Roundup: “O Children, Come”; the Christmas story through news photos; Messiaen and the Incarnation; art from Bethlehem; nativity musical soundtrack

SONG: “O Children, Come” by Keith and Kristyn Getty: The Gettys are an Irish married couple who are major contributors to the modern Christian hymn-writing movement. I really enjoyed singing this song of theirs at church last week (CCLI 7036340); it was my first time hearing it. The acoustic performance below is from the Gettys’ 2015 Christmas concert. They’ve also recorded it with Ladysmith Black Mambazo.

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PHOTO ESSAY: “Alternative Nativity”: Kezia M’Clelland works with children affected by conflict in the Middle East and raises public awareness through her blog, Kezia Here and There. In 2015 she compiled news photos that document the refugee crisis and set them to excerpts from St. Matthew’s account of Christ’s birth and the prologue to St. John’s Gospel—a very powerful pairing that gives impetus to our Advent cry, “Come, Lord Jesus!” This is not a generic mashup; each photo was carefully selected to amplify a corresponding scripture text.

Alternative nativity1
“About that time Caesar Augustus ordered a census to be taken throughout the Empire. This was the first census when Quirinius was governor of Syria. Everyone had to travel to his own ancestral hometown to be accounted for.” (Photo via Reuters. Displaced Yazidis escape across the Syrian border by foot, fleeing violence from the Islamic State militants who have taken over their home town of Sinjar.)
Alternative nativity2
“So Joseph went to Bethlehem. He took with him Mary, his fiancée, who was obviously pregnant by this time.” (Photo via Al Jazeera. A refugee father with his pregnant wife and daughter asks for permission to enter into Hungary near Roszke as the border fence with Serbia is closed by Hungarian police.)

For each subsequent Advent, M’Clelland has released something in a similar vein: the video “Hope Is on the Way” in 2016, and this year, “Light in the Darkness,” with verses of scripture, mainly from the Old Testament prophets, emblazoned across photos from today’s Middle East. “This year again these Advent pictures and words will speak of a hope that is now and not yet,” she writes. “I am grateful that Advent gives us the freedom to weep and to hope, to rejoice and to grieve, to wait for and to recognise the Christ who is already here among us.”

Marrying the Christmas story with contemporary photojournalism can teach us to “pray with the Bible in one hand and a newspaper in the other,” as the popular adage goes. As we see the world’s brokenness, it should intensify our fervor for Christ’s shalom and impel us to action.

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UPCOMING MUSIC & ART EVENT: “Messiaen and the Incarnation,” December 20, 8 p.m., St. Mary’s Addington, London: Next Wednesday evening, Dr. Edward Forman will be performing three movements each from the French avant-garde composer Olivier Messiaen’s organ suite La Nativité du Seigneur (The Nativity of the Lord) and piano suite Vingt regards sur l’Enfant-Jésus (Twenty Contemplations on the Infant Jesus). Messiaen was a committed Christian who sought to express theological truths in a fresh, modern idiom. Like much of his output, these two works reject the Western conventions of forward motion, development, and diatonic harmonic resolution, so they can be difficult for first-time hearers. But this complexity, this sense of the unexpected, is appropriate for the mystical content they seek to convey.

Inspired by the unique palette of sounds, textures, and rhythms of Nativité, British artist Sophie Hacker translated these into visual form. After deeply studying the music, in 2007 she created nine mixed-media panels in response—one for each movement—using slats of wood, nails, lead, wire, tree bark, and other found objects; you can see some of her process in the video below. These premiered at Winchester Cathedral in 2008. Then again in 2015 Hacker participated in another Messiaen-inspired artistic collaboration, under the direction of pianist Cordelia Williams, with poets Michael Symmons Roberts and Rowan Williams. This project is called “Between Heaven and the Clouds: Messiaen 2015.”

La Nativité du Seigneur by Sophie Hacker
Sophie Hacker (British), La Nativité du Seigneur (The Nativity of the Lord), 2007. Mixed media on nine canvases, 60 × 60 cm each. Photo: Mike J. Davis.

To guide us through the listening experience, St. Mary’s will be projecting Hacker’s artworks onto a screen during the playing, and interspersing it with poetic reflections on the theological themes—from the Bible, Messiaen, Roland Riem (Icons of the Incarnation), and other sources. “We think it is equally pointless to try to explain Messiaen’s music in words as to attempt a sensible account of what it means for God to become human,” writes Forman in the booklet that will be provided to attendees. “We hope that the visual effects, words and music will enhance each other in ways that are inspiring and provoking.”

Messiaen’s compositions are definitely more challenging than the standard Christmas music fare, so I am grateful that St. Mary’s has the boldness, vision, and talent to offer them to the public, and in the meaningful context (which you likely won’t get in the concert hall) of meditation on the mystery of the Incarnation.

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ARTIST PROFILE: Zaki Baboun: Zaki Baboun is a Palestinian Christian artist living in Beit Jala, a suburb of Bethlehem. He paints religious scenes in oils on olive wood, which you can browse and purchase here—either the originals or reproductions on Christmas cards.

The first video below contains a short, two-minute interview with Zaki and shows him painting The Journey of the Magi; the second shows him painting The Good Shepherd.

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ALBUM: The Unusual Tale of Mary and Joseph’s Baby by Waterdeep: I saw the world premiere of this nativity musical last summer in New York (read my review here), and it really helped shepherd my imagination into a deeper understanding of Mary and Joseph’s social and emotional realities. Now the album is out! The songs express the many ups and downs the Holy Couple likely underwent in their faith journeys to bring the Messiah into the world, with the theme of deliverance standing in highest relief. (Mary’s opening song, “I Want to Be Delivered,” is what spurs, much to her shock, the Annunciation, and the finale, “Walk Through the Sea on Dry Land,” draws everyone into a joyful reminiscence of God’s mighty hand in ages past, manifest in the present through the birth of the Christ child.) Comedy is provided through invented characters like Joseph’s friend Benjamin, the innkeeper and his wife, and a shepherd named Naphtali.

The Unusual Tale of Mary and Joseph's Baby album cover

The most poignant scene, for me—and hence probably my favorite song—is the “Magnificat.” The biblical account doesn’t tell us much about Mary’s state of mind at this point, so the writers imagine her coming to Elizabeth filled with fear, and Elizabeth building her up, preaching truth to her (and sharing her own story of shame), helping her move from doubt to confidence. Elizabeth’s song is what emboldens Mary to sing. Their “Magnificat” is later reprised by the full cast immediately following Christ’s birth, concluding part 1.

The new album is not an original cast recording; instead the songs were recorded by their writer, Don Chaffer, and his wife, Lori, and released under the Waterdeep moniker. Stream on Spotify; sample and purchase at Amazon or iTunes.

Roundup: Cracked lanterns; Incarnation songs; Christmas gallery talks; pregnancy poem

COMMUNITY ART PROJECT + INSTALLATION: Light the Well by Anna Sikorska: Last month artist Anna Sikorska led the congregation of St. Martin-in-the-Fields in creating a constellation of cracked, translucent porcelain globes, lit from within like lanterns and linked together—a visualization of Paul’s words in 2 Corinthians 4:6–12, about our hearts being clay jars whose fragility and brokenness enable the light of Christ to shine through all the more. Light the Well was installed at St. Martin’s on November 11, and since November 19 the individual lanterns have been selling for £10 a piece to benefit New Art Studio and Art Refuge UK, charities working with art therapy in the context of migration and displacement. Associate vicar Jonathan Evens delivered a beautiful reflection on this artwork and the scripture that inspired it, as well as a prayer and benediction, which you can read in full here.

Light the Well installation

I love it when churches use art not merely to decorate or prettify the building but to further the congregation’s engagement with scripture and to foster shared doing and seeing.

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SONGS:

“City of David” by the Gray Havens: The Gray Havens, a “narrative pop folk duo” from Nashville made up of married couple David and Licia Radford, released a new Christmas single on November 17—recorded on an iPhone! Listen to the song and watch some of their “making of” process in the video below. God the Father often gets overlooked during this season, so I like that the refrain reminds us that “the Father sent him [the Son] down.” [Purchase here]

“Human for Me” by Katy Kinard: Released last year on the album God of Fireflies, this song praises God for assuming full humanity—for not circumventing any frustrating or painful aspect of it. [Purchase here]

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GALLERY TALKS:

“The Christmas Story in Art” at the National Gallery, Washington, DC: Gallery lecturer David Gariff will lead a 75-minute discussion about paintings in the collection that depict the birth of Jesus, including one of my favorites, Duccio’s Nativity with the Prophets Isaiah and Ezekiel. (Click on the link to see a full list of works.) The event is free and geared to an adult audience. To participate, meet in the West Building Rotunda at 1 p.m. on December 9 or 10, or 2 p.m. on December 14, 18, 20, 21, or 22.

Nativity with Isaiah and Ezekiel by Duccio
Duccio (Italian, ca. 1255–60–ca. 1318/19), The Nativity with the Prophets Isaiah and Ezekiel, 1308/1311. Tempera on single poplar panel, 48 × 86.8 × 7.9 cm (18 7/8 × 34 3/16 × 3 1/8 in.). National Gallery of Art, Washington, DC.

“Adoration of the Kings” Facebook Live tour at the National Gallery, London: Friday, December 15 at 9 a.m. GMT, director Gabriele Finaldi will be exploring Jan Gossaert and Pieter Bruegel the Elder’s paintings of the Adoration of the Magi. This “tour,” offered exclusively online, will be broadcast live on the Gallery’s Facebook page, and a replay version will be available on the channel afterward.

Adoration of the Kings by Jan Gossaert
Jan Gossaert (Flemish, d. 1532), The Adoration of the Kings, 1510–15. Oil on oak, 179.8 × 163.2 cm. National Gallery, London.
Adoration of the Kings by Pieter Bruegel
Pieter Bruegel the Elder (Flemish, d. 1569), The Adoration of the Kings, 1564. Oil on oak, 112.1 × 83.9 cm. National Gallery, London.

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POEM: “Scale” by Chelsea Wagenaar: Chelsea and I went to the same small North Carolina church as kids, back when she was a Henderson and I a Hartz, so we share a heritage of learning Bible lessons from Butch the Dragon and competing annually in the Bean Bag Relay at the AWANA Olympics. Now she is an award-winning poet, a Lilly Fellow, a lecturer in Valparaiso University’s English department, and a mom!

Inspired by her pregnancy, the poem “Scale” is full of metaphors that revel in the wonders of prenatal life—the womb is a “winterplum sky,” the cluster of baby cells “untufted cotton,” the belly a “Lenten moon.” The central theme, which Chelsea cleverly plays around, is Psalm 139:16, a praise verse by King David: “Your eyes saw my unformed substance; in your book were written, every one of them, the days that were formed for me, when as yet there was none of them.”

Chelsea’s poem is especially appropriate for Advent, a season of pregnancy in which we position ourselves retrospectively with Mary, letting our hearts expand as we wait expectantly for that marvelous deliverance, the coming of the Christ child.

Roundup: Record-smashing painting; Sutherland Springs memorial; jazz Thanksgiving; Advent candle liturgy; Every Moment Holy

Leonardo da Vinci painting breaks all-time sales record: A painting of Christ by the Renaissance master sold for $450.3 million at Christie’s on Wednesday to an anonymous bidder, making it the most expensive painting ever acquired, either at auction or (it’s believed) through private sales. (It displaced by a long shot Picasso’s Women of Algiers, which sold for $179.4 million at auction in 2015, and the reported $300 million paid privately for Gauguin’s Nafea Faa Ipoipo?, also in 2015.) A common iconographic subject in the sixteenth century, “Salvator Mundi” translates as “Savior of the World”; Leonardo’s shows Christ in Renaissance dress, holding a crystal orb in his left hand (representative of Earth) and raising his right hand in benediction. He painted it around 1500 for King Louis XII of France, but it was presumed lost until 2005—“the biggest [artistic?] discovery of the 21st century,” said Christie’s. It’s one of only twenty known paintings attributed to Leonardo.

Salvator Mundi attributed to Leonardo da Vinci
Leonardo da Vinci (Italian, 1452–1519), Salvator Mundi (Savior of the World), ca. 1500. Oil on walnut, 45.4 × 65.6 cm (25.8 × 19.2 in.).

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White-chair memorial inside Sutherland Springs church opens to public before demolition: First Baptist Church in Sutherland Springs, Texas, reopened to the public on Sunday evening for the first time since a mass shooting on November 5 killed twenty-six people attending worship. In the week between, volunteers came in and repaired all the bullet holes, ripped up the carpet and tore out the pews, and applied fresh coats of white paint to the walls and concrete floor. A temporary memorial has been erected, consisting of white folding chairs that bear the names of the victims in gold paint as well as roses with chiffon ribbons. The one pink rose among twenty-five red ones is for the unborn child who died with his or her eight-months-pregnant mother.

First Baptist Church, Sutherland Springs
Temporary memorial, November 12, 2017, First Baptist Church, Sutherland Springs, Texas. Photo: Drew Anthony Smith for the New York Times
First Baptist Church, Sutherland Springs
Baby Holcombe’s pink rose sits between roses for his or her mom Crystal and brother Greg. Nine of the twenty-six shooting victims were from the Holcombe family.

Although the congregation has not yet officially voted on it, it’s likely that the church will be demolished and a new one built in its place; the pastor said many congregants do not want to go back in there because of the trauma. (The Sunday after the shooting, they worshipped in a large outdoor tent nearby.) Preemptively, a San Antonio contractor teamed up with other local business owners to form a nonprofit, Rebuilding Sutherland Springs Inc., to raise money for a new church building and park. Through GoFundMe, they have already raised $1.1 million of their $2.5 million goal. Click here to donate.

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Thanksgiving-themed black gospel jazz service: This video recording is from a Jazz Vespers service held on November 10, 2015, in Goodson Chapel at Duke. Chapel Dean Luke Powery and others offer prayers and readings, while the John Brown Big Band, a professional jazz ensemble, leads music. The songs are as follows: “Glory, Glory, Hallelujah” (opening); Walter Hawkins’s “Thank You (Lord, for All You’ve Done for Me)” (5:15); “Thank You, Lord” (11:44, reprised 52:26); “Every Day Is a Day of Thanksgiving” (25:05); “Perfect Love Song” (56:25); “Amazing Grace” (1:03:24); and “When the Saints Go Marching In” (1:09:04).

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Advent candle-lighting liturgy: Advent season is just around the corner. Here are five dramatic readings for the lighting of the Advent candles, based on traditional liturgies. They were written by Kathy Larson, director of Christian education and creative arts at Good Shepherd Presbyterian Church in Charlotte, North Carolina. They sound very compelling!

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NEW BOOK: Every Moment Holy by Douglas Kaine McKelvey: On November 3 Rabbit Room Press released a collection of one hundred-plus new liturgies for daily life bound together in a beautiful hardcover volume with linocut illustrations by Ned Bustard. Some of the prayers are intended for routine acts, while others are for special, memorable, difficult, or even tragic occasions. Included are liturgies for laundering, for home repair, for the watching of storms, for the first hearthfire of the season, before beginning a book, for setting up a Christmas tree, for the welcoming of a new pet, for the morning of a medical procedure, for the death of a dream, upon tasting pleasurable food, and for the sound of sirens. The aim is to encourage mindfulness of the constant presence of God. Five free liturgies are available for download at https://www.everymomentholy.com/liturgies. The book is for sale exclusively at the online Rabbit Room Store. Read an interview with the illustrator here.


Communing with the Lord during one’s daily tasks is what the seventeenth-century monk Brother Lawrence calls “practicing the presence of God”; poet George Herbert calls it “drudgery made divine.” The Anglican priest Jonathan Evens led a short meditation a few months ago at St. Stephen Walbrook that draws on the wisdom of these two near contemporaries, titled “Doing Our Common Business for the Love of God”—very much in the same spirit as McKelvey’s book.

Every Moment Holy
Every Moment Holy by Douglas Kaine McKelvey (Rabbit Room Press, 2017). Right: Part opener illustration by Ned Bustard for “Liturgies of Labor and Vocation.”

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QUOTE OF THE WEEK: The following church-sign photo from the Canadian Memorial United Church and Centre for Peace in Vancouver has been making the rounds on Twitter via Banksy:

Build a longer table

“If you are more fortunate than others, build a longer table, not a taller fence.”

Roundup: Memento mori; works of mercy; ring shout; The Seventh Seal

Affiliate links: Art & Theology is now a participant in the Amazon Associates program, an affiliate marketing tool that enables me to potentially collect a little change by hosting Amazon links on my website. I already do that anyway—link to Amazon product pages when I mention books, movies, or less often, music (I try to drive sales directly to the artist’s website, if one exists)—so you will not notice any change in blog post appearance or the frequency of links. But now that I’m registered, if you were to click through one of those Amazon links (for example, Shout Because You’re Free or The Seventh Seal below) and make a purchase, any purchase, I would earn a referral fee of 2.5% to 5% of the purchase price. I have to generate at least three purchases every 180 days to stay in the program. As of now, this is the website’s sole income stream.

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EXHIBITION: “The Ivory Mirror: The Art of Mortality in Renaissance Europe,” June 24–November 26, 2016, Bowdoin College Museum of Art, Brunswick, Maine: Skeletons, skulls, and other dark images of death from the fourteenth and fifteenth centuries were meant to remind their owners of life’s brevity and thereby prompt repentance. Some target specific sins, like clinging too tightly to one’s wealth or good looks. “This exhibition represents a significant contribution to our understanding of the rich visual culture of mortality in Renaissance Europe. The appeal of the memento mori, featuring macabre imagery urging us to ‘remember death,’ reached the apex of its popularity around 1500, when artists treated the theme in innovative and compelling ways. Exquisite artworks—from ivory prayer beads to gem-encrusted jewelry—evoke life’s preciousness and the tension between pleasure and responsibility, then and now.” A symposium, “Last Things: Luxury Goods and Memento Mori Culture in Europe, ca. 1400-1550,” will be held November 3–4. You can read a review of the exhibition at Hyperallergic.

Memento mori (prayer bead)
Ivory prayer bead, France or southern Netherlands, 1530. Victoria and Albert Museum, London. On one side of the carving is a man, on another a woman, and grinning sardonically between them is a skull, worms crawling through its bared teeth.
Vanitas (16th century)
Vanitas, Germany, ca. 1525. Boxwood. Harvard Art Museums/Busch-Reisinger Museum, Cambridge, Massachusetts.

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ART COMMENTARY: The Seven Works of Mercy by the Master of Alkmaar: The corporal works of mercy, seven in number, are a traditional Catholic practice of serving the physical needs of others. Derived from Matthew 25:31–46 (cf. Isaiah 58:6–10) and Tobit 1:16–22, they are to: (1) feed the hungry, (2) give water to the thirsty, (3) clothe the naked, (4) shelter the homeless, (5) care for the sick, (6) visit the imprisoned, and (7) bury the dead. Earlier this month Marleen Hengelaar-Rookmaaker wrote a two-part visual meditation on a Netherlandish polyptych (altarpiece with four or more panels) from the sixteenth century that treats this topic. In the background of each contemporary enactment of mercy stands a silently affirming Jesus. To view the panels in high resolution, visit the Rijksmuseum website.

Seven Works of Mercy
The Master of Alkmaar, The Seven Works of Mercy, 1504. Oil on seven panels, 120 × 472 cm. Rijksmuseum, Amsterdam.

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ALBUM: Spirituals and Shout Songs from the Georgia Coast by the McIntosh County Shouters: The McIntosh County Shouters from coastal Georgia are the last community in America to perform the traditional ring shout, a shuffle-step devotional movement, accompanied by singing, that is rooted in the ritual dances of West Africa and was forged by the Atlantic slave trade. Shouting differs from traditional black religious music in repertory, style, and execution, Art Rosenbaum writes in Shout Because You’re Free: The African American Ring Shout Tradition in Coastal Georgia. In 1980 two folklorists, astonished to find the form still in use, encouraged practitioners to take it public. The community thus assembled a small touring group, and in 1984, under the Smithsonian Folkways label, they released their first album. This year they released their second, with a mostly new selection of songs (all but three) and all-new performances. You can watch “Jubilee” below. (Thanks, Global Christian Worship, for the tip!)

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FILM: The Seventh Seal (1958): After receiving several recommendations, I finally watched this classic of world cinema, directed by Ingmar Bergman, and actually enjoyed it more than I expected. It follows the medieval knight Antonius Block as he returns, disillusioned and exhausted, from a decade-long Crusade, only to encounter Death, whom he challenges to a fateful game of chess. (This central image, Bergman said, was inspired by a church fresco, reproduced below.)

Death Playing Chess by Albertus Pictor
Albertus Pictor (Swedish, ca. 1440–ca. 1507), Death Playing Chess, 1480s. Fresco, Täby Church, Uppland, Sweden.

The movie’s title is taken from Revelation 8:1—“And when the Lamb opened the seventh seal, there was silence in heaven for about half an hour”—establishing the silence of God as a major theme. Antonius’s monologue in the chapel confessional evinces his struggle between doubt and belief:

I want to confess as best I can, but my heart is void. The void is a mirror. I see my face and feel loathing and horror. My indifference to men has shut me out. I live now in a world of ghosts, a prisoner in my dreams. . . .

Is it so hard to conceive God with one’s senses? Why must he hide in a mist of vague promises and invisible miracles? How are we to believe the believers when we don’t believe ourselves? What will become of us who want to believe but cannot? And what of those who neither will nor can believe? Why can I not kill God within me? Why does he go on living in a painful, humiliating way? I want to tear him out of my heart, but he remains a mocking reality which I cannot get rid of. . . .

I want knowledge. Not belief. Not surmise. But knowledge. I want God to put out his hand, show his face, speak to me. . . . I cry to him in the dark, but there seems to be no one there.

But along his way he ends up meeting a “holy family”—simple and with pure faith and hope—whose names, Mia and Jof, are diminutives of Mary and Joseph. Bergman presents their worldview as a contrast to the bitter skepticism of Antonius.

For reviews that trace themes of faith and doubt in The Seventh Seal, see David Nilsen and Steven D. Greydanus.

Roundup: Ecclesia, black gospel cover, Nat Turner, and more

VISUAL MEDITATION: “The Birth of Ecclesia”: On Sunday I wrote a piece for ArtWay on a thirteenth-century Bible moralisée illumination that pairs the creation of Eve out of the side of sleeping Adam with the birth of the church out of the side wound of the New Adam, Christ, our spouse, who “fell asleep” on the cross. The painting offers a great example of how art can do theology.

Birth of Ecclesia
Bible moralisèe: “The Creation of Eve” and “The Birth of Ecclesia,” fol. 2v (detail), ONB Han. Cod. 2554, Österreichische Nationalbibliothek, Vienna. Made in Paris, 1225–49.

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POETRY LECTURE: “Believing in Poetry for a Secular Age: Michael Symmons Roberts and Mark Oakley,” October 5, 2017, 6:30 p.m., 77 Great Peter Street, London SW1P 2EZ: “If we live in a secular age, you wouldn’t know it from our poetry. Not only are some of the greatest poets of recent years overtly Christian, such as Geoffrey Hill and Les Murray, but many who are not remain drawn to and fascinated by ‘the soul in paraphrase, heart in pilgrimage.’” To facilitate discussion on poetry’s spiritual power, the religion and society think tank Theos has organized an evening with the award-winning poet Michael Symmons Roberts and arts writer and advocate Mark Oakley, who will draw on their most recent publications. General admission is £7.

Inspired by his hometown of Manchester, Roberts’s seventh poetry collection, Mancunia, released last month, has received critical acclaim. “Mancunian Miserere” is reprinted in full in the Guardian’s review, but here’s a taste: “As I walk west on Cross Street have mercy on me, O God, / . . . / for the wide berth I gave that man-cocoon asleep on the steps / of a new-closed bank where once I queued to find my balance.”

As canon chancellor of St. Paul’s Cathedral, one of Mark Oakley’s responsibilities is to advance the church’s engagement with the arts. Last year he wrote The Splash of Words: Believing in Poetry, a series of reflections on twenty-nine poems that speak into the life of faith. Earlier books of his include The Collage of God, A Good Year, and compilations of readings for weddings and funerals.

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ALBUM: Grace by Lizz Wright: Lizz Wright’s sixth album, Grace, dropped on September 15 to rave reviews. “A sophisticated straddler of down-home blues, jazz, gospel, folk, southern pop and confessional singer-songwriter traditions,” Wright, with the help of album producer Joe Henry, chose nine covers from an array of sources and eras and cowrote the tenth track with Maia Sharp. My favorite is “Singing in My Soul,” written by Thomas Dorsey and popularized by Sister Rosetta Tharpe—about the steadfast joy that is ours in Christ.

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FILM: The Birth of a Nation (2016): My husband never learned about Nat Turner in school, he recently told me when the name came up at an exhibition opening. So when we got home we decided to watch Nate Parker’s biopic of Turner, an enslaved black preacher who in 1831 led a revolt against the slaveholding families of Southampton County, Virginia, killing about sixty white men, women, and children. It was a watershed moment in American history that spread fear throughout the South and resulted in the execution of fifty-six slaves and the lynching of over a hundred nonparticipants.

As do most cinematic retellings of history, The Birth of a Nation contains inaccuracies, and in its attempts to be a hero’s story, it lacks nuance. But it effectively shows how entrenched Turner was in scripture—he was literate—and how his growing understanding of God’s will for his people, combined with supernatural visions and other pressings of the Spirit, impelled him to act decisively on the side of justice. Because of my pacifist convictions, I cannot commend Turner’s violent methods . . . but I say this as a free white woman in the twenty-first century, whose privilege has protected me from the kind of desperation that was present on the antebellum plantations of the American South; were I in a state of constant oppression with no other way out, and forced to witness daily the abuse of my spouse, my children, my mother, and others I love, maybe my feelings would be different. I can still appreciate Turner’s ministry to his fellow slaves and his hunger and thirst for righteousness, as well as his internal wrestling with what was an extremely difficult situation.

On a related note, Nat Turner’s Bible is one of the collection highlights at the new National Museum of African American History and Culture in Washington, DC. Worth a visit!

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FROM THE ARCHIVES: “This is what hope usually feels like”: In October 2015 I wrote an essay on George Frederic Watts’s allegorical painting Hope and how it pictures the posture that my family and I assumed after my Aunt Marjie’s cancer diagnosis. I am sad to report that Aunt Marjie passed away in July. We spent so many fun times together, traveling, eating, singing and dancing, our weeklong excursion through Italy, along with my mom, being a main highlight. Aunt Marjie’s boundless enthusiasm, positivity, selflessness, and sense of adventure will continue to inspire me. Tomorrow I’ll be flying out to Montana for a party in her honor, where I’ll be telling 150-plus friends and family members what she meant to me—and then dancing it up, just like she wanted! Here are a few favorite photos from my albums.

Making cookies with Aunt Marjie
Me and Aunt Marjie making cookies at Grandmom and Poppies’ house in Pleasantville, New York, in March 1991. When I was older Aunt Marjie told me that she had actually been in mourning that month over the loss of a child through miscarriage, and that this was the first time she had smiled in weeks. “It was a healing moment I have never forgotten,” she said.
Marjie, Vic, and Orion
Aunt Marjie was endearingly goofy, and completely unselfconscious about it. She livened up every outing and taught me not to care what other people think. Here we are with her son Orion, singing “Follow the Yellow Brick Road” on a boardwalk in 2002—deserted because it’s December!
Trevi Fountain
Mom, me, and Aunt Marjie throwing coins into the Trevi Fountain in Rome. This photo has been framed on my bedroom dresser since I got back to the States from that semester abroad in 2009.
Aunt Marjie at Villa Jovis
This is a genuine reaction to I-don’t-remember-what inside Villa Jovis on Capri. Aunt Marjie’s ultra-expressiveness was one of her much-beloved traits, and archaeological sites always brought it out. (She had a PhD in the field . . . in addition to master’s degrees in geology and geophysics, anthropology, and social science!)
Aunt Marjie dancing
Aunt Marjie was always the first one out on the dance floor at weddings. Here she is at my wedding in 2010 with my cousins Alex and Danny. To this day, whenever I reference her to friends, they say, “I remember her! The dancing lady in the red dress!”

Roundup: Jazz hymns; stained glass symposium; diversifying medieval studies; Josefina de Vasconcellos; Playing for Change

NEW ALBUM: Makes the Heart to Sing: Jazz Hymns: Last month award-winning composer Deanna Witkowski released an album of fourteen new jazz hymn arrangements for instrumental trio (piano, bass, drums). Injecting an element of surprise—such as changed harmonies and/or rhythms—into the church’s well-worn repertoire of hymn tunes helps people reengage with them in a fresh way, she says. It defamiliarizes. In addition to making the CD available for purchase, Witkowski is offering fully notated sheet music for piano, with the hope that church music directors will consider planning a jazz service for their congregation. (All arrangements are fit for congregational singing.) Hear more about the motivation behind the album, plus track samples, in the video below.

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SYMPOSIUM: “In Glass Thy Story,” September 8–9, Robinson College, Cambridge, UK: This weekend Art and Christianity Enquiry (ACE) is holding a two-day symposium that will cover over seventy years of innovation and iconography in the glass art of European churches and cathedrals. The event will seek to draw out the challenges, possibilities, and purpose of stained glass—that is, what it means theologically, and how it relates to the liturgy. Speakers include Martin Crampin, Frances Spalding, Jasmine Allen, Caroline Swash, Jonathan Koestlé-Cate, Deborah Lewer, and Fanny Drugeon. Click here for the schedule and here to register (it costs £120, with discounted options).

Light of the World by John Piper
John Piper (British, 1903–1992), Light of the World, 1980. Stained glass. Robinson College Chapel, University of Cambridge.

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EXHIBITION-IN-PROGRESS: “Dialogue: Exposing the Rhetoric of Exclusion through Medieval Manuscripts”: Getty Museum curators are soliciting advance feedback for a January 2018 exhibition that will address the persistence of prejudice as seen through lingering stereotypes from the Middle Ages. (Input on wording and on points of view to consider, for example, is welcome and is already flowing in through comment threads.) As a museum, the Getty acknowledges and takes seriously its role as a repository of history and memory, knowing full well that its manuscripts collection, which consists primarily of medieval luxury art objects from western Europe, is full of caricature and erasure of “out groups,” such as Jews and Muslims, the poor, those perceived as sexual or gender deviants, and non-Europeans. This presents challenges when trying to connect with a multicultural and increasingly international audience. Click here to read a working description of the exhibition and, if desired, provide critique.

(Updates, 10/3/17, etc.: “More Details on Exhibition-in-Progress” (Getty blog); archived exhibition page, Outcasts: Prejudice and Persecution in the Medieval World; three specially commissioned essays on race, anti-semitism, and gender identity in the Middle Ages, available for free download)

Jewish caricature (12th c)
Anti-semitic representation from the Stammheim Missal, made in Germany, 1170s. Ms. 64 (97.MG.21), fol. 86 (details), J. Paul Getty Museum, Los Angeles.

On a similar note, this Pacific Standard article appeared in my Twitter feed yesterday: “What to do when Nazis are obsessed with your field: How medieval historians can counter white supremacy.” History professor David M. Perry writes,

White supremacists explicitly celebrate Europe in the Middle Ages because they imagine that it was a pure, white, Christian place organized wholesomely around military resistance to outside, non-white, non-Christian forces. Marchers in Charlottesville held symbols of the medieval Holy Roman Empire and of the Knights Templar. . . . Someone sprayed “saracen go home” and “deus vult”—a Latin phrase meaning “God wills it” and associated with the history of the Crusades—on a Scottish mosque. . . .

Thankfully there have been robust efforts among medievalists as of late to show how the Middle Ages was actually a religiously, culturally, and ethnically diverse era (which our focus on western European Christian culture has partially disguised) and to learn from fields like critical race theory and ethnic studies how to better understand the ideologies and distributions of power that define the modern world.

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ARTIST SPOTLIGHT: Josefina de Vasconcellos: One of the bloggers I follow is Jonathan Evens, an Anglican priest and art critic who serves as secretary to commission4mission, an organization that encourages the commissioning and placing of contemporary art in churches as a means of fundraising for charities. He frequently undertakes “church art pilgrimages” throughout the UK, researching, photographing, and writing about his discoveries. His recent visit to Kendal Parish Church and Cartmel Priory has yielded a lovely piece on the twentieth-century British sculptor Josefina de Vasconcellos. Featured artworks include the Madonna and Child in a refugee camp, St. Michael the Archangel battling his way through the jaws of a dragon, a martyrs’ memorial, and a compositionally unique Rest on the Flight to Egypt. Click here to view additional photos and information about the artist.

The Family of Man by Josefina de Vasconcellos
Josefina de Vasconcellos (British, 1904–2005), The Family of Man. Fiberglass. South Aisle, Kendal Parish Church, Cumbria, England. Photo: Jonathan Evens
St. Michael the Archangel by Josefina de Vasconcellos
Josefina de Vasconcellos (British, 1904–2005), Saint Michael the Archangel. Cartmel Priory, Cumbria, England. Photo: Jonathan Evens

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PLAYING FOR CHANGE DAY (September 23, 2017): “One World, One Voice”: The mission of the Playing for Change Foundation (PFCF) is to create positive change through music education. To that end the organization develops, funds, and supports music schools and programs that are operated by their local communities and then works to connect those communities around the world. Every week 1200-plus young people in Bangladesh, Brazil, Ghana, Mali, Nepal, Rwanda, South Africa, Thailand, Morocco, and Argentina attend free PFCF classes in dance, instruments, music theory, languages, and cultural heritage. PFCF’s community development and empowerment efforts also contribute to meeting essential needs like food, clean water, medicine, and more.

To raise funds to further its peace-building mission, PFCF has set an annual global day of music for September 23. Last year Playing for Change Day resulted in over two hundred events in forty-eight countries on six continents, and consequently more instruments and resources for all the schools. To host an event, attend an event, or donate to the cause, click here.

From 2004 to 2008 a small Playing for Change film crew traveled the world’s highways and byways, recording hundreds of musicians from dozens of countries independently playing a set list of songs; the performances, each with its own distinctive style and texture, were then intercut to create e pluribus unum (out of the many, one; or, unity in diversity)—one seamless video performance, an across-the-globe collaboration. All the videos are up on YouTube, but they’re so much fun to watch, I bought all three DVDs, Songs Around the World 1–3. My favorite track is probably “Down by the Riverside,” a celebration of heavenly harmony featuring Grandpa Elliott, the Preservation Hall Jazz Band, the Congolese Choir of Grace, and over a dozen other musicians. Indigenous instruments include the bombo (large bass drum) from Portugal, the pandeiro (hand drum) from Brazil, the tambura kontra (long-necked lute) and begesh (double bass) from Serbia, and the washboard and cigar box banjo from the United States.

Visit http://playingforchange.com to peruse more videos, music, merchandise, and tour information.

Reformation Roundup

FIVE R’S FOR REFORMATION COMMEMORATION

As a guard against Reformed hubris, Churches Together in England has issued a statement urging churches to mark the Reformation’s fifth centenary with sensitivity to other branches of the faith, providing 5 R’s as guidelines. Keep the anniversary, it says, with the spirit of

Rejoicing – because of the joy in the gospel which we share, and because what we have in common is greater than that which divides; and that God is patient with our divisions, that we are coming back together and can learn from each other.

Remembering – because all three streams of the Reformation have their witnesses and one church’s celebration could be another’s painful memory; and yet all believed they acted in the cause of the gospel of Jesus Christ for their time.

Reforming – because the Church needs always to grow closer to Christ, and therefore closer to all who proclaim him Lord, and it is by the mutual witness of faith that we will approach the unity for which Christ prayed for his followers.

Repenting – because the splintering of our unity led us to formulate stereotypes and prejudices about each other’s traditions which have too often diverted our attention from our calling as witnesses together to the mercy of God in proclamation and service to the world.

Reconciling – because the call to oneness in Christ begins from the perspective of unity not division, strengthening what is held in common, even though the differences are more easily seen and experienced.

This is not to say we can’t celebrate the achievements of the Reformation (we certainly should!), but we ought not to do so with denigration toward our Catholic brothers and sisters, nor hold our own branch above reproof. All church history, before and after the major splits, is our history as a body. Read the full CTE statement here. For other initiatives to foster common witness, service, and understanding between Protestants and Catholics, see the documents “Evangelicals and Catholics Together” (1994) and “Joint Declaration on the Doctrine of Justification” (1999).

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ECUMENICAL ARTS SYMPOSIUM

The last two weekends in October will cap off the international “Arts and Ecumenism” symposium organized by the Mount Tabor Ecumenical Centre for Art and Spirituality to commemorate the five hundredth anniversary of the Reformation. With events in Paris, Strasbourg, and Florence, the symposium is now coming to the US to continue the discussion on Catholic and Protestant approaches to art.

The penultimate session, “Sacred Arts in North American Contexts,” will take place October 20–21 at Yale University. “Arts in Celebration: The Word in Color, Action, Music, and Form,” the final session, will take place October 27–29 at the Community of Jesus in Orleans, Massachusetts, and will include demonstrations of mosaic, fresco, and Gregorian chant; lectures and panel discussions with Timothy Verdon, William Dyrness, Deborah Sokolove, and others; exhibits of contemporary sacred art by Susan S. Kanaga and Filippo Rossi (view the catalog); liturgies of the Divine Office and Holy Eucharist; an organ recital; and a fully staged presentation of Ralph Vaughan Williams’s opera The Pilgrim’s Progress, performed by the community’s critically acclaimed Gloriae Dei Cantores choir and Elements Theatre Company. Click here for the schedule.

I stayed at the Community of Jesus last week, and trust me, $425 is a great price for two days and nights at this beautiful Cape Cod monastery, with its Benedictine hospitality, and access to a high caliber of visual, musical, and dramatic art and prominent voices in the field of Christianity and the arts. But the best part, I think, will be the opportunity to inhabit the ecumenical vision the community has established, whereby all Christians—Catholic, Protestant, and Orthodox—live together, eat together, and worship together. Some community members have taken vows of celibacy, while others have chosen marriage and live with spouse and children on the compound. Partaking of the Eucharist last Friday with brothers and sisters from other streams of Christianity and multiple generations was an experience I will not soon forget. Be sure to take advantage of the early-bird registration discount, which ends September 1.

(Click here to take a virtual tour of the Community of Jesus’s Church of the Transfiguration.)

Church of the Transfiguration
Church of the Transfiguration, Orleans, Massachusetts. Photo: Victoria Emily Jones
Vento by Filippo Rossi
Vento (detail) by Filippo Rossi, from the exhibition “Spirito Creatore”

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PAST LECTURE: “Visual Ecumenism” by Matthew Milliner: Milliner is an evangelical Anglican who teaches art history (his specialization is Byzantine) at a Protestant liberal arts college in Illinois. In this talk given April 7, 2017, at the Wheaton Theology Conference “Come, Let Us Eat Together!,” he discusses how we can “put on” other Christian traditions without losing our own by engaging their artistic output, by opening ourselves up to the material expressions of the gospel present all across the denominational spectrum:

I’m taking a particularly cherished part of my tradition—the law/gospel distinction—and showing that it can be found in other traditions as well. This might seem like I’m colonizing other traditions with my Protestantism, but I’m actually trying to strip my own tradition of its exclusive possession of this message and see it elsewhere, so that evangelicals can be at home in late medieval Catholic devotional manuals or in Russian Orthodox cathedrals. (19:04)

In reverse chronological fashion, he examines Lucas Cranach’s Law and Grace (Protestant), Berthold Furtmeyr’s Tree of Life and Death (Catholic), and the Sinai Pantocrator icon (Orthodox). Michelangelo’s late drawings and tomb for Pope Julius II are discussed in light of his involvement in the Spirituali, a Catholic reform movement in Italy that emphasized intensive personal study of scripture and justification by faith. More personally, Milliner describes how he was able to make it through repeated Hail Marys during a Catholic prayer service he inadvertently stumbled into one time and, on another Marian note, shares the Madonna of Mercy mural created last year by a group of Protestant art students he co-taught in Orvieto, Italy, with Bruce Herman, showing how they honored this subject that originated outside their tradition while also bringing it in line with their theological convictions—which, they discovered, were corroborated by Vatican II. In an earlier essay on visual ecumenism, Milliner wrote,

Just as there is, according to our Bibles, ‘one Lord, one faith, one baptism,’ so perhaps there is also one variegated yet unified Christian aesthetic, to which the different traditions, at their utter best, ascend. Full maturity (which for evangelicals has been a long time coming!) is not to see with Protestant, Orthodox or Catholic eyes—but with the eyes of Christ.

Madonna of Mercy (Gordon in Orvieto)
Madonna of Mercy painting by the 2016 Gordon in Orvieto cohort

Milliner has given similar talks in the past: “Toward a Visual Ecumenism,” at Duke; “Toward 2017: Visualizing Christian Unity,” at George Fox; “Altars on the Jordan and the Rhine,” at the Institute for Ecumenical Research in Strasbourg; “Against Confessional Aesthetics,” at Baylor; and “Hearing Law, Seeing Gospel: A Mockingbird History of Art,” at the 2017 Mockingbird Conference. I hope they turn into a book!

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UPCOMING LECTURE: “An Evening with Ken Myers: Luther’s Artistic Legacy,” Saturday, September 9, 7:30 p.m., Wallace Presbyterian Church, College Park, Maryland: To kick off its second season, the Eliot Society has scheduled Mars Hill Audio founder Ken Myers to discuss Martin Luther’s contributions to Christian hymnody. “With the help of some local musicians, Myers will examine the artistic climate Luther helped to create, as well as some of the great composers of sacred music who followed after him. The lecture will argue that the pattern of Luther’s artistic engagement provides a model for contemporary efforts to reconnect faith and the arts.” Click on the link above to reserve your free ticket.

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FROM THE ARCHIVES: “An early Protestant painting (commissioned by Luther)”: On my previous blog I wrote a post about an altarpiece Martin Luther commissioned from his friend Lucas Cranach to promote Protestant theology. (It’s the same painting Milliner opens his above talk with.) Luther was more accepting of religious images than many of his fellow reformers, elucidating his position in his Invocavit Sermons (1522) and in the treatise Against the Heavenly Prophets in the Matter of Images and Sacraments (1525). I plan to feature vast swaths of these texts on Art & Theology in the near future.

Law and Grace by Lucas Cranach the Elder
Lucas Cranach the Elder (German, 1472–1553), Law and Grace, 1529. Tempera on linden wood, 82.2 × 118 cm. Castle Museum Schloss Freidenstein, Gotha, Germany.

Roundup: Contemporary santos; singing grace with knives; Auden interprets Bruegel; “The Old Churchyard”; pyrotechnic ladder

“The Cosmopolitan and the Campesino: The Sacred Art of Luis Tapia” by Dana Gioia: I first learned about the pioneering Chicano artist Luis Tapia from the book Crafting Devotions: Tradition in Contemporary New Mexico Santos. His work was memorable, so when I saw it on the cover of the latest Dappled Things issue, I was eager to read inside. Dana Gioia’s essay introduces us to work that is “both strikingly original and deeply respectful of its origins” in the Hispano religious folk art tradition established in New Mexico in the seventeenth century. Pushing the art of polychrome wood sculpture to new levels of craftsmanship and social and political commentary, Tapia “has enlarged his tradition to make it capacious enough to contain his imagination and the complexities of contemporary Latino experience.”

The art world is more accustomed to disruption and transgression than to transformative renewal. (What is more normative in art nowadays than transgression?) It is easier to renounce or mock the past than to master and reshape it to new ends. Assimilating the past, however, allows new work to carry powerful formal and cultural resonance, such as Tapia’s adaptations of New Mexican Catholic folk subjects and symbolism into new secular and social contexts. Tapia does not approach the past with the distanced irony and intellectual condescension of artists such as John Currin or Jeff Koons. Tapia remains invested in the forms, themes, and techniques of the New Mexican Latino Catholic tradition.

(Related post: “Religious art highlights from New Mexico”)

Pieta by Luis Tapia
Luis Tapia (American, 1950–), Pietà, 1999. Carved and painted wood, 20¼ × 14½ × 9½ in. Collection of John Robertshaw. Photo: Dan Morse, courtesy The Owings Gallery, Santa Fe.

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Renaissance-era cutlery engraved with musical notations: The Victoria and Albert Museum in London has in its collection a rare “notation knife” from sixteenth-century Italy, whose blade contains on each side a line of music expressing gratitude for a meal. The inscription on one side reads, “The blessing of the table. May the three-in-one bless that which we are about to eat,” while the other reads, “The saying of grace. We give thanks to you God for your generosity.” The knife, which contains only a tenor voice part, belongs to a set. Art historian Flora Dennis, whose background is in musicology, tracked down the other three in the set and, with the help of the Royal College of Music, transcribed the voice parts into modern notation, then had the benediction and grace from the knives sung and recorded (listen below). Click on the link to hear curator Kirstin Kennedy discuss the knife’s possible uses, to view footage from the recording session, and to listen to two alternate recordings.

Notation Knife
Left and right views of an etched, engraved, and gilded steel knife with ivory, brass, and silver handle, by an unknown maker, Italy, 1500–50. Victoria & Albert Museum, London.

Benediction, Version 1

Grace, Version 1

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“‘About Suffering They Were Never Wrong’” by Kevin Antlitz: This essay about human indifference to others’ suffering centers on W. H. Auden’s poem “Musée des Beaux Arts,” which is itself a response to two paintings by Pieter Bruegel the Elder: The Census at Bethlehem and The Fall of Icarus. Insights from Mark Twain, Rabbi Abraham Joshua Heschel, Elie Wiesel, Nuremberg prosecutor Benjamin Ferencz, novelist Aleksandr Solzhenitsyn, and St. Theophan the Recluse add to the commentary, which is personalized by the author’s reflections on his visit to Yad Vashem, the World Holocaust Remembrance Center in Jerusalem. The indictment is sobering: we are all of us guilty of evil—the enabler just as much as the perpetrator.

The Census at Bethlehem by Pieter Bruegel
Nobody notices the need of the pregnant couple—the Holy Family—making their way into town. Pieter Bruegel the Elder (Dutch, 1525/30–1569), The Census at Bethlehem, 1566. Oil on panel, 116 × 164.5 cm. Royal Museums of Fine Arts of Belgium, Brussels.
Landscape with the Fall of Icarus by Pieter Bruegel
The plowman, shepherd, and angler continue with their work, indifferent to the upside-down, flailing legs in the sea beside them, and “the expensive delicate ship” at the crash site “had somewhere to get to and sailed calmly on.” 1560s copy of: Pieter Bruegel the Elder (Dutch, 1525/30–1569), Landscape with the Fall of Icarus, ca. 1558. Oil on canvas, 73.5 × 112 cm. Royal Museums of Fine Arts of Belgium, Brussels.

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Offa Rex records spiritual folk standard “The Old Churchyard”: Olivia Chaney has teamed up with the Decemberists under the name Offa Rex to record an album that pays homage to British folk music. Released this month, The Queen of Hearts features a beautiful rendition of “The Old Churchyard,” a song about the pain of death and the hope of resurrection. It invites you, first, to come pay respect to loved ones who have passed out of this world over the years, then entreats you not to feel sorrow for them, “for sweet is their sleep, though cold and hard their pillows may be.” The song acknowledges that words are insufficient to comfort those left behind but nonetheless offers the reassurance of peace and rest for the deceased, and a glorious rising on the last day. (Thanks to Paul Neeley for this find!)

Come, come with me out to the old churchyard,
I so well know those paths ’neath the soft green sward.
Friends slumber in there that we want to regard;
We will trace out their names in the old churchyard.

Mourn not for them, their trials are o’er,
And why weep for those who will weep no more?
For sweet is their sleep, though cold and hard
Their pillows may be in the old churchyard.

I know that it’s vain when our friends depart
To breathe kind words to a broken heart;
And I know that the joy of life is marred
When we follow lost friends to the old churchyard.

But were I at rest ’neath yonder tree,
Oh, why would you weep, my friends, for me?
I’m so weary, so wayworn, why would you retard
The peace I seek in the old churchyard?

Why weep for me, for I’m anxious to go
To that haven of rest where no tears ever flow;
And I fear not to enter that dark lonely tomb
Where our saviour has lain and conquered the gloom.

I rest in the hope that one bright day
Sunshine will burst to these prisons of clay,
And old Gabriel’s trumpet and voice of the Lord
Will wake up the dead in the old churchyard.

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Sky Ladder documentary (2016): This Netflix original directed by Kevin Macdonald (The Last King of Scotland) profiles the world-renowned contemporary artist Cai Guo-Qiang (pronounced Tsai gwo chi-ONG), who is best known for reinventing the possibilities of the firework, opening its purpose up beyond mere entertainment. Through interviews with the artist and his family, friends, and critics, the film tracks Cai’s rise from childhood in Mao’s China to global fame, addressing the cultural influences on his work, his desire to effect social change, and his struggles to maintain integrity and artistic freedom (his acceptance to design the fireworks display for the opening ceremony of the 2008 Beijing Olympics was controversial).

The documentary shares its title with Cai’s decades-long obsession and most ambitious work to date: a pyrotechnic ladder that rises up over a quarter mile into the sky, as successive explosions etch each new rung and rail segment into place. “I want to connect the earth to the universe,” Cai said. It was fascinating to be let in on his process for this, his working through all the technical details and other hurdles. Three previous attempts to realize Sky Ladder were canceled—in 1994, due to bad weather; in 2001, due to the 9/11 attacks; and in 2012, due to a revoked permit. It wasn’t until 2015 that the project finally succeeded, in a small Chinese fishing village before an audience of a few hundred. It lasted approximately two and a half minutes. Cai’s Sky Ladder reminds me of “Jacob’s ladder” from Genesis 28:10–19, burning bright, connecting two worlds.

Sky Ladder by Cai Guo-Qiang
Sky Ladder rising. Photo: Lin Yi & Wen-You Cai, courtesy Cai Studio.
Sky Ladder by Cai Guo-Qiang
Cai Guo-Qiang (Chinese, 1957–), Sky Ladder. Realized at Huiyu Island Harbour, Quanzhou, Fujian, June 15, 2015, at 4:49 a.m., approximately 2 minutes and 30 seconds. Photo: Lin Yi & Wen-You Cai, courtesy Cai Studio.

Roundup: Nuns onscreen; Jesus in pop music; El Greco knits

Nuns in pop culture: Anna Silman writes on the current “Nunnassaince” in movies and television, the biggest since the late 1950s and ’60s. She quotes Rebecca Sullivan, author of Visual Habits: Nuns, Feminism, and American Postwar Popular Culture, on the first wave as a reaction against the sexual revolution. For a list of flicks both new and old, see “Ten Essential Movies About Nuns.”

I’ve seen two movies from 2016 that center on a nun, or nuns. The first is Little Sister, a dramedy directed by Zach Clark. It’s about twenty-something Colleen Lunsford, a novice (prospective nun) who’s temporarily called away from the convent when her brother returns from the Iraq War, suffering from depression after a bomb left his face disfigured. In the town she grew up in Colleen is known as the Goth girl, so former high school friends are shocked to learn about her new religious vocation.

I wish the faith dimension was explored a bit more—the only insight we get into Colleen’s decision to become a Christian and pursue the monastic life is a line she mutters about structure and stability. (Was that her only motivation?) The film is more about reconnecting with family and recognizing that even though you grow up and your interests and bearing and goals may change, your past self, or selves, always remain a little bit a part of you. It’s empathetic and dark but also funny, and it shows how there’s no one mold that makes a nun; nuns come from different places in life, and oftentimes sustain (complicated) relationships outside the cloister. (Watch on Netflix)

The second one I’ve seen and commend is The Innocents, directed by Anne Fontaine. Set in a convent in late-1945 Poland and based on a true story, it documents the crisis of faith the nuns of that community are forced to undergo when many of them are raped by invading Russian troops and some pregnancies result. The nuns respond in diverse ways to the horror, struggling to regain their spiritual equilibrium. In desperation, they employ an atheistic French female doctor from the Red Cross, stationed nearby, to help them deliver their babies and to bear their secret. (Watch on Amazon Video)

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“If I Believe You: Agnostic Songs to Jesus” by Joy Clarkson: This article analyzes the song “If I Believe You” by the 1975—which opens with “I’ve got a God-shaped hole that’s infected . . .”—in light of the wider trend of self-proclaimed unreligious artists writing songs addressed to Jesus. Clarkson observes that (1) even within the profoundly secular industry of popular music, there is an openness to spirituality, religion, and Jesus; (2) songs written not only about Jesus, but to Him, create a unique discursive space; and (3) an invocation of negative transcendence may create an openness to a true spiritual experience. I’m intrigued by the titles of the books she references, including The Bible in/and Popular Culture: A Creative Encounter (2010); Mashup Religion: Pop Music and Theological Invention (2011); and Personal Jesus: How Popular Music Shapes Our Souls (2013).

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Knits by Petros Vrellis: Designed using an algorithm, Vrellis’s re-creations of figures from famous El Greco paintings are formed by knitting a single thread across anchor pegs on a circumference loom. Watch a time-lapse video of Vrellis putting together a knit based on El Greco’s Christ Blessing, below, and read more about his process here. (Another Jesus portrait Vrellis has done is based on El Greco’s Christ in Prayer, visible at 2:27 at the bottom right.) Vrellis has a master’s degree in art sciences; he enjoys exploring the potential of new media through digital art and interactive installations and considers himself more of a “toy inventor” than an artist. Thank you to Tobias M. from Vienna for informing me of this impressive work.

Christ by Petros Vrellis
Knit by Petros Vrellis (Greek, 1974–), based on the painting Christ Blessing by El Greco.

Some of Vrellis’s knits are for sale via Saatchi Art.

Roundup: Global passion art, free song downloads, “Refiguring the Biblical,” boxwood minis, reassembled altarpiece

“Journey to the Cross: Artists Visualize Christ’s Passion” (+ Part 2): As a devotional support for Passion Week and to show the breadth of Christian art across cultures, I’ve curated an online gallery of thirteen art images for the International Mission Board. Spanning the Last Supper through the Resurrection, the images come from the Democratic Republic of Congo, Japan, Bulgaria, the Philippines, China, Croatia, India, South Africa, Australia, Ecuador, Ukraine, Malaysia, and Slovenia.

Good Friday by Clifford Possum Tjapaltjarri
Clifford Possum Tjapaltjarri (Anmatyerre, 1932–2002), Good Friday, 1994. Acrylic on canvas, 116 × 154 cm. National Gallery of Australia, Parkes, ACT, Australia.

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FREE SONG DOWNLOADS:

“Into the Woods My Master Went”: Last summer singer-songwriter Seth Woods (The Whiskey Priest) discovered in an old Baptist hymnal an unusual nineteenth-century hymn text by Sidney C. Lanier, about Christ in Gethsemane—unusual not just for its content but for its rhyme and meter. In the first verse, Jesus enters the garden and receives the friendship of nature—the olive leaves caress him for comfort, and the thorns retract so as not to hurt him. In the second verse, Jesus departs from the garden, assured in his mission, and is forthwith arrested, taken from trees (olive grove) to tree (cross). Woods and Richard Kentopp (The Gentle Wolves) each took a stab at setting the text to music, and they invited four other friends—Jana Horn, Bruce Benedict, Alex Dupree (Idyl), and Chris Simpson (Mountain Time)—to do the same. These six retunings are available for free download via Bandcamp. The diverse results demonstrate how the same text can inspire different creative approaches.

 

“Wheat and Tares” and “Draw Me to You”: The Windtalkers is a Florida-based husband and wife duo (Benny and Ashley Permuy) backed by a band of musician friends who seek to create songs of life and truth unto the Lord. Through NoiseTrade they’re offering two of the seven tracks from their upcoming album All Creation Groans (available May 30): the blues-inflected “Wheat and Tares,” and the cello-backed “Draw Me to You.”

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KICKSTARTER PROJECT: “Refiguring the Biblical” juried exhibition (includes cash prizes): Others Imagining Initiative hopes to organize a juried art exhibition featuring racially diverse depictions of biblical characters, awarding prize money to select artists. The purpose is to help promote a Christian visual culture that does not elevate white Jesus but rather is inclusive of minorities. Submissions would be limited to current and recently graduated art students (BA/BFA within the last two years), and the exhibition would open in January 2018 at Biola University, hopefully traveling to other US universities as well. The viability of this project is dependent on the raising of funds through Kickstarter.

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EXHIBITIONS:

“Small Wonders: Gothic Boxwood Miniatures” (The Met Cloisters): On display through May 20. “Small in scale, yet teeming with detail, miniature boxwood carvings have been a source of wonder since their creation in the Netherlands in the 16th century. On these intricately carved objects—some measuring a mere two inches (five centimeters) in diameter—the miracles and drama of the Bible unfold on a tiny stage. Many of the works can be opened and closed: masterfully crafted hinges and clasps still function today. . . . Offering new insight into the methods of production and cultural significance of these awe-inspiring works of art, this exhibition [organized in partnership with the Art Gallery of Ontario and the Rijksmuseum] highlights more than four years of research that has used cutting-edge technology to understand these elegantly precise miniature rosaries, prayer beads and altarpieces.” The AGO’s Boxwood Project is a fantastic resource—an online catalogue raisonné, with photos and essays.

Boxwood prayer bead
Boxwood prayer bead (closed), Netherlands, ca. 1500–25, from the Metropolitan Museum of Art.
Boxwood prayer bead
Boxwood prayer bead (open), Netherlands, ca. 1500–25, from the Metropolitan Museum of Art.

“Gerard David: An Early Netherlandish Altarpiece Reassembled” (The Getty): The long-separated components of a fifteenth-century triptych by Netherlandish painter Gerard David have been reassembled following eighteen months of technical study and conservation treatment of the wings at the Getty. On display from March 21 to June 18, Pilate’s Dispute with the High Priest and The Holy Women and Saint John (from the Koninklijk Museum in Antwerp) flank Christ Nailed to the Cross (from the National Gallery in London), a dynamic scene rendered in exquisite detail. For more on the artist, see Gerard David: Purity of Vision in an Age of Transition by Maryan Ainsworth, available for free e-viewing through the Getty Research Portal.

Christ Nailed to the Cross by Gerard David
Installation view at the Getty: Gerard David (Netherlandish, ca. 1460–1523), Christ Nailed to the Cross triptych, 1480–85. Oil on panels.