Favorite Films of 2023, Part 1

Past Lives

I’ve seen over seventy films from 2023 (and there are still more I want to see!), and these are my top ten. My top eleven through twenty will be released this weekend in a separate post. Many are international, and what year to classify them as can be hazy; I go by the date on which the film was released in the US, which is when I have access to it.

If the film is streaming for free with a subscription service, I’ve noted that at the bottom of the entry. Otherwise, most are available for digital rental (Google Play is my preferred vendor), and a few are still in theaters. You might also see if your local library has any on DVD, as that’s how I watched several of these.

Please be aware that the following films have either PG-13 or R ratings, for various reasons. I don’t have a personal policy of “no x” or “no y” in the movies I watch, but if you do, please consult the MPAA rating descriptors or a more detailed content advisory before deciding whether to view the film.

1. Past Lives, dir. Celine Song. Kind, gentle, and empathetic, this semiautobiographical indie drama by debut director Celine Song follows Na Young, or Nora (Greta Lee), over the course of twenty-four years, from her young adolescence in South Korea to her emigration to Canada and then the US. Act 1 introduces us to Nora’s childhood sweetheart, Hae Sung (Teo Yoo), whom she reconnects with virtually twelve years later in act 2, shortly before meeting and befriending a white American man named Arthur (John Magaro) at a writers’ retreat. After another twelve years of not interacting, Nora and Hae Sung find each other again in act 3 at age thirty-six, when the single Hae Sung visits Nora, who’s now married to Arthur, in New York.

What I love about this film is how it subverts all the tropes associated with the romantic triangle. The characters aren’t possessive, conniving, or competitive. There are no heroes or villains here. The film is about bonds of love and culture, and especially about what trust, support, constancy, maturity, and love look like in a marriage. In an interview on the DVD special features, Song says Past Lives is at its core a love story between Nora and Arthur. It’s also a story of navigating a bicultural identity—living between two worlds, mourning the piece of oneself that’s lost with the adoption of a new home country, and integrating elements of one’s “past life” into one’s new life, continuing to be shaped by both.

The opening scene and closing scene are perfect. Song’s skill as a storyteller, honed over her years as a successful playwright, really shines through in her screenplay.

2. The Zone of Interest, dir. Jonathan Glazer. This chilling Holocaust drama centers on a Nazi family living their dream life in the literal backyard of the Auschwitz concentration and death camp. Rudolf Höss (Christian Friedel)—who is an actual historical figure—is the commandant of the camp; having risen through the ranks, he seeks to provide his wife, Hedwig (Sandra Hüller), and their five children a comfortable and idyllic life. It’s a risky choice to tell this story from a German perspective, but Glazer and the two lead actors more than succeed. We never actually set foot inside the camp; most of the scenes happen within the confines of the villa or at the nearby river where the family goes on outings. Nor do we directly see any of the horrors; we see merely hints, like smoke rising from a crematorium chimney in the background. But even more, we hear these intimations: a train pulling into the station, a tussle, a chase, a barking dog, a gunshot, screaming. All of this happens just over the wall, while Hedwig tends to her flower garden or her son plays with toys in his bedroom. (Props to the sound designer, Johnnie Burn.)

What is so disturbing about the film is the banality of evil that it reveals. Rudolf isn’t the type of villain who sneers or snarls or has violent outbursts. He brings his kids kayaking and reads them bedtime stories; he sips coffee with his wife. He could be us. “I wanted to show that these were crimes committed by Mr. and Mrs. Smith at No. 26,” Glazer said. Sanitization is one of the themes explored—lots of scrubbing.

3. Four Daughters, dir. Kaouther Ben Hania. Blending documentary and fiction, this film tells the true story of a Tunisian Muslim mother—Olfa Hamrouni—and her four daughters, the elder two of whom became radicalized by ISIS as teenagers and ran away to Libya to engage in jihad. In 2016 Kaouther Ben Hania saw media segments of Olfa calling out local authorities for their indifference and inaction and knew she wanted to make a film about the disappearance, to understand how a tragedy like this can happen in a family. She originally wanted to do a straight documentary but soon realized it would be more powerful, and more feasible, to have Olfa and her younger daughters, Eya and Tayssir Chikhaoui (born in 2003 and 2005), reenact their memories onscreen. Because daughters Ghofrane and Rahma Chikhaoui are still absent, actors Ichrak Matar and Nour Karoui were hired to portray them, and actor Hind Sabri stepped into the mother role for the scenes that took too high an emotional toll on Olfa.

This method of storytelling better reveals the story’s complex layers, as the three women are both inside and outside the scenes. They’re telling the past, but they’re also questioning it. They’re reflecting on their motivations as they discuss their memories with each other and Ben Hania—many of them traumatic, but others warm or simply ordinary, as when they talk about their first periods! Olfa, the mother, is a particularly complex character, as she is fiercely protective of her daughters but also perpetuates on them some of the patriarchal oppression that she herself suffered. The film is about motherhood, sisterhood, zealotry, rebellion, and violence, and it has left a searing impression on me.

4. Anatomy of a Fall, dir. Justine Triet. In this courtroom drama set in the French Alps, Sandra (Sandra Hüller) is suspected of her husband Samuel’s (Samuel Theis) murder. As the police investigate and the prosecution launches its interrogations, they uncover details about Sandra and Samuel’s conflicted relationship, and the couple’s visually impaired eleven-year-old son, Daniel (Milo Machado Graner), is forced to testify. Hüller’s performance is riveting—she gets my vote for Best Actress of the Year.

5. Saint Omer, dir. Alice Diop. Another French courtroom drama, this one based on the real-life story of Fabienne Kabou. Laurence Coly (Guslagie Malanda), a Senegalese immigrant to France, is on trial in Saint-Omer for the murder of her fifteen-month-old daughter, Lili, an action she blames on sorcery. Intrigued by the case as potential source material for the novel she’s working on, Rama (Kayije Kagame), pregnant, travels from Paris to attend the trial. But when Laurence’s motives prove inscrutable and mental illness is put on the table, Rama begins to worry about her own ability to mother. The testimony dredges up emotions for Rama surrounding her troubled relationship with her mother—also a Senegalese immigrant, who appears, from the flashback sequences, to suffer from depression—and sharpens her sense of cultural alienation. Rama is an analogue for the filmmaker, Alice Diop, who, as a documentarian and expectant mother at the time, attended the Kabou trial, and it forced her to face her own difficult truths.

Streaming on Hulu.

6. Dream Scenario, dir. Kristoffer Borgli. Paul Matthews (Nicolas Cage) is an evolutionary biologist teaching at a small-town college and living a quiet life with his wife and two daughters, when out of nowhere, he starts appearing in the dreams of strangers around the world and becomes instantly famous. An absurd comedy with elements of horror, Dream Scenario satirizes the fickle nature of celebrity in today’s internet age, in which even the most unremarkable people can become an overnight sensation, and the adoration of fans can turn to hatred at the drop of a hat. I was laughing out loud a lot at this one—and cringing too!

7. Fremont, dir. Babak Jalali. Donya (Anaita Wali Zada) is a young Afghan immigrant working at a fortune cookie factory in the Bay Area of California. Formerly a translator for the US Army in Afghanistan, she is ostracized by many of her fellow Afghans as a traitor, and she struggles with loneliness. But the film has an uplifting tone; it’s about survival, hope, and connection. The first full-length feature by the Iranian British filmmaker Babak Jalali, it is in English, Dari, and Cantonese.

Streaming on MUBI.

8. Monster, dir. Kore-eda Hirokazu. When her eleven-year-old son, Minato (Soya Kurokawa), starts behaving strangely and she hears that a teacher hit him, Saori (Sakura Ando) demands answers from the school. The story is told in three parts, each from a different narrative perspective: first the mom’s, then the teacher’s, then the boy’s. The truth gradually emerges with each shift, and a stormy finale brings things to a close.

9. Plan 75, dir. Chie Hayakawa. In a near future, the Japanese government launches a voluntary but coercive program encouraging the nation’s elderly citizens to terminate their lives in order to nobly reduce the burden on society. Having been forced to retire from her job as a hotel maid after one of her coworker peers slips in a hotel shower, Michi (Chieko Baishô) is considering signing up. The film focuses on her but also develops side stories for two Plan 75 employees: a Filipino migrant whose daughter back home needs an operation, and a man whose estranged uncle becomes a client.

10. Killers of the Flower Moon, dir. Martin Scorsese. Based on the best-selling nonfiction book by David Grann about the serial murder of members of Osage Nation in the 1920s, Scorsese’s Killers of the Flower Moon depicts the criminal ugliness of white greed and laments a grave historical injustice. When the Osage discover oil on the reservation they’ve been displaced to in Oklahoma, they become very wealthy, and white men from the outside move in to try to steal that wealth. The white crime boss and master of deception William Hale (Robert De Niro)—the movie uses all the real names—has ingratiated himself with the Osage over decades and has secretly been carrying out a plan to gain control of Osage headrights by killing off inheritors.

The movie focuses on Hale’s nephew Ernest Burkhart (Leonardo DiCaprio), a simpleton whom Hale compels to marry the young Osage woman Mollie Kyle (Lily Gladstone) and further manipulates to manipulate others. The movie suggests that the love been Ernest and Mollie is genuine but complicated, and I didn’t quite grasp what bound them together (was it just physical attraction?) or how much either of them knew about what was going on (was Ernest really that naive? did Mollie never suspect him or his uncle of foul play earlier on?). But I was engrossed for the full three-and-a-half-hour runtime, all the way to the gutsy final scene of the radio play and the beautiful, defiant coda.

Streaming on Apple TV+.

Read part 2.

Roundup: Upcoming conferences, “Rupture as Invitation,” and more

UPCOMING CONFERENCES:

>> Calvin Symposium on Worship, February 7–9, 2024, Calvin University, Grand Rapids, MI: I’ve promoted this event in years past—see, e.g., here and here—and am excited to be attending again this year! I’ll be coleading a breakout session with Joel Littlepage and Ashley Williams about our work at the Daily Prayer Project, curating textual, visual, and musical resources from across time and place to encourage a life of prayer that reflects the church’s beautiful diversity. There are plenty of other sessions being offered as well; a few that stand out to me are “Blues: The Art of Lament” with Ruth Naomi Floyd (she’s also leading a Jazz Vespers service), “Music, Architecture, and the Arts: Early Christian Worship Practices” with Vince Bantu [previously], and “The First Nations Version New Testament and Its Impact on Worship” with Terry Wildman. This is in addition to what is probably my favorite part: the multiple worship services, led by liturgists, preachers, and musicians from different denominations and cultural backgrounds. I love my local church community, but I also love worshipping with folks from outside it—a reminder that the church is far broader than what I’m used to on a weekly basis.

>> “Poetry and Theology: 1800–Present,” February 22–24, 2024, Duke University, Durham, NC: Supported in part by Duke Initiatives in Theology and the Arts, next month Duke is hosting a poetry symposium that’s free and open to the public! The speakers are Lisa Russ Spaar, Judith Wolfe, Toby Martinez de las Rivas, Thomas Pfau, Kevin Hart, Anne M. Carpenter, Ian Cooper, Anthony Domestico, Luke Fischer, Dante Micheaux, Łukasz Tischner, and Bernadette Waterman Ward. Papers are on the poetry of Hopkins, Eliot, Rilke, Miłosz, and more.

>> “Return to Narnia: Creativity, Collaboration, and Community” (Square Halo Books), March 8–9, 2024, Lancaster, PA: Organized by book publisher, author, illustrator, printmaker, and gallerist Ned Bustard, this year’s Square Halo conference will feature author Matthew Dickerson as its keynote speaker and Sarah Sparks as its musical guest, along with various breakout session leaders, such as Brian Brown of the Anselm Society and Stephen Roach of the Makers & Mystics podcast. Tickets are $210 if purchased in advance or $220 at the door.

>> The Breath and the Clay, March 22–24, 2024, Awake Church, Winston-Salem, NC: Organized by Stephen Roach and friends, this annual creative arts gathering aims to foster community and connection around the pursuit of truth, beauty, and goodness, providing opportunities for immersive encounters and kindling for the imagination. There will be main-room sessions, workshops, a juried art exhibition (entry deadline: February 16), a poetry slam and songwriters’ round, a panel discussion on reconciling artists and the church, concerts, a dance performance, a short film screening, and more. Musical artists include Victory Boyd, John Mark McMillan, Young Oceans, and Lowland Hum, and among the keynote speakers are Rachel Marie Kang, Mary McCampbell, Junius Johnson, Vesper Stamper, and Justin McRoberts. I appreciate the bringing together of various artistic disciplines and the emphasis on practice. For tickets, there are both virtual ($99) and in-person ($299) options.

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NEW SONG: “MLK Blessing” by the Porter’s Gate: Written by Paul Zach and IAMSON (Orlando Palmer) and just released for Martin Luther King Jr. Day, this song is based on a benediction that MLK prayed, a variant of the ancient Jewish benediction known as the Birkat Kohahim or Aaronic blessing (Num. 6:24–26). It’s sung by Liz Vice and Paul Zach.

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PAST LECTURE: “Rupture as Invitation: Generosity and Contemporary Art” by Elissa Yukiko Weichbrodt: I’ve mentioned Elissa several times on the blog—I find her work so illuminating—and was grateful to have her in town last fall to deliver a lecture for the Eliot Society. “Contemporary art can often be unexpected or downright unsettling in its form and subject matter. But what if we reframed our discomfort as an invitation to enter rather than an unbridgeable divide? In this lecture from November 11, 2023, Dr. Elissa Yukiko Weichbrodt demonstrates how approaching contemporary art with humility, love, and courage can be a powerful means of growing in love for our neighbors.”

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UPCOMING EVENT: “Why Should Christians Care About Abstract Art?” with Elissa Yukiko Weichbrodt and Jonathan Anderson, February 22, 2024, Gordon-Conwell Theological Seminary–Charlotte, NC: Hosted by the Leighton Ford Initiative for Art, Theology, and Gospel Witness, this evening will consist of an opening of the exhibition Alfred Manessier: Composer in Colors (on display through April 30) and dessert reception, lectures by Elissa Yukiko Weichbrodt and Jonathan Anderson, and a Q&A. “For some people of faith, abstract art is difficult to engage because the meaning remains unclear, and the form can appear chaotic or uncompelling. For others, abstract art is an invitation to engage the whole person, contemplate spiritual realities, and encounter God in transformative ways. If abstract art can facilitate the latter, then Christians have a unique opportunity to learn and care about abstract art for theological, practical, missional, and relational reasons. This event is a unique opportunity to experience abstract art, learn about abstract art, and have formative interaction with one another on this topic.” The cost is just $10, and there is an online option.

Manessier, Alfred_Mount Calvary
Alfred Manessier (French, 1911–1993), La montée au Calvaire (Mount Calvary), from the Suite de Pâques (Easter Series), 1978. Chromolithograph on Arches paper, 22 × 29 9/10 in. (56 × 76 cm). Edition of 99.

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BOOK REVIEW: “Religion’s Understated Influence on Modern Art” by Daniel Larkin, on Spiritual Moderns: Twentieth-Century American Artists and Religion by Erika Doss: Challenging the presumed secularity of modern art, the new book Spiritual Moderns centers on four iconic American artists who were both modern and religious: Andy Warhol, Mark Tobey, Agnes Pelton, and Joseph Cornell.

+ ROUNDTABLE DISCUSSION: Also responding to this publication: the Association of Scholars of Christianity in the History of Art (ASCHA) will be presenting a session at the College Art Association Annual Conference in Chicago on February 16 at 2:30 p.m. that will put four prominent scholars—Stephen S. Bush, Matthew J. Milliner, Robert Weinberg, and Gilbert Vicario—in dialogue with Doss to “explore the assumptions, motivations, and insights of [her] analysis, and consider a more open, inclusive, and diverse reading of American Modernism.”

“The Rev. Robert Walker Skating on Duddingston Loch” by Kathleen A. Wakefield (poem)

Raeburn, Henry_The Skating Minister
Sir Henry Raeburn (Scottish, 1756–1823), Reverend Robert Walker Skating on Duddingston Loch, aka The Skating Minister, ca. 1795. Oil on canvas, 76.2 × 63.5 cm. National Galleries of Scotland, Edinburgh. Robert Walker (1755–1808) was senior minister at the Canongate Kirk, a prominent abolitionist, and a member of the Edinburgh Skating Society.

        Portrait in oil, Sir Henry Raeburn, c. 1795

I’d like to think it’s late Saturday afternoon, sky on fire,
sermon finished, and he’s happy to be skating
alone, the village children gathered in for early supper and bed.
Then again, this might be a method of composing
just shy of dancing’s pleasure.

Dressed in black skates with red laces,
black leggings and coat, wide-brimmed black top hat
tipped back from flushed cheeks and pointed nose,
he cuts a fine figure against the green ice,
one leg swept up behind him, arms folded across his chest.

Drawn, it seems, by his steady gaze, does he lean
toward thoughts of the heaven he hopes for,
or the house ahead and his supper?
He’ll stay out there as long as he can.

This poem is from Grip, Give and Sway by Kathleen A. Wakefield (Los Angeles: Silver Birch, 2016).

Kathleen A. Wakefield (born 1954) is the author of two books of poetry: the prize-winning Notations on the Visible World (Anhinga, 2000) and Grip, Give and Sway (Silver Birch, 2016). She was a recipient of the University of Rochester Lillian Fairchild Award and has received grants from the New York State Foundation for the Arts, the Constance Saltonstall Foundation, and Mount Holyoke College. She taught creative writing at the Eastman School of Music and the University of Rochester and has worked as a poet-in-the-schools. She is also a singer, mainly of sacred and classical music.

Epiphany: Die Könige

LOOK: Adoration of the Magi by Rogier van der Weyden

van der Weyden, Rogier_Adoration of the Magi
Rogier van der Weyden (Netherlandish, 1399–1464), Adoration of the Magi, ca. 1455. Painting on oak wood, 139.5 × 152.9 cm. Alte Pinakothek, Munich, Germany.

This remarkable painting by the early Northern Renaissance master Rogier van der Weyden shows three kings arriving from afar to worship the Christ child. All the splendor of foreign courts comes to the dilapidated stable of Jesus’s birth, which is relocated to the Low Countries of the fifteenth century. (Notice the contemporary cityscape in the background.)

The most senior king greets the child first, humbly removing his hat and crown and kneeling on the ground, his fur-lined velvet robe rubbing the dirt. He supports the child’s feet with one hand and with the other gently lifts the child’s hand to kiss. Two fellow sovereigns stand behind him, followed by their entourage and various locals.

Standing on the left, in red, is Joseph, hat and staff in hand. He looks reflectively on the visitors, taking it all in. Leaning against the stone wall behind Joseph, a rosary between his fingers, is the painting’s donor. While it’s true that sometimes the practice of painting donors into biblical scenes was done for flattery or, if a condition of the commission, out of arrogance, more often the motivation or purpose was to imaginatively place yourself into the sacred scene as a witness, making yourself present to an event that was in time and yet that also transcends time, in that its impact is ongoing. Seeing oneself as a participant in Christ’s story, a devotee alongside those who walked with him in the flesh, can aid in spiritual contemplation.

Another anachronism—or rather, a collapsing of chronos and kairos—is the crucifix hung on the central pillar of the stable! This of course alludes to the cruel death Christ would face some thirty years later.

van der Weyden, Rogier_Adoration of the Magi (crucifix detail)

This painting is the centerpiece of a triptych originally made for St. Mary’s Chapel in the church of St. Columba in Cologne. The wings depict the Annunciation and the Presentation of Christ in the Temple.

van der Weyden, Rogier_Columba Altarpiece
Rogier van der Weyden (Netherlandish, 1399–1464), Saint Columba Altarpiece, ca. 1455. Painting on oak wood, 139.5 × 152.9 cm (central), 139.5 × 72.9 cm (each wing). Alte Pinakothek, Munich, Germany.

LISTEN: “Die Könige” (The Kings) from Weihnachtslieder (Christmas Songs), Op. 8, by Peter Cornelius, 1870 | Arranged for a cappella choir by Ivor Atkins, 1957 | Performed by VOCES8, the VOCES8 Scholars, the VOCES8 Foundation Choir, and Apollo5, dir. Barnaby Smith, feat. Jonathan Pacey, 2023

Drei Könige wandern aus Morgenland;
Ein Sternlein führt sie zum Jordanstrand.
In Juda fragen und forschen die drei,
Wo der neugeborene König sei?
Sie wollen Weihrauch, Myrrhen und Gold
Dem Kinde spenden zum Opfersold.

Und hell erglänzet des Sternes Schein:
Zum Stalle gehen die Kön’ge ein;
Das Knäblein schaun sie wonniglich,
Anbetend neigen die Könige sich;
Sie bringen Weihrauch, Myrrhen und Gold
Zum Opfer dar dem Knäblein hold.

O Menschenkind! halte treulich Schritt!
Die Kön’ge wandern, o wandre mit!
Der Stern der Liebe, der Gnade Stern
Erhelle dein Ziel, so du suchst den Herrn,
Und fehlen Weihrauch, Myrrhen und Gold,
Schenke dein Herz dem Knäblein hold!

English translation:

Three kings journey from the East;
A little star leads them to Jordan’s banks.
In Judaea the three of them seek and inquire
Where the newborn king might be.
They wish to make offerings to the child:
Gold, frankincense, and myrrh.

And brightly shines the light of the star.
The three kings enter the stable;
They gaze in rapture at the child,
Bowing low in adoration.
Gold, frankincense, and myrrh
They bring to the child as offering.

O child of man! Follow them faithfully.
The kings are journeying; oh, journey too!
Let the star of love, the star of grace,
Light your way as you seek the Lord,
And if you lack gold, frankincense, and myrrh,
Give your heart to that sweet child.

The German composer and poet Peter Cornelius (1824–1874) was a friend of Franz Liszt’s and Richard Wagner’s. “Die Könige” (The Kings) is the third, and most popular, song in a Christmas cycle he wrote for voice and piano, the others being “Christbaum” (Christmas Tree), “Die Hirten” (The Shepherds), “Simeon,” “Christus der Kinderfreund” (Christ the Friend of Children), and “Christkind” (Christ Child). Cornelius began writing his Weihnachtslieder cycle—both text and music—in 1856, and it underwent several rounds of revision, incorporating input from others, before being published in 1870.

From VOCES8’s Live From London Christmas 2022 broadcast, the performance of “Die Könige” above features as the baritone soloist Jonathan Pacey, who sang bass for VOCES8 from 2015 to 2022. He chose this song as the encore in his final concert. Pacey’s voice is absolutely gorgeous!


This post concludes our journey through the cycle of light, Advent-Christmas-Epiphany. Thanks for walking the road with me! I encourage you to keep journeying, keep following the light, throughout the rest of the church year. May love and grace, as “Die Könige” says, light your way as you seek the Lord.

If you’d like to leave a donation to help offset the costs of running Art & Theology, which I’d really appreciate, you may do so through PayPal or this secure Stripe form. You can expect many more new posts in 2024! Just not at a daily frequency.

Christmas, Day 12: Following the Signs

LOOK: Three Travelers by Elena Markova

Elena Markova (Russian, 1967–), Three Travelers, 2015. Acrylic on canvas, 10 × 10 in.

I’m not sure whether Elena Markova [previously] meant for the “three travelers” of this visionary painting to represent the wise men of Matthew’s Gospel, but that’s who they remind me of. They appear to be divining, reading signs. They are on a journey of truth discovery.

Here, three robed figures of indeterminate gender are encased in mystic light as they peer upward at one of the bodiless angels that wing around them. They stand beside a cistern that shows, reflected in the water, a lone lamb under a crescent moon. Floating nearby in a sea of embers are a nest of eggs, suggesting new birth, and a ladder, reminiscent of the one the Jewish patriarch Jacob encountered, connecting the heavenly and earthly realms (Gen. 28:10–22).

LISTEN: “Inkanyezi Nezazi” (The Star and the Wise Men) by Joseph Shabalala of Ladysmith Black Mambazo, on Inkanyezi Nezazi (1992)

Kuye kwamemeza abaprofethi emandulo
Kumemeza abantu abadala kangaka
Webantwana, kanisalaleni ngani
Umbiko wokuzalwa kenkosi uJesu?

Nantso ke inkanyezi
Enhle kunazo zonke
Eyalandelwa izazi
Zivela empumalanga

Baba, Baba wami
Baba, bhinc’ibeshu lakho
Simemeza ngazwi linye
Sithi izelwe
INkosi yamakhosi

Mama, Mama wami
Mama, bhinc’isidwaba sakho
Vunula uphelele
Sisho ngaphimbo linye
Sithi izelwe
INkosi yamakhosi

Uqinsile umprofethi
Yinhle kunazo zonke
Masiyilandeleni
Khona sizophumelela
(Repeat)

Saqala sabezwa besho
Saze sabona nathi embhalweni
Sabe sesiyakholwa
Yiloko esikufundayo lithini iBhayibheli?
(Repeat)

Amen, hallelujah, amen

English translation:

There was a proclamation by the prophets of old
A proclamation by such senior elders
Children, why are you not listening
To the report of the birth of the Lord Jesus?

There was a star
Most glorious of all
Followed by the wise men
Coming from the east

Father, my father
Gird up your loins
Let’s proclaim with one voice
That the King of kings
Has been born

Mother, my mother
Gird up your loins
Put on your best clothes
Let’s proclaim with one voice
That the King of kings
Has been born

The prophet was right
It [the star] is the most glorious of all
Let’s follow it
That we may prosper
(Repeat)

We first heard them tell us
Then we saw it ourselves in the scriptures
Then we believed what we read
What does the Bible say?
(Repeat)

Amen, hallelujah, amen

* This English translation by Lwazi Mbambi was commissioned by Art & Theology.

Ladysmith Black Mambazo [previously] is a South African male choral group that sings in Zulu in the local vocal styles of isicathamiya and mbube. The group was founded in 1960 by Joseph Shabalala, who led it until his death in 2020.

“Inkanyezi Nezazi,” the title track of one of their 1992 albums, recalls the ancient biblical prophecies of a rising light that would herald a new age (e.g., Num. 24:17; Isa. 9:2; 60:1–3). The speaker enjoins father and mother and all the village to listen to the good news of Jesus’s birth and, like the magi, to follow where the light of revelation leads.


This post is part of a daily Christmas series that goes through January 6. View all the posts here, and the accompanying Spotify playlist here. There’s also a distinct playlist for Epiphany.

Christmas, Day 11: Love Is King

LOOK: Supper at Emmaus medallion from the Tabernacle of Cherves

The Supper at Emmaus
Detail of The Supper at Emmaus from the Tabernacle of Cherves, Charente, France, ca. 1220–30. Champlevé enamel and copper, overall 33 × 37 3/4 × 10 3/4 in. (83.8 × 95.9 × 27.3 cm). Metropolitan Museum of Art, New York.

To learn about the elaborately decorated champlevé enamel tabernacle that this scene comes from, see https://artandtheology.org/2020/05/14/the-tabernacle-of-cherves-limoges-enamel-13th-century/.

LISTEN: “El Niño (Love Is King)” by Willie Nelson, on Hill Country Christmas (1997)

He is born
There’s a reason now to carry on
Toot your horns
Write another song
Love is here
Seated at your table now
Not livin’ in a stable now
Love is king

So let us sing
Let us sing
Love is king
Love is king
(Repeat)

He is born
There’s a reason now to carry on
Toot your horns
Write another song
Love is here
Seated at your table now
Not livin’ in a stable now
Love is king

Angels sing
About the king
Let it ring
Love is king

So let us sing
Let us sing
Love is king
Love is king


This post is part of a daily Christmas series that goes through January 6. View all the posts here, and the accompanying Spotify playlist here.

Roundup: Unique Nativity from Burgundy, Jamaican choral work for Epiphany, Vatican-sponsored art contest, and more

I’ve just published a new Spotify playlist for January (thirty spiritual songs on no particular theme), and I want to also remind you of my Epiphany Playlist.

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ANNOUNCEMENT: Vatican to hold Stations of the Cross art contest: Artists from across the globe are encouraged to participate in the Vatican-sponsored contest for fourteen new Stations of the Cross paintings. The winner will be announced September 30, 2024, awarded €120,000 (about $131,000), given a year to complete the commission, and then have their set of paintings exhibited in St. Peter’s Basilica during Lent 2026. The first step is to fill out an online application, which will become available January 8, with a deadline of January 31. Learn more at the link. (Update: The registration link is now live at https://contest.viacrucis2026.va/en/registration.)

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ART OBJECT: Burgundian Crèche, ca. 1450: In researching depictions of Joseph at the Nativity, I came across this charming little limestone-carved crèche from fifteenth-century Burgundy, France, acquired by the Metropolitan Museum of Art. Set inside a dilapidated brick interior patched with wattled matting, the scene portrays the infant Christ lying in a wattled manger that rests on a crumbling wall ledge. Such an unusual composition! I’m not sure why the infant is placed so precariously and at a height when there’s a carved cradle available on the ground, where angels kindly fluff his pillow, but I suppose it was to avoid overcrowding and for visual balance.

Burgundian creche
Circle of Antoine Le Moiturier (French, 1425–1495), Nativity, Burgundy, France, ca. 1450. Limestone with later paint and gilding, 17 3/4 × 25 7/8 × 7 1/4 in. (45.1 × 65.7 × 18.4 cm). Metropolitan Museum of Art, New York.

A donkey licks Christ’s feet while an ox licks his hand, which he appears to delight in, as he lifts his arm for better access. To the left and right of him are a trio of angels and shepherds, respectively, excitedly leaning in from outside to get a better look. Mary gazes up at her son in adoration while Joseph dutifully tends to a parental chore: drying one of Jesus’s freshly washed linens at the fire. (Dad doing laundry—huzzah!)

To learn more about this sculpture, see the journal article “Popular Imagery in a Fifteenth-Century Burgundian Crèche” by William H. Forsyth.

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ART COMMENTARY: On The Adoration of the Magi by Domenico Veneziano: From the Visual Commentary on Scripture comes this 2022 video, one in a series filmed on-site at the Gemäldegalerie in Berlin. Theologian Ben Quash and art historian Jennifer Sliwka discuss an early Italian Renaissance tondo depicting the Adoration of the Magi.

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SONGS:

>> “Rejoice with Exceeding Great Joy”: Written by Lanny Wolfe in 1978 and performed by Reggie Smith, Charlotte Ritchie, and Ladye Love Smith at Bill and Gloria Gaither’s Homecoming Christmas 2006:

>> “Star of Bethlehem”: Written by Noel Dexter, arranged by C. S. (Cedron) Walters, and performed by the Jamaica Youth Chorale at their 2019 Christmas concert. Noel Dexter (1938–2019) was a Jamaican composer, choir director, and music educator, and this is probably his best-known work. It’s set to a Nyabinghi rhythm.

When the star of Bethlehem arise, hallelujah
When the star of Bethlehem arise, hallelujah
When the star of Bethlehem arise
Come show me where the young child born!

There were wise men coming from the east, hallelujah
There were wise men coming from the east, hallelujah
There were wise men coming from the east
Come show me where the young child born!

They brought gold, frankincense, and myrrh . . .

Not a man can save my soul . . .
But Jesus!
Show me where the young child born!

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VIDEO: “#NatZooZen: Giant Pandas Mei Xiang and Tian Tian in the Snow”: This Smithsonian’s National Zoo cam footage from January 2021 shows two giant pandas at play, sliding down a snowy hill! So adorable. Tian Tian and Mei Xiang arrived at the National Zoo in 2000 and in 2020 produced a cub, Xiao Qi Ji. All three pandas returned to Beijing in November, having been lent to the US by China as part of a cooperative research program whose contract has expired.

Christmas, Day 10: Balulalow

LOOK: The Birth of Christ by Ulyana Tomkevych

Tomkevych, Ulyana_The Birth of Christ
Ulyana Tomkevych (Ukrainian, 1981–), The Birth of Christ, 2016. Egg tempera on gessoed wood, 11 1/2 × 12 in. Sacred Art Pilgrim Collection of John A. Kohan. Photo: Victoria Emily Jones, at East Meets West: Women Icon Makers of Western Ukraine, St. Christopher’s Episcopal Church, Chatham, Massachusetts, 2017.

Frosty yet warm, this icon by Ulyana Tomkevych of Ukraine is one of my favorite Nativity paintings. It shows Mary embracing her swaddled newborn, Jesus, amid a bleak midwinter. She reclines across a red blanket of flowers inspired by Ukrainian embroidery patterns, which hovers mystically above a line of barren trees, suggesting that Christ’s birth has ushered in a new springtime.

The wisps of white against the cool green-grays at the bottom suggest snowdrifts, whereas the faint rose tints at the top imply a suffusing warmth. The silver semicircle at the top, with its emanating beams, represents the mystery and presence of God breaking into the world.

Following Greek Orthodox tradition, Christ’s halo is inscribed with the Greek letters ώ Ό Ν (omega, omicron, nu), spelling “He who is” (see Exod. 3:14). Tomkevych is a member of the Ukrainian Greek Catholic Church, which is in communion with the Holy See but follows the Byzantine Rite.

LISTEN: “Balulalow” | Original German words by Martin Luther, 1535 (title: “Vom Himmel hoch da komm ich her”) | Translated into Scots by James, John, and Robert Wedderburn, 1567 | Music by Peter Warlock, from his Three Carols suite, 1923 | Performed by Sting on If on a Winter’s Night, 2009 [see full credits]

O my deare hert, young Jesu sweit,
Prepare thy creddil in my spreit
And I sall rock thee in my hert,
And never mair from thee depert.

But I sall praise thee evermore
With sangis sweit unto thy gloir.
The knees of my hert sall I bow,
And sing that richt Balulalow.

Literal English translation:

O my dear heart, young Jesus sweet,
Prepare thy cradle in my spirit
And I shall rock thee in my heart,
And nevermore from thee depart.

But I shall praise thee evermore
With songs sweet unto thy glory.
The knees of my heart shall I bow,
And sing that true Balulalow.

English translation, from the German, by Catherine Winkworth:

Ah! dearest Jesus, holy Child,
Make thee a bed, soft, undefiled
Within my heart, that it may be
A quiet chamber kept for Thee.

My heart for very joy doth leap;
My lips no more can silence keep.
I too must sing with joyful tongue
That sweetest ancient cradle song.

These two stanzas in Middle Scots are an extract from the longer “Ane Sang of the Birth of Christ,” also known by its first line, “I come from heuin to tell,” from the Ane Compendious Buik of Godly and Spirituall Sangis (1567). In this part of the hymn, the speaker asks Jesus to be at home in their heart and receive their sweet songs. Mary is the model for this reception, love, and adoration of the Christ child—she who cradled him, praised him, sang to him, and held him close.

The word balulalow is derived from the Scottish word for “lullaby.”

For all fifteen stanzas in Scots, see here, and for Catherine Winkworth’s full English translation, here. The hymn actually originated in German from the pen of Martin Luther, who titled it “Vom Himmel hoch da komm ich her” (From Heaven Above to Earth I Come). It spread to the Netherlands and the British Isles in the 1560s.

In his recording, the cross-genre English musician Sting uses neither the German folk tune that Luther paired with the text upon its first publication, nor the melody Luther composed for it in 1539. Instead Sting uses the 1923 setting written by the English composer Peter Warlock for his Three Carols suite.

In Sting’s rendition, which he arranged in collaboration with Robert Sadin, the female backing vocals evoke a wintry wind and a snare drum creates a forward momentum, while a cello supports Sting’s languid singing. The tone is tender and haunting.


This post is part of a daily Christmas series that goes through January 6. View all the posts here, and the accompanying Spotify playlist here.

Christmas, Day 9: “Today the Virgin cometh unto a cave . . .”

LOOK: Nativity icon from St. Catherine’s Monastery

Coptic Nativity icon (St Catherine's)
The Nativity of Christ, Egypt, 7th century(?). Encaustic on wood. Holy Monastery of St. Catherine, Sinai, Egypt. Photo courtesy of the Michigan-Princeton-Alexandria Expeditions to Mount Sinai.

This Coptic icon of the Nativity bears all the traditional elements of Nativity icons. It shows Mary reclining in a cave next to her newborn son, Jesus, who lies in a manger, being affectionately licked by an ox and ass. Why those two animals? Because the church fathers read Isaiah 1:3 into the scene, which says, “The ox knows its owner and the donkey its master’s crib.”

The starry semicircle at the top represents the heavens. A thick beam of light descends from it onto Christ, confirming his divine paternity. On either side, from behind the grassy hills, angels rejoice, bringing glad tidings of the birth.

From the right, three magi approach with their gifts (unusually, their horses are placed apart from them in the bottom left), and in the center, a shepherd plays a pipe while his flock frolics on the grass.

In the bottom left, Joseph sits dejectedly with his head in his hands. He is being assailed once again by doubt as to Jesus’s true paternity. Could Mary’s outrageous story really be true? Or was she sexually unfaithful? In some Nativity icons Satan appears to Joseph in the guise of an old man to tempt him to distrust Mary and to doubt Jesus’s divinity. Anyone would be a fool to believe it, he taunts. It’s possible that the man with the pointed red cap at the far right of this icon is meant to be the devil on his way to Joseph, but if so, it would be an odd compositional choice. Anyway, in Nativity icons, Joseph stands for all skeptics, for those who struggle to accept that which is beyond reason, especially the incarnation of God.

Next to Joseph, two midwives bathe Jesus in a basin. (Jesus appears twice in the composition. He’s identified by the cross-shape in his halo.)

Art historian Matthew J. Milliner, who specializes in the Byzantine era, describes the Orthodox iconography of the Nativity in a 2021 podcast episode of For the Life of the World [shared previously]:

There’s just something wonderful about the classic Nativity icon. When you look at this, you’ve got Joseph in the corner. . . . And then you have this dome that is overarching the scene. That is, speaking in Charles Taylor’s terms, that’s the “immanent frame”—that’s the cosmos as we know it. And it’s shattered! By what? By the light that comes from outside. In other words, the Kantian universe has been pierced and God has revealed himself and said, “This is how I choose to come into the world.”

And there you have the Virgin Mary, and she almost looks seed-like when you look at these icons. She’s on her side because, thank you very much, she just gave birth. And there’s Christ. And the donkey and the ox are there, symbolizing both Jew and Gentile. In other words, the book of Romans in one shot. Boom. Right there.

Then you’ve got the magi sometimes off in the distance, to symbolize all corners of the earth, to symbolize most in particular the Assyrian Church of the East, the expansion of Christianity all the way to the Pacific Ocean by like the fifth century, folks. Gotta remember that! These are the Christians whom we have lost contact with. The global reality of Christianity is communicated by these icons.

And then, of course, you’ve got the shepherds to symbolize, we might even say, all classes incorporated into this faith—not just across the globe, but across socioeconomic status. All of it is communicated just by meditating upon it.

And then you have this cavern—not some sweet little stable, but a cavern, a cave. And folks, it’s the cave of your own psyche as well. It’s a depth-psychology dimension of the Christian tradition. A Nativity icon is what God wants to do in your soul. This is intended to be a spiritual experience.

The dating of the particular icon pictured above has been debated. It is circulating in many places online with an attribution of “seventh century,” perhaps in part because of its use of encaustic (a common medium for earlier icons). But Father Akakios at St. Catherine’s Monastery at Mount Sinai, the institution that owns and houses the icon, told me that’s probably too early, that it’s more likely a later icon that incorporates earlier elements.

From the Sinai Digital Archive, it appears that Kurt Weitzmann, an art historian from Princeton University who had the icon photographed on one of his four research expeditions to Sinai in the late 1950s and early ’60s, proposes the sixteenth or seventeenth century as its likely time of creation. Cathy Pense Garcia, head of Visual Resources Collections at the University of Michigan (which manages the Sinai Digital Archive jointly with Princeton), was unable to confirm an approximate date and said that more scholarly research is needed.

It’s such a wonderful icon! I hope to see some academic writing about it in the future, as my research turned up next to nothing.

LISTEN: “Kontakion of the Nativity of Christ” by Romanos the Melodist, 6th century | Chanted by Fr. Apostolos Hill, 2016

Today the Virgin cometh unto a cave to give birth to the Word who was born before all ages, begotten in a manner that defies description. Rejoice, therefore, O universe, if thou should hear and glorify with the angels and the shepherds. Glorify him who by his own will has become a newborn babe and who is our God before all ages.

(Η Παρθένος σήμερον, τον προαιώνιον Λόγον, εν σπηλαίω έρχεται, αποτεκείν απορρήτως. Χόρευε, η οικουμένη ακουτισθείσα, δόξασον, μετά Αγγέλων και των ποιμένων, βουληθέντα εποφθήναι, Παιδίον νέον, τον προ αιώνων Θεόν.)

This is the prooimoion (prologue) to Romanos the Melodist’s kontakion on the Nativity of Christ; the other twenty-four stanzas can be read in a translation by Ephrem Lash in St. Romano, On the Life of Christ: Kontakia—Chanted Sermons by the Great Sixth-Century Poet and Singer (HarperCollins, 1995).


This post is part of a daily Christmas series that goes through January 6. View all the posts here, and the accompanying Spotify playlist here.

Christmas, Day 8: They named him Jesus

LOOK: Virgin and Child from the Rabbula Gospels

Virgin and Child (Rabbula Gospels)
Virgin and Child, from the Rabbula Gospels, Syria, 586 CE. Biblioteca Medicea Laurenziana, Florence (Plut.1.56, fol. 1v).

Among the earliest works of Byzantine iconography, this painting is from a sixth-century manuscript of the Gospels in Syriac (Peshitta version), completed at the Bēṯ Zaḡbā Monastery in northern Syria. It shows the Virgin Mary standing under a colorfully patterned aedicule, holding her son Jesus, who faces us. Perched on the roof are two peacocks, a symbol of resurrection and eternal life.

For a blog post on one of the Rabbula Gospels’ other full-page miniatures, see here.

LISTEN: “Jesus” by Glen Woodward, arr. Valeria A. Foster, 2000 | © 2000 GIA Publications, Inc. | Performed by choral students from Western Michigan and Calvin Christian High Schools and Calvin University, dir. James Abbington, with Brandon A. Boyd on piano, February 9, 2023

Jesus
Jesus
Jesus, Jesus
Jesus

I worship you
I worship you
Jesus, Jesus
Jesus

I love you, Lord
I love you, Lord
Jesus, Jesus
Jesus

Eight days after his birth, Jesus was circumcised as the Jewish law stipulates (Lev. 12:1–3) and given his name: “When the eighth day came, it was time to circumcise the child, and he was called Jesus, the name given by the angel before he was conceived in the womb” (Luke 2:21). Thus many churches celebrate January 1 as the Feast of the Holy Name of Jesus.

The name Jesus—or Yeshua (יֵשׁוּעַ), as he would have been known to his fellow Aramaic speakers (“Jesus” is the Greek transliteration)—means “Yahweh saves.”


This post is part of a daily Christmas series that goes through January 6. View all the posts here, and the accompanying Spotify playlist here.