Besides the self-guided “Stations of the Cross” audio tour of the Smithsonian’s American art collection, here are some other opportunities to engage in person with visual art this Lent:
“Crossings: Art and Christianity Now,” February 9–May 10, 2018, Southwell Minster, Nottinghamshire, England: Featuring works in a variety of media by thirty-six contemporary artists, this major exhibition will unfold in two parts: “Crucifixion Now,” on view during Lent through March 21, and “Resurrection Now,” on view during Easter from April 1 to May 10. Each artist produced two new works, one for each phase, exploring the twin aspects of the gospel story: death and new life. Supporting events include music, lectures, workshops, and a conference on March 10, “The Spirit in Art Now.” Entry is free, and exhibition guides (with color photos and descriptions of all the artworks) are available for £5.
One outstanding work from the exhibition is a triptych by Sophie Hacker (artist previously featured here), formed from a variety of found materials, including cedarwood, Icelandic black sand, rusted metal, and metallic leafs. During Lent it will remain closed, showing a jagged cross “marked with stark wounds” against a background of soil and blood, but on Easter it will open, “giv[ing] way inside to rounded forms and lustrous colours, revealing all at once the stone rolled away, the cave filled with glory and the triumph of God in Trinity.”
“Chichester Art Pilgrimage Trail,” Chichester, West Sussex, England: A twelfth-century Norman-Gothic structure filled with medieval, Victorian, and modern art, Chichester Cathedral is a beautiful blend of old and new. I’ve come across many of its modern art treasures before in essays and books—the tapestry by John Piper, Noli me tangere by Graham Sutherland, the Icon of the Divine Light altarpiece by Cecil Collins, and Marc Chagall’s Psalm 150 window. All these artists, commissioned by Walter Hussey (one of the twentieth century’s biggest champions of religious art), were giants in the field.
These pieces and more are the subjects of an audio tour released this Lent on the Alight app. (If geography prevents you from walking the trail in person, travel it from your armchair, like me!) Starting at one of the three old Roman gates to the walled city, the trail runs via the “market cross” to the cathedral, with thirteen stops inside. Besides those listed above, they are the rare Anglo-Saxon Lazarus reliefs, the Arundel Tomb, the Lambert Barnard panels, the nineteenth-century south transept window, a St. Richard icon, The Baptism of Christ by Hans Feibusch, the Anglo-German Tapestry by Ursula Benker-Schirmer, The Refugee by Diana Brandenburger, and Five Wounds by Michael Clark. The latter two, pictured below, are new to me; in addition to learning more about them through the Alight commentary, you can also read a discussion group report (a debrief of visitor reactions) on the Bishop Otter Scholar’s blog.
Clark’s piece comprises five tiny canvases built up with layers of jewel-like glaze and set into the cathedral’s walls—two at the west end (representing Christ’s foot wounds), one in each transept (hand wounds)—and high altar (side wound). The Rev. Canon Dr. Anthony Cane, chancellor at the cathedral, says,
When I see Michael Clark’s Wounds of Christ, they remind me that the imposing cathedral building would not exist without the particular flesh and blood of a human life, a life visibly marked by suffering. The five wounds are mapped onto the cruciform shape of the architecture, so that the very space I walk through becomes the body of Christ. Most artworks are looked at; this one is lived within.
“Stations of the Cross” in New York City, February 14–April 1, 2018: After success with the “public art pilgrimage” model they used in London in Lent 2016 and then later in Washington, DC, Aaron Rosen and a team of other theologians and art writers decided to organize a contemplative journey across Manhattan. Weaving through religious as well as secular spaces, from The Cloisters museum to the Cathedral of St. John the Divine to the 9/11 Memorial, this trail aims to raise awareness of those in need of refuge through art. The same app that hosts the Chichester Art Pilgrimage also hosts this Stations tour, providing easy navigation through the city and audio commentary on each artwork. Participating artists come from different faith backgrounds, and programmed events include concerts, artist talks, panel discussions with local refugee organizations, and interfaith scripture readings related to hospitality and care for the stranger. The next event is Monday, February 26, at 7 p.m.: a free performance of Marcel Dupré’s Stations of the Cross organ suite at St. James’s Church.
I found Nicola Green’s Sacrifice/Embrace silkscreen print, on view as station 7 at the Church of St. Paul the Apostle, particularly engaging. Read or listen to Fr. Frank Sabatté’s reflection on the work on the Art 2018 page.
“Through Light,” February 23–April 8, 2018, Patmos Art Center, Community of Jesus, Orleans, Massachusetts: In this two-person show of abstract sacred art, Italian Catholic artist Filippo Rossi and American Protestant artist Susan Kanaga, CJ, explore imagery of light. I’ve been to the ecumenical monastery on Cape Cod where this exhibition is being held and had the privilege of seeing both artists’ work there on the grounds. I don’t usually take to nonrepresentational paintings, but theirs drew me in richly. If you attend the exhibition, be sure to spend some time nearby inside the beautiful Church of the Transfiguration and Priory Books and Gifts. (Paraclete Press, whose catalog is full of books on the visual and literary arts and choral music recordings, is the publishing arm of the Community of Jesus.)
INSTALLATION: Doubt by Susie MacMurray, February 14–March 30, 2018, Southwark Cathedral, London: For the seventh year in a row, Southwark Cathedral has commissioned a contemporary art installation during the season of Lent. This year Susie MacMurray has created a large nest of black plastic netting suspended from the ceiling above the high altar, evoking a dark cloud; it’s called Doubt. The Very Rev. Andrew Nunn, dean of Southwark, says,
Popular imagination might expect faith to be lived out in bright clear sunshine, but from that moment when Moses climbed the holy mountain, shrouded in cloud, and experienced the presence of God, [darkness] has been a familiar experience and theme. . . . And as Jesus died on the cross the clouds brought night into day and the onlookers were plunged into darkness.
An embodiment of the difficulties of faith, the cloud is nevertheless made of open mesh that allows some light to pass through. As sub dean Michael Rawson points out, “As you look at the cloud, above is a representation of Jesus in the stained-glass window, so Jesus is shining through that cloud of doubt.”
I like the concept but am unsure how I feel about its dominant placement in the sanctuary. I’ve only seen photos, but its presence seems oppressive, like it could impinge on worship. I’d be interested to hear how parishioners have responded.
To see more of MacMurray’s site-specific installations, click here.
INSTALLATION: De profundis by Miguel Rothschild, St. Matthew’s Church, Berlin: Over eight meters long and suspended by 1,500 strands of fishing wire, the fabric installation De profundis by multimedia artist Miguel Rothschild mimics the texture of an ocean surface. Its title is the Latin incipit for Psalm 130, translated as “Out of the depths” (it’s a traditional Lenten practice to pray the penitential psalms):
Out of the depths I cry to you, O LORD!
O LORD, hear my voice!
Let your ears be attentive
to the voice of my pleas for mercy!
If you, O LORD, should mark iniquities,
O LORD, who could stand?
But with you there is forgiveness,
that you may be feared.
I wait for the LORD, my soul waits,
and in his word I hope;
my soul waits for the LORD
more than watchmen for the morning,
more than watchmen for the morning.
O Israel, hope in the LORD!
For with the LORD there is steadfast love,
and with him is plentiful redemption.
And he will redeem Israel
from all his iniquities.
Recalling the medieval German liturgical use of what’s known as a hungertuch (read more here), the fabric will cover the high altar until Easter. Water has many associations in the Bible, both positive and negative. Sometimes it signifies judgment, as in the story of Noah, or turbulent suffering, as in Psalm 42:7 (“Deep calls to deep at the roar of your waterfalls; all your breakers and your waves have gone over me.”). But God’s praiseworthy righteousness is also referred to as a “mighty flood” that crashes into our moral deserts (Amos 5:24), and the psalmist proclaims, “With you is the fountain of life” (Psalm 36:9). Rothschild’s installation, which looks like a rushing stream inundating the sanctuary, is a strong and multivalent visual—and I imagine it’s all the more so for those who live with it for weeks as worshipers in that space.