Matt Fradd
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Pop-Cultured Catholic #17: Halloween, the “Night on Bald Mountain” to All Saints’/Souls’ Day’s “Ave Maria”

Now, I am ready to cap off this month’s horror-themed marathon pop-culture posts by delving into my all-time favorite anthology film, Disney’s “Fantasia”.

The 1940 “Fantasia” film and its sequel “Fantasia 2000” are love letters to both animation and classical music, providing an anthology of segments that each consist of silent animation set to a famous musical piece. In the first film, Paul Dukas’ “The Sorcerer’s Apprentice” is used to create one of Mickey Mouse’s most famous shorts. Amilcare Ponchielli’s “Dance of the Hours” is whimsically performed with dancing cartoon ostriches, hippos, elephants, and alligators. There is a marriage between Ludwig van Beethoven’s “The Pastoral Symphony” and icons of Greek Mythology. In one of my favorite parts, Igor Stravinsky’s “The Rite of Spring” is reimagined as an artistic narrative of the dinosaurs’ rise and fall. And so on.

For the 1940 film’s grand finale, we get an extended sequence incorporating both Modest Mussorgsky’s “Night on Bald Mountain” and Franz Schubert’s “Ave Maria”, back-to-back. The scene begins with a surreal expressionist-drawing of a lone mountain set, which gloomily towers over a small town in the moonlight. The top of the highest peak suddenly unfurls to reveal the wings of a gigantic devil figure named Chernabog, after the alleged Slavic god of darkness. Chernabog’s hands reach out to blanket the whole town in a shadow, under which restless souls are stirred from their graves. The ghosts soar up to Chernabog, who conjures up a great fire and all kinds of hell creatures to accompany them. What follows is a macabre spectacle full of nightmarish imagery. However, Chernabog’s “party” is interrupted by the ringing of church bells and a flashing light. Repulsed by these, Chernabog and his demons recoil back into the mountain, and the ghosts peacefully hover back towards the valley. When “Ave Maria” arrives to supplant “Night on Bald Mountain”, night turns to dawn. In the glimmer of sunlight, we follow a procession of robed nondescript figures carrying torches through a beautiful landscape of forests, rivers, and stonework. When the sung prayer to our Blessed Mother finishes, the sun rises over the hills and makes the final shot of the entire film.

While it is common knowledge that the juxtaposition of “Ave Maria” is meant to illustrate good vanquishing evil, as stated by the film’s narrator, this sequence has also made me think of Purgatory… fitting for All Souls’ Day. When I look at the soothing, peaceful, and holy imagery of the path taken by those torchbearers, a part of me likes to interpret those travelers as souls going through their final cleansing by Christ’s grace in Purgatory. That is, before they finally enter the state of Heaven, akin to the bright sun rising from behind the hills to meet the audience. While I am likely reading way beyond what Disney intended, I have held that comparison for many years. Quotes describing the benefits of prayers and Mass for the “Church Suffering” in Purgatory have been attributed to Saints like Padre Pio: “More souls of the dead from Purgatory than of the living climb this mountain to attend my masses and seek my prayers”. At times, I also heard about certain saints’ alleged private revelations, that Purgatory can be experienced on many levels. For some who are already so close to God, the remainder of their time in Purgatory almost feels like Heaven. But for those who grievously sinned, barely repented, and still have yet to harbor perfect contrition, their cleansing in Purgatory may initially feel like stepping a toe into Hell, albeit with some joy that they are ultimately saved. So when the church bells toll, I imagine this not only driving away Chernabog and the other demons, but also drawing once restless souls to receive their grace at Mass… souls that otherwise would have been joining Chernabog’s ranks forever. They continue the next leg of their purification journey, processing through the valley as peaceful torchbearers. Heaven is not too far away now, and the promise of bodily resurrection awaits, the final victory over death.

This clash of imagery between “Night on Bald Mountain” and “Ave Maria” closely mirrors that between the trappings of All Hallows’ Eve and the celebration of All Saints’/Souls’ Day immediately afterwards. Leading up to our remembrance of the saints in Heaven and the faithful departed still in Purgatory, Halloween’s trappings depict a convergence between the planes of the living and the dead. Not only that, they put on a grandiose show of all the macabre horror tropes. It is as though the forces of death, decay, and evil are all convening to make a brazen stand, just like the “Night on Bald Mountain”. But no matter how much of a dark spectacle is conjured up, it will always give way to the commemoration of our saints and faithful departed, plus the hope for salvation and resurrection. Those shall have the final say, just like the “Ave Maria”. I have seen many Christians including Catholics have mixed thoughts about incorporating the deathly and devilish imagery into our All Hallows’ Eve celebrations. As for me, I think the intent behind the depiction matters. Is one portraying it to glorify what those monstrous things would represent at face value? Or is the idea to express that such things can be faced, to represent what will be supplanted on the following holy days, etc.? Christopher West shares a similar sentiment as me in a video, which I will link.

Overall, if had to argue the value of good horror media, one of my main statements would mirror Neil Gaiman’s quote when he paraphrased G.K. Chesterton’s wisdom: “Fairy tales are more than true… not because they tell us that dragons exist, but because they tell us that dragons can be beaten". If I may make a similar statement in the same vein: “The horror genre is invaluable… not because it tells us we should be afraid of monsters, but because it tells us that our fears of monsters should be faced”. Besides the possibility for monsters to be defeated, it is in facing these monsters that one can discover important questions, life lessons, and cautionary tales. In this month’s prior posts, I examined the clashing imagery between Christ’s Resurrection/Eucharist and vampires like Count Dracula, the questions posed by Shelley’s “Frankenstein” and Crichton’s “Jurassic Park” about our growing responsibilities with scientific advancement, the battle between despair and repentance in the video game “Silent Hill 2”, and a “Primal” episode’s story of a witch discovering agape love from her own tragedy plus her empathy with a caveman and a dinosaur. Even before this marathon, I reviewed the animated video game movie “Resident Evil Damnation”, which uses weaponized lab-grown monsters to tell a story of just causes being defiled by unjust warfare. And arguably, the original 1954 “Godzilla” film could be considered a horror film, with how its monster is used to convey a haunting allegory for nuclear warfare. These are a far cry from counterfeit horror media, which just act as mindless gorefests and/or wallow in images of depravity for its own sake. That is, rather than telling a worthwhile story or at least providing a genuine thrill ride with engaging atmosphere/suspense/scares.

Before I start sharing supplementary clips, here are some additional trivia, details, and artistic content relating to this...

1.) Due to production difficulties, the “Ave Maria” portion of the final sequence was almost not finished on time, with the final completed shots reportedly being delivered just four hours before the film’s premiere. If that it did indeed play out as reported, then it truly was a “Hail Mary” moment in more ways than one.

2.) During the production of Disney’s “The Hunchback of Notre Dame”, the filmmakers cited the earlier endeavor with “Night on Bald Mountain”/“Ave Maria”, to help show the studio higher-ups how they could pull off the planned “Hellfire” villain song for Judge Claude Frollo. Both feature dark and hellish imagery, explicit religious references including the Virgin Mary, and even some risqué imagery. That is namely, certain forms which Chernabog’s demons briefly take at points and how Frollo’s lust for Esmeralda is conveyed.

3.) Chernabog had become a popular enough villain to make appearances/cameos in other Disney properties, such as “The House of Mouse” TV show, its direct-to-video Halloween special titled “Mickey’s House of Villains”, the “Michael and Mickey” short featuring Michael Eisner, the Kingdom Hearts video games, ABC’s “Once Upon a Time” TV show, and Disney’s 100th anniversary short “Once Upon a Studio”.

4.) Near the end of Chernabog’s portion, there is one animation detail I did not notice until recently, when I saw someone else pointing it out. As one YouTuber stated, “his wings are so translucent you can see the clouds behind them! It makes chernabog look very fragile in the morning light, I really love it. This was always my favorite scene, it made the rest of the short much less frightening to me as a kid, even chernabog has to sleep! :)”

5.) At one point, someone attempted to take an abridged version of Chernabog’s sequence, mute the music, then add sound-effects throughout. The result is definite nightmare fuel. I found a copy of the video on Vimeo, and I don’t know if it available elsewhere.

6.) My online friend, Jacob Below, also once dressed as Chernabog for Halloween, befitting this point. I will link a video he made of it here too.

7.) As a final bonus, I learned that the acclaimed Italian opera tenor, Luciano Pavarotti, sung a rendition of “Ave Maria”. And I found a clip of it on YouTube.

Here are some of the clips I referenced…

1.) “Fantasia (1940) Night on Bald Mountain (1/2)”
https://www.youtube.com/watch?v=b756FPiLlp8

2.) “Fantasia (1940) Night on Bald Mountain (2/2)”
https://m.youtube.com/watch?v=bP7kE_cncEs

3.) The “Ave Maria” Portion
https://www.youtube.com/watch?v=8xXkB-ncF2g

4.) Christopher West’s ”You Haven't Heard This Take On Halloween.” Video on His Theology of the Body Institute Channel
https://m.youtube.com/watch?v=UNKnQQpyKxo

5.) Abridged “Night on Bald Mountain” Sequence With Sound-Effects Replacing the Music
https://vimeo.com/70911597

6.) Chernabog’s Cameo Alongside Michael Eisner in 1989’s “Michael and Mickey” Short
https://youtu.be/MHBNDgP5vps?feature=shared&t=90

7.) The “It’s Our House Now” Song in “Mickey’s House of Villains”, Which Features Chernabog Throughout
https://m.youtube.com/watch?v=AOawpwsa6vg

8.) Chernabog’s Boss Fight in the First “Kingdom Hearts” Video Game
https://m.youtube.com/watch?v=yFajPxyd7N8

9.) Jacob Below’s Chernabog Costume For 2022’s Halloween
https://m.youtube.com/watch?v=YQL7k42sMUc

10.) Pavarotti Singing “Ave Maria”
https://m.youtube.com/watch?v=XpYGgtrMTYs

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Below is an imagined Socratic dialogue between a Catholic (Leo) and a Protestant (Martin). It is not intended to be an exhaustive argument but rather to help Catholics see that there is strong Patristic evidence for the early Church's belief in the authority of the Pope.

Special thanks to Madeline McCourt for her assistance in editing this article.

 


 

Martin: I’ve heard it said that the early Church gave unique authority to the Bishop of Rome, but honestly, I just don’t see it. To me, it seems like a later development rather than something the early Christians actually believed.

Leo: That’s an understandable concern, and one I’ve heard before. But if we take an honest look at the writings of the early Church Fathers, they seem to say something very different. Let’s start with Ignatius of Antioch. He wrote around A.D. 110 and called the Church of Rome the one that “holds the presidency.” Doesn’t that suggest a kind of leadership role?

Martin: Not necessarily. When Ignatius says that Rome “holds the presidency,” he could be referring to its importance as the capital of the empire, not as some kind of spiritual authority.

Leo: That’s an interesting point, but Ignatius doesn’t frame it that way. He’s writing to a church, not the emperor or the civic authorities. And he specifically praises the Roman Church for its spiritual character, saying it’s “worthy of God, worthy of honor, worthy of blessing.” Moreover, he commends them for teaching others and instructing the faithful. That’s not a description of political power—it’s spiritual authority (Letter to the Romans 1:1, 3:1).

Martin: Even so, Ignatius doesn’t explicitly say that the Roman Church has authority over other churches. He’s being respectful, but respect isn’t the same as submission.

Leo: Fair enough, but let’s consider Pope Clement I. Around A.D. 80, he wrote to the church in Corinth to address a serious dispute. He doesn’t just offer advice—he commands them to reinstate their leaders and warns them that disobedience to his letter would put them in “no small danger.” Clement even claims to be speaking “through the Holy Spirit” (Letter to the Corinthians 1, 58–59, 63). Why would a bishop in Rome have the right to intervene in the internal affairs of a church in Greece unless there was an acknowledged authority?

Martin: Maybe Corinth respected Clement’s wisdom, but that doesn’t mean they recognized him as having jurisdiction over them. He could have been acting as a wise elder, not as a pope.

Leo: That’s possible, but Clement’s tone doesn’t suggest he’s merely offering advice. He writes as someone with the authority to settle the matter definitively. And we see this pattern again with later bishops of Rome. Take Pope Victor, who excommunicated the churches in Asia Minor over the date of Easter. Other bishops appealed for peace, but they didn’t deny that Victor had the authority to make such a decision (Eusebius, Church History 5:23:1–24:11). If the early Church didn’t recognize the authority of the Bishop of Rome, why didn’t they challenge his right to excommunicate?

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St. John of the Cross, pray for us.

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  2. Whoever knows how to die in all will have life in all.

  3. Abandon evil, do good, and seek peace.

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  5. The humble are those who hide in their own nothingness and know how to abandon themselves to God.

  6. If you desire to be perfect, sell your will, give it to the poor in spirit.

  7. Those who trust in themselves are worse than the devil.

  8. Those who do not love their neighbor abhor God.

  9. Anyone who does things lukewarmly is close to falling.

  10. Whoever flees prayer flees all that is good.

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Morning, all.

Today I’ll attempt a socratic dialogue on Mary as Theotokos, or "Mother of God."

James is the Protestant, Thomas is the Catholic.

 


 

James: Thomas, I gotta say, I don’t get how you can call Mary the “Mother of God.”

Thomas: Alright?

James: I mean, how can a finite human being possibly be the mother of the infinite God? It doesn’t make sense—unless you’re elevating Mary to some sort of divine status.

Thomas: Well, let me ask you: do you agree that Mary is the mother of Jesus?

James: Obviously, yes.

Thomas: And do you agree that Jesus is God?

James: Of course. He’s fully God and fully man.

Thomas: Then logically, Mary is the Mother of God. She isn’t the mother of His divine nature—that’s eternal and uncreated, which I think is where you’re getting stuck. But she is the mother of Jesus, the one person who is both fully God and fully man. The logic is simple and unavoidable:

  1. Mary is the mother of Jesus.

  2. Jesus is God.

  3. Therefore, Mary is the Mother of God.

James: I don’t know… it feels like another invention by the Church to give Mary too much attention. And it’s nowhere in Scripture.

Thomas: True, the title “Mother of God” isn’t explicitly in Scripture, but neither are terms like “Trinity,” “Hypostatic Union,” or even “Bible.” The title is a theological conclusion drawn from Scripture, not something made up later. Take Luke 1:43, for instance. Elizabeth calls Mary “the mother of my Lord.” In the context of Luke’s Gospel, “Lord” is clearly a title for God.

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