Samuel Songo (Rhodesian, 1929–ca. 1977), The Prodigal Son, 1954. Soapstone, h. 26 cm. Source: Christliche Kunst in Afrika, p. 254.
Samuel Songo was a Shona artist who lived and work in what is today Zimbabwe. He used a wheelchair and had only partial use of his right hand, so he worked mainly with his left, executing stone carvings, wood reliefs, and paintings on both religious and secular subjects. He was associated with the Cyrene Mission School, where he began as a student and then became an instructor. He played a significant role in advancing modern art in Zimbabwe.
LISTEN: “When I Was Distant” by Matt Moore and Matte Cassidy of City Church Music, 2018 | Performed by Salina Turner, Allison Negus, and Joel Negus, 2020
When I was distant from my Lord Opposing his plans and ignoring his word My stubborn desire left me at war When I was distant from my Lord
When I was reckless on my own Avoiding the ruin my choices had sown A prodigal lost and far from home When I was reckless on my own
There in the shadow of my sin Unable to dwell with my Maker again Ashamed and afraid and wearing thin There in the shadow of my sin
Then came my loving Savior’s plea: “Lay down your burdens; find rest in me; All faint and all weary, come and see.” Then came my loving Savior’s plea
When I was distant, God came near Enduring the evil, the torment and fear That beauty and wonder could appear When I was distant, God came near
This song was part of the Digital Vespers service for Good Friday 2020 at City Church in Cleveland Heights, Ohio. To view the full service, click here.
Steven Homestead (American, 1982–), The Annunciation, 2020. Digital collage.
Artist, composer, writer, curator, and speaker Steven Homestead of Orange County, California, created this collage by overlaying and manipulating three photographs from Unsplash. It depicts the moment when the angel Gabriel came to Mary of Nazareth to tell her that she had been chosen to bear God’s Son. Though Mary was initially taken aback by this announcement, she ultimately gave her full assent, leaning into the future God had for her. Through her fiat, her yes, God worked the salvation of the world.
Gabriel and Mary are represented here by two Brazilian models whose raised arms—his right, her left—form near symmetrical arcs. It’s as if he’s calling and she’s responding. She’s bending to God’s will, but not with the sort of demure posture so often assigned to her in art history; instead, her stance is one of freedom and power and becoming.
The curve of Gabriel’s hand matches the curve of the stained glass leading, which encircles his head and frames a representation of the Holy Spirit as dove, flying forth from a sunburst.
The setting is outdoors in a wooded area. Mary is dressed in white, like a bride. As she surrenders to the Divine, she becomes filled with light, the sun’s rays converging on her womb. A mystical veil falls around the two figures, suggesting sanctity and mystery. Her body has become the temple of the Lord.
March 25—exactly nine months before Christmas—is when the church celebrates the miraculous conception of Christ in Mary’s womb, the first stage of the Incarnation. It’s an event that fills me with awe and wonder—as it has thousands of artists over the centuries. I’m building a Pinterest board of Annunciation art that I find compelling, which you may be interested to browse: https://www.pinterest.com/art_and_theology/annunciation/. Homestead’s piece is my latest addition.
LISTEN: “Lord, Prepare Me to Be a Sanctuary” by Randy Lynn Scruggs and John W. Thompson, 1982 | Arranged and performed by the West Angeles COGIC Mass Choir and Congregation on No Limit, 2007
Lord, prepare me To be a sanctuary Pure and holy Tried and true And with thanksgiving I’ll be a living Sanctuary For you
And whatever you tell me, my answer will be yes Yes (yes) Yes (yes to your will, Lord) Yes (yes to your way) Yes (Lord, I’ll go where you want me to go) Yes (yes) Yes, yes (yes) Yes (whatever you tell me to do, Lord) Yes Yes (my will is your will for me, Lord) Yes (come on, let’s take it higher, say yeah)
Lord, prepare me To be a sanctuary Pure and holy Tried and true And with thanksgiving I’ll be a living Sanctuary For you
Hallelujah, hey! Now I want the Lord to mold me I want him to make me, I want him to shape me I want him to direct me, I want him to purge me I want him to wash me Whatever he wants me to be I’ll be just that, so I tell him:
Lord, mold me (mold me) What you want me to be (what you want me to be) Oh mold me (mold me) What you want me to be (what you want me to be) Oh and say mold me (mold me) Say what you want me to be (what you want me to be) Oh mold me (yes, what you want me to be) (mold me) What you want me to be (what you want me to be)
Mold and we’ll say yes (yes) Yes to your will say (yes to your will) Say yeah, yeah (yeah) Yes to your way, Lord (yes to your way) Say yes everyday (yes everyday) Yes to your way (yes to your way) Say yes, I’ll obey (yes, I’ll obey) Say yes to your way (yes to your way)
Lord, mold me What you want me to be Say what you want me to do Where you want me to go Say where you want me to go When you want me to go Say how you want me to go What you want me to do
And you will say yeah (yeah) Say yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah (yeah) Say yes to your way (yes to your way) Ooh ooh ooh yeah, yeah, yeah, yeah (yeah) Say yes to your will (yes to your will) Say, say yeah, yeah, yeah, yeah (yeah) Say:
Lord, prepare me To be a sanctuary Pure and holy Tried and true And with thanksgiving I’ll be a living Sanctuary For you
Hallelujah Lord, I say yes Lord, I say yes Lord, I say yes To your will and to your way Not my time, but yours
If there’s one word I most associate with the Annunciation, it’s “yes.”
This song doesn’t directly reference the Annunciation, but it does capture the attitude of surrender to God that Mary modeled for us. “Lord, I say yes to your will and to your way.” We can assume that throughout her girlhood she cultivated a devotion that made her open and receptive to God’s call when it came. She was ready to offer herself as God’s sanctuary, a house for his incarnate presence. She literally became pregnant with God!
In a spiritual sense, we too are called to bear Christ within us (Rom. 8:10; 2 Cor. 4:6–7; 13:5; Gal. 1:15–16; 2:20). To be temples of his Spirit (1 Cor. 6:19–20). And to answer yes when God invites us into some new adventure.
I know, I know. My top 20 list of films from 2021 is very late. Several that I wanted to see before compiling the list didn’t come to a theater near me until after the Oscar nominees were announced . . . But better late than never, right?
I’m breaking up the list into two separate posts.
I am counting films as from 2021 if they were released in the US in that year. If the film is available for free through a streaming service to subscribers, I will mention that at the end of the description; most of the others can be rented online for a fee, or you might also try checking your local library for a DVD.
Note: Several of these films are rated R, and for a variety of reasons. If you want to avoid specific types of mature content, I suggest you consult the Parents’ Guide on the IMDB page of whatever movie you’re considering watching.
The joy of cinema is one of the themes in Kenneth Branagh’s semiautobiographical film Belfast, as all three generations of Buddy’s family enjoy going to the movies together. In this still, they react to the flying car riding off the cliff in Chitty Chitty Bang Bang.
1. Belfast, dir. Kenneth Branagh. Drawn from writer-director Kenneth Branagh’s own childhood, Belfast takes place in 1969–70 in a working-class neighborhood in the Northern Ireland capital, at the beginning of the thirty-year period of political violence known as the Troubles. This conflict was between (mostly Catholic) nationalists seeking independence from Britain, and (mostly Protestant) loyalists who saw themselves as British and thus sought to preserve Northern Ireland’s union with Britain. The focus of the film, however, is on family, not politics, as all the events of the year are filtered through the perspective of nine-year-old Buddy (Jude Hill). He sees his dad, for example, who refuses to participate in the riots, as a hero in the vein of his favorite western film characters.
Belfast is poignant and nostalgic and not at all the worse for being so. The “Everlasting Love” scene near the end is euphoric—and well earned!—and made me cry. In the wake of a death and amid financial debt, impending displacement from what has been their family’s hometown for generations, and other marital strains, Pa (Jamie Dornan) sings a pop song to Ma (Caitriona Balfe) from a lounge stage and pulls her into a dance, creating a moment of pure celebration, love, and defiant survival. The film’s highlight for me is how it holds together life’s joys and struggles, sorrows and laughter. Branagh, who moved with his parents and brother from Belfast to Reading, England, at age nine to escape the violence, dedicated the film to “those who stayed, those who left, and those who were lost” in Belfast.
2. The Power of the Dog, dir. Jane Campion. An adaptation of a Thomas Savage novel, this film subverts the traditional image of the western cowboy, exploring male virility, vulnerability, and agency. What is required to protect those you love? Is it muscles and bluster and a “gloves off” sort of grit, or a courage rooted someplace else?
Set in Montana in 1925, the film centers on the macho-posturing Phil Burbank (Benedict Cumberbatch), who runs a cattle ranch with his brother George (Jesse Plemons). When George marries the widowed Rose (Kirsten Dunst), she and her impressionable teenage son Peter (Kodi Smit-McPhee) settle at the Burbank estate. Phil is set off by Peter’s “sissiness”—his willowy frame, his slight lisp, his delight in crafting paper flowers for his mother—and he reacts with incessant bullying. He is cruel, mocking, and emotionally abusive not only to Peter but also to Rose, whom he resents for layered reasons.
The ending makes us see one of the characters in a completely different light and therefore prompts us to reread some of the emotional dynamics we have witnessed. The title comes from Psalm 22:20: “Deliver my soul from the sword; my darling from the power of the dog” (KJV).
Streaming on Netflix.
3. The Lost Daughter, dir. Maggie Gyllenhaal. Ambivalence toward motherhood is rarely explored onscreen. We see mother characters overwhelmed and exhausted, even stifled, but the sacrifices they make in those roles are almost always portrayed as ultimately worth it for the profound love and joy they experience as a result of being a mom. Because we’re conditioned, culturally and religiously, to view children as an unmitigated blessing, to express any kind of regret about having children is taboo (we’re only allowed to regret not having children). Women are expected to relish their role as mothers and to find their deepest fulfillment in that role, and if they don’t, they’re branded as “bad” or selfish.
I can already hear the alarm bells going off with my readers right now. “Children are a gift from God! How dare we be anything less than grateful for them! Women are designed to bear and nurture life! What could possibly be more fulfilling than living out that design?” One of the great things about films is that they often help us to enter into other experiences and perspectives, to access the feelings of another and, through that, our own. That doesn’t mean we forsake our beliefs and convictions, but we open ourselves up to a story that could challenge our sometimes overly simplistic thinking. One doesn’t have to reject the Bible to acknowledge that motherhood is messy and that for many women it requires them to confront (or else bury) darker pulls and emotions. Contrary to what we’re often told, motherliness does not come naturally to all women! There’s much more I could say about this, but let’s get to The Lost Daughter:
First-time writer-director Maggie Gyllenhaal, who herself has two daughters, wanted to make a film that explores all the complicated, unresolved emotions surrounding motherhood, which can include terror, anxiety, doubt, annoyance, and despair. An adaptation of Elena Ferrante’s novel of the same title, it follows Leda (Olivia Colman), a middle-age literature professor on holiday in Greece. One day on the beach she encounters a young mother named Nina (Dakota Johnson), who triggers Leda’s memories of her own two daughters, now in their twenties. We see flashbacks to Leda’s life as a struggling twenty-something mom (played by Jessie Buckley). She loves her children but feels plundered by them. And so she does something “aberrant,” as Gyllenhaal put it in an interview, which we find out about halfway through the film.
The film neither punishes nor condones its protagonist’s behavior. To what degree Leda feels guilt, regret, or satisfaction, and about what specifically, is largely left to the viewer to interpret, as she’s a hard one to read. (Colman gives us a very interior performance, which I think is to her and the film’s credit.) She is obviously troubled by past decisions, as her dizzy spells and thievery would suggest. There is also quite a bit of open-ended symbolism at play throughout.
Streaming on Netflix.
4. Drive My Car, dir. Ryûsuke Hamaguchi. The forty-minute prologue of this three-hour film establishes the relationship between theater actor-director Yusuke Kafuku (Hidetoshi Nishijima) and his screenwriter wife, Oto (Reika Kirishima). Within this pocket of time, Oto dies of a cerebral hemorrhage—after Yusuke finds out about her having an affair but before he confronts her about it. Roll opening credits.
Based loosely on a short story by Haruki Murakami, Drive My Car is about grief, intimacy, betrayal, forgiveness, self-knowledge, and communication across barriers. Two years after his wife’s death, Yusuke participates in a residency in Hiroshima, where he has been invited to direct a multilingual stage production of Chekhov’s Uncle Vanya, about a forty-seven-year-old man who is so world-weary that he wants to die. Yusuke’s concept is for the actors to act in their native language—Mandarin, Japanese, Korean, Korean Sign Language—feeding off their dialogue partner’s tones, speech rhythms, body language, and facial expressions, while subtitles are projected on a screen for the play’s audience.
Yusuke’s emotional healing comes through his work on this play (“Chekhov is terrifying because his lines drag the real out of you,” he says) and through the friendship he develops with his assigned driver, Misaki Watari (Toko Miura), a young woman who also carries a private grief. The two help each other come to terms with loss and regret and learn how to live again.
Streaming on HBO Max.
5. Flee, dir. Jonas Poher Rasmussen. This animated documentary chronicles the refugee experience of Amin Nawabi (not his real name), who fled from Afghanistan to Russia with his family in 1992 when he was eleven to escape the Mujahedeen attacks that became more frequent in Kabul after the Soviet withdrawal. He sought asylum in Europe for the next few years as an unaccompanied minor and eventually settled in Denmark, where he attended high school in Copenhagen and became friends with classmate Jonas Poher Rasmussen, now a filmmaker. More than twenty years later, he is telling his story for the first time, and it is Rasmussen he has entrusted it to.
The use of animation, a rare but not unheard-of choice for a documentary, has several advantages. It enables the subject to remain anonymous for his own safety. It allows for the re-creation of scenes from Amin’s childhood that were not, and could not have been, captured on film. And it enhances the expressiveness, tone, and meaning of certain scenes. The animation is supplemented, sparingly, with archival newsreel footage that gives historical veracity to some of Amin’s memories. And an important link to “the real” is forged by the use of Amin’s own voice in the animated interview sessions, conducted over several years, and sometimes in voiceover in the flashbacks. (His younger self is voiced by actors who capture him at two different ages—nine to eleven, and fifteen to eighteen.)
Throughout the film, Amin works to integrate his past and present and to make a home (“someplace safe, somewhere you know you can stay, and you don’t have to move on”) with his fiancé, Kasper, whom he has not yet spoken his traumas to.
Streaming on Hulu.
6. CODA, dir. Sian Heder. Sure, this film follows a predictable narrative arc and hits all the notes you would expect. But it’s so good! Seventeen-year-old Ruby (Emilia Jones) is the only hearing member of her family (CODA = child of deaf adults). Before school each day she works on the family’s fishing boat with her dad (Troy Kotsur) and older brother (Daniel Durant), while her mom (Marlee Matlin) runs the business side of things. But she finds herself increasingly drawn toward singing as a career path, and she starts to consider applying to Berklee College of Music in Boston.
The conflict is a familiar one: follow the plans your parents have laid out for you, or chase your own dreams, your own calling. Ruby needs to find her identity apart from being her family’s interpreter. But how can she honor the talents she’s been gifted with and her family obligations? Ruby’s parents slowly learn to accept and support her ambitions, even though they revolve around an auditory art form that is not accessible to them, and even though it means she’ll have to leave home. A turning point comes when they see her sing a duet at a school concert. In what is the most moving scene in the film, they experience the performance through watching the reactions of others in the audience.
Streaming on Apple TV+.
7. The Killing of Two Lovers, dir. Robert Machoian. A stylish arthouse drama set in rural Utah, this film follows David (Clayne Crawford), who’s desperately trying to keep his family of six together during a separation from his wife, Niki (Sepideh Moafi). He refuses to accept that the marriage is over. Shot in a 4:3 aspect ratio and with lots of long takes, the film is raw, potent, unflinching. And I love where it ends up.
Streaming on Hulu.
8. The Truffle Hunters, dir. Michael Dweck and Gregory Kershaw. This documentary made me smile more than any other film I saw last year. It’s so tender, and so gorgeously shot. And it’s got to be my favorite dog movie!
Truffle hunters are typically a secretive bunch, but the filmmakers got access to several of these elderly men from northern Italy who forage the forests with their trusty dogs, seeking out the edible fungus, a gourmet delicacy, to sell at high-priced auctions or on the black market. There are no interviews, no voiceovers—just a quietly observant camera. Despite the high prices truffles fetch, the hunters live simple lives in their Piedmont villages. And each has his own personality.
There’s a heavy focus on the relationship between the men and their dogs. They share meals with them, take baths with them, sing “Happy Birthday” to them, bring them to church. Aurelio, who is single and has no children, looks for someone to take care of his dog Birba when he dies; his chatter with Birba, and his expressions of love (like baking her a cake for her birthday), is the most endearing part of the film. It was also precious to see Titina, Carlo’s dog, being blessed by a priest—to use her gift of scent to serve others, to bring joy, as her finds will end up being used to make delicious dishes.
9. The Father, dir. Florian Zeller. Because of the COVID-19 extended eligibility period for Oscar submissions last year, this film was technically part of the 2021 Academy Awards, even though it was released in February 2021. Anthony Hopkins, who won Best Actor for this role, plays Anthony, an elderly man with dementia. As he loses his grip on the things and people around him, he becomes easily agitated and resists the care of his daughter Anne (Olivia Colman).
Zeller said he wanted the audience to feel as though, like Anthony, they’re “groping their way through a labyrinth,” so he wove a complex narrative that mixes reality with Anthony’s memories. We are made to feel his confusion, terror, frustration, and disorientation, in part by the use of multiple actors to portray a single character, such that we’re also not sure who’s who and what’s going on. Kudos to editor Yorgos Lamprinos and production designer Peter Francis for their work, as both those skills are key in pulling off this kind of storytelling.
The film is heartbreaking—the biggest downer on my list, for sure, especially with its climactic scene where Anthony breaks down and cries for his mommy. But by inviting us into Anthony’s suffering, The Father develops our empathy for those whose brains stop functioning properly in old age, for whom the world no longer makes any sense—an incredibly fearful thing.
10. C’mon C’mon, dir. Mike Mills. Johnny (Joaquin Phoenix) is a radio journalist who travels the US asking kids big questions about life. When his sister (Gaby Hoffmann) is forced to deal with a mental health crisis her ex-husband is experiencing, Johnny becomes the caretaker of her son (Woody Norman) for an extended period. The uncle-nephew bonding that follows constitutes the core of the film. UnlikeThe Lost Daughter, C’mon C’mon paints a bright and affirmative portrait of parenthood. It acknowledges the challenges of raising children while also celebrating the many small, beautiful moments of connection that are possible between adult and child.
Caitlin Connolly (American, 1986–), Holding a Mystery, 2014. Oil on panel, 16 × 6 in.
Caitlin Connolly is an artist from Provo, Utah, whose paintings explore womanhood, sorrow, and faith. Her website, www.caitlinconnolly.com, contains an archive of original images dating back to 2013, many of which she sells as giclée prints from her online shop. She is featured in the first half of this episode of the BYUtv documentary series Artful.
The women in Connolly’s paintings are often shown holding something—the world, “holy things,” a book, a truth, a child, tears—or they might cup or cradle an absence that hurts. Here the figure carries a beautiful, tangled mass, a mystery, which is strangely both heavy and light. She doesn’t try to untangle it but simply hugs it close, resting.
Lord my God, I don’t know how to start, So I pray today that you would teach my heart Where and how to find you, God, O where and how to search. How can I know unless you show me first?
My God and my All, I’ve never seen you. You created me, and you have made me new And given me the good things in my hands and in my heart, But still I don’t know who it is you are.
[Refrain] Let me seek you in all my desire, Desire you in everything I seek. Let it be by loving you I find you, And when I finally find you, let it be lovely.
I come to you confessing gratefully. It was in your image you created me So that I may remember you and find the living course On my way back to the loving source.
But that image is so worn and dim, Darkened by the fault and by the smoke of sin, That it can no longer do what you made it to do Until it is refashioned and renewed.
[Refrain]
I’m not trying to ascend your heights; My mind’s in no way capable of such a flight. I do desire to know a little of your truth above Which my heart already trusts and loves.
I seek to understand not so I can believe, but I believe so I may understand. And what is more, I do believe that unless I do believe, I’ll never understand this mystery.
Originally from the Midwest, the Rev. Nick Chambers lives with his wife Katlyn and two sons in Atlanta, where he serves as the worship and formation pastor at Trinity Anglican Northside. His academic background is in philosophy and theology. “I love writing songs in, with, and for the church, and I’ve been doing it for years but only recently started seeking to share them beyond my local community,” he told me. He has contributed to twoPorter’s Gate albums (Advent Songs and the forthcoming Climate Vigil Songs) and will be releasing his first solo EP later this year.
On Chambers’s YouTube channel you will find some of his original settings of psalms, prayers by Ephrem and Augustine and from the Book of Common Prayer, a poem by Pádraig Ó Tuama, and even a reworking of a Swedish hymn that he encountered through a few spoken lines from the Ingmar Bergman film Wild Strawberries!
“Lovely (Anselm of Canterbury)” is adapted from a prayer by the eleventh-century Burgundian-born monk, and later archbishop, named in the title. A doctor of the church, Anselm had a tremendous influence on the development of Christian theology and spirituality. The “combination of theological veracity and personal ardour is what most distinguishes Anselm’s writings from similar prayers, and makes him both traditional and revolutionary,” says Sister Benedicta Ward, a preeminent scholar and English translator of Anselm.
Anselm wrote the Proslogion (Lat. Proslogium, “Discourse”) in the 1070s while he was prior of the abbey of Notre Dame at Bec in Normandy. Chambers’s song is based on the passage that ends chapter 1:
Teach me to seek thee, and reveal thyself to me, when I seek thee, for I cannot seek thee, except thou teach me, nor find thee, except thou reveal thyself. Let me seek thee in longing, let me long for thee in seeking; let me find thee in love, and love thee in finding. Lord, I acknowledge and I thank thee that thou hast created me in this thine image, in order that I may be mindful of thee, may conceive of thee, and love thee; but that image has been so consumed and wasted away by vices, and obscured by the smoke of wrong‑doing, that it cannot achieve that for which it was made, except thou renew it, and create it anew. I do not endeavor, O Lord, to penetrate thy sublimity, for in no wise do I compare my understanding with that; but I long to understand in some degree thy truth, which my heart believes and loves. For I do not seek to understand that I may believe, but I believe in order to understand. For this also I believe—that unless I believed, I should not understand. (translated from the Latin by Sidney Norton Deane, 1903; emphasis mine)
In her 1973 translation of the Proslogion (pp. 243–44), Benedicta Ward sets this prayer in broken lines “in an attempt to convey the rhythm of Anselm’s complex rhymed prose, which is closer to our conception of poetry” and which aids a more meditative reading:
Teach me to seek you, and as I seek you, show yourself to me, for I cannot seek you unless you show me how, and I will never find you unless you show yourself to me. Let me seek you by desiring you, and desire you by seeking you; let me find you by loving you, and love you in finding you.
I confess, Lord, with thanksgiving, that you have made me in your image, so that I can remember you, think of you, and love you. But that image is so worn and blotted out by faults, so darkened by the smoke of sin, that it cannot do that for which it was made, unless you renew and refashion it. Lord, I am not trying to make my way to your height, for my understanding is in no way equal to that, but I do desire to understand a little of your truth which my heart already believes and loves. I do not seek to understand so that I may believe, but I believe so that I may understand; and what is more, I believe that unless I do believe I shall not understand.
I particularly love lines 8–9: “Let me find you by loving you, and love you in finding you.” Or, as Deane translates it, “Let me find thee in love and love thee in finding.” Chambers highlights these lines by making them, and the two that precede them, the refrain of his song: “Let me seek you in all my desire, / Desire you in everything I seek. / Let it be by loving you I find you, / And when I finally find you, let it be lovely.”
For Anselm, our desire for God must precede our understanding of God. We cannot know God except through love; those who pursue him without loving him will not find him. And it’s not as if our “finding” God ends the pursuit, as there is always more of God to discover. We catch small glimpses, and that’s invigorating. In this life we are never granted a full and complete vision of God but rather are always searching and often finding—and that search, undertaken with loving belief, is a delight.
He brought me to the banqueting house, and his banner over me was love.
—Song of Solomon 2:4
I will extol thee, O LORD; for thou hast lifted me up . . .
—Psalm 30:1a
Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ . . .
—Ephesians 1:3
LOOK: Ethiopian Angels, Debre Birhan Selassie Church
Painted wood ceiling, early 19th century, Debre Birhan Selassie Church, Gondar, Ethiopia. Photo: A. Savin.
Debre Birhan Selassie (Trinity and Mountain of Light) Church in Gondar, the imperial capital of Ethiopia from 1636 to 1855, is famous for the colorful paintings that cover every inch of the interior walls and ceiling. The south wall concentrates on the Life of Christ, while the north wall depicts various saints. The focal point—on the east wall, in front of the holy of holies—is a Crucifixion scene and an icon of the Trinity. But the most celebrated visuals inside the church are the hundred-plus winged heads painted in rows between the wooden beams of the ceiling, representing the cherubim and God’s omnipresence.
The original church, which was round, was consecrated in 1693 by Emperor Iyasu I, but lightning destroyed it in 1707. The rectangular stone church that stands on the site now likely dates to the late eighteenth century, and it is the only one of the forty-four Orthodox Tewahedo churches in Gondar to survive the 1888 sack of the city by Mahdist soldiers from Sudan. (Locals say the marauders were miraculously rerouted by a swarm of bees.)
According to Ethiopia (Bradt Travel Guide) writer Philip Briggs, “The paintings are traditionally held to be the work of the 17th-century artist Haile Meskel, but it is more likely that several artists were involved and that the majority were painted during the rule of Egwala Seyon (1801–17), who is depicted prostrating himself before the Cross on one of the murals.”
The church is part of a larger imperial compound, known as Fasil Ghebbi, that has been a UNESCO World Heritage Site since 1979 and that includes palaces, monasteries, and public and private buildings.
Photo: Alan Davey
LISTEN: “His Banner Over Me Is Love” by B. C. Laurelton (pseudonym of Alfred B. Smith), 1965 | Performed by Christy Nockels on Be Held: Lullabies for the Beloved, 2017 | CCLI #28579
I am my Beloved’s and He is mine— His banner over me is love. I am my Beloved’s and He is mine— His banner over me is love. I am my Beloved’s and He is mine— His banner over me is love, His banner over me is love.
He brought me to His banqueting table— His banner over me is love. He brought me to His banqueting table— His banner over me is love. He brought me to His banqueting table— His banner over me is love, His banner over me is love.
He lifted me up to the heavenly places— His banner over me is love. He lifted me up to the heavenly places— His banner over me is love. He lifted me up to the heavenly places— His banner over me is love, His banner over me is love.
I sang a version of this song in children’s church regularly when I was little (with hand motions!) and have carried it with me all these years, a gentle assurance that I am divinely loved and protected. I’ve quoted the scriptures it’s drawn from above. Its refrain comes from Song of Solomon 2:4: “his banner over me was love.”
The Song of Solomon, aka the Canticle of Canticles, has traditionally been read, at least on one level, as an allegory of the love between God and the human soul—or, more specifically in the Christian tradition, Christ and his church.
From the root “to cover,” the Hebrew word for “banner” in this verse refers to a military standard. It is being used figuratively here to indicate that we enlist ourselves under Love’s banner, which goes forth in triumph and protects those under its billows. We belong to love, commit ourselves to love, overcome through love. The verse is perhaps an allusion to the names of generals being inscribed on the banners of their armies. God’s name is Love (1 John 4:8).
The image is at once vigorous and gentle. The NRSV translates the phrase as “his intention toward me was love.”
The song “His Banner Over Me Is Love” was written by Alfred B. Smith (1916–2001), an itinerant song leader, songwriter, and Christian music publisher. Smith compiled and published his first songbook, Singspiration One: Gospel Songs and Choruses, while he was a student at Wheaton College in 1941, to support the evangelistic meetings he was running with his roommate, Billy Graham (yes, that Billy Graham!). Two years later he founded Singspiration Publishing Company, which published several popular series of songbooks. In 1963 he sold Singspiration to Zondervan, but he ran other publishing ventures (i.e., Better Music Publications and Encore Publications) for the remainder of his ministerial career.
According to Music in the Air: The Golden Age of Gospel Radio by Mark Ward Sr., Smith composed “His Banner Over Me Is Love” in 1965 as an impromptu offertory while serving as a visiting song leader at First Baptist Church–Laurelton in Brick, New Jersey. Afterward he received requests from the congregation for the music. His original notation read “B. C. Laurelton” (for “Baptist Church Laurelton”) to designate where he wrote the song, and it was copied as such as people shared the music with others—so when the song was later published in 1972, Smith decided to adopt “B. C. Laurelton” as a pen name.
Singer-songwriter Christy Nockels [previously] sings “His Banner over Me” on an album of lullabies to a twinkling piano accompaniment.
May this truth—that God’s banner over you is love—soothe you and give you confidence.
How condescending and how kind Was God’s eternal Son! Our mis’ry reached his heav’nly mind, And pity brought him down.
When justice, by our sins provoked, Drew forth its dreadful sword, He gave his soul up to the stroke Without a murmuring word.
He sunk beneath our heavy woes, To raise us to his throne; There’s ne’er a gift his hand bestows But cost his heart a groan.
This was compassion like our God, That when the Savior knew The price of pardon was his blood, His pity ne’er withdrew.
Now though he reigns exalted high, His love is still as great: Well he remembers Calvary, Nor should his saints forget.
Here we behold his bowels roll, As kind as when he died; And see the sorrows of his soul Bleed through his wounded side.
Here we receive repeated seals Of Jesus’ dying love; Hard is the heart that never feels One soft affection move.
Here let our hearts begin to melt While we his death record, And with our joy for pardoned guilt, Mourn that we pierced the Lord.
Virginia musician Timothy Seaman plays a variety of instruments, including the hammered dulcimer, mountain dulcimer, various flutes and whistles, bowed and plucked psalteries, and guitar. He has recorded fifteen albums featuring his instrumental arrangements of traditional music (especially American mountain and Scots-Irish tunes), as well as original compositions, many of them inspired by local wildlife and nature and by the Christian faith. He has eight years’ worth of videos on his YouTube channel, a mix of tutorials and informal performances. For this time of year especially, I’d also commend to you another of his Appalachian folk hymn arrangements, “Behold the Lamb of God” on hammered dulcimer.
Of “Condescension,” he writes,
In 1986 I found this profound folk hymn in an old book, and I’ve loved to play and sing it ever since—but not till now have I recorded it. I’ve considered ensemble arrangements with intriguing chords and rhythms, etc., but I keep coming back to a cappella bamboo flute, or voice. Here it is in its instrumental form! The tune is anonymous, and the words are by the master hymn writer Isaac Watts.
The mention of rolling bowels in the sixth stanza may sound strange to us today (sounds like a digestive issue!), but traditionally, the bowels were regarded as the seat of tender and sympathetic emotions—felt in the gut. Several of the biblical authors mention the moving of that organ in relation to yearning, anguish, compassion, or mercy (e.g., Gen. 43:30; Isa. 63:15; Jer. 4:19; 1 John 3:17). The KJV translation preserves the expression, still commonly used in the seventeenth century, with literalness, translating the Hebrew mēʿêand Greek splagchnon as either “bowels,” “belly,” or “inward parts.” Today we locate such emotions in the heart instead.
This stanza is actually my favorite in the hymn. There’s such a poetic quality to it! Watts is meditating on Christ exalted, who is not at all impassive in that high estate, but rather is still moved to compassion for humanity, every bit as much as when he hung on the cross. He still bears the wounds of crucifixion, and, in a figurative sense, those wounds still bleed for us.
Here we behold his bowels roll, As kind as when he died; And see the sorrows of his soul Bleed through his wounded side.
Fernando Botero (Colombian, 1932–), Cabeza de Cristo (Head of Christ), 1976. Oil on canvas, 185 × 179 cm. Museo de Antioquia, Medellín, Colombia.
Colombian painter and sculptor Fernando Botero is South America’s best-known artist. He is influenced by the Old Masters, which he studied in his twenties in Madrid, Paris, and Florence, and by the Mexican muralists. But his style—marked by plump, often childlike figures—is distinctively his own and has even been given the name “Boterismo.”
Throughout his career he has remained adamant that he does not paint “fat people” or “chubbies.” What he paints, he insists, is exaggerated volumes that highlight the body’s natural shape and the “sensuality of form.” In addition to religious subjects, he also paints Latin American street scenes, domestic life, nudes, and political portraits.
At age eighty-nine, Botero continues to be active as an artist, living and working between Paris, New York, and Tuscany.
LISTEN: “Legend (The Crown of Roses),” Op. 54, No. 5, by Pyotr Ilyich Tchaikovsky, 1883/89 | Based on a text by Richard Henry Stoddard, 1856 | Performed by the University of Pretoria Camerata, dir. Michael Barrett, on Written in the Stars, 2021
When Jesus Christ was yet a child He had a garden small and wild, Wherein he cherished roses fair, And wove them into garlands there.
Now once, as summer-time drew nigh, There came a troop of children by, And seeing roses on the tree, With shouts they plucked them merrily.
“Do you bind roses in your hair?” They cried, in scorn, to Jesus there. The Boy said humbly: “Take, I pray, All but the naked thorns away.”
Then of the thorns they made a crown, And with rough fingers pressed it down. Till on his forehead fair and young Red drops of blood like roses sprung.
In 1877 Tchaikovsky found a Russian poem by Aleksey Pleshcheyev published in a journal; it was a translation of the English-language poem “Roses and Thorns” (1856) by American poet Richard Henry Stoddard, an allegory of the Crucifixion. It’s about the boy Jesus who tends a rose garden and dreamily weaves together crowns from the branches’ yield. One day a bunch of rowdy children comes by and carelessly yanks the flowers off the bushes, scoffing at Jesus for being soft, a flower lover. In a spirit of gentleness, he tells them they may have the flowers, but to leave the thorns. Continuing their derision, the children bend the bare, thorny stems into a crown and press it into Jesus’s head. From his flesh then bloom “roses” of blood.
Tchaikovsky first set the Russian poem to music in 1883, arranging it for solo voice and piano and publishing it as part of his Sixteen Songs for Children, Opus 54. In 1884 he arranged it for solo voice and orchestra, and in 1889 for unaccompanied choir.
When English-language choirs sing the song, instead of using Stoddard’s original text, they typically use a 1913 adaptation by British poet Geoffrey Dearmer—which I believe is the superior version. See a side-by-side presentation of the song’s textual history.
Stan Smith (British, 1929–2001), Kites Over Twickenham, ca. 1985. Oil on canvas, 82 × 121 cm.
What is this unfolding, this slow-
going unraveling of gift held
in hands open
to the wonder and enchantment of it all?
What is this growing, this rare
showing, like blossoming
of purple spotted forests
by roadside grown weary with winter months?
Seasons affected, routinely disordered
by playful disturbance of divine glee
weaving through limbs with sharpened shards of mirrored light,
cutting dark spaces, interlacing creation,
commanding life with whimsical delight.
What is this breaking, this hopeful
re-making, shifting stones, addressing dry bones,
dizzying me with blessings,
intercepting my grieving
and raising the dead all around me?
Samuel Salcedo (Spanish, 1975–), Heavy Rain, 2011. Polyester resin and aluminum powder, 185 × 180 × 260 cm. From the solo exhibition That’s Why I’m Light, Light like a Sunday Morning, October 16–November 11, 2014, Osnova Gallery, Moscow. Photo courtesy of the gallery.
LISTEN: “Water” by Gregory Porter, on Water (2010)
This is the title track of multi-Grammy-winning jazz vocalist and songwriter Gregory Porter’s debut album. The live performance posted below took place in November 2010 at Dizzy’s Club at Lincoln Center in New York City. It features Chip Crawford on piano, Alex Han on alto saxophone, and Yosuke Sato on alto saxophone.
Water pouring down the sidewalks Cleaning widows clear to see Washing gumdrops down side gutters Rusting chains and cleansing me
Greening gardens, drowning ants Changing rhythms, bruising plants Graying vistas soulfully And again it’s saving me
Ooooo Ooooo Wash me, wash me, wash me Let me rest in you Let me flow away to glory Save me, save me, save me
Carved and painted wood by Tony Nwachukwu (Nigerian, 1959–)
I retrieved this image years ago from https://anthonynwachukwu.com/, but the domain has since expired. Nwachukwu didn’t give a title or a date there, and I couldn’t find his contact information to ask. The scene on the far left appears to me to be a Nativity—Christ in the manger, his mother and father standing behind. Then there’s what I’m guessing is Jesus’s anointing with the Spirit at his baptism; hands outspread, he receives his commission. The wineglass and flatbread refer, of course, to the Last Supper, and to Jesus’s declaration that he is the bread of life and that he is initiating a new covenant in his blood. The overturned cup may be a reference to the cup of wrath poured out on Christ at his passion. The open palm with nail wound and adjacent blood-stained cross are shorthand for the Crucifixion. Next to that is the dark cavern of Christ’s tomb. But in the final segment the mouth of the tomb is open and bright, and Christ bursts forth in resurrection.
Tony Nwachukwu studied art at the University of Nigeria in Nsukka. Since 1987 he has lived in Owerri in Imo State, where he runs an art gallery. In addition to painting and carving, he also makes batiks (dyed cloth artworks) [previously] and liturgical vestments. In 2009 the German Catholic organization Misereor commissioned him to design that year’s Hungertuch, a liturgical veil hung in churches during Lent [previously], which was reproduced throughout Europe; his theme was climate change.
I been washed in the blood of the Holy Lamb Washed in the blood of Jesus
Well, I’m gonna tell you about the life of Jesus I’m gonna tell you about the life of Jesus He lived a long time ago He still lives today He came down from his Father in heaven To show us a better way
And I been washed in the blood of the Holy Lamb Washed in the blood of Jesus Washed in the blood of the Holy Lamb Washed in the blood of Jesus
He was born in a lowly place Smack-dab in the middle of the human race He grew up to spread the word of God Living and loving and sweating as a man Working and hurting and all that you can Living and dying, he knew that too
Washed in the blood of the Holy Lamb Washed in the blood of Jesus
He went through the land Preaching the gospel and the truth to man Healing the sick and saving the lost Driving the demons back to hell Then he came to Jerusalem Where trials and tribulations waited for him He wound up nailed on Calvary’s tree
And that’s where I was washed in the blood of the Holy Lamb Washed in the blood of Jesus Washed in the blood of the Holy Lamb Washed in the blood of Jesus
He was laid in the tomb He descended into hell He arose on the third day To angel horns and heavenly bells And when his disciples came looking for him He was not to be found Angels had rolled the stone away And Jesus was heaven-bound
Now I am washed in the blood of the Holy Lamb Washed in the blood of Jesus Washed in the blood of the Holy Lamb Washed in the blood of Jesus
This song is from a gospel album by North Carolina singer-songwriter, roots musician, and bandleader David Childers (b. 1952). (Read an album review here.) I learned about him through Bob Crawford, bassist for the Avett Brothers and a close friend and sometime collaborator of Childers’s.
“Life of Jesus” originated in the 1990s with Bill Noonan, one of Childers’s bandmates in the Gospel Playboys at the time. Noonan was just playing around, but Childers “took it seriously and wound up writing out some words and finding a song structure,” Childers told me. His son Robert Childers and Neal Harper produced the version of the song on Serpents of Reformation, released in 2014 on Ramseur Records. “The song . . . has continued to evolve with each performance,” Childers said in an email. “It usually gets the room moving and grooving, which might freak out some Baptists; but it makes me happy. I also think Jesus liked to see people happy, and maybe did not frown on dancing or demonstrable rejoicing.”
There are a handful of live performances of the song on YouTube, including this one from a house concert in Charlotte shortly after the album release:
In addition to writing and recording music, Childers practiced law for thirty-five years, serving as an attorney for those on social security and/or disability. Those two careers ran parallel for a while, but in 2016 Childers decided to quit the legal profession to focus on his music. He is also a poet and a painter.