Wednesday, March 27, 2024

The Tabernacle on my Bookshelf

There have been two times in my life where I was simultaneously in complete awe and terror. First was when I had the privilege of being in Normandy, France for the 75th anniversary of D-Day. That day I was standing at the top of the hill that looked down on Omaha beach. The sense of awe and terror realizing what happened just below me 75 years ago was something that I never experienced before or have not since until March 26, when I saw the image below. You open the book and are confronted with the beautiful page, and then you turn it and pass through the veil and into the tabernacle.

Codex Amiatinus. Image Link

The Book this page is in gives us an image of God for us to behold, that will not be seen in full until the unveiling. This sense of mystery that the nature of books have, also provides us a sense of the Author of the book that we are looking at. Bede says, "For while we are in this life, we never manage perfectly to love God for his own sake, or to comprehend the love that God has for us (Bede, 13)." The Author is mysterious to us just like his book. Though different writers and thinkers have been wrestling with the problem of how to read and interpret the Bible, and the mystery it contains. This is complicated because if you are a believer then this is not simply just a book that gives the reader some guidelines in order to be happy, but that God literally authored the text that we have the privilege of seeing. But how do we go about reading it?

Firstly, we must ask for the Lord's assistance in the act of reading, understanding, and instructing people in the Bible (Bede, 1). This is sort of a strange idea, 'I must ask the Author of this text to help me understand the text, so I can be in his presence. But then how do I ask him to begin with, if I do not know who He is?' Maybe, this is where the pictures, icons, play a role, which allows us to see what is to be adored (Gregory the Great). The brave reader undergoing this joyful challenge also needs to familiarize themselves with the historical context and topography the story is being told from (Bede, 1). Think of Tolkien's map of Middle-Earth being on the pages before the story even starts. It allows the reader to put themselves into the world. I know where Frodo is and where he needs to go, and why he chose the path that he did because I know what the world, he is in looks like. Similarly, the places being discussed in the Bible are real and you and I can physically go there. I cannot go to Rohan, no matter how much I really want to. This is linked to what C.S Lewis said in Myth Became Fact, "It happens - at a particular date, in a particular place, followed by definable historical consequences. We pass from a Balder or an Osiris, dying nobody knows when or where, to a historical Person crucified (it is all in order) under Pontius Pilate (Lewis, 141)." The story the Bible tells is anchored in time, place, and Person; we can interact with it!

Mount Sinai (aka Mount My Measure) taken from Google Maps. Image Link

Like I said previously the Bible is not like other books. This means I cannot, or at the very least should not, read it like other books. Sure, you can just open it up at Genesis and read until you complete Revelation like any other book, but that does not seem to be the best way to behold the glory that the book contains. We can see this clearly reading Bede's text On the Tabernacle, that he does not think this is the best way either. Continuously throughout Bede's writing, he explains the verses on the tabernacle with references to the New Testament, particularly the Gospels. The tabernacle points to something that has yet to occur: the Incarnation (Bede, 2). This leads to the idea that the Bible is in constant communication with itself, and I will not pretend to be smart enough to attempt an understanding of that. Bede is smart enough, "The two testaments can be figured through the two cherubim; one of them proclaims the incarnation of the Lord as future, the other as having been accomplished. They look toward one another because they do not disagree with one another at all in the attestation of truth which they preach (Bede, 18)." Just as the Book talks to itself, the people that read it also talk about the book. The most obvious example is the footnotes that Bede utilizes. While many of them are citing other parts of the Bible, some are referencing other writers as well such as Pope Gregory the Great and Saint Jerome. This implies that one is not supposed to be left to their own devices when reading the Bible but rely on those that have come before in order to be better instructed in the meaning of the text.

Bible Cross-References. Image Link

Besides focusing on the historical authenticity of the text, the reader must keep an out out for the symbolism that fills the story and shows us what we are now supposed to do once we have heard the story. Bede again points us to the connection between the Old Testament and the New Testament, when he explains the story of Moses going up the mountain to receive the law from God, and that he should go down and teach the Israelites at the bottom of the hill all that Moses learned. Compare this with the New Testament story that it points to, Jesus goes up on the mountain and does not call one person to teach but all twelve apostles, as well as the crowds that followed. For the law that Jesus was teaching is not just for the Israelites but for all people, speaking many different languages to bring it to all the corners of the world (Bede, 2). 

-- L. O'Connor Jelenik



Bede, & Holder, A. G. (1994). Book One. In Bede: On the Tabernacle (pp. 1–27). essay, Liverpool University Press. 

Lewis, C. S., & Walmsley, L. (2000). Myth Became Fact. In Essay Collection and Other Short Pieces (pp. 138–142). essay, Harper Collins. 

Pope Gregory the Great. (600, October). Letter to Serenus of Marseilles. 

Wednesday, March 20, 2019

“Heaven rejoices, earth laughs”

A Meditation on Comedy as a Christian Genre – Andy Cohen

It is no doubt that Christianity has left an indelible mark on ‘the West’­– without it, Europe may not have experienced the birth of the university system, its rich history of visual art, or even the development of modern science. But just as Christianity has influenced high art and culture in the West, so too has it influenced the more popular forms of art and culture, including the art of comedy. This essay argues that both medieval and modern practices of comedy, like most other cultural artifices of the West, are inextricably entangled with the Christian foundation out of which they arose. Simply put, there is something very Christian about comedic narrative.

In considering why we might call comedy a Christian genre (or rather, why we might call Christianity a comedic narrative), a historical problem quickly arises: since our current practice and understanding of comedy is so colored by our Christian history, it becomes almost a tautology to call Christianity a comedic narrative. Rather than trying to establish a causal relationship between the two, this exercise merely aims to draw attention to the deep symmetries that exist between the Christian story and comedy, both medieval and modern. Overall, this essay aims to challenge contemporary stereotypes of Christians as too prude, austere, or unfunny, and claims instead that laughing at and humiliating oneself (that is, the very practice of comedy) is in fact central to the Christian practice.

Both Christianity and comedy are redemptive: they each tell a story of the redemption of human error, and this story has a happy ending filled with life and marriage. Though this observation may be self-evident, it is nonetheless profound to meditate on how the Christian story aims to distil the narrative structure of comedy into the ultimate redemptive story. In other words, if we define comedy to be a redemptive story, then Christianity is an attempt at articulating the archetypal comedy. Consider the Shakespearean comedy, which invariably ends with all (or almost all) of the characters surviving and get married. The Christian comedy takes the notion of a happy ending to its theoretical limit (answering the question, “what is the happiest ending possible?”): The Christian story ends in eternal life and a marriage not just between two humans but between Jesus (the Lamb) and the Church.[1] After establishing that comedy is redemptive, the next task is to understand how the characters of the comedy are redeemed.

In both medieval and modern comedy, the emergence of truth is that which redeems error. To phrase it another way, comedy describes the transformation of chaos into order by the revelation of truth, and this insistence on truth as redemptive is fundamental to comedy. But in order for characters to discover the truth, they must first be deceived. Take for example, the comedic poems in the Cambridge Songs (nos. 14, 15, 24, 35, 42) – a collection of lyric poetry written over several centuries but compiled and transcribed to English in the eleventh century[2] – which all begin with elements of ignorance and deception. Poem 15 begins with,

The lying ballad that I sing,
I will give to little boys,
so that they may bring great laughter
to listeners through lying little measures of song.
To a certain king was born a noble and comely daughter,
Whom he offered to suitors to be wooed
under terms of this sort:
“If anyone experienced in lying
should apply himself to deception
so well that he is called a deceiver
by the emperor’s own mouth, that man may marry the daughter.”[3]

Clearly, the poet draws an association between deception and laughter. Generally speaking, deception and ignorance are necessary elements of comedy because without their presence at the beginning of the narrative, the characters could not experience an epiphany at the end. It makes sense that the audience should laugh at this deception and the climactic discovery of truth because laughter is precisely the response that recognizes the truth of a joke (hence the adage, “it’s funny because it’s true!”). Returning to the poem, it is also of fitting that poet dedicates the song to “little boys” since the story evokes the same playful, foolish, and provocative attitude that is typical among young boys. At the end of Poem 15, a Swabian suitor cleverly tricks the king to win his daughter, and the comedy appropriately ends in a marriage.

To draw on another example, in the fourteenth century York Corpus Christi play Joseph’s Trouble About Mary, Joseph is puzzled about how it could be possible for Mary to be a pregnant virgin, and his disbelief serves as a great source of comedy. Joseph ponders,

                        Her works me works my wangs to wet;
                        I am beguiled–how, wot I not.
                        My young wife is with child full great,
                        That make me now sorrow unsought.[4]

In contemplating the immaculate conception, Joseph wonders if a “young man [took] her” into the woods and she did not remember it. Later, when Mary’s maidens reject his claim and tell him that the angel was the only person to ever visit Mary, Joseph then wonders if some “man in angel’s likeness” had impregnated her.”[5] The humor in this play comes from its dramatic irony: although the whole audience knows the truth, Joseph’s ignorance about Mary’s pregnancy results in his jealous and suspicious attitude towards his wife. Ultimately, Joseph will be revealed the truth about Mary, but until then the audience laughs along at his confusion, as if Joseph is being pranked.

This pattern found within comedy – of the truth emerging to redeem error – maps directly onto the Christian story. It goes without saying that climatic moment in the Christian narrative is the incarnation. To Christians, the incarnation is the moment when truth (or in a very literal sense, the God of Truth) [6] comes out into the world to redeem mankind of his original sin. To articulate this in more visual terms (since there is a deep symbolic connection between vision and truth), the incarnation finally allowed humans to see God. As Anselm articulated in his Proslogion, “I was created to see you,”[7] and through the Incarnation, God’s creatures could see and know their true creator at last. Thus, at the climax of a comedic narrative the truth emerges for all the characters to see, and as a result the characters are redeemed of their error. With the emergence of truth, “heaven rejoices, earth laughs, [and] everything takes delight.”[8]


Louis C.K. and Saint Anselm of Canterbury

What do Louis C.K. and Saint Anselm of Canterbury have in common? Humiliation. Humiliation is a fundamental part of their routines, be it a stand-up routine for Louis C.K. or prayer for St. Anselm. Consider part of a transcript from a 2011 Louis C.K. stand-up special, in which Louis jokes about how tormented he is by his sexual impulses:

I just want to be a person in clothes walking in a store and just– I just want to go to the library and ask for– Hi, ma’am, is there– I’m looking for a book about early Abraham Lincoln, like when he was– I wish I could wrap your hair around my dick and– Oh, shit. I’m trying to talk to her!
You’re a tourist in sexual perversion. I’m a prisoner there.[9]

In front of a whole crowd, Louis debases himself by revealing his reprehensible thoughts. In essence, Louis is shaming himself for his sexual sins (how very Christian of him!). In response, the audience laughs because they recognize the truth of man’s twisted, sinful nature. In a similar humiliating fashion, it is typical for Anselm to begin his prayers with a series of self-deprecating remarks, for he is disgusted by his sin. Take for example his admissions, “I chose to become vile,” or “I cannot bear the interior horror of my face.”[10] He cannot even look at himself in the mirror because he is so disgusted by his sin. Importantly, Anselm, like Louis, wants to be seen in his humiliation. He begs of both the saints to whom he prays and God that they look upon him, and this supplication is repeated throughout his prayers and Proslogion.[11] Just as Louis has an audience at his stand-up special, Anselm’s audience are the saints and Jesus. The audience plays an absolutely vital role in both of these routines because humiliation only occurs in a social context. Anselm is only ashamed of his sin when he reminds himself that God the Judge is watching.

To heighten their senses of humiliation, both Christians and comedians make use of the motif of verticality, of the sublime on high and the humble below. They are not only saying “look at me,” but they are saying “look down on me.” The theme of verticality within Anselm’s writings and Christianity in general is fairly obvious. Anselm speaks of his “soul, weighed down for so long by its misery,” for example.[12] Similarly, Bernard de Clairvaux, in his meditation on kissing Christ, begins by humiliating himself and lying prostrate to kiss the feet of Christ before he can rise to kiss the hands of Christ and finally kiss the face of Christ.[13] This pattern of verticality, of descending in order to ascend, is even captured in the trajectory of Jesus, who descends into Hell to defeat Lucifer before he ascends into Heaven.

The same pattern of verticality is likewise found in comedy. Dante, in his Divine Comedy (note the title) mimics Christ’s trajectory, for Dante must descend to the depths of hell before he can ascend to paradise. This trajectory appears in the Cambridge Songs as well. For example, Poem 35 tells the “amusing story” of a “country priest” who was also a shepherd, but a recent invasion of wolves had threatened his herd. In an act of “revenge through craft” (note that the sin is already present in his seeking “revenge,” and deception is present in his “craft”), the priest builds a trap for the wolves by digging a pit in the ground. As luck would have it, he catches a wolf, but as he is trying to strike it, the wolf grabs onto his rod and the pulls the priest down into the pit with it. Fearing for his life, the priest prays to God “Have mercy on me,” and in response, the wolf leaps upon the man’s back and jumps out of the pit. After this near-death experience, “never afterward did [the priest] pray more devoutly or faithfully.” Overall, in this story we see the very same trajector­y as in the story of Christ or of Dante: man must first descend into the pit with the wolf in order to then look upwards and become closer to God. Man must first fall in order to be redeemed.

Ultimately, both Christianity and comedy live in the intersection of the sublime and the humble. It is this Christian insistence that the everyday man can experience sublime revelation through grace that made it possible for the ordinary townspeople of York to assume and act out the divine roles of Jesus and Mary in their plays. It is this humility that gives Christianity the powerful ability to laugh at itself. Take for example the musical The Book of Mormon, perhaps one of the most sacrilegious works of art in the past couple decades (and truly sacrilegious, not just provocative to illustrate, a highlight of the show is when a Ugandan tribe repeatedly sings “Fuck you God in the ass, mouth, and cunt”).[14] Though leaders of the LDS surely found this musical reprehensible, it did not stop them from making use of the publicity as a way to spread the good word. Truly, the Mormons know how to take a joke. Funnily enough, in The Book of Mormon playbills, the Church of LDS purchased ad space to proselytize, with ads saying, “You’ve seen the play, now read the book.”[15] This goes to show how you cannot satisfyingly ‘put down’ Christians because they will just agree with you about their shameful, fallen nature. In fact, it might backfire because they then might try to share the story of Christ with you, often with a positive attitude (the Mormons are really quite good at this). It is noteworthy ­­that this insistence on humility and ability to laugh at itself seems to be characteristic of Christianity. As Bill Maher joked on his HBO show, Real Time with Bill Maher, “‘The Book of Mormon,’ did you see the show? … OK, can you imagine if they did ‘The Book of Islam’?”[16] In a similar vein, imagine if Andres Serrano had instead photographed a ‘Piss Muhammad.’ I expect that the response would not have been the same.

Elder Price sharing the Book of Mormon with a group of Ugandans in The Book of Mormon
One final intriguing connection between Christianity and comedy is their shared association with singing and music. Both in the monastic practice of antiphonal recitation of the psalms and in the medieval popular comedic art forms, singing is of critical importance. In the York Mystery Plays, singing is embedded within the dramas through stage directions, often appearing during moments of rejoicing and redemption.[17] For example, the actors playing Noah and his family in The Flood are instructed to sing after they see land, and later in the cycle, the cast of The Harrowing of Hell is directed to sing when Christ arrives to save them.[18] Again, in the Cambridge Songs, singing plays a vital role in storytelling because sung verse is the medium through which comedic narratives are told. Not only do music and verse make up the very format of the Cambridge Songs, but in fact several of its poems meditate on the power and beauty of music and particularly harmony.[19] In the case of the Cambridge Songs, the format fits the content.

It may be a productive to investigate why comedy and singing appear to be so proximate to one another in both the Cambridge Songs and the York Mystery Plays. In fact, this music-comedy connection remains alive today in musicals like Avenue Q, La Cage Aux Folles, or The Producers as well as in popular late-night comedy such as SNL or Late Night with Jimmy Fallon, which feature live music interspersed between comedic content.

Apart from the self-evident observation that both comedy and music have the potential to engender great joy in the spectator, the two art forms are also curiously connected through their harmonic structures. Though the presence of harmony in many forms of music is obvious, finding harmonic structure in comedy requires some elucidation. Comedic narratives begin with discordant subplots, in which the various characters find themselves in undesirable places as a result of their own errors – in the Christian narrative, this descent into chaos and error is distilled into the story of the fall of man. As the comedy develops and reaches its climax, the truth emerges as the antidote to the error, and all of the seemingly unrelated subplots converge at the moment of truth. Here is the key idea: the subplots converge in manner that mirrors a harmony of voices coming together. While the beginning of a comedy resembles a cacophony in its disarray, its finale resembles perfect harmony in its happy ending. To take a modern example, for both Seinfeld and Curb Your Enthusiasm, Larry David crafted brilliant episodes as if they were comedic symphonies – all the parts come together at the end in a harmonious and hilarious climax.[20]


Larry David urinating next to an image of Christ
It is no surprise that the same harmonic pattern is found within Christianity since the story of Christ is, after all, a comedy. The incarnation, the comedic climax that depicts the emergence of truth, is precisely the event which unites all of the disconnected subplots into one unified story. It is the incarnation that reveals the convergence of scriptures into one grand narrative; that is to say, it reveals the harmony between the Old Testament and the New. This harmony is apparent in the modern adaptation of the medieval York Corpus Christi plays, in which New Testament plays are performed right after their Old Testament analogues: Creation is followed by the Annunciation (creation), The Fall of Man is followed by the Temptation of Christ (temptation), Abraham and Isaac is followed by The Crucifixion (sacrifice), and the Moses and Pharaoh story is followed by the Harrowing of Hell (liberation).[21] This harmony in the Christian story is the reason why there exist paintings depicting Moses seeing Mary and Jesus in the burning bush.[22] Because of the Incarnation, the whole story comes together into one grand narrative.

The articulation of Christianity (or comedy) in musical terms is nothing new, for many of the poems from the Cambridge Tales in fact reflect on the religious significance of music and its ability to reveal God. One of the poems, in obvious allusion to the Trinity, reflects on the three-form way in which sound is produced from “strumming [strings], blowing [woodwind instruments], and singing.”[23] Another more explicitly religious poem, in similar fashion, celebrates Pythagoras’ discovery of the three components of a harmony: “To complete this art [Pythagoras] made these three concords: the fourth, fifth, and octave, which sound out a harmony fully.”[24] This poem fittingly begins with worship to the “Giver of life, creator of all, God,”[25] which primes the poem’s listener to recognize that harmony in music, with its triune nature, reveals the divine pattern designed by God the Creator. It must be remembered that this meditation on music was transmitted through a musical format; the bards who recited this poem were not only contemplating the divine beauty of harmony, they were embodying it themselves using their voices. Likewise, in the case of the YMP, not only did the York townspeople belong to the Christian story they told because they were followers of Christ, they also became a part of the story in a profound sense through their embodied reenactment of it.

Ultimately, these works of lyric poetry and theater serve as forms of worship. In writing comedy or composing music, man is creating something using the mystical pattern of harmony designed by God. It is through man’s imitation of the act of God’s creation that he may fully and truly worship his own creator.

And look, we find ourselves back at the original Christian claim of God the Creator of heaven and earth, the very first story in the Bible! Just as the townspeople of York return to their plays each year on Corpus Christi day, just as the seasons change and the harvest comes each autumn, and just as everything in a sitcom returns back to normal at the end of an episode, it seems that even our discussion of Christianity has a cyclical nature to it, for we are always returning to the idea of God the Creator. Isn’t that funny?


[1] Revelation 19:6-10
[2] The Cambridge Songs (Carmina Cantabrigiensia), ed. Jan M. Ziolkowski (Tempe, Ariz.: Medieval & Renaissance Texts & Studies, 1998), p xviii.
[3] The Cambridge Songs, p 69-71.
[4] York Mystery Plays: A Selection in Modern Spelling, ed. Richard Beadle and Pamela King (New York: Oxford University Press, 1995), p 50.
[5] York Mystery Plays, p 52-53.
[6] In our readings, the insistence that God is the God of Truth appears over and over again, particularly in Anselm of Canterbury’s prayers and Proslogion (Anselm of Canterbury, The Prayers and Meditations, with the Proslogion, trans. Sister Benedicta Ward, London: Penguin Classics, 1979 p 259, 267) and Hildegard of Bingen’s Scivias: “I sent My Son for its salvation, miraculously incarnate of the Virgin, true God and true man. What does this mean? That His Divinity truly came forth from Me, the Father, and His Humanity truly took flesh from the Virgin Mother” (Hildegard of Bingen, Scivias, trans. Mother Columba Hart, New York: Paulist Press, 1990, p 288, emphasis added).
[7] Anselm of Canterbury, The Prayers and Meditations, p 240.
[8] The Cambridge Songs, p 119
[9] https://scrapsfromtheloft.com/2017/06/28/louis-c-k-live-at-the-beacon-theatre-2011-full-transcript/
[10] Anselm of Canterbury, The Prayers and Meditations, p 128, 130.
[11] Anselm frequently uses phrases like “by a glance from your mercy,” “do not turn away your merciful eyes,” or “Jesus, John’s master, look on us” “You see me – see me,” which invoke the imagery of him being judged and looked upon by both Saints and God (Anselm of Canterbury, The Prayers and Meditations, p 108, 136, 169).
[12] Anselm of Canterbury, The Prayers and Meditations, p 139.
[13] Bernard of Clairvaux, Kilian J. Walsh, and Irene M. Edmonds. On the Song of Songs, (Spencer, MA: Cistercian Publications, 1971), p 16-24.
[17] York Mystery Plays, p 3, 30, 116, 124, 239, 249, 250, 258.
[18] York Mystery Plays, p 30, 239, 249.
[19] “You who exist unchangingly as the origin of things… and rule the lyre of our soul,” “Now, string, sound melodies devoutly to the son of the holy virgin Mary,” “May the golden lyre sound bright melodies” The Cambridge Songs, p 27, 37, 45.

[20] Take for example the synopsis of the Curb Your Enthusiasm episode titled “The Bare Midriff”: https://curb-your-enthusiasm.fandom.com/wiki/The_Bare_Midriff. Funnily enough, this episode features a scene in which Larry’s urine accidentally sprays on an image of Christ, nicely putting the episode in conversation with Andres Serrano’s Piss Christ. Watch https://www.youtube.com/watch?v=uCodaoMt8XE, or if you have an HBO account, I highly encourage you to watch the full episode.
[22] https://www.wga.hu/frames-e.html?/html/f/froment/burning.html
[23] The Cambridge Songs, p 23. See also Poem 21: “A fifth and a fourth, a concord both high- and low-pitched, together a consonance, produce an entire octave in a harmonious modulation” The Cambridge Songs, p 87.
[24] The Cambridge Songs, p 55.
[25] The Cambridge Songs, p 57.

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