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Les Miserables as Via Crucis Print E-mail
By Karen Walter Goodwin   
Saturday, 22 December 2012

Editor’s Note: Today we bring you a reminder of the ways that the faith can shape culture even when it’s not openly acknowledged, a kind of testament by a gifted woman who has made significant contributions to mainstream American culture. When we founded The Catholic Thing in 2008, we pointed explicitly to the richness of Catholic culture and our hopes for bringing it to a wider world much in need of opening to broader truth. You can read – or re-read – that vision of our mission here, which was the first column ever to appear on this page. We have come a long way since then, but faithfully carried out what we intended to do over the years. If you come here daily because you value that mission, I can’t stress enough how important your role is this year.  Economic times are tight and there are multiple battles that need to be fought simultaneously on fronts near and far. Please, make your contribution to this struggle – and make it doubly effective by contributing during this matching-grant period. Donate to the work of The Catholic Thing today. – Robert Royal

 

In his homily for the opening Mass of his pontificate, Benedict XVI said: “There is nothing more beautiful than to be surprised by the Gospel, by the encounter with Christ. There is nothing more beautiful than to know Him, and to speak to others of our friendship with Him.”

Many know the surprising joy of meeting the Gospel in Les Misérables: Victor Hugo’s nineteenth-century novel, in the dozen film adaptations, and in the musical theater phenomenon. (My production company was one of the partners in the London and Broadway version of Les Mis.) I believe many more will be surprised to enter the modern day Via Crucis of director Tom Hooper’s new film adaptation of the musical, which opens on Christmas Day.

There is no Hollywood sacrilege here. Protagonist Jean Valjean’s journey in the story is a living witness to the Way of the Cross.

Writing about the novels of William Faulkner, Thomas Merton observed that:“a writer can be profoundly biblical in his work without being a churchgoer or a conventional believer, and. . .in our time it is often the isolated and lonely artist, facing the problems of life without the routine consolations of conventional religion, who really experiences in their depth the existential dimensions of the those problems.”


         Victor Hugo by  Léon Bonnat (1879)

This is certainly true of Victor Hugo (1802-1885), the author of Les Misérables, but it’s true too of the many collaborators, investors, and producers of what has become the most beloved musical of all time – true whether or not they acknowledge it. Some artistic expressions – in literature, theatre, film, fine arts, dance, music, television, and in so-called New Media – intuitively show us dimensions of redemptive longing, and they are the ones that touch the depths of the soul. And often surprise cynics in New York and Hollywood.

These are the avenues of inculturation that Blessed Pope John Paul II urged us to pursue in proclaiming the Good News: “The inherent missionary nature of the Church means testifying essentially to the fact that the task of inculturation, as an integral dissemination of the Gospel and its consequent translation into thought and life, continues today, and represents the heart, the means, and the goal of the new evangelization.”

Critics, of course, often resist such works, even as the general public embraces them. It was true in 1862 when Hugo’s novel was published. Critics skewered the book; readers made it an international bestseller. It was true in 1985 when the Royal Shakespeare Company premiered the musical adaptation of Les Misérables in London, which met with tepid critical acclaim at best. One critic wrote: “There is a string of impressive sights over the three-and-a-quarter hours, but little to grip the ear and still less to trouble the mind.”

I can testify that all involved in the show were puzzled by such comments after the New York opening. Were the critics really deaf to the show’s soaring score? To songs such as “I Dreamed a Dream,” “A Heart Full of Love,” and “Bring Him Home”?

What is it about the interior journey we take when we enter this story that makes some critics lambaste it but audiences love it? I think it’s because, despite his own moral lapses and spiritual doubts, Victor Hugo gave us a story that reflects the Gospel of Jesus Christ. As the boy Gavroche sings on the barricades in the musical, “I never read the Bible but I know that it’s true.”

Christopher West has said there is no other theatrical production that has so awakened his yearning for heaven or given him such him hope of its fulfillment, because the show“explores the hidden realms of our hearts and beautifully affirms what we long for (desire), what we’re created for (design), and what we’re headed for (destiny).


 Click on the poster to watch the Les Mis trailer

It’s as Chesterton put it in The House of Christmas:

To an open house in the evening
Home shall all men come.
To an older place than Eden
And a taller town than Rome.
To the end of the way of the Wandering Star,
To the things that cannot be and that are,
To the place where God was homeless and all men are at home.

Victor Hugo’s own words were a harbinger of the musical theatre adaptation of his masterpiece: “Music expresses that which cannot be put into words but about which it is impossible to remain silent.” The critics’ laments seem to suggest that such themes as forgiveness, justice, self-sacrifice, and love are unworthy if they are redemptive.

Hugo wrote his novel when the moral and political crises of nineteenth century France had consigned so many to unrelieved suffering. Today the creators of the stage version, and now the film adaptation, present their interpretation at a time when we endure our own set of cultural and political crises that can render us broken-hearted, but can also raise hope and inspire us to become agents of transformation. 

We may be a “creative minority,” as Pope Benedict XVI describes us, but all of us hear echoes of something primordial when we hear true, good, and beautiful music and lyrics in our own day.  If we act on these inspirations, in ways great and small, we can each contribute to the flourishing of a civilization of love.

 

 
Karen Walter Goodwin is a producer with over a
dozen Broadway shows to her credit. She is founder of Fifth Avenue
Entertainment and serves on the Department of Business and Economics Advisory Board of Catholic University of America where she is Adjunct Professor.
 
 
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written by Ib, December 22, 2012
While it may be true that "... in our time it is often the isolated and lonely artist, facing the problems of life without the routine consolations of conventional religion, who really experiences in their depth the existential dimensions of those problems," such loners rarely have much to offer by way of sustenance to help us through the problems.

Does "Les Miserables" as a story help us? Well, yes, but probably as a remnant of Hugo's Roman Catholic faith, abandoned as he became famous and he underwent ego-expansion (his motto you may recall was "Ego Hugo"). In the end he became the very type of literary figure Chesterton often mocked, following Spirit-mediums down their rabbit holes while railing against Pope Pius IX and looking for an end to God and Satan both!

So let's just make this point again, since it's easy to forget: greatness in art is only loosely and indirectly linked to greatness in morals. Although this has been a commonplace since Plato, we often forget it in the "rush" of great art. Charles Taylor pointed out in his book "A Secular Age" that the "festive" -- a category of activity that 1) involves large numbers of people assembled outside of daily routine and 2) is felt by the assembly to put them in touch with the sacred or some greater power -- is at the heart of religion in our contemporary world (pp 469-70). Going to see a big Broadway show, a massively crowded concert or even a blockbuster film, can substitute for the true search for God. Being part of a moving aesthetic event may not always be good for one's salvation. Reliance on a participation in the "festive" for one's spiritual sustenance may be dangerous, especially when its content is only tangentially Roman Catholic or blatantly anti-Roman Catholic. OTOH, Taylor does point out that many Roman Catholic activities fall within the category: saints' feasts and pilgrimages, even parish Carnivals!

But for me I meditate less on what Merton wrote of the freethinking, loner, artist, and more on the life he chose to live. And even more I meditate on the life of St. Anthony the Great. In the silence, not the festive, I find myself closest to Our Lord
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written by William Manley, December 22, 2012
Thanks for putting my Christmas weekend in the right mood. The marriage of art and religion can indeed move emotional mountains. Merry Christmas!
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written by Richard S. Walter SR, December 23, 2012
What can a father say. A very special sense of pride when reading his daughter's writing and expressions.
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written by debby, December 25, 2012
Karen, what a great grace to have you present in your vocation in this world~you, like St. John the Baptist, a light in the darkness, bringing the Hope of a Savior. Many blessings and I pray a great courage upon you and all your efforts! May God, Almighty Love, be with you in thought, word and action.
I am grateful for you and your work. Thank you.
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written by Tony Whittaker, January 02, 2013
Thanks so much for your insights. I believe that this film represents a major opportunity for us to start conversations with outsiders, and I've tried to draw together some helpful resources on the Digital Evangelism Issues blog.

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