Jesus

Bump to bump they stand: Mary and her cousin Elizabeth, both pregnant, both apple-cheeked and glowing as expectant mothers should be. It is a moment of shared joy. The whispered intimacy of ‘I’m pregnant!’ ‘Me, too!’ Joseph and Zacharias stand sheepish in the background, as men do on such occasions. Joseph has more reason than most to feel left out. The baby isn’t his in the conventional sense. Zacharias has the look of a man overtaken by events. After so many ‘barren’ years, here is Elizabeth, pregnant and beaming with the future John the Baptist.

It’s the oddest place to find a profound meditation on the death of Christ, but there it is on Radio 2 every year on the night of Good Friday, on the ‘light music’ station, and not on Radio 3 or Radio 4, where you might expect to find it. This year At the Foot of the Cross was sandwiched between Desmond Carrington — All Time Great and Sara Cox’s disco beats, the uncompromising reflections on the nature of belief adding a certain bite to the evening. Diane Louise Jordan and her host of guests at the Watford Colosseum (including the Bach Choir and the tenor Wynne Evans) created a sequence of words and music designed to encourage us to think about the grief of the disciples, the tyranny of Rome, the agony of Christ as he walked towards Golgotha.

An inspired decision to stage Jesus Christ Superstar in a summer theatre in Regent’s Park. The action takes place outdoors, in balmy climes, so the atmosphere is ideal for Rice and Lloyd Webber’s finest show. The songbook bursts with melodic inventiveness, and the score blithely rips apart the conventions of musical theatre and remakes them afresh. Lloyd Webber finds two contemporary registers and switches between them constantly: first the eerie, unhinged menace of late-1960s heavy rock, and secondly the sweet, escapist loveliness of 1970s pop. The transitions from blunt savagery to pure sugar sometimes occur with gunshot abruptness, on a single note.

The latest film from the Coen brothers is a comedy set during the ‘golden age’ of Hollywood and in some respects it is utterly delicious. George Clooney wears what is effectively a leather miniskirt throughout, which may not be ‘age-appropriate’, as they say, but is wholly pleasing. (I was personally delighted, I must confess.) And Ralph Fiennes finally nails it comedically, which is a relief, as it’s been just so painful watching him try down the years. But the film is also troublesome, just as so many of the Coen films are troublesome. Why? Why this film, and what do they want us to take from it? Is it as inessential as it seems? The Coens always take you on a ride, you’re just never sure if you’re also being taken for a ride.

In April 1501, about the time Michelangelo was returning from Rome to Florence to compete for the commission to carve a giant marble David, a very different sculptor named Tilman Riemenschneider agreed to make an altarpiece in the small German town of Rothenburg ob der Tauber. Since then, things have not changed much in Rothenburg. Though battered during the war, it has been restored to postcard perfection (or rather turned into a perfect place for tourists to take selfies of themselves against a Disneyesque medieval background). And the Altar of the Holy Blood is still there, in the place for which it was made, at the west end of the church of St James or Jakobskirche. This is a sculpted version of the Easter story both great and strange.

How would the real Mary Magdalene have reacted to her posthumous reputation? Not very kindly, one suspects. Our only historical source, the New Testament, does not even hint that she was a prostitute, and she’s unlikely to have been placated by Christians telling her: ‘It’s OK, we think you were a reformed whore.’ No one in the Bible has been so elaborately misrepresented. In addition to not being an ex-prostitute, Mary of Magdala was not Mary of Bethany, the sister of Martha and Lazarus, who anoints the feet of Jesus with ‘about a pint of pure nard, an expensive perfume’ and then wipes it up with her hair. Nor was she the ‘woman taken in adultery’, the one told to go and sin no more. Nor was she the wife of Jesus.