Roundup: Philippians set to music, poetry of joy, what Jesus looked like, and more

ALBUM REVIEW: “Let’s Go Down: Joy and Humility in Psallos’s Philippians Album” by Victoria Emily Jones: Psallos’s latest album, a musical adaptation of Paul’s letter to the church at Philippi, released on Thursday, and, as I’ve come to expect from the collective, it’s a brilliant work of art, with much to discover! In this review I wrote for the Gospel Coalition, I of course couldn’t address all the album’s intricacies, but I trace a few main themes and motifs. This is the New Testament epistle that gives us such memorable lines, phrases, and passages as “Rejoice in the Lord always!,” “Be anxious for nothing,” “the peace of God that passes all understanding,” “I can do all things through Christ who strengthens me,” and the glorious Christ Hymn (“Let this mind be in you, which was also in Christ Jesus, who, being in the form of God . . .”). It’s delightful to hear what Psallos does with these oft-quoted verses and, even more, to be guided in understanding the larger context in which they appear.

It’s near impossible to choose favorite tracks, as they gain impact from being heard all together and in order, but if I had to choose, I’d say “Complete My Joy,” “Hymnos Christou,” “I Am Better Than You” (feat. Shai Linne), and “Will You Go Down?” (feat. Taylor Leonhardt).

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POETS’ PANEL: “Surprised by Joy: Poetry about Happiness,” recorded at the Festival of Faith and Writing, April 2018: In Rewrite Radio Episode 29 (a production of the Calvin Center for Faith and Writing), poets Anya Silver, Tania Runyan, Barbara Crooker, and Julie Moore “discuss the landscape of joy amidst suffering in their personal and public lives. Joy, distinct from happiness, can be a form of religious practice. They explore questions regarding what cheapens joy, how Christians view joy, and how to ‘balance the scale’ of joy and pain in writing.” Zora Neale Hurston, Ælfric of Eynsham, Ralph Waldo Emerson, Christian Wiman, Jane Kenyon, John Milton, Dietrich Bonhoeffer, Thornton Wilder, and the apostle Paul are just some of the additional voices they draw into their conversation. They each read three to four of their own poems, and there is an audience Q&A starting at 57:54. A transcript is provided.

Silver and Runyan are two of my favorite poets, and this is such a rich hour spent with them and two of their colleagues.

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INTERVIEW: “It’s Not a Poem Until You Discover Something: An Interview with Scott Cairns” by Andy Patton: In this conversation, poet Scott Cairns talks about writing as a discipline, the writer as reader (“The writing life is primarily the reading life”), staying conversant with tradition, the fallacy of originality, the one quality shared most between prayer and poetry, and writing not as giving, serving, but as getting, receiving.

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LECTURE: “What Did Jesus Look Like?” by Joan E. Taylor, St. Paul’s Cathedral, London, June 2, 2019: Historian Joan E. Taylor, a professor of Christian origins and Second Temple Judaism at King’s College London, discusses the influences on early depictions of Jesus in art and what they tell us about what he did, or definitely didn’t, look like. This talk is a great intro to her research on the topic, but if you want to learn more, I recommend her full-color book What Did Jesus Look Like? (T&T Clark, 2018), which goes into much more detail, examining artistic, literary, and archaeological evidence, including first- and second-century coins, textiles, skulls, and Egyptian mummy portraits. She also dedicates two chapters to the three most famous acheropitae (images “made without [human] hands”): the Veil of Veronica, the Mandylion, and the Shroud of Turin.

In her talk, Taylor shows how most of the visual representations of Jesus in the Early Christian era were based on Greco-Roman imagery of Zeus Olympus or Zeus Serapis (strong, powerful, seated on a throne; this image came after Constantine), Dionysus (young, curly-haired, beardless), or philosophers. These images aim to show us the meaning of Jesus but not necessarily his physical reality.

Interestingly, Taylor points out that while it’s common to picture Jesus in a long robe (stolē, plural stolai) with baggy sleeves, such clothing indicated social privilege in Jesus’s time, and in Mark 12:38, Jesus explicitly denounces those who parade around in such dress! Jesus would have worn a short, simple tunic, probably undyed—which is how he is depicted in the frescoes from the ancient Dura-Europos house church in present-day Syria.

She also identifies a common strain in early Christian and non-Christian writings that describe Jesus as “little and ugly and undistinguished” (Celsus), probably owing largely to the messianic interpretation of Isaiah 53:2: “he had no form or majesty that we should look at him, nothing in his appearance that we should desire him.” However, there were some claims to the contrary—for example, from Origen—that stated that Jesus was the epitome of physical beauty; after all, divinity must be beautiful, right? We often find throughout art history an attempt to backfill the earthly life of Jesus with his resurrected, ascended, glorified form.

Taylor is not suggesting, as far as I can tell, that all artistic representations of Jesus must be historically authentic to have validity. Rather, she says that if we are going to imagine Jesus humanly doing things—healing the paralytic, for example, or preaching the Sermon on the Mount—we will inevitably have to picture him in our mind, and we might as well have as accurate a picture as possible. She reminds us that if we imagine Jesus as supremely beautiful and well kept and richly arrayed instead of as the poor, bedraggled itinerant that he was, there’s a dissonance with his message; he becomes no longer one of the people but apart from them.

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ARTICLE: “Are Images of Jesus a Violation of the Commandments?” by Chad Bird: “Different groups within Christianity disagree as to whether Jesus should be depicted in icons, crucifixes, paintings, or other visual media. In this article, Chad Bird [scholar in residence at 1517] approaches the question from the angle of both the commandments and the incarnation.”

The most pushback I receive on my blogging ministry comes from those who believe it is inherently wrong, even “idolatrous,” to represent Jesus visually. Bird addresses this concern in much the same way I do when asked, and in such a succinct way!

Roundup: Online literary retreat (Aug. 27), Yvonne Adhiambo Owuor interview, global Marian art, and more

ONLINE LITERARY RETREAT: “The Extraordinary Possibility of Ordinary Time: Retreat with Sarah Arthur,” August 27 (this Friday!), 1–3 p.m. ET: Hosted by Paraclete Press. “Come away for an afternoon of exploration, refreshment, and celebration of Ordinary Time. Sarah Arthur invites you to join her for a deep sip at the well of poetry and literature as devotional reading. Guest poets Luci Shaw and Scott Cairns will also take part in this mini-retreat for lovers of words and Spirit.” The $50 admission price includes a copy of Sarah’s book At the Still Point: A Literary Guide to Prayer in Ordinary Time. I attended her Lent retreat earlier this year and found it very meaningful. Sorry for the short notice.

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TRIBUTE: “My Benediction to the Beloved Storyteller Walter Wangerin Jr.” by Philip Yancey: Walter Wangerin Jr. died of cancer on August 5. He was a pastor; a storyteller; a National Book Award–winning author of novels, short stories, and spiritual essays, including The Book of the Dun Cow, The Book of Sorrows, and Ragman: And Other Cries of Faith; and a professor of literature, theology, and creative writing. His friend and fellow writer Philip Yancey has written this nice little tribute to him for Christianity Today.

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ONLINE EXHIBITION: A Global Icon: Mary in Context, created by the National Museum of Women in the Arts: Curated by Virginia Treanor, this digital resource was created as an expansion of the in-person exhibition Picturing Mary: Woman, Mother, Idea (see catalog), which ran from December 5, 2014, to April 12, 2015. Click through the pages to experience art images with descriptions, videos, and other content having to do with representations of Mary from across the world. The first video in the series is posted below, and here’s a playlist of all seven.

Christian canteen from Iraq
Canteen with Adoration of the Christ Child (detail), Syria or Northern Iraq, mid-13th century. Brass, silver inlay, 17 13/16 × 14 7/16 in. (45.2 × 36.7 cm). Freer Gallery of Art, Smithsonian Institution, Washington, DC. Click image to see full object.

Virgin and Child, from a Falnama (Book of Divination), Mughal India, ca. 1580. Gouache on cloth, 33.4 × 21.1 cm.

Dehua Madonna and Child
Madonna and Child, Dehua, China, 1690–1710. Porcelain, 15 × 3 1/2 × 3 in. (38.1 × 8.9 × 7.6 cm). Peabody Essex Museum, Salem, Massachusetts, inv. AE85957.

Ethiopian pendant icon
Double Diptych Icon Pendant, Ethiopia, early 18th century. Wood, tempera pigment, string, 3 3/4 × 6 × 5 1/2 in. (9.5 × 15.2 × 14 cm) (open, mounted). Metropolitan Museum of Art, New York.

Lady of Sorrows (Italy, 18th c)
Our Lady of the Seven Sorrows, Italy, 18th century. Polychromed wood, human hair, 17 3/4 × 17 3/4 × 9 3/4 in. Royal Museums of Art and History, Brussels, Inv. FB.514. Photo © RMAH, used with permission.

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INTERVIEW (+ upcoming virtual conversation): “A God Who Wails and Dances: A Conversation with Yvonne Adhiambo Owuor”: This interview by Erika Kloss, which appears in the current issue of Image journal (no. 109), is so. good. Kenyan writer Yvonne Adhiambo Owuor is the author of the novels Dust and The Dragonfly Sea and award-winning short stories such as “The Weight of Whispers,” as well as the executive director of the Zanzibar International Film Festival. Here she talks about fiction, faith, coffee, and calling colonialism to account. To engage further, you can register for the Image-sponsored online event “The Art of Fiction: A God Who Wails and Dances with Yvonne Adhiambo Owuor,” which takes place September 23 at 3 p.m. ET.

Here’s just a snippet from her conversation with Kloss, where she describes what she would say to those who want nothing to do with Christianity because of all the evil that has been done in its name:

Dare to rescue God as Emmanuel from the dense debris of hubris, and from the weight and stench of whited sepulchers. For it is true, an excess of ghouls have appropriated for themselves the meaning and potency of the revolutionary One who dares to pronounce to humanity, “Love your enemies . . . Do good to those who hate you.”

Why should young people let themselves be revulsed by a legion who never fully entered into the depths of the subversive, seductive, paradigm-dissolving, drinking-and-hanging-out-with-sinners, beautiful, and heroic man-God? Why wouldn’t young people set out to experience for themselves the grand and compelling epic of a creator God in love, who loses his children and the earth to a defiant and rebellious once-beloved prince of light, and who struggles long and hard to regain the humanity he had loved and lost? So passionate and desperate is the creator in this endeavor that he will enter into humanity to try to court and secure these cherished children, even at the risk of his own murder—and even that does not stop the love. A love stronger than death? Don’t we all write anthems, in one form or another, yearning for this?

Let the next generation of seekers . . . visit old worlds that contain the spirit of the faith, not just in the Middle East, but also northern Africa, northern Sudan, Egypt, and Ethiopia, all those rubbed-out places (that colonialists presumed to suggest they were ‘civilizing’) from which Christianity entered into and transformed Europe and the world. . . . An historical quest for meaning at sites of origins might inspire young people to look again at the call to adventure and transcendent idealism that is the Way.

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VIDEO SERIES: How to Read the Bible by BibleProject: “Reading the Bible wisely requires that we learn about the ancient literary styles used by the biblical authors. . . . While the Bible is one unified story, it cannot all be read in the same way. The How to Read the Bible series walks through each literary style found in the Bible to show how each uniquely contributes to the overall story of Scripture.”

Led by Dr. Tim Mackie and Jon Collins, BibleProject is a crowdfunded animation studio that creates videos, podcasts, and small-group curricula. From 2017 to 2020 they executed a series called How to Read the Bible, which is nineteen episodes total. In it they examine the three major literary styles that comprise the Bible: narrative (chronicles, biographies, parables), poetry (celebratory, reflective, erotic, politically resistant, apocalyptic), and prose discourse (laws, sermons, letters). Each style lives by its own rules and structure, and we get into trouble, for example, when we don’t properly understand how metaphor works, or when we don’t recognize that Paul’s epistles were situated in a particular historical context. Here’s one of the videos in the series, on design patterns in biblical narrative:

Online Glen Workshop: July 25–31, 2021

Organized by Image journal every summer, the Glen is equal parts craft workshop, arts festival, and spiritual retreat. It’s framed by the Christian tradition but welcomes spiritual wayfarers of all stripes. This year, due to the pandemic, it’s entirely online, with twelve different classes on offer, taught by renowned artists, writers, and critics. Visit https://imagejournal.org/the-glen-workshop-2021/ for more information.

“The last year has invited many of us into a thicker relationship with place: with the homes where we quarantine, the public spaces we navigate with new caution, the vacation destinations we dream about, and the neighborhood streets we walk to avoid going stir-crazy in the meantime. Even our computers have transformed from objects to places, ushering us into the homes of loved ones, yoga studios, concert halls, museums, and countless other virtual gatherings, including the 2021 Glen Workshop! This year we’ll be exploring the ways in which our surroundings feed our creative vision. And we’ll also consider how art—both making it and sitting with it—sharpens our capacity for attention to the places we live and move and have our being.”

Each class costs $950 and is open to all experience levels. The schedule is such that attendees can choose just one. Registration to any class gives you full access not only to five days (about three hours each) of expert instruction, in-depth conversation, and practice, but also to additional programming that includes faculty presentations, “experiments with poetry and place” with artist in residence Billy Mark, chapel services led by musician Charles Jones and chaplain Marilyn McEntyre, coffee hours, open-mic nights, centering prayer sessions, and yoga sessions. Again, it’s all online.

If you don’t want to register for a class but want access to the other content or just a sneak peek, there are “retreat registration” and “festival pass” options. Click here to view registration options. You can get a 25% off discount if you register in a group of three or more.

What follows is a full list of the workshops (hands-on, craft-based classes) and seminars (immersive, discussion-based classes). I’m considering registering for either the Rosen seminar on contemporary biblical art or the Overstreet seminar on film. The cost is reasonable, but it’s still high, so I have to see if I can make it work.

Workshops

“Poetic Text as Provocation” with Scott Cairns: “We will embrace an approach to poetry that privileges poetic text as a scene of meaning-making, distinct from any approach that would understand the poem as a site of meaning already made. We will begin most days with a reading of a great and provocative poem and discuss the provocations each of us registers in response to that poem. Then, we will share our works-in-progress, and each of us will offer our ideas about what might make each draft a richer, more suggestive, provocative occasion for the reader.”

“The Attention We Owe Each Other” with Shane McCrae: “It is important to almost every poet to find a community of fellow poets with whom they can share their work, and from whom they can expect serious and good-humored attention, and honest and direct critiques. Together, we will make that community. Our poetry workshop will not operate according to any particular idea save the idea that poetry is serious—that it is, in fact, among the most serious things in our lives—and that, consequentially, we owe each other seriousness, and intelligence, and sensitivity when we workshop each other’s poems. We will read and critique each other’s poems closely; we will prioritize whatever particular issues each poem asks us to prioritize while keeping in mind the issues its author has asked us to consider; and we will have fun together, the highest seriousness being joy.”

“Writing the Moveable Feast” with Alissa Wilkinson: “Food is what binds us together as humans. We all eat it. We all make it, or someone makes it for us. We all have opinions about it and preferences for it, which often come from the things that make us, well, us: our families of origin, our nationalities and ethnicities, our individual tastes, our beliefs about God and ethics, and our access to it. Food is the gateway to every aspect of human life; when we eat it, we’re participating in history, culture, and the economy.

“Feasting is one of the most important activities we can do as people. It’s an act of community-building, celebration, and even resistance to the forces that try to tear us apart. Many religious and spiritual traditions are built around feasting; the Bible ends at a wedding feast.

“So in this class, we’re going to talk about food, think about food, make food, and eat food. We’ll talk about how writers have interacted with food and food writing. We will try to understand what it might mean to feast together even when we can’t actually be together. And then we’ll do our own food writing, with the goal of exploring that common experience through our writing (in any genre).”

“Strange Countries: Writing the Inner and Outer Journey” with Fred Bahnson: “In sixth-century Ireland, groups of monks began the practice of peregrinatio, “going forth into strange countries.” The peregrini set off alone or in small groups in tiny coracles made of willow and animal hide, abandoning themselves to the winds and currents of the North Atlantic. A journey into the unknown.

“We moderns find it difficult to grasp the enormity of such an undertaking. Given how frequently we travel, we barely notice the existential threshold crossed upon leaving home. The peregrini remind us that we go on pilgrimage not to consume experience, but to be consumed. To feel again the porous borders between our inner and outer lives. If our rational age has obscured what Seamus Heaney called ‘a marvelous or magical view of the world,’ pilgrimage helps us find it again.

“In this class we will take a very ancient metaphor—the journey—and use it to explore our lives in the age of climate change, pandemics, and fragile democracies. We’ve all gone forth into a strange country, a journey in which we measure distance in time and cortisol levels rather than miles. Setting off in our coracles of narrative—essay, memoir, literary journalism, travel writing, nature writing—we’ll use our peregrinations to map our inner lives against the great stories of our age. We will write our physical journeys (working from memory), and we will write about shelter, intimacy with place, our yearning to be at home. As we traverse the continuum between pilgrimage and place-making, we will discuss various craft topics of literary nonfiction: form, character development (including place-as-character), narrative arc, and, perhaps most important, how to create the fictional ‘I’ that is your nonfiction narrator.”

“The Landscape of the Lyric Essay” with Molly McCully Brown: “The lyric essay combines the density, muscle, and music of the poem with the expansiveness, narrative momentum, and overt desire to engage with information of the essay form. Tied to the original notion of an essay as an effort, a trying, an attempt at making sense, its combined allegiances to the fragment and the whole, the actual and the imaginative, the image and the story, make it the perfect form for exploring and charting the landscapes—both exterior and interior—that make and mark our lives.

“Designed as an opportunity for poets craving a little space to move around, for essayists hungry to drill down to the core of language, or for any writer longing for a chance to experiment, investigate, and attempt, this generative workshop will serve as an introduction to the associative logic of the lyric essay and a chance to try your own hand at the form.

“In class we’ll read and unpack lyric essays from a variety of writers; work together to identify some unique features and possibilities of the form; write in response to prompts designed to help us explore a variety of geographical, sociological, emotional, and intellectual landscapes; and share and discuss our work as it develops. My hope is that you leave the workshop with many attempts and beginnings which might prove fertile ground for later work, and with at least one piece that feels more complete, or further along in its development.”

“Writing Research-Based Narratives for Young Adults” with Marilyn Nelson: “Our curiosity can nourish our reading and our writing, which can nourish the curiosity of our young readers and encourage them to ask questions and follow their own research paths. In this class we will examine some books recently published for middle-grade and young adult readers and based to varying degrees on historical events, asking what questions led to the necessary research, how the research was conducted, and how the material was organized and presented so it is appropriate for younger readers. How do we write for younger readers? How might an author write over their heads? How might an author write down to them? What questions does an author allow to linger? How much information is too much? How does an author find the right voice?”

“Developing Your Authentic Voice” with Charles Jones: “This workshop will focus on teaching artists how to bring their authentic selves to the craft of songwriting and successfully communicate what they want their audiences to hear and feel. We will listen to the music of some of the greatest songwriters of all time and examine what we feel when we listen back. We will explore why we connect deeply with some music, look at the connective tissue these masters created in their songs, and learn how we apply these techniques and tools to our own craft in service of our own unique stories and voices.”

“The Creative and Spiritual Practice of Calligraphy” with David Chang: “From the practical to the ethereal, writing a letter by hand offers a deeper connection to the text and to the viewer. We will cover both aspects of the art form of calligraphy as we learn the basics—including developing your own personal handwriting style—and learn to use handwriting as a creative practice that can also forge a deeper spiritual practice. Through meditational writing we will explore the art of handwriting as a tool for personal expression and as a means to connect with ourselves and also with others.”

“Landscapes and the Art of Seeing” with Suzanne Dittenberg: “In Sargy Mann’s article ‘On Cezanne’ he opposes the popular notion that Paul Cezanne was intentionally distorting the landscape through superimposed affectated abstraction, re-tooling visual information to titillating effect. Instead, Mann makes the case that Cezanne’s painting practice was more straightforward. He describes Cezanne as a relatively unremarkable draftsman who gave himself intensely to the act of looking. ‘As dedicated a realist as you could ever find.’ In Cezanne’s letters, we are given a window into his motivations when painting. He writes, ‘Now the theme to develop is that, whatever our temperaments or power in the presence of nature may be, we must render the image of what we see, forgetting every-thing that existed before us. Which, I believe, must permit the artist to give his entire personality whether great or small.’

“This is a class about seeing. Observational painting serves as a means to explore one’s individual spirit when encountering nature. Each day we will gather together on Zoom and also venture out to work en plein air in our own vicinities. Painting and drawing will serve as a mechanism for finding a new lens with which to view the natural world. A better understanding of nature’s underlying frameworks will result.

“Through daily discussion of drawing and painting techniques, we will cover basic strategies for seeing relative proportions, identifying values structure and understanding color in context. We will also address the use of limited palettes, strategies for achieving harmonious color and methods of paint application. Each afternoon will include time for reflection on the day’s process, experience and results.”

Seminars

“Contemporary Visual Artists Read the Bible” with Aaron Rosen: “The mere mention of a contemporary artist reading the Bible summons competing stereotypes. On one side stands the artist as clamoring missionary, producing pious kitsch. On the other sits the talented but godless iconoclast, scorning the Bible to the applause of intellectuals. It’s high time to get beyond these stereotypes, rooted in the culture wars of the 1980s, yet sadly back in fashion. There are brilliant artists of faith working with the Bible who have the power to challenge even the most ardent atheists, aesthetically and theologically. And there are artists without a spiritual bone in their bodies who engage scripture in ways that can teach devout viewers a thing or two about faith.

“In this seminar, we will see the Bible with fresh eyes, with the help of cutting-edge art across multiple media, from painting to video to virtual reality. Not only will they look at art, they’ll talk to top-notch artists themselves, who will join us by video from their studios around the world, from Los Angeles to London to Lahore. As one of the world’s foremost experts on religion and art, as well as a practicing curator, Dr. Rosen brings together scholarly and practical insights. And as a Jew married to an Episcopal priest, he has a special interest in how art can help us see difference more clearly and creatively at the same time.”

“How Place Becomes Poetry in Cinema” with Jeffrey Overstreet: “For most filmmakers, place is just a backdrop. But great artists of cinema know that place is as influential and as eloquent as any character. Whether he’s in the heat of Texas or the despair of a divided Berlin, director Wim Wenders is listening to what his location has to say. Martin Scorsese and Spike Lee both read New York City closely, but they see very different cities and zones defined by differing forms of prejudice. We’ll consider how one story, told by both Yasujiro Ozu and Claire Denis in different locations, is transformed by the context in which it is told. And we’ll watch the world opened up by the cinematographers of Terrence Malick as well as the animators Tomm Moore and Martin Rosen. A variety of special guests—filmmakers, film critics, and scholars—will join us for these journeys as we watch how human beings are shaped by the ground beneath their feet. The current guest list [subject to change] includes Scott Derrickson (Doctor StrangeSinister), Justin Chang (film critic for the Los Angeles Times), Dr. Yelena Bailey (author of How the Streets Were Made: Housing Segregation and Black Life in America), and Doug Strong (My Angel LarryRiver Road).”

“The Art of Contemplative Reading” with Richard Chess: “In this seminar, we’ll explore reading practices (poetry and prose) that may help us cultivate a contemplative mind. As we practice directing our attentions to different aspects of our experiences as readers—noting our physical experience, quieting our inner voices to enable us to hear more clearly the voice of a text, discerning the difference between noting elements of the text itself and commenting on, reacting to, or interpreting the text—we may also discover ways of engaging with texts (mostly literary) that will help us with our practice as artists and/or our spiritual practices. We’ll also do some writing—reflective writing and generative creative writing—to explore writing itself as a contemplative practice.”

Roundup: Leon Bridges, Stations of the Cross, Hermitage Museum tour, and contemporary “religious” poetry

NEW SONG RELEASE: “Conversion” by Leon Bridges: A smoky, minor-key redemption ballad closes out Leon Bridges’s [previously] latest EP, Texas Sun, a collaboration with the three-piece psychedelic funk band Khruangbin. Bridges wrote the song in 2012 in response to his conversion to Christianity, he said, but this is the first time he’s recorded it. Halfway through, following a personal testimonial about being made alive by the Holy Spirit, the song breaks into a slow R&B rendition of Isaac Watts’s “At the Cross.” Lyrics here. See also the musical and lyrical analysis Aarik Danielsen wrote over at Think Christian.

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STATIONS OF THE CROSS:

Contemporary Artists Interpret Stations of the Cross, St. Michael’s Episcopal Church, Arlington, Virginia, February 19–April 3, 2020: Thanks to one of my readers reaching out, I found out about this church-sponsored exhibition just south of where I live and was able to attend the opening reception, where many of the artists were present to talk about their work and answer questions. Unfortunately, the coronavirus has led to its early closure, but photos of the artworks, which are for sale, can be viewed online: see this write-up by curator Maureen Doallas. Below are the works representing station 8 (“Jesus meets the women of Jerusalem”) and station 14 (“Jesus is laid in the sepulcher”).

Peckarsky, Terry_Still Weeping on the Via Dolorosa
Terry Peckarsky, Still Weeping on the Via Dolorosa, 2020. Quilted commercial cotton fabrics, digitally altered photographs printed on fabric, tsukineko inks, and watercolor, 23 × 31 in. Photo: Victoria Emily Jones. Artist’s website: https://tpeckarsky.tumblr.com/

Lukitsch, Carol_Sophia Icon
Carol Lukitsch, Sophia Icon. Mixed media collage on paper (with laurel leaves), 30 × 22 in. Photo courtesy of the artist. Artist’s website: http://carollukitsch.com/

Passion and Compassion Oxford: This self-guided tour through Oxford, released this February with a new website and supported by the “Alight: Art and the Sacred” app [previously] for Android and iOS, stops at fourteen artworks or artifacts in multiple locations across the city. Designed around the Scriptural Stations of the Cross as a pilgrimage of sorts, it comprises a mix of historical and contemporary pieces, including sculptures by Jacob Epstein and Antony Gormley, Old Master paintings by Anthony van Dyck and the studio of Andrea Mantegna, a medieval stained glass lily crucifix, Roger Wagner’s Elie Wiesel–inspired Menorah, a “celure” depicting the Pleiades in white gold, Thomas Cranmer’s prison band, and more. Each stop comes with audio commentary by a clergyperson, theologian, or artist. The tour starts at University Church Oxford, the institution that created this wonderful resource. (Note: Most of the sites on this tour are currently closed indefinitely due to the coronavirus.)

Caroe, Oliver_Celure
Oliver Caroe, Celure, 2012. University Church of St. Mary the Virgin, Oxford.

Agony in the Garden (alabaster)
Alabaster relief by the Master of Rimini or workshop, southern Netherlands or northern France, ca. 1430–40. Ashmolean Museum of Art and Archaeology, Oxford.

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VIRTUAL TOUR: Single-shot walk-through of Russia’s Hermitage Museum: The State Hermitage Museum in St. Petersburg is the second-largest museum in the world (the Louvre is the largest), with over one million square feet of exhibition space extending across six historic buildings, including the Winter Palace, the former residence of the Russian tsars. Thanks to a five-and-a-half-hour advertisement by Apple showing off the iPhone 11’s battery life, people can move seamlessly through 45 of the museum’s 309 galleries from their own homes. Shot in one continuous take, the video includes close-ups of individual artworks as well as wide shots of the lavish interiors. It doesn’t cover the entire museum, but there is much western Christian art to see, starting at 1:04:41 with Hugo van der Goes’s Adoration of the Magi triptych. Among the most famous religious artworks in its collection, which you may know from Henri Nouwen’s book about it, is Rembrandt’s Return of the Prodigal Son (2:15:54). Here’s the trailer, followed by the full-length video:

It includes ballet sequences throughout and concludes with a live orchestral performance featuring Russian pianist and composer Kirill Richter.

The Hermitage Museum offers virtual tours of its entire collection, in an interactive format that uses panoramic photos, at https://www.hermitagemuseum.org/wps/portal/hermitage/panorama/. Unlike the Apple video, whose purpose is to showcase the capabilities of the new iPhone, the Hermitage-created tour inserts “info” buttons over each artwork so that you can click through to find out the artist, title, etc., if interested. But this format, in addition to requiring a brief load time for each step forward, lacks the grandiose scoring and camerawork of the new Apple video.

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POET FEATURE: Jeanne Murray Walker: A semirecent recent blog post by “online abbess” Christine Valters Paintner introduces the work of poet Jeanne Murray Walker, author of Helping the Morning (2014), Pilgrim, You Find the Path by Walking (2019), and eight other books. Reprinted in full are the poems “Staying Power,” about God’s pursuant nature (a modern-day “The Hound of Heaven,” if you will); “Attempt,” which opens with a quote by Traherne; and “Everywhere You Look You See Lilacs,” about being in the moment, taking cues from nature. There is also a video of Walker reading her poem “The Creation,” which muses on the beautiful quirkiness of giraffes, who “spring up like Wow . . . riff-raff of [God’s] imagination.”

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GOODLETTERS ESSAY: “What Does It Mean to Be a ‘Religious’ Poet?” by Brian Volck: The contemporary English theologian Nicholas Lash wrote that sadly, “the relation of human beings to the Holy One” has, by many and certainly in the popular imagination, been “reduced to knowledge of an object known as ‘God’ . . . [,] faith’s attentive presence to the entertaining of particular beliefs.” Such reductionism has led many artists to resist being labeled “religious”—“a designation that typically serves to qualify, marginalize, or dismiss creative work.”

But good poetry, Brian Volck says, “and the human sensibilities we’re taught to call religious needn’t be strangers.” There are many poets today who tread the “vast borderlands where religion, spirituality, faith, art, and mystery overlap,” and Volck briefly reviews four such collections from 2019: Anaphora by Scott Cairns, Pilgrim, You Find the Path by Walking by Jeanne Murray Walker, This Far by Kathleen O’Toole, and Long after Lauds by Jeanine Hathaway.