{"id":143,"date":"2016-02-28T14:29:55","date_gmt":"2016-02-28T19:29:55","guid":{"rendered":"https:\/\/courses.bowdoin.edu\/theater-1504-spring-2016\/?p=143"},"modified":"2016-02-28T14:29:55","modified_gmt":"2016-02-28T19:29:55","slug":"topic-5-religion-depicted-in-theater","status":"publish","type":"post","link":"https:\/\/courses.bowdoin.edu\/theater-1504-spring-2016\/urban-education\/topic-5-religion-depicted-in-theater\/","title":{"rendered":"Topic 5: Religion Depicted in Theater"},"content":{"rendered":"

After the fall of the Roman Empire, the influence of theater was somewhat limited. The Christian Church opposed organized theater in this era, which caused theater to be largely absent from daily life. Church authorities declared theater to be obscene and dangerous to audiences. This did not prevent the proliferation of ritualistic ceremonies in the medieval period, however: the growth of guilds and medieval towns facilitated the expansion of theatrical performances. Hrotsvit of Gandersheim, a canoness in a tenth-century abbey in northern Germany, created some of the first significant dramas in the history of Western literature. Classical authors Virgil, Ovid, and Terence influenced Hrotsvit\u2019s Christian dramas. Scholars marvel at Hrotsvit\u2019s knowledge of theology and classical literature; few could believe that a woman possessed such expansive and qualitative knowledge. Interestingly, Hrotsvit\u2019s plays may never have been intended for live performance; instead, the plays may have been intended for reading and reflection (Zarrilli p. 72). Hrotsvit\u2019s play Dulcitius <\/em>has had arguably the most significant implications in presenting alternative views to traditional Christian axioms.<\/p>\n

 <\/p>\n

In Dulcitius, <\/em>Hrotsvit explores classical notions of Christian faith, as well as the pious dynamic among men and women. In the play, Dulcitius (a Roman governor), Diocletian (a Roman emperor) and Sissinus (a Roman count) attempt to forcefully coerce three virgin women (Agape, Chionia, and Hirena) to renounce their devotion to Christ and the Christian faith. The men torture the women with imprisonment and attempted public exposure. Despite their efforts, the men cannot convince the women to reject Christianity. Agape and Chionia are burned at the stake, but their bodies remain unharmed and their souls rise to heaven, symbolizing their unyielding faith. Hirena attempts an escape, but she too is killed while reaching toward heaven.<\/p>\n

 <\/p>\n

The men in this drama are presented as weak, incompetent and unfaithful. Dulcitius mistakenly embraces pots and pans, which leaves his face blackened by soot. The women remark that \u201cit is only right that he should appear in body the way he is in his mind: possessed by the Devil\u201d (Norton 220). In addition, Diocletian ridicules the women for following the \u201cuseless, newfangled ways of the Christian superstition\u201d (Norton 218). Moreover, the men are unable to flatter the women or use force to cause their renunciation. The women, on the other hand, are portrayed as relentlessly strong and faithful. They refuse to give in to persuasion and torture. As a result, Hrotsvit challenges the image of women as the weaker sex, as well as their connection to Eve, who symbolizes women as prone to disobedience and temptation in \u2018The Fall of Man.\u2019<\/p>\n

 <\/p>\n

Kovarik articulates the widespread implications of the printing revolution in his first chapter. Printing led to increased dialogue and confrontation among literate thinkers. Printing allowed standard knowledge to be disseminated easily, and to be developed by others around the world. Gutenburg\u2019s introduction of moveable type printing led to the Bible being translated into vernacular languages. Christian fundamentalists interpreted this innovation as an attack on the Christian religion, as it allowed \u2018ordinary\u2019 people and reformers to interpret the Bible for themselves. This facilitated the Protestant Reformation, as well as other alternative perceptions of the Christian faith.<\/p>\n

 <\/p>\n

In many ways, the advent of printing had a similar effect as Hrotsvit\u2019s depiction of women. Both challenged traditional biblical notions (women in Hrotsvit\u2019s case, original interpretations in printing\u2019s case), and constituted radical changes in modes of thinking. Printing also challenged established political thought by circulating previously non-discussed ideas to large audiences. In many cases, if printing did not directly cause revolution, it most definitely played an important role (American\/French Revolutions, for example). David Hume conceptualized printing freedom as a \u2018cool\u2019 form of media: \u201cpress freedom can not excite popular tumults or rebellions\u2026 A man reads a book or pamphlet alone coolly\u201d (Kovarik p. 29). Theater, on the other hand, is a live spectacle, which could very well have elicited a strong, tangible reaction from audiences when radical ideas are shown. It would be interesting to investigate how audiences responded to Hrotsvit\u2019s plays.<\/p>\n

 <\/p>\n

Questions:<\/p>\n