Les Misérables

Have you ever not wanted to see a musical? After first hearing about Les Misérables about years ago, it didn’t attract me. A friend told me that it was about a fugitive who turned over a new leaf, met a dying prostitute, brought up her child, and evaded a law enforcement officer who hounded him throughout his life – all set in France after the French revolution, almost 200 years ago. Not exactly an inspiring storyline, I thought, from what she understood of the stage show. But a few years later, I saw it with my fiancé. It turned out to be the best musical I have ever seen, and very different from the portrayal I had been given. I went again (twice), and bought the album.

Film versions

While several films have been made of Victor Hugo’s 1862 classic novel (over 1,000 pages), in the 1998 version directed by Bille August, some critics said that Liam Neeson should have received an Oscar, as Valjean.

Until now, all the film versions were portrayals of the book.  Yet, this recent film version of Les Misérables is not a screen play of the book, but is instead of the musical.  With outstanding performances, recorded live, by such as Hugh Jackman, Anne Hathaway, Russell Crowe, the film is remarkably well done (although maybe too graphic and in-your-face at times, compared to the stage version).

The unforgettable music touches many emotions, from the tear-jerking “I Dreamed a Dream”, the haunting “Empty Chairs at Empty Tables”, of unreturned love “On My Own” to the final rousing anthem, “Do You Hear The People Sing?”

The story

While the story centres around the fugitive, Jean Valjean, various themes are developed through different characters. These range from romance to armed rebellion, set in France at the time of the French revolution.  Skip to the next heading if you don’t want to know how the story pans out.

Valjean is jailed for stealing a loaf of bread. After many years in prison, he is let out on parole.  But almost the first thing he does is steal from the Bishop of Digne. When caught by the police, the Bishop shows him mercy, saying that the goods belong to Valjean, even giving him more as well. This triggers a turning point where Valjean commits his life to God. Valjean is a renewed man who is kind, gracious and heroic.

Yet, the legalistic chief of police, (Javert) a man in whom there is not an ounce of compassion or grace, continues to hound him. Valjean adopts and brings up the daughter (Cossette) of a former employee (Fantine) as his own. Ultimately, the legalistic Javert cannot cope with Valjean’s forgiveness and change of character, his gracious and merciful approach to life. Throughout, there is also the unscrupulous couple (the Thernadiers), milking whatever system they can, even masquerading as Christians when it suits them.

Big issues

It is not only the themes that we can connect with that make this story populer: such as of Valjean making a better life after prison, the love that Maius finds with Cosette, the cause of justice for the poor of this world (les misérables), life’s dreams unfulfilled and the spiteful wrong that people do to others, as Fantine experienced.  There are themes such as poverty, hurt, injustice.

The film can be viewed in two ways.  At face value, one is the dilemma that the poor and oppressed of France (or Les Misérables) face as they suffer while the heartless rich are not merciful to them in their poverty.  Should they follow the path of rebellion, unmercifully turning the tables on the aristocracy and becoming rich themselves in a new republic?  Or should they follow Valjean’s example in seeking love, grace, and mercy

One response is to try to resolve problems through revolution and force, giving the hope of victory through insurrection.  Another is to seek love, mercy, grace, and forgiveness from God, which transcends our natural responses, which gives us a different hope for an eternal future.

Also, there are the themes of how on the one hand justice, and on the other hand grace, mercy and forgiveness, relate to each other. Javert relentlessly pursues Valjean, even after he is a reformed character, but Valjean eventually shows grace and mercy to Javert.  For some, mercy triumphs over justice, with love and hope triumphing over rebellion.

There are two salvations in view

The script weaves together two overlapping threads.  Based on the common search for justice and a better life, one thread focuses on how to achieve it in this world: for example, the rebels who take up arms on behalf of themselves and their community;  the Thénardier couple who are looking out only for themselves; or Javert who cold-heartedly wants to punish lawbreakers and is blind to mercy and forgiveness.

The other thread seeks a higher cause, where justice is met with forgiveness, grace and mercy, with hope for a better future than a revolution can provide: for example, Valjean prays to God on high for Marius’ life, and he shows mercy to Javert the rebels wanted him to die.

The first rousing crusade anthem is sung by the rebels as they anticipate a better life for the poor immediately after their barricade and rebellion. But in the ‘Finale’, the anthem is sung with a better life in view, beyond that barricade – they have in view the blessing of being with God for eternity, which although it is more distant, is far better.  Both groups have hope for the future, but they are very different.

There are two solutions for Les Misérables, the poor of this world. One is to struggle for a better life before we die, using rebellion and force to overturn the status quo and become better off here and now, in the short term, after the barricade on the streets. While it is right to try to overturn temporary injustices and unfairness, the second solution is to seek eternal salvation, in the long term, not through revolution and its barricade.  Those who pursue this seek peace with God; they seek to show love, mercy and justice in a world that suffers such pain.  And they seek a better future after death.  Both solutions have a common problem, but different means to address it, with different futures in view.

Will you join in our Crusade?

As these two threads in the story weave their way to a final conclusion, they are both presented together as a call to respond in the finale; “will you join in our crusade?”  Unlike the initial call to arms with the same anthem after which so many were killed at the barricade earlier in the film, the lyrics of the finale seem to reflect less of a recruitment call to rebellion than an offer of hope for eternity, and a call to join the march towards eternal salvation.

Following immediately after Valjeans’ prayer to God for the salvation of Marius, the finale resonates with the hope of a better life, hope beyond the here and now, for the blessing of salvation with God.  The last lines in particular focus our minds on eternity, beyond the barricade of revolution, to:

… They will live again in freedom in the Garden of the Lord,
They will walk behind the bloodshed, they will put away the sword.
The chain will be broken and all men will have their reward.

Will you join in our crusade? who will be strong and stand with me?
Somewhere beyond the barricade is there a world you long to see?
Do you hear the people sing? say, do you hear the distant drums?
It is the future that they bring when tomorrow comes… Tomorrow comes!*

How can we join in this crusade?

Some people will disagree that the themes listed above are present in the story.  Yet, the lyrics themselves describe these issues in plain speech.  So, the issues described above are not so much reading something into the story, as reading the story itself.

Nevertheless, while the musical and film magnificently describe the situation of Les Misérables, and the two ways to improve their lot, and while we are asked in the finale “Will you join in our crusade?”, we are not told explicitly how join in this crusade.  If it is a call to rebellion, that is easy for many people.  But if it is the call to trust in God for a better, eternal future, how do we do that?  The Christian answer is that we should trust in the Lord Jesus alone.  He has died in our place to save us and secure for us a better future beyond the final barricade.

Just as Valjean prayed a simple prayer before the finale, we too can pray a simple prayer to receive a better future for eternity, with peace and hope for the present, by praying this prayer.

*From the musical, ‘Les Misérables’ by Alain Boublil and Claude-Michel Schönberg’ (used with permission.)

This article was adapted from one published in ‘Crosstalk‘ in 2002.

“Christian Zionism is officially on notice” according to a review in Christianity Today magazine on two films, one of which is Porter Speakman Jr.’s “With God On Our Side.” 

Christian Zionism

According to the film’s website, Christian Zionists are “defenders of, and apologists for the State of Israel, which involves the justification of Israel’s occupation and settlement of the West Bank, Golan and Gaza based on biblical grounds.” Christian Zionism is most prominent among a section of evangelical Christians in the U.S.A, where it heavily influences U.S. foreign policy in favour of Israel.  There are also Christian Zionists among evangelical Christians in Europe.  We see the continuing debate between pro-Israeli and pro-Palestinian in letters to the editor in local newspapers in the north here too, as well as in murals in different parts of Belfast.

An alternative voice

This film outlines the history of the conflict, the rise of Christian Zionism, and some of the current difficulties that Palestinians have experienced which are often hidden from tourists to the Holy Land.  The views of Palestinian Christians are heard, along with the responses of theologians and others to the Christian Zionist movement.  The film focuses more on the Palestinian perspective through personal interviews and responses.  While it could be criticised for not also presenting a clearly Jewish persective, it’s purpose is to address Christian Zionism instead of the Israeli/Palestinian debate.

The roots of the problem

The strength of this film is that it highlights the failings of Christian Zionism through its lack of humanitarian concern towards Palestinians, and its questionable approach to the Bible and therefore its theological basis. These are root causes to why some can turn a blind eye to ongoing injustices, or see no other way forward for the current dilemma.

As U.S. Christian Riaja commented about how she used to think: “It’s OK to have a political opinion about something, but the minute that political opinion causes you to become prejudiced against another people group, you lose the heart of God” (1:12:57 in the film).

How ought we to respond?

How ought we to respond from a biblical perspective to the issues that are raised?  Is one camp right and the other wrong?  Or is there another way forward?  When a military commander in the Bible asks a soldier he meets whether he is for his side or on his enemy’s side, he replies that he is for neither but is instead for the Lord (Joshua 5:13-15).  We often try to conscript the Lord onto our side(s).  However, the Lord instead wants us to leave our positions and join him and support his position.  His ways are so often very different to ours.

Is there another way forward?

This film shows that there is a way forward that addresses justice and humanitarian issues, as well as fulfillment for God’s message in the Bible and his people.  But the most common positions often don’t help.  As Salim Munayer, Palestinian Christian and professor at Bethlehem Bible College commented: “You will find Christians that they are pro-Israel, more pro-Israel than the Israeli. And you will find Christians that are pro-Palestinian, more pro-Palestinian than the Palestinian.  And as a result, we lose our distinct calling and vocation to be a bridge between the people.  So, instead of helping those two distinct groups of people to resolve their problem, to promote peace, reconciliation, we are adding oil to the fires” (1:09:01 in the film).

Theology of reconciliation

Munayer continues: “So we are, I am promoting and saying theology of reconciliation – theology where the justice of the Palestinians are seeking will be met, and the hope the Jews are looking for will be met… We need to speak to the Israeli and Palestinians; hatred is not a solution, war is not a solution, destruction is not a solution. We need to speak to those people saying; your enemy, your neighbour, how you treat him, reflects who you are, what truly you are. If you claim that you believe in God, and you hate your neighbour, you have a problem – it reflects your faith in God, what type of God you believe in” (1:14:23 and 1:15:57 in the film).

Love our neighbour

We ought to love our neighbour, regardless of whether they are our religious or political adversaries.  Christians should support and campaign for justice, caring for others, because that is the kind of people they ought to be.  Christians should certainly not turn a blind eye to injustice, because it doesn’t suit their political or theological agenda.  Where they do so, such agendas are not God’s agendas, they are not doing God’s work.  As the film shows, taking a wrong approach has also historically harmed the cause of Christianity through the centuries, as well as the well-being of those affected.

This film is a breath of fresh air into the debate about Israeli/Palestinian matters among Christians.  The study guide and other resources are excellent too.

Other resources

The DVD can be purchased in the UK here.  A study guide to consider the theological issues of Christian Zionism can be downloaded here.  For further reading on the theological issues, Stephen Sizer’s book Zion’s Christian Soldiers is an excellent read, even if just the summary in chapter 8 is all that you have time for.  (These are now being added to our church lending library.)

The book Miracle in the mine (One man’s story of strength and survival in the Chilean mines) by José Henriquez could well be entitled ‘miracles in the mine.’  It tells of one miracle after the other by God in the hearts and lives of the 33 miners in the Chilean mine disaster of 2010.

It’s a very real, warmly written and inspiring story, penned by José Henriquez, one of the 33 miners.  José, who had worked in a number of mines since his late teens, was employed as an operator of drilling machinery in the San José mine in Northern Chile when disaster struck.  For 17 days no-one knew whether any of the miners had survived the collapse of the mine shaft. The miners too were unaware of the rescue attempts made on their behalf.  For 69 days the 33 men were entombed underground.

“Many have said that the successful rescue of all 33 Chilean miners from the San Jose mine was a miracle.  And it was.  But our rescue was just one of many miracles that took place in that mine and in the lives of those who lived through that ordeal.”

José writes how from the outset they knew God’s hand of protection on them.  They had very little food, yet somehow what they had was made to last.  The conditions inside the mine were very bad, yet there was cooperation and unity among the men, and very few disagreements.  Everyone was kept mentally well, strong and courageous.  Appointed by the men as their spiritual leader, José led the miners in united prayer to God twice a day.  They felt God’s presence; “He was there! Without a doubt, He was our 34th companion.”

José saw the lives of his companions being transformed.  A significant answer to many prayers, God directed the drill to the exact location of the miners.  “Our God is a living God, mighty and powerful who is always at our side and whose promises are real.  We do not need to send Him messages. He is there with us at all times.”

God was at work both inside and outside the mine.  Men, women and children from all over the world came together in prayer and fasting for the miners.  Since being rescued from the mine José has had numerous opportunities to travel and to tell this story.

Tim Challies’ cutting edge book ‘The Next Story – Life and faith after the digital explosion’ helps us to think responsibly, thoughtfully and biblically about the new realities brought about by changing technologies, e.g. social media like Facebook, Twitter, blogs; other interactive media such as wikipedia, Flickr, Skype, Google; and mobile technology such as smartphones.  He urges us to carefully evaluate our digital living, to use it for the right goals and for the right motives.

We live in a world shaped and influenced by a rapid progression of digital technology.  It is all around us, at work, home and at leisure.  Technology is reordering our lives in subtle, and sometimes not so subtle, ways.

For example, Tim writes: “I was recently in the Dominican Republic, visiting some of the poorest homes in the poorest neighourhoods of Santo Domingo.  And there, in a home without running water, a home that contained only the barest essentials, I saw two or three mobile phones.”  Or again, “Facebook, launched in February 2004, saw a veritable explosion of growth… until its userbase exceeded 500 million.”

Tim is not only a pastor, blogger and author of one of the most widely read Chrisitan blogs in the world, www.challies.com.  He also understands technology, pointing out not only how we use it today, but also how it uses us.  As well as accurate and clear descriptions of various new technologies and how we can use and benefit from them, he highlights aspects of the downside of the digital explosion, and shows us how we can avoid some of its pitfalls.