Holy Week: Jesus Washes His Disciples’ Feet

If I, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet. For I have set you an example, that you also should do as I have done to you. . . .

I give you a new commandment, that you love one another. Just as I have loved you, you also should love one another. By this everyone will know that you are my disciples, if you have love for one another.

—John 13:14–15, 34–35

LOOK: We Are by Hyeyoung Shin [HT]

Shin, Hyeyoung_We Are
Hyeyoung Shin (Korean American, 1974–), We Are, 2010. Performance, graphite drawings on paper and paper garments, and lithographs on muslin. Big Orbit Gallery, Buffalo, New York.

Shin, Hyeyoung_We Are
Foot-washing performance by Hyeyoung Shin at the opening of We Are, April 23, 2010, Big Orbit Gallery, Buffalo, New York.

Hyeyoung Shin is a South Korean–born, Kansas City–based artist whose work explores human vulnerability, humility, intimacy, empathy, interpersonal relationships, and belonging.

We Are is the name of a solo exhibition of hers from 2010 consisting of life-size drawings and lithographs of human feet and a foot-washing performance. Shin executed thirty-four graphite drawings on paper as well as on paper garments that she custom-made. The structural anchor of the installation was five muslin panels, each ten yards long, suspended from the ceiling and draped like a hammock. On the upper reaches of each were lithographs of two pairs of legs, and in the bed of the hammock lay a mat, a pillow, and a paper dress. Leading up to the hammock was a long sheet of paper with twelve sets of footprints arranged in two rows, evoking Jesus’s twelve disciples.

Graphite drawing on handmade paper garment with hanji, 2009

Shin, Hyeyoung_We Are
Lithographs on muslin, approx. 288 × 30 in., 2009–10

Shin, Hyeyoung_We Are (drawing series)
Graphite drawings on paper, 42 × 64 in., 2009

Shin enacted the foot washings herself. She said that “through the experiences, I began to learn again how to practice love akin to holding my mother’s feet” as she lay dying of a terminal illness. The physical proximity and tender touch at that gallery event opened up channels of empathy between the artist and participants.

LISTEN: “Reverie: This is my will,” arr. Anne-Marie O’Farrell, on Easter in Ireland: Music for the Paschal Season (2020)

Rev. Dr. Anne-Marie O’Farrell, a harpist, composer, and Church of Ireland minister from Dublin, wrote this reverie on the Maundy Thursday hymn “This Is My Will” for solo lever harp in 2019. (A reverie is an instrumental piece suggesting a dreamy or musing state.) The Jesuit priest James Quinn (1918–2010) of Scotland wrote the hymn text, reproduced below, in 1969, a paraphrase of John 15:11–17, pairing it with a traditional Irish suantraí (lullaby) melody. It is that melody—which in Ireland has come to be associated with Holy Week, thanks to Quinn—that O’Farrell has arranged here. Purchase sheet music for O’Farrell’s harp reverie, or an arrangement for SATB voices and solo.

This is my will, my one command,
that love should dwell among you all.
This is my will, that you should love
as I have shown that I love you.

No greater love a man can have
than that he die to save his friends.
You are my friends if you obey
all I command that you should do.

I call you now no longer slaves;
no slave knows all his master does.
I call you friends, for all I hear
my Father say you hear from me.

You chose not me, but I chose you,
that you should go and bear much fruit.
I called you out that you in me
should bear much fruit that will abide.

All that you ask my Father dear
for my name’s sake you shall receive.
This is my will, my one command,
that love should dwell in each, in all.

Jesus speaks this discourse after washing his disciples’ feet the day before his death. The name traditionally accorded to Thursday of Holy Week—Maundy Thursday—comes from the Latin word mandatum, “command,” referencing this passage.

Holy Week: Jesus Enters Jerusalem

When they were approaching Jerusalem . . . they brought the colt to Jesus and threw their cloaks on it, and he sat on it. Many people spread their cloaks on the road, and others spread leafy branches that they had cut in the fields. Then those who went ahead and those who followed were shouting,

Hosanna!
Blessed is the one who comes in the name of the Lord!
Blessed is the coming kingdom of our ancestor David!
Hosanna in the highest heaven!

Then he entered Jerusalem and went into the temple . . .

—Mark 11:1, 7–11

LOOK: Palm Sunday by Kai Althoff

Althoff, Kai_Palmsonntag
Kai Althoff (German, 1966–), Palmsonntag (Palm Sunday), 2002. Boat varnish, watercolor, and tinted paper on canvas, 70 × 90 cm. Private collection, Berlin.

In Kai Althoff’s painting of Jesus entering Jerusalem on a donkey, the background pulsates with color and people from all walks of life lay down their garments to carpet his path. There’s a nun and a monk in their habits; two bishops in dalmatics, one of whom casts his mozzetta at Christ’s feet; a choirboy; folks in a coat and tails and party dresses; and others in overalls, sweaters, and wool skirts. On the left, a backpacker passes by, looking behind him with curiosity at the hubbub, while at the bottom right a crowd of haloed people point and gaze—one man even yanks the collar of a friend, trying to pull him closer to the front for a better view.

Several of those present wave palm branches and shout, “Hosanna!,” meaning “Save us!” They quote Psalm 118:25–26: “Save us, we beseech you, O LORD! O LORD, we beseech you, give us success! Blessed is the one who comes in the name of the LORD.” The people recognize Jesus as their delivering Messiah and celebrate.

LISTEN: “Hosanna” by Jacques Berthier, 1978 | Performed by the Paul Leddington Wright Singers on Songs of Taizé, vol. 4 (2006)

Hosanna, hosanna!
Hosanna in excelsis!

This Palm Sunday canon (round) is from Taizé, a community of lay brothers in southern France who welcome pilgrims, especially young ones, from all over the world. The Latin in excelsis means “in the highest.”

Though the Hebrew expression that “Hosanna” transliterates was used by Jews as a supplication, a plea, today Christians often use “Hosanna” as a shout of jubilation, an acclamation of praise, in recognition of the salvation Jesus has wrought—so instead of the imperative “Save!,” it’s the exclamative “Salvation!” I think both meanings can hold simultaneously.


This is the first post in a daily series (running through Saturday) in which I’ll highlight a handful of events from Holy Week by choosing a visual artwork and a piece of music that engage with that event. The posts will all be short like this one—I imagine people spending ten minutes or so with each—and are an invitation to prayer and contemplation. For additional music, see the Art & Theology Holy Week Playlist on Spotify.

Holy Saturday: Buried Seed

“Very truly, I tell you, unless a grain of wheat falls into the earth and dies, it remains just a single grain, but if it dies it bears much fruit.”

—John 12:24

LOOK: Untitled by Kwon Young-Woo

Kwon Young-Woo_Untitled (2002)
Kwon Young-Woo (Korean, 1926–2013), Untitled, 2002. Korean paper on canvas, 51 3/16 × 51 3/16 in. Photo: Chunho Ahn, courtesy the artist’s estate and Kukje Gallery.

LISTEN: “Before the Fruit Is Ripened by the Sun” | Words by Thomas H. Troeger, 1985 | Music by Carol Doran, 1985 | Performed by Sasha Massey, 2020

Before the fruit is ripened by the sun,
Before the petals or the leaves uncoil,
Before the first fine silken root is spun,
A seed is dropped and buried in the soil.

Before the Easter alleluias ring,
Before the massive rock is rolled aside,
Before the fear of death has lost its sting,
A just and loving man is crucified.

Before we gain the grace that comes through loss,
Before we live by more than bread and breath,
Before we lift in joy an empty cross,
We face with Christ the seed’s renewing death.

Text and tune © 1986 Oxford University Press

Good Friday: Indodana

LOOK: Olivewood crucifix, South Africa

Olivewood Crucifix (South Africa)
Olivewood crucifix, South Africa, 1978. Source: Christliche Kunst in Afrika, p. 263

LISTEN: “Indodana” (Son), traditional isiXhosa song from South Africa | Arr. Michael Barrett and Ralf Schmitt, adapt. André van der Merwe, 2014 | Performed by the Stellenbosch University Choir, 2014

Ngob’umthatile eh umtwana wakho 
Uhlale nathi, eh hololo helele
(Repeat)

Indodana ka Nkulunkulu 
Bayi’bethelela, hololo helele 
(Repeat)

Oh Baba! Baba, Baba Yehova! 
Baba, hololo helele
(Repeat) 
You took your own son
Who lived among us [wailing]
(Repeat)

The Son of God
Was crucified [wailing]
(Repeat)

Oh Father! Father, Father Jehovah!
Father! [wailing] 
(Repeat)

[source]

This song so well captures the mood of mourning that characterizes Good Friday, when the Son of God was slain. “Hololo” and “helele” are wordless expressions of grief. So is the “Zjem zjem zja” sung by the basses, like heaving sobs, on the title word in verse 2. One soprano who performed this piece said that singing the “Oh’s” above the melody felt like singing tears.

“Indodana” is on the Art & Theology Holy Week Playlist.

Maundy Thursday: Watch and Pray

Then Jesus went with his disciples to a place called Gethsemane, and he said to them, “Sit here while I go over there and pray.” He took Peter and the two sons of Zebedee along with him, and he began to be sorrowful and troubled. Then he said to them, “My soul is overwhelmed with sorrow to the point of death. Stay here and keep watch with me.

Going a little farther, he fell with his face to the ground and prayed, “My Father, if it is possible, may this cup be taken from me. Yet not as I will, but as you will.”

Then he returned to his disciples and found them sleeping. “Couldn’t you men keep watch with me for one hour?” he asked Peter. “Watch and pray so that you will not fall into temptation. The spirit is willing, but the flesh is weak.”

He went away a second time and prayed, “My Father, if it is not possible for this cup to be taken away unless I drink it, may your will be done.”

When he came back, he again found them sleeping, because their eyes were heavy. So he left them and went away once more and prayed the third time, saying the same thing.

Then he returned to the disciples and said to them, “Are you still sleeping and resting? Look, the hour has come, and the Son of Man is delivered into the hands of sinners. Rise! Let us go! Here comes my betrayer!”

—Matthew 26:36–46 NIV, emphasis added

LOOK: Agony in the Garden by Fra Angelico [HT: John Skillen]

Fra Angelico_Agony in the Garden
Fra Angelico (Italian, ca. 1387–1455), Agony in the Garden, ca. 1450. Fresco, 177 × 147 cm. Cell 34, Convent of San Marco, Florence.

This fresco is from one of the forty-four cells in the Dominican convent of San Marco in Florence whose walls Fra Angelico and his assistants painted with religious scenes in the mid-fifteenth century. The friars who lived at San Marco—of which the artist, whose nickname means “Angelic Brother,” was one—used these paintings for private meditation.

Here we see Jesus in the garden of Gethsemane pleading with God the Father to let the cup of suffering, held out by an angel, pass him by. As he prays in agony, his disciples James, John, and Peter nod off just a stone’s throw away. Jesus had asked them to stay awake and pray with him, but their tiredness gets the better of them. In their friend’s hour of deepest need, they fail him.

By contrast—and this is unique!—Mary and Martha, two sisters from Bethany who are also followers of Jesus, are awake and alert under an open loggia, diligently praying and studying God’s word. Perhaps Mary points, in the book in her lap, to the passage of the Suffering Servant in Isaiah 53, recognizing Christ in it, or to the book of Exodus, where the Israelites celebrate their first Passover by smearing the blood of a lamb over their doors. Perhaps Martha prays that the Father would grant Jesus discernment of his will and the strength to follow through with it—that he would sustain him all the way to the cross and beyond.

While the male disciples on the other side of the wall fall asleep, heads in hands, the women watch and wait through the night, exemplars of faithfulness. They trust the prophecies and keep vigil, supporting their Lord in his suffering.

LISTEN: “Stay with Me” by Jacques Berthier, 1984 | Performed by the Taizé Community Choir on Songs of Taizé: O Lord, Hear My Prayer & My Soul Is at Rest, 1999

Stay with me
Remain here with me
Watch and pray
Watch and pray

The words from this Taizé chant come from Jesus’s words in Matthew 26:38, 41 (cf. Mark 14:34, 38). He and his disciples have just finished the Passover Seder, and with full bellies, three of them follow Jesus up to an olive grove, which was perhaps a favorite prayer spot. But they neglect his instruction to stay awake and pray with him.

How can we remain with Christ this Maundy Thursday?

To “keep vigil” this night is to be fully present to Christ’s suffering and spiritually awake to his will and way.

This song is on the Art & Theology Holy Week Playlist.

Holy Wednesday: Gallows

LOOK: Portrait of Judas by Julia Stankova

Stankova, Julia_Portrait of Judas
Julia Stankova (Bulgarian, 1954–), Portrait of Judas, 2004. Tempera, gouache, watercolor, and lacquer technique on wood, 45 × 60 cm.

In this painting by Julia Stankova, Judas presses in for his infamous kiss, identifying Jesus to his captors. Stankova portrays the moment as one of double woe, leading to the death of both Jesus and Judas. To heighten the emotional impact, she tightly crops the composition, eliminating all other figures besides the two. Jesus closes his eyes to receive with grace what has been a long time coming. Judas keeps his open. With one arm, he embraces his former friend; with the other, he holds a branch that’s ornamented, forebodingly, with his own dangling corpse. The Bulgarian inscription names the painting: Portrait of Judas.

Adapted from my commentary originally published in the two-part IMB article “Journey to the Cross: Artists Visualize Christ’s Passion.”

LISTEN: “Gallows of My Desire” by Kris MacQueen, on Good Morning. Happy Easter. 3 (2014)

Tonight we ate together
Bread and the wine cooked rare
You looked so disappointed
When I took off down the stairs
We took the road together
But I just exited right
I’ll see you in a little while
And again on the other side

Refrain:
I stood above you
Like a conqueror
And you stood beside me like a friend
I kissed you goodbye
At the gates of hell
But you’ve always called my bluff
Yeah, you know my every tell

Tonight I’m taking matters
Into my guilty hands
Just sold the Prince of Peace out
For a little stretch of land
There’s nothing like the yoke
Of the innocent when they die
It came upon me like a stone
When I saw the deed was mine [Refrain]

Now I’m swinging in the gallows
Of my own desire
My spirit is departing to God knows where
Is there a grace sufficient
To receive this broken soul?
You bled out for the whole wide world
How ’bout your very own? [Refrain]

But I always knew I’d bow to you in the end

Kris MacQueen is a singer-songwriter and former pastor from Kitchener, Ontario. Since 2019 he has been recording music with his wife, Liv, under the name The MacQueens. It is their voices on “Gallows.” This song was released in 2014 on a little six-song compilation album of Passion-Easter-Pentecost music put out by Morning and Night Music, which is no longer available. I asked MacQueen if he’d be willing to post his contribution online so that you all can enjoy it, and he obliged!

The song is in the voice of Judas, who is feeling the full weight of his betrayal—the innocent Christ’s death a yoke or a millstone around his neck. Many Christian interpreters think that Judas gave Jesus up to the authorities as a way to force his hand; impatient with Jesus’s not seizing power from Rome, Israel’s political oppressors, he thought that an arrest would be just the inciting event Jesus needed to finally unleash the forces of heaven against the empire, obtaining vindication and freedom for God’s people. Judas, according to this theory, was genuinely shocked and horrified when Jesus submitted to the capture and then the death sentence.

By asserting his own plans and desires counter to God’s, Judas effectively builds his own death trap, as the guilt over the consequences of his betrayal leads him to suicide. But before tying that noose, maybe, we can only hope, he sought redemption for his wrongdoing. His return of the blood money seems to indicate as much. He was clearly remorseful. MacQueen’s Judas prays from the gallows, pleading the blood of Jesus. If Jesus’s blood can save even the most odious of sinners, he reasons, then surely it avails for me. But he’s not so sure; he poses it as a question, a challenge, even.

The final line of the song suggests that in the end, perhaps Judas was finally able to see the rightness of Jesus’s way and was able to bow not to the king he imagined or wanted him to be, but to the king he was—the Prince of Peace, the servant-Christ, the sacrificial Lamb.

Roundup: Via Dolorosa with medical X-rays, hope in the night, and more

PRINT SUITE: Via Dolorosa by William Frank: Commissioned by SSM Saint Louis University Hospital for their chapel, this set of Stations of the Cross prints by William Frank combines depictions of Christ’s passion with diagnostic X-ray imaging of patients from the hospital’s archives. “The human body, and the community, act as the landscape,” he told me. A bullet in the spine, a kidney stone, a wrist fracture, a tumor, tuberculosis of the bones—Jesus’s suffering unfolds against the backdrop of these specific, tangible forms of suffering. But the rainbow color scheme transforms the stark black-and-white medical images into something a little less scary, suggesting hope and promise—maybe healing, maybe not, but at the very least, divine accompaniment along the path of sorrow.

Frank, William_Via Dolorosa
William Frank (American, 1984–), Via Dolorosa (installation detail), 2020. Etching, archival inkjet, chin collé, with embossment, suite of fourteen prints, overall 4 × 16 ft. SSM Saint Louis University Hospital Chapel, St. Louis, Missouri. Photo: Lisa Johnston, courtesy of the artist.

This year, the Catholic Health Association of the United States created a set of video reflections around Frank’s Stations, one for each piece, which you can find at https://www.chausa.org/prayers/lent-reflections. They also shot a video conversation with the artist:

The suite won a Faith & Form International Award for Religious Architecture & Art.

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NEW SONG: “Spooling” by Rev. Matt Simpkins: Diagnosed with stage 4 skin cancer, the Rev. Matt Simpkins [previously] of Lexden in Colchester, an Anglican vicar and a rock musician, said the only way he could calm his nerves enough to get through his next MRI scan was by writing a song from inside the machine. He composed some words and harmonies in his head to the “groovy,” sonorous beeps of the scanner, recording the song afterward using sampling, thus turning a typically threatening, antiseptic medical sound into a party vibe. He was interviewed on the BBC about it last month:

And here’s the bizarre music video, with special effects!

“I’m in a difficult situation with stage 4 cancer, but again, you’ve got a choice, and this song is a good example of that—how you can take something up into song and live,” he says. He hopes the song will minister to those who are undergoing cancer treatment or facing a possible diagnosis—that it is a small oasis, a source of silly laughter, comfort, and strength, for those in dire health.

“Spooling” is the first single from Simpkins’s forthcoming album Pissabed Prophet, a collaboration with his friend Ben Brown. The album is available for preorder on Bandcamp.

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ART COMMENTARY: The Apostle Judas by Adrienne Dengerink Chaplin: As part of the Visual Commentary on Scripture project, Dr. Adrienne Dengerink Chaplin has selected three artworks that in some way interpret Matthew 26:20–25 (and parallel passages), when at the Last Supper Jesus announces that someone there will betray him. Rather than featuring the more common portrayals of Judas as malevolent, halo-less, and/or segregated from the group at the far end of the table, Dengerink Chaplin has chosen works that show him integrated and indistinct, one of twelve betrayers, whose treachery, she boldly proposes, we might construe as “a happy fault.”

  • Ofili, Chris_The Upper Room
  • Duccio_Last Supper
  • Ofili, Chris_Iscariot Blues

With the Duccio panel, she points out something I’ve often contemplated as well: that Jesus feeds Judas with the element he calls his body, keeps communion with him, and is there not a preemptive forgiveness implicit in that act?

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SONG: “In the Night” by Andrew Peterson: At a Laity Lodge retreat in 2015, Andrew Peterson of Nashville performed one of the songs from his album Counting Stars (2010) with fellow musicians Buddy Greene, Jeff Taylor, and Andy Gullahorn. “In the Night” rehearses “dark night” stories from scripture: Israel wrestles with God, is enslaved by Egypt, is pressed in by Syria; a prodigal son must resort to eating pig slop; the Son of Man is beaten and killed. But in each of these stories, deliverance comes. Hence the refrain: “In the night, my hope lives on.”

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VISUAL MEDITATION: On The Holy Women at the Tomb by George Minne, commentary by Marleen Hengelaar-Rookmaaker: Marleen Hengelaar-Rookmaaker, the creator of ArtWay, writes about a nineteenth-century bronze sculpture by the Belgian artist George Minne, which shows the three women who went to Jesus’s tomb on Easter morning in an attitude of grief—bent backs, bowed heads—drawing on the gothic pleurants, or weepers, of late medieval tombs. The women are “totally enwrapped in mourning their beloved,” Hengelaar-Rookmaaker writes. “This is in fact the very last moment of the passion, the last moment of suffering past the Pietà and the burial of Christ. It will only be a minute before their hoods will come off and the news of the resurrection will enter their numbed minds.”

Minne, George_The Holy Women at the Tomb
George Minne (Belgian, 1866–1941), Les saintes femmes au tombeau (The Holy Women at the Tomb), 1896. Bronze, 44.5 × 62 × 20.5 cm. Groeningemuseum, Bruges, Belgium.

This composition by Minne also exists in granite, wood, and plaster versions.

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NEW PLAYLIST: April 2023 (Art & Theology): Includes an excerpt from the psychedelic rock–style Mass in F Minor by the Electric Prunes, “The Outlaw” by Jesus Movement icon Larry Norman, a chuckle-inducing bluegrass song first recorded in 1926 by Gid Tanner and Faith Norris and covered here by the Local Honeys, a choral setting of Psalm 128 (“Happy is everyone who fears the Lord, who walks in his ways . . .”) by the Italian Jewish Renaissance composer Salomone Rossi, Whitney Houston’s rendition of “His Eye Is on the Sparrow,” and a short Kiowa Apache church song that translates to “Son of our Father will set up a cedar tree / Now he is calling to us / He’s going to heal our minds / That’s why he is calling to us.”

Holy Tuesday: The Bridegroom’s Coming

And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him.

—Matthew 25:6 KJV

In the Orthodox Church, observances of Holy Monday, Tuesday, and Wednesday (which in that tradition take place next week) focus on the end times, “remind[ing] us of the eschatological meaning of Pascha,” says Alexander Schmemann.

The Gospel reading for the Liturgy of the Presanctified Gifts on Holy Tuesday is Matthew 24:36–26:2, which covers the need for watchfulness, the parable of the ten bridesmaids, the parable of the talents, and the Last Judgment. These passages constitute the latter half of Jesus’s Olivet Discourse, or Little Apocalypse, which, according to the chronology of Mark’s Gospel, Jesus preached the Tuesday before his death.

So, informed by the Matthew 25:1–13 reading, today I’ve selected a papercut by Chinese artist Fan Pu and a Black gospel song from the southern US that both engage with Jesus’s call to keep our metaphoric oil lamps burning in expectation of the return of the Bridegroom, who died and rose for love of us, and who has gone to build us a home.

LOOK: Ten Bridesmaids by Fan Pu

Fan Pu_Ten Bridesmaids
Fan Pu (Chinese, 1948–), Ten Bridesmaids, 2001. Papercut. Collection of the Asian Christian Art Association.

(Note: This artwork has changed since the original publication of this post. I learned that the previous artist did not want her work featured or her name mentioned on the website.)

LISTEN: “The Bridegroom’s Coming,” traditional gospel song | Recorded August 6, 1940, by Mitchell’s Christian Singers, on Mitchell’s Christian Singers, vol. 3 (1938–1940) (released 1996)

I couldn’t find lyrics for this song online, so I transcribed them myself the best I could. I’m not positive about the second line in the refrain, and I couldn’t make out the second half of the last line of verse 2.

Refrain:
And behold (and behold), lo, the Bridegroom’s coming
Lift up (lift up), I heard the voices cryin’ out loud
And be ready (and be ready) when the Bridegroom’s coming
To meet him in the air

Ever seen such a man as this?
Jesus was sent, he came down to die
Jesus was sent, he came down to die
Came to save my soul from the burning fire [Refrain ×2]

Ever seen such a man as this?
Jesus was sent, he came down to die
Jesus was sent, he came down to die
I want to meet . . . (?) [Refrain ×2]

Mitchell’s Christian Singers [previously] were an influential early gospel group from Kinston, North Carolina.

The Kentucky Jubilee Four recorded an earlier version of this song for OKeh in St. Louis, Missouri, in 1927.

Holy Monday: Anointing at Bethany

LOOK: Intimacy of the Heart by Laura Makabresku

Makabresku, Laura_Intimacy of the Heart (7)
Laura Makabresku (Polish, 1987–), Intimacy of the Heart (7), 2020

Makabresku, Laura_Intimacy of the Heart (8)
Laura Makabresku (Polish, 1987–), Intimacy of the Heart (8), 2020

LISTEN: “Mary” by the Brothers of Abriem Harp, on Last Days (2015) [reviewed here]

Mary, my dear, come over here
Tell me, is it true what they say?
Mary, my dear, let go of your fear
And bring your gift to me, I pray
Let your heart rest with mine
I don’t have much time
So break your fragrance free, my dear

Let your tears fall on me
Brush your hair on my feet
Let your alabaster tears fall on me
Fall on me

Overflow, overflow
And go where you go
Let this fragrance fill the air with love divine
Love divine

Fill the air, fill the air
Let your heart beat with mine
Let this fragrance fill the air with love divine
Love divine

Mary, my dear, bring yourself near
Let your heart beat with mine, my dear

Makabresku, Laura_Intimacy of the Heart (10)
Laura Makabresku (Polish, 1987–), Intimacy of the Heart (10), 2020

Palm Sunday: Jerusalem, Jerusalem

LOOK: Palm Sunday by Justin O’Brien

O'Brien, Justin_Palm Sunday triptych
Justin O’Brien (Australian, 1917–1996), Palm Sunday, 1962. Oil on canvas, 45.5 × 62 cm.

This triptych (three-paneled artwork) by Australian artist Justin O’Brien portrays three scenes from the life of Christ. On the left wing is the Baptism of Christ, where he’s anointed by God’s Spirit for his messianic role, and on the right is the Miraculous Draught of Fishes, a story of miraculous abundance. The center panel shows Jesus about to enter the gates of a hilltop city representing Jerusalem. He rides a donkey and is dressed in red, the color of martyrdom. One man lays down his cloak before Jesus’s dusty path as a sign of reverence. Now the people welcome him in, but in just a few short days many will turn on him.

O’Brien grew up in a Catholic household in Sydney. In 1948–49 he visited Italy and fell in love with the work of the Proto- and Early Renaissance painters from Tuscany, like Duccio and Piero della Francesca. Most of O’Brien’s paintings are on religious subjects, despite his renunciation of Catholicism in 1954. Though he self-identified as agnostic for the second half of his life, he continued to be artistically inspired by the stories of the New Testament. He moved to Rome in 1967 and spent the remainder of his days there, returning to his home country of Australia every few years for exhibitions.  

LISTEN: “Jerusalem Interlude,” excerpted from “The Holy City” | Words by Frederick E. Weatherly, 1892 | Music by Stephen Adams (pseudonym of Michael Maybrick), 1892; arr. Noble Caine, 1946 | Performed by the Aeolians of Oakwood University on Aeolianology Acappella, vol. 2, 2015

Jerusalem, Jerusalem
Lift up your gates and sing
Hosanna in the highest
Hosanna to your king

This is the refrain of the Victorian choral ballad “The Holy City” by the English lawyer, author, lyricist, and broadcaster Frederick E. Weatherly (best known for writing “Danny Boy”) and his regular collaborator, the English composer Michael Maybrick, who published under the pen name Stephen Adams. The song became hugely popular in the UK and the US at the beginning of the twentieth century, and is even mentioned in James Joyce’s Ulysses (1920). It is sung by early Hollywood musical superstar Jeanette MacDonald in the 1936 film San Francisco.

Lyrics to the complete song are below, as is a video performance by the Aeolians from 2020:

Last night I lay a-sleeping
There came a dream so fair
I stood in old Jerusalem
Beside the temple there
I heard the children singing
And ever as they sang
Methought the voice of angels
From heav’n in answer rang

“Jerusalem, Jerusalem!
Lift up your gates and sing
Hosanna in the highest
Hosanna to your king!”

And then methought my dream was chang’d
The streets no longer rang
Hush’d were the glad Hosannas
The little children sang
The sun grew dark with mystery
The morn was cold and chill
As the shadow of a cross arose
Upon a lonely hill

“Jerusalem, Jerusalem!
Hark! how the angels sing
Hosanna in the highest
Hosanna to your king!”

And once again the scene was chang’d
New earth there seem’d to be
I saw the Holy City
Beside the tideless sea
The light of God was on its streets
The gates were open wide
And all who would might enter
And no one was denied
No need of moon or stars by night
Or sun to shine by day
It was the new Jerusalem
That would not pass away

“Jerusalem, Jerusalem!
Sing, for the night is o’er!
Hosanna in the highest!
Hosanna for evermore!”

The song’s speaker has a dream about Christ’s celebrated entry into Jerusalem, with crowds surrounding him and shouting his praises. But then the mood turns dark and hushed as a cross is erected on Golgotha and the newly hailed king is crucified. However, the mood revolves back to one of celebration in the final verse as the New Jerusalem comes down, permanently displacing all sorrow, its gates thrown open wide in universal welcome and the wounded but victorious Jesus seated on the throne.

The Aeolians’ isolation of the first refrain for their “Jerusalem Interlude,” which echoes Psalm 24:7–10 [previously], makes a perfect antiphon for Palm Sunday. Though the words are exultant, the music has an aching quality that foreshadows the suffering that is soon to come and that matches the tone of Jesus’s lament over Jerusalem on this day: “As he came near and saw the city, he wept over it, saying, ‘If you, even you, had only recognized on this day the things that make for peace! But now they are hidden from your eyes’” (Luke 19:41–42; cf. Matt. 23:37–39).

The American jazz composer Duke Ellington used the refrain’s melody as the basis of the opening of his “Black and Tan Fantasy” (1927), in which a cornet and trombone play dolefully in parallel harmony. Can you hear the clopping donkey?

Addendum, 4/23/25: Here’s another arrangement of the song I like, by African Vocals, an a cappella group from Namibia. The following video shows one of the performances from their 2019 Germany tour. Soloist Reinhard Kungairi Kahambuee (who doesn’t come into frame until fifty seconds in) is wonderful! Note that at 1:40, the tempo becomes bright, lively, and more rhythmic, with the addition of hand claps.