzing off into the wings, then it is a fair bet that their acting abilities are somewhat curtailed.

    It was not always clear why some of the cast appeared on Segways at some points and walked on their legs at others. At one point Fidelio zoomed off-stage into the wings from which one could hear a decisive thud and came back on foot for the rest of the opera. Whether this was an accident or an expression of a new and previously undiscovered level of existential angst in the mind of the director was never clear.

    Particular mention should be made of Don Pizzaro’s costume which made one wonder whether the cosmos had somehow conspired to mate the Mikado with a passing armadillo. It should come in handy if Opera de Lyon ever decide to stage the Savoy operas in a lunar safari park. Having seen this production, we must not rule out the possibility. The other costumes by Paulina Wallenberg-Olsson might have some second-hand value if Blake’s 7 is ever re-commissioned.

    Then there was the video. Digital projection was not merely a feature of this production so much as its whole raison d’etre. Digital images were projected onto the rear of the stage throughout. Meanwhile, a gauze curtain was hung in front of the action during the whole opera and further digital images were projected onto this. Sometimes they related to the action. Sometimes they didn’t. What they did do was move constantly. Lines, polygons, imagined space-worlds all appeared before our eyes and jiggled and danced before us. It was as though someone was trying to demonstrate what was happening inside the head of someone with attention deficit disorder who was enduring a migraine whilst watching Star Trek. The poor cast, whizzing about on their Segways behind this curtain of dizziness could thus not be seen entirely clearly nor in all cases heard.

    And so we come, at last, to thinking about the singing and in this respect it was an opera of two halves. The first half saw some spirited singing by Erika Sunnegårdh as Fidelio/Leonore whilst the second was somewhat energised by Nikolai Schukoff’s Florestan. His cry of injustice from within his prison cell was powerful and heartfelt and suddenly drew one’s attention away from all the digital action that was crowding one’s vision at the time. His voice had enough emotional intensity to focus the mind for a moment on what all this was supposed to be about – a political prisoner incarcerated because he had stood up to a tyrant.

    Pavlo Hunka as Don Pizarro, the villain of the piece may well have had a good voice but struggled even more than the others to reach beyond the curtain that hung between him and the audience. Michael Eder produced a little more clarity as Rocco and provided a very solid underpinning to the quartet Mir ist so wunderbar which was a rare moment of tranquillity and a thing of touching beauty. Valentina Naforniţa’s Marzelline and Christian Baumgärtel’s  Jacquino completed that foursome but always sounded better in the tutti pieces than they did on their own.

    There was dialogue for them all to negotiate too. New bits of German dialogue which had been written presumably to fit within the concept or which had perhaps been drawn from Harry Martinson’s poem. Either way, it was all rather forgettable, something which the cast seemed intent on demonstrating once or twice by apparently forgetting their lines.

    That gauze screen in front of the action was a wretched decision and made it seem as though the action was all taking place within the context not of a theatre but of a conceptual art gallery.

    Full marks to the chorus and the orchestra though. They produced some stunning sounds and each at one point or another acted as the booster rockets for a flagging evening. By some distance, the most exciting musical offering of the whole night came from a powerful chorus singing from the back of the stage and mostly invisible.

    This was clearly a production which divided its audience. There was laud and raucous booing at the end but mixed in with cries of bravi from some. Perhaps the greatest failing was in billing it as an opera. Had we been encouraged to see it as an art event during which the participants would happen to try to sing Fidelio then we might have been on firmer ground. In billing it as an opera, the Edinburgh International Festival encouraged us to believe that it was in some way an interpretation of that work when in fact it was not.

    It is good that there are opportunities for directors to do this kind of thing. It is important that someone reaches for the stars. However, this particular production showed what happens when the risks don’t come off. It was, from time to time, spectacular. The concept itself though was doomed from take off.

    Rating: ★★☆☆☆

8 responses to “More sermons”

  1. ryan Avatar
    ryan

    Listened to one of the sermons (the wife for Isaac one) and it struck me that the one thing all proper episcopal preachers that I’ve heard have in common is an attractive voice. Is this taught at theological college, or are prospective ordinands vetted, Simon Cowell on X Factor style?

  2. kelvin Avatar

    You are too kind Ryan. And the idea that people at theological college should be taught anything to do with preaching is delightfully charming.

  3. morag Avatar

    just read the kingfisher sermon,you really do have a beautiful way with words and imagery.I believe God is with us every day.I was walking with my dog in Kelvingrove park the other night and in the pond standing quite still and majestic was a large heron.He looked magnificent but nobody else seemed to notice they just walked on by.God is definitely in my local park,Victoria.There is a sort of semi wild section of large yellow Peace roses there and their scent is truly heaven “scent”I love to sit theredrinking it in and have quiet thoughts with God.This web page you have is truly unique and it is wonderful to come across someone in the church who so obviously has a living ,loving relationship with God

  4. David |daveed| Avatar
    David |daveed|

    And the idea that people at theological college should be taught anything to do with preaching is delightfully charming.

    May I beg to differ, at least for this side of the pond.

    Both of the seminaries which I attended in the USA, had a department with professors dedicated to teaching homiletics & worship. At Perkins School of Theology, SMU, we took two required semesters, which included writing weekly sermons to be delivered in class for critique by both professors and classmates. Each semester we also had three sermons which were videotaped at staggered points in the class for us to be able to witness and have record of our own improvements.

    I was even asked to preach one of my three in my native Spanish and was critiqued by the hispanic community, staff & students at Perkins.

    Preaching and Worship are pretty standard fare at seminaries in the USA & Canada.

  5. kelvin Avatar

    My apologies, David. I’d forgotten that we had gone global.

    I would say that I learned a lot about liturgy and worship during my training, much of it from other students. I don’t think there was much more than 15 minutes devoted to homiletics in all my training.

    I think that the theory was that this would be done whilst on placements in congregations. Although one can learn a lot in such placements, I think that preaching is something that everyone can always learn to do a bit better and that the church should not be shy of trying to teach.

  6. ryan Avatar
    ryan

    I’m always curious as to whether preachers write out a full script of a sermon, actor giving a reading style, or if there is an element of improvisation. A 60 minute sermon,at average speaking speed, works out at 6,000 words which is surely a lot to write out in full each week.And what happens if there are pastoral crises that prevent completing the writing of a sermon? Do you guys have a folder of back-up material for such occasions? Are you allowed to plagiarise or is that a big a vice as it is in academia?

  7. kelvin Avatar

    Thanks Ryan. Those are good questions.

    First of all, no-one in their right mind preaches for 60 minutes in the UK, do they? I think you will find on listening to mine that you get about 12 minutes. I think that if you are a regular preacher and you can’t say what you want to say in St Mary’s in 15 minutes you’ve probably started to preach next week’s sermon a week early. My recent one about dating strategies was just over 10, and there was a lot packed in!

    The readings that we use come round in a three year cycle so quite often one may have as a starting point what was said three years ago or six years ago. Using a common lectionary also means that a lot of people are preaching on the same thing at the same time and there are a lot of websites with emergency resources and other people’s ideas.

    I’d say that most preachers use other people’s ideas. Often it is nice to acknowledge them. Since putting all mine online, I’d say that I use other people’s material much less. I do sometimes use things that I’ve used before and in other contexts. If it was worth saying once, it might be worth saying again. Again, however, putting it online makes that kind of thing more risky now. They might have heard the jokes before.

    In a good week, I will have been thinking about the lectionary readings all through the week even through the pastoral events that come along. They feed into it somehow.

    Lots of my influences come from people I encountered when I was reading Divinity at St Andrew’s University. At the time I learned a lot from a prominent feminist theologian and have since learnt the importance of the Liberation Theologians that people were trying to get me to appreciate. At the time, it bored me silly. Now it is the stuff of life.

    They key is to develop a range of ways of reading the Bible. A repertoire of styles.

  8. David |daveed| Avatar
    David |daveed|

    Ryan, there are many styles, and we all have to find which of them is a best fit for us personally. I know a few who preach from the barest of notes on a 3 x 5 card. Others who read verbatim from a type written manuscript. I think the majority of us type a manuscript and refer to it, however, certainly not slavishly, leaving room to expand or alter “as the Spirit moves.”

    The axiom I was taught by both John Holbert and Marjorie Procter-Smith was that if you preach more than 15 minutes, you do not know what you are talking about.

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