A Descriptive Analysis of the Oberammergau Passion Play 2010
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A DESCRIPTIVE ANALYSIS OF THE OBERAMMERGAU PASSION PLAY 2010 A Thesis Presented to The Graduate Faculty of the University of Akron In Partial Fulfillment of the Requirements for the Degree Master of Arts Christa J. Wolf August, 2013 A DESCRIPTVE ANALYSIS OF THE OBERAMMERGAU PASSION PLAY 2010 Christa J. Wolf Thesis Approved: Accepted: _______________________________ _______________________________ Advisor Interim School Director Mr. James Slowiak Mr. Neil Sapienza _______________________________ _______________________________ Faculty Reader Dean of the College Mr. Durand Pope Dr. Chand Midha _______________________________ _______________________________ Faculty Reader Dean of the Graduate School Mr. Adel Migid Dr. George Newkome ____________________________ Date ii TABLE OF CONTENTS Page CHAPTER I. THE ORIGIN OF PASSION PLAYS………………………………....………....1 The Message Spreads…………………………………………………………1 An Enforced Faith…………………………………………………………….3 The Church Takes Center Stage…………………………….………...……....5 An Art Born of Necessity…………………………………….…………...…..6 The Passion Becomes A Play……………………………….…………...…....8 II. THE HISTORY OF THE OBERAMMERGAU PASSION PLAY 2010…,…....12 A Unique Vow……………………………………………………………….13 Playing On A Timeline………………………………………………………17 A Current View……………………………………………,……………...…23 III. THE TEXT…………………………………………………………,…..………..25 iii Play Structure and Logistics…………………………………………………25 Action Summary……………………………………………………………..27 Dilemmas of Passion Playing…………………………………………..……34 The Development of the Play Text…………………………………..………36 IV. THE MUSIC…………………………………………………...……….…….….41 The Composition………………………………………………………..……41 The Staging……………………………………………………………….….43 Function and Purpose…………………………………………………….…..45 The Roles…………………………………………………………………….48 V. TABLEAUX VIVANTS.…………………………………...……………..…….52 Part I of the Passionspiele……………….…………………………………...53 Part II of the Passionspiele…………………………………………………...58 Summary of the Tableaux……………………………………………………64 VI. COSTUME ELEMENTS…………………………………………..…………….66 The Jews……………………………………………………………….……..67 The Romans………………………………………………………………….71 The Ethereal………………………………………………………………….73 Summary of Costumes………………………………………………………74 A Few Words On Lighting……………………………………………….….74 Minimal Effects…………………………………………………………...…75 VII. THE PERFORMANCE SPACE…………………………………………………77 The Passion Theatre Through the Ages……………………………………...77 iv The Stage and Its Influences…………………………………………………80 A Monumental Theatre………………………………………………………83 VIII. IMPRESSIONS AND ANALYSIS…………………………………………..….85 Merits of the Performance…………………………………………...……....85 Considerations for Future Performances…………………………...….…….89 Conclusion…………………………………………………………..……….94 BIBLIOGRPAHY…………………………………………………………….………….96 APPENDICES………………………………………………………………………….101 APPENDIX A: THE SIGHTS OF OBERAMMERGAU………….………….102 APPENDIX B: THE PASSION PLAYHOUSE.………………….……….…..104 v CHAPTER I THE ORIGIN OF PASSION PLAYS 2010 marked the 41st anniversary of the Oberammergau Passion Play which has been produced on an average of once every decade since 1634. The play– called the “Passionspiele” in German– has gained the distinction of being the longest running Passion play in history, as well as the most highly attended play of its kind, hosting 4,720 people five days a week from the middle of May through the end of September. Despite obstacles of war, political upheaval, cultural issues, and religious objections, the play has endured. The story of the Passion in conjunction with a presentation style that is a virtual pastiche of historic and modern theatrical elements has allowed the Oberammergau Passion Play to stand the test of time. Before narrowing the focus specifically to the play in Oberammergau, it is helpful to understand the evolution of the passion play as a dramatic art form. This evolution is directly linked to the rise of Christianity. The Message Spreads The roots of Christianity can be traced back to the Roman Empire in approximately 30 C.E. when many scholars believe Jesus Christ was crucified. The term “passion” was initially used to describe the powerful feeling of love that compelled Jesus 1 to come to earth and die for sinners. Derived from the Latin passio, we see the word used in the original text of the Bible as it was recorded by the author of the book of Acts. “…he shewed himself alive after his passion by many infallible proofs…” (Acts 1:3, King James Version). The love of Jesus also compelled him to come back from the grave as the risen Savior of the world. Thus, the Passion includes both his death and resurrection. Following the death and resurrection of Christ, those who professed allegiance to Him formed a Christian “cult” that underwent extreme censure and persecution under the hands of Roman rulers such as Emperors Nero and Diocletian. Some believe Rome feared the spread of Christianity because they believed it to be a religion that spurred rebellion. Those who professed Christ pledged their allegiance to the lordship of Jesus who was crucified as one who had stirred up unrest in the Roman-ruled land of Judea. Additionally, Christ-followers avoided participation in the government, Roman festivals, and military exploits, which did not endear them to the authorities. Perhaps most aversive, though, was their outright denunciation of ancient traditions. Scholars such as Dr. Robert Wilken, Distinguished Fellow of the St. Paul Center for Biblical Theology and author of The Christians as the Romans Saw Them, claim the Romans had a very conservative attitude towards religion, especially as it related to their ancestors. They had great respect for their ancestors who were considered to be closer to the gods. The Christian claim that they alone had received special revelation unknown to others was considered arrogant because this view suggests that God had by-passed the ancestors of the Romans. This perceived affront may have spurred Roman rulers to 2 forcibly squelch the spread of Christianity, which ironically gained popularity as believers were publicly persecuted for their faith. Though the spread of the Gospel in this way was a by-product, more intentional means of spreading the news of Christ were employed as well. The Apostle Paul, who is known among evangelicals for his missionary journeys, spread the Gospel of Christ to Roman-occupied regions through the use of improved roads and water transportation that the Empire had developed throughout conquered lands of the Mediterranean. Trade and increased communication were utilized by Paul as well. Despite their avoidance of politics, Christians offered their services as caregivers for the sick and wounded throughout the Empire, providing them with an opportunity to spread their faith through compassion rather than conquest. Randy Stark in “Rise of Christianity” marks specific jumps in the numbers of Christians that coincide with the Antonine Plague (165-180 C.E.) and the Plague of Cyprian (251-270 C.E.). The greatest increase in numbers of professing Christians came, though, in 307 C.E. when Constantine became the first outspoken Christian Roman Emperor. An Enforced Faith When he became Emperor, Constantine I (306-337 C.E.) declared Christianity to be the official religion of the Empire. In the Edict of Milan (313 C.E.), Constantine forbade the execution or prohibition of those who expressed belief in the Christian God. The edict essentially allowed for freedom to practice the religion of one’s choosing without governmental consequence. This did not, however, automatically translate into a wide-spread acceptance or public practice of the Christian lifestyle. Under Constantine’s 3 rule, Romans were allowed to continue their pagan rituals and the Christians in the Empire were given sanctuary. The differences in the two cultures were apparent, and the peace that was achieved could be considered tentative at best. Roman culture, including its festivals, rituals in honor of pagan gods, violent displays in the Coliseum, and theatrical productions continued to permeate society and Christians spoke out against these activities as being lewd and disreputable forms of entertainment. All but one of the Emperors following Constantine professed a Christian faith and eventually many of these practices were altogether outlawed. Constantine also opened the door for the spread of Christianity into northern European regions by brokering a peace treaty with German invaders. The treaty was contingent upon the German acceptance of Christianity as their national religion. The story of the Passion had reached Germany; but the roots of Christianity would have many years to deepen before the story would be told onstage. Following the signing of Constantine’s treaty, Germanic tribes and the Empire enjoyed approximately 75 years of peace in which the story of Jesus spread through Germania and into the west where invasive attentions were turned towards Brittania. In 378 C.E., however, the Huns from the east threatened to make conquest in Germanic territories. Fearing for their lives, Germans on border towns of the Empire asked for, and were granted, sanctuary and land in exchange for their service in the military. Then- emperor Valens, however, did not follow through with his promises when the Huns attacked and Germany resumed invasions on the Roman Empire with a vengeance. By 476 C.E., German invaders had pushed their way deep into the Empire on both eastern 4 and western fronts and Odoacer became the first German ruler of Rome, marking the traditionally accepted end of the Roman Empire. The Church Takes Center Stage Within the fragmented