• Eugene Onegin – Scottish Opera – Review – ****


    Scottish opera reach the end of their rather thin main stage season with a well sung Eugene Onegin which brings with it a lot of surprises.

    The action begins, not with the overture but with silence. An older woman – Tatyana herself in old age, we are to discover, stumbles into the wreck of an old country house. A sense of melancholy pervades the scene even before she flings open tall window-shutters and lets in light and mist and music.

    The older Tatyana remains on stage throughout the evening and clearly we are seeing things through her memory. This doesn’t particularly get in the way though it is all rather reminiscent of the end of last year’s Scottish Opera season which saw La Boheme through the unlikely eyes of an older reminiscing Mimi.

    Director OIiver Mears keeps quite a lot of the action off stage – including everything to do with the chorus. When they are peasants, their singing can be heard through the tall windows and when they are at the ball later on they are kept behind a gauze at the back of the stage which, thanks to Fabiano Piccioli’s lighting design is sometimes the back wall of the room in the country house where we seem to be and sometimes dissolves to show a scene behind it. This sits rather well with an opera which never attempts to tell the whole story. Tchaikovsky picks and chooses individual scenes from Pushkin’s story of Onegin and so a lot of the action is happening off-stage anyway.

    In terms of the singing, there are great riches on offer. Onegin himself is played rather cool and aloof by Samuel Dale Johnson. His passions come to life at the end of the piece when he realises that he made a huge mistake in spurning the love of Tatyana. Why anyone should spurn Tatyana when she is played by Natalya Romaniw escapes me. Her singing was one glorious scene of passion after another. She seemed to completely inhabit the besotted Tatyana and it felt as though there was nothing that she wouldn’t do to get her man. Onegin’s friend Lensky was also well served, being sung superbly by Peter Auty.

    There was quite a lot to compete with the singing however, and certainly in the first act, the music was quite upstaged by some complex stage business. At one point the peasant chorus could be seen in dull light behind the gauze at the back of the stage. They parted in the manner of Moses parting the Red Sea to reveal the dim figure of Onegin sitting astride a horse. It took a few moments to realise that this was in fact a living and breathing real live horse.

    Indeed, although the horse was scarcely visible for more than 25 seconds of the production, it made the strongest impression possible, for it next appeared bounding onto the stage though one of the tall windows, still with Onegin on its back.

    Alas, for the singers, the horse also turned out to be a disgruntled opera critic and was soon followed by a Russian looking ostler with an all too necessary bucket and shovel.

    Sadly the horse did not receive the dignity of a namecheck in the programme.

    However, the musicians carried on regardless through all this and through other more successful pieces of stage business including the members of the chorus striking ball silhouettes, the sudden and rather unexpected appearance of Onegin standing naked in his bath and a group of figures who appeared around a table.

    Some of these scenes were seen through the back-wall gauze and were very effective. It worked well though one had to remember that for some of these scenes we seemed to be seeing what was in the head of a character who was comprised of the memories of another character, which takes quite a suspension of disbelief. Sadly too, there’s a price to pay for putting the chorus at the back of the stage and effectively behind a curtain and this left the second act which should be overwhelming feeling a little underpowered.

    There are a couple of rather odd historical oddities. Presumably the gloopy bubble-gum dripping off Onegin’s boot wasn’t meant to be there but it wasn’t at all clear how Tatyana managed to write with a fountain pen in the 1830s.

    Tatyana’s Pen was in fact sponsored by 19 donors, most of whom were named in the programme so clearly it wasn’t a last minute thought.

    Stuart Sutherland’s musical direction was assured and confident. Indeed, it was difficult to believe that this was the same orchestra who sounded so shambolic just weeks ago for Ariadne Auf Naxos.

    Tchaikovsky was clearly on the run from his own sexuality when he composed this piece. In Scottish Opera’s hands, the experience of unrequited and then impossible love and rejection never sounded so good.

    Do say – “that was a stunning end to Scottish Opera’s season”.

    Don’t say – “how do they train a horse to defecate in time to Tchaikovsky?”

    Rating: ★★★★☆

    This review appeared first in Scene Alba.

10 responses to “Where does the Church of Scotland stand?”

  1. Robin Avatar
    Robin

    I understand your sentiments, but both on this issue and on the ordination of women in the Church of England the weary words of Mrs Boyle in Sean O’Casey’s ‘Juno and the Paycock’ in reply to her son, who scorns the Irish Free State and wants an Irish Republic or nothing, are inclined to come to mind:

    “To be sure, to be sure — no bread’s a lot better than half a loaf.”

  2. Nick Brindley Avatar

    I think you’re right to think this is a disastrously wrong-headed attempt to avoid having to think the issue through, although we may not agree on what would be involved in such thinking (almost nobody agrees with me!)

    I think we need to revisit some pretty fundamental problems on the nature of the moral authority of the Bible, the meaning of “salvation” and what ministry is to make any real progress with this issue and there appears to be depressingly little appetite to do this in a spirit of mutual trust and of trust in the leading of the Spirit guiding our interpretation of scripture

    http://loveswork.wordpress.com/2013/05/21/failing-to-be-biblical-reflections-on-church-of-scotland-sexuality-debates/

  3. Frank keefe Avatar
    Frank keefe

    This is what happens when you water down Gods truth so the secular world will think what a progressive church you are.When a small secular wedge is pushed under a church door you can bet a larger one will be pushed under it in the not to distant future.I believe a liberal minded church like the Church of Scotland is more dangerous to the Christian faith than atheists like Richard Dawkins and his followers. Jesus found it hard to convince the Pharisees of their misguided beliefs if He walked our earth today He would find those modern day Pharisees in the Church of Scotland even harder to convince.

    1. Rosemary Hannah Avatar
      Rosemary Hannah

      Well, there you go – I think the exact opposite – that Jesus, who plucked corn, and healed, on the Sabbath, would be out partying tonight with all sorts of disreputable people. The Pharisees were the people who stuck rigidly to the law, breaking it even as they kept it. Jesus was the one who re-interpreted it.

      1. Frank keefe Avatar
        Frank keefe

        I find it amazing how those who look for sin to be accepted would try and use Jesus to back them up.First Jesus said the Sabbath was made for man not man for the Sabbath.The Pharisees abused Gods law with their legalism.Its why He said about the rescue of a sheep on that day.He didnt re-interpret it He was showing them how it SHOULD BE KEPT as God ALWAYS intended it.Its the church who is doing the interpretation and Jesus certainly wouldnt be “out partying” such disrespect of our Lords holiness is often the way with liberal ” Christians” Instead of the church being a light to the world that worlds darkness is putting out that light.

        1. kelvin Avatar

          Bless you for your faith, Frank. May it bring you happiness and joy.

  4. Graeme Cowie Avatar

    It’s a fudge, no doubt. And one which, far from preserving the “traditional” Kirk actually serves to undermine it in a number of ways, particularly concerning the status of “doctrine” and who gets to determine what it is, or at least what practical meaning it is for something to be “doctrine” rather than merely a personal religious sentiment. Explicitly to permit complete deviation from “doctrine” by congregations is not very Presbyterian, and the “traditionalists” either didn’t seem to realise that, or they care about preserving substantial doctrines at the expense of, well, what makes the Kirk the Kirk.

    To an extent, though, you could see it coming. I think the traditionalist wing sensed they would lose if it was a straight choice (unfortunate phrase) between 2A and 2B, and so tried to push for something that retains a symbolic attachment to historical doctrine whilst letting liberals have the lion’s share of the cake they want, which is to be able to ordain those in committed same-sex relationships and to be done with it. I know for a fact that a fair whack of liberal commissioners were swayed by 2D (not including my parents, who are CofS ministers who voted with option 2A), many seeing it as a way of letting the traditionalists have some sort of phyric victory whilst in fact enabling ministers to be in civil partnerships without any lasting problems. It is much more likely that 2D will make it through Barrier Act procedure now that it’s got the traditionalists’ name on it, and notwithstanding the extra year it’s going to take to turn it into a proper overture, I think the consensus of the Kirk is that they really want to stop talking about this.

    The new system ought to be fairly robust once the Legal Questions Committee have had their teeth dug into it. The clear intention was conceded by the movers that they did not intend for Presbyteries to be able to discipline or annul decisions made by Kirk Sessions seeking to be allowed to appoint ministers in civil partnerships, and for a lot of liberals (and actually, a lot of those on the conservative wing too) this will be seen as a critical part of the compromise if it is to be laid to rest. My only real concern is that if the traditionalists are for any reason unhappy with the implementation by LQC it could lead to the whole debate re-opening in GA 2014.

    It’s clearly not enough for many liberal ministers, elders and members of the Church of Scotland, for whom this still presents a partial sense of “separate not equal” for congregation and minister alike, and it probably makes it more difficult for the theological position of the kirk formally to be moved away from same sex relationships being sinful, now that the “practical harms” are in a significant sense out of the way, but by Church of Scotland standards, it’s a major step forward for a very broad church, and one which has probably saved it from a major schism (though a handful of churches may still leave over and above The Tron and Gilc South). For those of us in the Kirk 5 years ago, this would have been virtually unthinkable, and momentum has picked up since the Rennie case 4 years ago. The good fight goes on, and hurdles remain, but if it gets through Barrier Act procedure I think the practical objectives, in a Kirk which already offers substantial liberty of personal opinion in matters of doctrine which do not enter into the substance of faith, have largely been met, albeit in a roundabout way.

    For more of my thoughts on this matter, see:

    http://www.predictableparadox.co.uk/2013/05/church-of-scotland-religious-progress.html

    and

    http://www.predictableparadox.co.uk/2013/05/presbyterianism-cracking-at-seems-cost.html

  5. Margaret of the Sea of Galilee Avatar
    Margaret of the Sea of Galilee

    And it still does not properly address how LGBTQ people (single or in civil partnerships) will be dealt with (dealt to?) when they offer themselves to Presbyteries as feeling called to the Ministry of Word and Sacrament. Will they be asked about their orientation? Questioned? Interrogated? What responses will allow them to or prevent them from pursuing that call?

    Who is this Albert Bogle anyway – is he about to become the first to be beatified by the Kirk and for what exactly? By-passing (even disregarding) Kirk “Order”, convincing his important friends to let him bulldoze ahead and his less important friends to print off 700 and something copies of a Deliverance which is incoherent and unimplementable.
    Off to read Revelation for other signs of The End Times…
    .

  6. Peter W Nimmo Avatar

    Kelvin, you make lots of good points in your post. But just to clarify- what is the doctrine and practice of the Scottish Episcopal Church on this issue? Does your doctrine approve of persons in civil partnerships being clergy, and is that put into practice?

    1. kelvin Avatar

      Yes – there are quite a number of clergy in civil partnerships. In England, Anglican clergy in civil partnerships are supposed to declare that they are “celibate”. That isn’t the case in Scotland.

      The pension scheme in Scotland recognises Civil Partnerships by giving such partners the same benefits as wives or husbands in marriages. Civil Partners also are treated in the same way with regard to housing as a straight spouse if a relationship breaks down.

      Any candidate for ordination who is in a Civil Partnership is expected to be honest about that at selection.

      The bishops of the church announced a few years ago that they would not consecrate anyone as bishop who was in a Civil Partnership. They were clear at the time that this was a moratorium. However it is not clear to me whether that moratorium still stands. I do expect there to be questions about that at the coming Synod.

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