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Everyone knows the story of Scrooge, a man so miserly his name has become synonymous with penny-pinching meanness.
Scrooge’s conversion from miser to benefactor has been told and retold since Charles Dickens first wrote A Christmas Carol in the fall and winter of 1843. Ebenezer is a wonderful character, so richly portrayed and fascinating he’s echoed in stories from The Grinch to It’s a Wonderful Life.
Pop culture has embraced both Dickens and his tale. With this season’s The Man Who Invented Christmas, Hollywood has done it again.
Some Dickens scholars believe the author’s 1843 visit to sooty Manchester, or to “the black streets of London” (as he described them in a letter to a friend) influenced him.
It may be that the fable was a moral reminder from Dickens to himself, as he teetered on financial ruin. This is the theory proposed in the book by Les Standiford on which this year’s movie is based.
Whatever your opinion, the prevailing wisdom is that A Christmas Carol isn’t particularly religious. As a professor of biblical studies at Concordia University and also a Lutheran minister, I have a different reading.
It’s true that the celebration of the season which Scrooge discovers has much more to do with generosity, family gatherings and large cooked birds, than the Nativity. But maybe those seeking explicit scriptural references in Dickens’ story are underestimating the Victorian novelist’s skill — and his audacity. Perhaps A Christmas Carol contains an alternative to the Bible rather than a simple borrowing from it. And perhaps that’s the point.
Jesus, by all accounts another master storyteller, told a parable that, stripped of Dickens’ English waistcoats, ledgers, fog and shutters, could almost be a mirror to A Christmas Carol:
“There once was a rich man. A poor man named Lazarus lived at his gate, with nothing to eat. Lazarus died and was carried by the angels to Abraham’s side. The rich man also died.”
There follows, in Jesus’ tale, an exchange between the rich man, who is in torment, and Abraham, who acts as the guardian of paradise. It’s hard not to think of the innocent Lazarus as a precursor to Tiny Tim.
First, the rich man asks for his own relief from hell. When that’s denied, he pleads: “I beg you, send Lazarus to my father’s house. I have five brothers. Let him warn them so they don’t come to this place of agony.” Abraham replies: “They have Moses and the prophets. They must listen to them.”
“No, Father Abraham!” cries the rich man, “But if someone from the dead goes to them, they will change” (Luke 16:19-31).
Let’s not forget that the people of our western English-speaking past, especially artists and writers, were imbued with Biblical references and ideas. As Northrop Frye, among others, has argued, they lived and created in a world shaped by the rhythms, narratives, images and conceptions (or misconceptions) of the King James Bible.
Was Dickens familiar with Christian scriptures? All evidence points to the fact that he was more acquainted than most. Despite an antipathy to organised religion, from 1846 to 1849, Dickens wrote a short biography of Jesus for his children, titled The Life of our Lord.
He forbade that his small retelling of Jesus’ life should be published, until not only he, but also his children, had died. The 'Parable of Lazarus and the Rich Man' was one of eight stories of Jesus that Dickens chose to include in that volume. But in his story of Scrooge, Dickens was too much of a writer to leave Jesus’ parable as is, and his age too suspicious of scripture to leave it “unbroken.”
Was Dickens perhaps dozing off some Sunday while the rector droned on about Lazarus, until he wakened with a start dreaming of Scrooge? We will never know. But it’s an intriguing possibility.
Surprisingly, the Sunday after Dickens was buried in Westminster Abbey, Dean Arthur Penrhyn Stanley, preaching on exactly this text, spoke of Dickens as the “parabler” of his age. Stanley said that “By [Dickens] that veil was rent asunder which parts the various classes of society. Through his genius the rich man… was made to see and feel the presence of Lazarus at his gate.”
When confronted with Marley’s spectre, Scrooge, unnerved but unrepentant, addresses the apparition: “You may be an undigested bit of beef, a blot of mustard, a crumb of cheese, a fragment of underdone potato.”
The perceptive reader (or viewer) of A Christmas Carol can point a finger at Marley’s ghost and add: “Or maybe you’re an ironic but hope-filled riff on Jesus, by a famous nineteenth-century author who wanted to write his own story of redemption.”
Dickens not only invented this Christmas genre, but imagined a happy ending for himself in it. He penned an enduring story about the second chance even a rich person can receive, if haunted by persistent-enough ghosts.
(This is an opinion piece and the views expressed above are the author’s own. The Quint neither endorses nor is responsible for the same. This article was originally published on The Conversation. Read the original article here.)
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