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Why another Christmas Carol and why now? This version takes a detour from Dickens’ original delving deeper into Scrooge’s past, painting him not just as a villain, but as a victim of circumstances. It suggests that behind every act we hastily label as ‘cruel’ lies a story of fear and anxiety, and a flesh-and-blood human being. And forgiveness, then, becomes an acknowledgment of our shared human frailty.
This year the contrast between the original story of Christmas and its Australian circumstances has cut even deeper. Bushfires have taken lives, destroyed properties and spread smoke and ash over cities. If the theme of the first Christmas was one of hope and joy, behind the bushfires this year lurks anxiety about the future of the world.
The visit was clearly choreographed as part of the pre-election opera to draw public attention to the dramatic act of a strong leader who is prepared to stop boats and keep out asylum seekers. But it was supplanted even on the front page of the Coalition-friendly Australian by the story of a National Party insurgency in Queensland.
Next year will mark the 800th anniversary of the future Saint Francis of Assisi's historic meeting with Malik-al-Kamil, the Sultan of Egypt, during the Fifth Crusade. As we hear or sing seasonal songs of peace and harmony, there are some lessons we can learn from that quirky piece of history.
TS Eliot's 'Journey of the Magi' ends with the ambiguous line, 'I would be glad of another death'. If we set alongside one another the birth of a new and sour political order and the birth that is central to the first Christmas story, we are challenged to resolve the ambiguity. We may give up our hopes for a just and peaceful world, retire from it as gracefully as we can, and accept the victory of power and brutality. Or we can return to the Christmas story and to the hope that is central to it.
The pastel coloured domesticity of the images of Jesus' birth does not do justice to its context. Herod's sending out first his spies to find where the Messiah was to be born, and then his soldiers to eradicate the threat the child posed to national security, may not appear on Christmas cards, but they frame the story of Jesus' birth. The disjunction between the tenderness of the Christmas stories and the brutality of their public context is mirrored in the conflict between the humane values of the Gospel and the harsh instrumental values of the public world in any age.
you rattled the night around kitchen tables, water glasses filled with new wine healing history, roses on your cheeks & thunder in your heart
The implications of the Good Samaritan story are clear on Christmas Island. The evil of child imprisonment is of the Government's own doing, and it must be shamed into remedying it. Is the Catholic Education Office in Western Australia right then to provide education to these children? Catholic agencies that alleviate the harm done to those imprisoned should also make clear their condemnation of the evil of that imprisonment.
While Dickens, staunch champion of the poor and of children, reportedly hoped that A Christmas Carol might encourage the restoration of social harmony, his narrative line can also be seen as a convenient plot device. It is a deeply Christian story, not just about Christmas, but about life itself, about actions and their consequences, the need for wrongs to be made right, and the desire for hope and potentiality of renewal.
Christmas tells the story of a God who entrusted Christ as a baby safely to the care of Mary and Joseph in a markedly hostile secular environment. The stories told at the Royal Commission are of parents who entrusted their children unsafely to the care of representatives of the Church. The face of Herod in our day is not that of a persecutor who threatens the church from without. It is that of a minister of the church who betrays from within.
Santa walks into a bar and the barman says: Sorry, we're claused. If sarcasm is the lowest form of wit, then punning must have a reputation almost as undesirable. A joke that can be greeted only with a groan can hardly be a real joke now, can it? But punning has a rich history. It graces the pages of the greatest of writers. And when it comes to puns, subeditors responsible for article headings believe themselves to be a race apart.
Recently Pope Francis blasted the so-called trickle-down economic theories in his apostolic exhortation Evangelii Gaudium. Some will scorn his message as naive at best and dangerous at worst, while others will regard it as an urgent enkindling of hope in the face of degradation and despair. The Christmas story hints that another kind of world is possible.
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