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Wednesday, 27 February 2019

Art exhibitions update

HOW DID IT GET SO DARK?
Tuesday 5 March – Thursday 18 April 2109 
St Ann’s Church, St Ann Street, Manchester M2 7LF

How did it get so dark? was inspired by the ninth-century ritual of Tenebrae (Latin for shadows) which, through the contrasting use of candlelight, darkness, silence, spoken word and cacophonous sound, reflects the events leading up to Easter. Central to the experience are suffering and redemption. It is also known as the ‘extinguishing of the lights’, where candles are put out throughout the service. Often, there remains one light still glowing, which is symbolic of hope – a glimmer.

In this exhibition, PassionArt have approached the idea from many different starting points – some with faith, some without – and using many different media. Despite, and because of, all our differences we have collaborated to create a collective response based on our own perspectives – political, spiritual, personal – and on the answers provided by members of the public to the question, How did it get so dark? 

Where is your darkness? Where is your light? Explore. Reflect. Be.

1 Paved Court, Richmond TW9 1LZ
Meet the Artist: Saturday 9 March 2 – 4 pm

The exhibition by Peter S Smith reflects his interest in normal everyday experiences and the ways that these can be transformed by the materials, processes and metaphors of a shared visual language.

Peter is a Fellow of the Royal Society of Painter-Printmakers and a Member of the Society of Wood Engravers. His work is held in many private and public collections including, Tate Britain; The Ashmolean, Oxford; The Fitzwilliam, Cambridge; The Vrije Universiteit, Amsterdam and The Glenbow Museum, Calgary, Canada.

“The Way I See It – Wood Engravings and Etchings by Peter S Smith” Piquant Editions 2006, has an introductory essay “No Endangered Species” by Dr. Calvin Seerveld.

“Peter’s wood engravings and etchings are so much expressions of the identical sensibility, rather than exercises in contrasted media, that they subliminally make one think of him not as a wood engraver or an etcher as such, at all, but as a printmaker and an artist. Not all wood engravers achieve that, let alone effortlessly. He has done his printmaking MA, he knows all about techniques but he never succumbs to the flash or relies on the technically accomplished. He keeps his work and us always on the edge.”

Simon Brett RE (Book review of ‘The Way I See It’ in Multiples, November 2006).

Peter S Smith has a BA Fine Art (Painting) from Birmingham College of Art and Design (1969) and a PGCE from Manchester Polytechnic (1970). He was awarded the West Midlands Arts Fine Art Fellowship (1977-1979) and an MA (Printmaking) from Wimbledon School of Art (1992).

He lives in Richmond and his studio is in London at the St Bride Foundation.
  

Art Stations of the Cross: Troubled Waters
6 March - 22 April 2019, 
Amsterdam, The Netherlands. 

"Why have you forsaken me?"

Jesus’ words from the cross resonate with the anguish felt by many people today. This feeling is especially acute for those on the margins of society, from refugees to victims of trafficking. Art Stations of the Cross is a unique public art project, taking visitors on a creative and contemplative journey. Using the story and symbols of the Passion to reflect upon contemporary injustices.

The project takes inspiration from the tradition of the Stations of the Cross, which represent 14 events along Jesus' final journey through Jerusalem - from his condemnation to crucifixion and burial. In Amsterdam, a 15th station is added: the resurrection. This exhibition charts its own Via Dolorosa, or Way of Suffering, with stops in 14+1 sites across the city of Amsterdam. It weaves through secular and religious spaces, including the St. Nicholas Basilica, Reinwardt Academy, The Small Museum at Paradiso, and the oldest building in the city, the Oude Kerk.

The exhibition focuses on Amsterdam's historic identity as a port-city. The sea can be a place of miracles - as the Bible teaches - but it is also a site of trauma. Syrian refugees attempt perilous crossings of the Mediterranean to escape their country's civil war. Young people have arrived in Europe via shipping containers, only to be enslaved in sex-work. And rising water temperatures cause by climate change have led to unprecedented natural disasters, especially impacting the poor.

Instead of easy answers, Art Stations of the Cross aims to provoke the passions: artistically, spiritually, and ethically. Visitors are encouraged to take the journey using this website or the folder available at most of the locations. Each of the 14+1 stations features a work of art, whether existing or new site-specific work.

The project has travelled across the world raising awareness for those in need of refuge and compassion. The past exhibit was in NYC, weaving from The Cloisters museum to the Cathedral of St. John the Divine to the 9/11 Memorial. It began in London in 2016, with stops including the National Gallery, the Tower of London, and St. Paul’s Cathedral. In 2017, it was held in Washington, D.C., with stops at the National Cathedral, the Martin Luther King, Jr. Memorial, and adjacent to the Supreme Court.


Reconciliation exhibition: Coventry Cathedral

‘Reconciliation’ is an exhibition by commission4mission artists in the Chapel of Christ the Servant at Coventry Cathedral (1 Hill Top, Coventry CV1 5AB) from 10 March – 12 April 2019. Cathedral opening hours: Mon to Sat – 10 am to 5 pm (Last entry for visitors is 4 pm), Sun – 12 noon to 4 pm (Last entry is 3 pm). Private view: Saturday 9th March 5-7pm

‘Reconciliation’ is a group show by commission4mission artists. The title and theme for the exhibition can be understood in terms of reconciliations that are emotional, political, personal, biblical, national, communal etc.

Revd Jonathan Evens, commission4mission’s secretary says: ‘Our artists have reflected broadly on the theme responding with imagery that ranges from various forms of embrace, through pardoning and connections to aspects of the Life of Christ including Annunciation, Crucifixion and Glorification. Contemporary issues addressed include conflicts in the Middle East and plastic pollution. There are also images of Coventry Cathedral itself, emphasising its reconciliation ministry. A mix of abstract and representational imagery has been created, utilising ceramics, collage, digital illustration, drawing, painting, photography and sculpture.’

The exhibition includes work by Ally Ashworth, Hayley Bowen, Harvey Bradley, Irina Bradley, Valerie Dean, Mary Donaghey, Jonathan Evens, Maurizio Galia, Michael Garaway, John Gentry, Clorinda Goodman, Laura Grenci, Deborah Harrison, David Hawkins, Anthony Hodgson, Eugenia Jacobs, Mark Lewis, David Millidge, Lucy Morrish, Irene Novelli, Janet Roberts, Henry Shelton, and Peter Webb.

‘The Last Supper’, a sculpture by David Millidge is inspired by Leonardo Da Vinci’s iconic Christian masterpiece. However, it is not about Judas or betrayal. It is about the journey of religious tolerance. The disciples in this Last Supper are all identical figures but decorated with a thin veneer of symbols and images representing different faiths (ceramic transfers).

David says: ‘If we are to continue living in a world where wars, conflicts, prejudice and persecution remain on the decline, we must continue to break down the barriers that divide us with acceptance and respect for the different faiths that we live by. My sculpture portrays an optimistic vision of a future where all ideologies sit side by side in harmony.’

The faiths represented, approximately in order of affiliated members are: Christianity, Islam, Atheism, Hinduism, Buddhism, Sikhism, Judaism, Taoism, Bahaism, Confucianism, Jainism, and Shintoism.

Former Bishop of Barking, David Hawkins addresses contemporary issues with his mixed media pieces: ‘Carrier bags have become the latest culprits in the war on pollution, with two million being purchased every minute across the globe. Back lit by the sun, they become angels of death and destruction. Our Celtic forbears saw God’s activity in the mundane of everyday life – in our century, even in carrier bags.’ The Angels of Death pictured in these images feature in Old Testament stories which foreshadow the forgiveness and reconciliation to be found in the death of Christ.

Similarly, Michael Garaway’s ‘Friday Process – Mark’ also focuses on the significance of Christ’s crucifixion coming as it does from a series of four which present in graphical form the symbolic ‘hardware’ related to Christ’s suffering and death, as described in the Gospel accounts.

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Talk Talk - The Rainbow.

Tuesday, 26 February 2019

Lent Course: The Confessions of St Augustine



I was obliged to study and it did me good’ (Augustine Confessions 1/12)

Although Augustine in his childhood was not so keen on studying, at St Martin-in-the-Fields we’re excited to be reading his Confessions for our Lent Course. The course runs for six weeks on Wednesday evenings, from 13 March - 17 April, starting with a service in church at 6:30pm.

For further information, see the flyer here: https://goo.gl/nPwjSM

The Confessions of St Augustine is one of the greatest spiritual autobiographies written, and has had a significant impact on the church. It is “a canticle to God, full of psychological insights, which tells the story of a soul, and also the story of God, and how he is constantly at work seeking us.” 

For the 2019 Lent Course, we will be guided through the text, with a fresh translation by Benignus O’Rourke OSA, which sheds new light on Augustine’s spiritual journey. Each evening will follow the pattern below, with a community Eucharist at 6.30pm, where the different chapters of Confessions are introduced, followed by a simple shared supper and then listening groups. The cost of the whole Lent Programme is £15 which includes a copy of the book and study guide. The study guide will include selected quotations from the Confessions, points to wonder over, and a prayer. The book and guide will be available from Ash Wednesday on 6th March from the Verger’s office, and at the service at 6:30pm in the church. 

Services on Ash Wednesday are: an 8.30am Eucharist, a Choral Eucharist at 1.00pm and Bread for the World at 6.30pm. All these services will include the Imposition of Ashes.

The Lent Programme: 
  • 6.30pm: we begin in Church with Bread for the World- an informal Eucharist, during which the theme for the week will be introduced and reflected upon. 
  • 7.30pm: we share a simple Lenten Supper of bread and soup (during this time the church will remain open for silent reflection). 
  • 8.00-8.45 pm: we join Listening Groups to reflect upon the theme for the week. 
  • The Church will be open until 9.00pm for Silent Prayer. 
Week One 13 March Book I and II 
Week Two 20 March Book III 
Week Three 27 March Book IV 
Week Four 3 April Book V 
Week Five 10 April Book VI and VII 
Week Six 17 April Book VIII and IX

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Jon Foreman - White As Snow.

Sunday, 24 February 2019

Windows on the world (435)


London, 2019

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Rhiannon Giddens - Wayfaring Stranger.

Friday, 22 February 2019

HeartEdge events - art, community & spirituality




Mission Model workshops organised by HeartEdge share a particular mission initiative as well as telling the story of how the idea for the particular initiative was developed. The next workshops in this series are:

Nazareth Community Workshop - Wednesday 27th February, 2.30pm, St Martin-in-the-Fields

The Nazareth Community was established at St Martin-in-the-Fields in March 2018, now with over fifty members, from the congregation and other churches.

The workshop will be led by Revd Richard Carter, and is an opportunity to learn about the life of the community, and to consider how it could be applied in your own contexts. The afternoon will mirror the Saturday morning sharing time, and will begin in the church.

The session will include: Welcome and introduction; Prayer & silence; Talk; Q&A; Refreshments; Small groups; and Close. There is the option to stay on for Bread for the World, at 6.30pm - a key component of the community’s worship.

Tickets are free for HeartEdge members and £10 for others. To register click here.

For more information, contact georgina.illingworth@smitf.org.


HeartEdge Workshop: Beach Hut Advent Calendar - Tuesday 19th March

The Beach Hut Advent Calendar was created in Brighton in 2008 to encourage people to connect with the Christian roots of Advent and explore spirituality through creativity. The workshop will reveal the journey of the Beach huts and some of the stories from the last 11 years, and will consider what can be transferred to your own setting.

The scheme was initiated, devised and curated by Beyond which was born in Brighton with a mission to create arts events, which inspire people to connect with Christianity.

Since then 264 art installations have been created by beach hut owners, professional artists, schools, churches and other community groups, helping people to understand some of the themes of advent and bringing light to the darkness of the Brighton and Hove seafront every night in December. This has inspired others to create their own versions of this mission event across the UK and internationally.

The workshop will give insight into the development of the Advent Calendar and explore principles which can be applied to your own setting.

Details: Led by Revd Martin Poole, of St Luke’s Prestonville, Brighton, and Revd Jonathan Evens, of the HeartEdge network.

2-4:30pm, Tuesday 19th March 2019

Austen William Room, 6 St Martin’s Lane, St Martin-in-the-Fields, London, WC2N 4JH

Tickets are free to HeartEdge members, £10 otherwise, at: https://tickets.myiknowchurch.co.uk/gb/ODYyLTEw/t



Additionally, we have also organised a Churches & Congregations day (Thursday 11 April 2019,
10:00 – 15:30) exploring ways to deepen the spirituality of congregations.

Explore approaches to deepening the spirituality of congregations including accompanied prayer, art, Godly Play, lay communities, open door retreats, spiritual direction, and more. An opportunity for personal refreshment also.

The day is being running in partnership between members of the team from London Centre for Spiritual Direction and HeartEdge members.

Contributors include:
  • Neil Evans, Director of Ministry, Diocese of London
  • Alison Christian, Advisor and Advocate for Spiritual Direction
  • Richard Carter, Associate Vicar for Mission, St Martin-in-the-Fields
  • Julie Dunstan, Director for Formation and Professional Development, LCSD
  • Antonia Lynn, Community Warden and Referrals Coordinator, LCSD
To book free tickets go to https://www.eventbrite.co.uk/e/deepening-spirituality-tickets-56331233235?aff=ebdssbdestsearch. For further information, please contact Jonathan Evens at jonathan.evens@smitf.org.

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Johnny Cash - Spiritual.

Saturday, 16 February 2019

Windows on the world (434)


London, 2018

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Susanna and the Brotherhood of Our Lady - Wilderness.

Friday, 15 February 2019

Reconciliation: commission4mission exhibition



‘Reconciliation’ is an exhibition by commission4mission artists in the Chapel of Christ the Servant at Coventry Cathedral (1 Hill Top, Coventry CV1 5AB) from 10 March – 12 April 2019. Cathedral opening hours: Mon to Sat – 10 am to 5 pm (Last entry for visitors is 4 pm), Sun – 12 noon to 4 pm (Last entry is 3 pm). Private view: Saturday 9th March 5-7pm

‘Reconciliation’ is a group show by commission4mission artists. The title and theme for the exhibition can be understood in terms of reconciliations that are emotional, political, personal, biblical, national, communal etc.

Revd Jonathan Evens, commission4mission's secretary says: 'Our artists have reflected broadly on the theme responding with imagery that ranges from various forms of embrace, through pardoning and connections to aspects of the Life of Christ including Annunciation, Crucifixion and Glorification. Contemporary issues addressed include conflicts in the Middle East and plastic pollution. There are also images of Coventry Cathedral itself, emphasising its reconciliation ministry. A mix of abstract and representational imagery has been created, utilising ceramics, collage, digital illustration, drawing, painting, photography and sculpture.'

The exhibition includes work by Ally Ashworth, Hayley Bowen, Harvey Bradley, IrinaBradley, Valerie Dean, Mary Donaghey, Jonathan Evens, Maurizio Galia, Michael Garaway, John Gentry, Clorinda Goodman, Laura Grenci, Deborah Harrison, David Hawkins, Anthony Hodgson, Eugenia Jacobs, Mark Lewis, David Millidge, Lucy Morrish, Irene Novelli, Janet Roberts, Henry Shelton, and Peter Webb.

'The Last Supper', a sculpture by David Millidge is inspired by Leonardo Da Vinci's iconic Christian masterpiece. However, it is not about Judas or betrayal. It is about the journey of religious tolerance.
The disciples in this Last Supper are all identical figures but decorated with a thin veneer of symbols and images representing different faiths (ceramic transfers).

David says: 'If we are to continue living in a world where wars, conflicts, prejudice and persecution remain on the decline, we must continue to break down the barriers that divide us with acceptance and respect for the different faiths that we live by. My sculpture portrays an optimistic vision of a future where all ideologies sit side by side in harmony.'

The faiths represented, approximately in order of affiliated members are: Christianity, Islam, Atheism, Hinduism, Buddhism, Sikhism, Judaism, Taoism, Bahaism, Confucianism, Jainism, and Shintoism.

Mary Donaghey's contribution also images a reconciliation yet to be realised. In one area of her painting, armaments are piled resembling a bonfire with monetary notes of the major countries dealing in the Arms Trade. This is ready to be used in the igniting of it all. Nearby, Israeli soldiers are welcoming displaced Palestinians into new houses, the fence being down. An Iranian prison is open, prisoners emerging. A Syrian hospital is supplying prosthetic limbs, skies clear, nails being shovelled into a hole in the ground. The offending leaders of these countries also behave with compassion towards their present victims.

Former Bishop of Barking, David Hawkins also addresses contemporary issues with his mixed media pieces: 'Carrier bags have become the latest culprits in the war on pollution, with two million being purchased every minute across the globe. Back lit by the sun, they become angels of death and destruction. Our Celtic forbears saw God’s activity in the mundane of everyday life – in our century, even in carrier bags.'

The Angels of Death pictured in these images feature in Old Testament stories which foreshadow the forgiveness and reconciliation to be found in the death of Christ.

Similarly, Michael Garaway's 'Friday Process - Mark' also focuses on the significance of Christ's crucifixion coming as it does from a series of four which present in graphical form the symbolic 'hardware' related to Christ's suffering and death, as described in the Gospel accounts.

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Glenn Kaiser - Presence Of The Lord.

Thursday, 14 February 2019

Creation care

Here is the reflection I offered at St Martin-in-the-Fields during yesterday's Choral Eucharist:

Animals and plants were first domesticated across a region stretching north from modern-day Israel, Palestine and Lebanon to Syria and eastern Turkey, then east into, northern Iraq and north-western Iran, and south into Mesopotamia; a region known as the Fertile Crescent. This was in the Neolithic Period, also known as the New Stone Age.

It is arguable that this is the period of human history that is described by the creation story told in Genesis 2.4b-9, 15-17. Ernest Lucas notes that Eden is located at the place where the Tigris and Euphrates rise – which is in the upland plateaux of Turkey and that the word ‘Eden’ may come from a Babylonian word meaning ‘plateaux’. He also notes that Genesis 4 tells of a descendent of Adam called Tubal-Cain, who was the first person to use metal to make things. That means that Adam must have used only stone implements. Genesis 2 tells us that Adam was a gardener and that he tamed animals. All of which adds up to a picture of Adam as what we would call a ‘New Stone Age man’.

This is the point in history when human beings begin, by a combination of social organisation (sociality) and individual creativity (development), to have a choice about how we behave ethically. Prior to this point human beings had been hunters, migrants dependent on the movements of their prey and participants in the natural ‘kill or be killed’ processes of a nature that is ‘red in tooth and claw.’ However, as human beings developed agriculturally and socially, the killing of animals and other human beings was no longer essential and ethical choices become possible.

So, the biblical creation stories locate the image of God in the ability of human beings to be consciously social and creative. Albert Wolters comments that: “Adam and Eve, as the first married couple, represent the beginnings of societal life; their task of tending the garden, the primary task of agriculture, represents the beginnings of cultural life." (Creation Regained: Biblical Basics for a Reformational Worldview)

In speaking of Genesis 1, Wolters suggests that: ‘There is a process of development and evolution as the earthly realm assumes, step by step, the contours of the variegated world of our experience. On the sixth day this process is completed with the creation of [human beings], and on the seventh day God rests from his labors. This is not the end of the development of creation, however.’

Creation, once made, is not something that remains a static quality. ‘There is, as it were, a growing up (though not in a biological sense), an unfolding of creation.’ ‘Although God has withdrawn from the work of creation, he has put an image of himself on the earth with a mandate to continue. The earth had been completely unformed and empty; in the six-day process of development God had formed it and filled it – but not completely. People … now carry on the work of development: by being fruitful they must fill it even more; by subduing it they must form it even more. [Hu]mankind, as God’s representatives on earth, carry on where God left off.’

Human development of the created earth is societal and cultural in nature. We are to use our organisational abilities in community and our creativity to cultivate creation (to make it fruitful) and to care for it (to maintain and sustain it), just as God told Adam to work the ground and keep it in order. As God’s image bearers we have a responsibility to care for and work with the good environment God has created.

God’s first words to men and women, were that they would rule over ’the fish of the sea and the birds of the air, over the livestock, over all the earth, and over all the creatures that move along the ground’ in a way that reflects his own image. Not just God’s power, but his unselfish love, mercy and tender compassion. We have been given a special task – to look after the rest of what God has made (Genesis 1: 26–28; Gen. 2:15). This is not an optional extra for a few keen environmentalists, but a fundamental part of what it means to be human.

Today we are seeing massive climate change and increased destruction and pollution of creation. We are treating God’s gift badly and it is the poorest in our world who will suffer most from that reality. Tragically, our rule over creation has been characterized by cruelty, greed and short-sightedness, but this was clearly not God’s intention. If we desire to obey God, then we must look for ways in which we can be good and responsible stewards of the natural world by reducing our environmental impact and raising awareness of the environmental challenges we face today as a global community.

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Bruce Cockburn - If A Tree Falls.

Sunday, 10 February 2019

Two poems on poets: David Jones and Dylan Thomas

Here are poems on two poets; the first about the art of David Jones and the second on the poetry of Dylan Thomas.

Windows into the divine

Supple sensuous sinuous pencil lines combine
with sketchy swathes, swatches
and blotches of aqueous colour,
minimal modelling merging near and far,
present and past on shallow space.
Glass chalices, open windows,
flowers and thorns, still life and landscape.
The Eucharist - one reality in the form of another,
heaven in ordinary - frames and forms his making –
all human making - sacramental signification,
inutile and gratuitous; graceful, playful,
light and loving, abundant and affirming.

If we attend, the waters are freed,
aqueous light floods static subjects
as fluid flecks, flurries and washes of colour
suffuse, invade, imbue and inform;
playing freely on forms creating flux,
confusing boundaries, circling round transparent images,
blending, merging all - the wood and the trees -
bringing all within imagination’s reach.
The spiritual shimmering, shining through the material,
the universal in the particular -
seeing with, not through the eye -
for to pay attention, this is prayer.

A Londoner of Protestant upbringing,
Catholic subscription, and of particular
Welsh and English stock.
A Christian modernist chasing connection
through heritage and lineage,
interlinking, interleaving past and present;
like iconographers' writing images,
David Jones opened windows into the divine
in Harrow-on-the-Hill, Capel-y-ffin,
Pigotts, and Portslade.


Dylan Thomas was more at home with Blake and Vaughan than Marx and Proust

Dylan Thomas was more at home
with Blake and Vaughan than Marx and Proust.
He had one foot in Eden, the other in Babylon,
one hand on the Bible, the other under bedclothes,
knowing the actual world’s deplorable sordidness
and the invisible world’s splendour.
One who didn’t believe in God
wrote poems in praise of God’s world,
knowing the godhead, the author, the milky-way farmer,
the first cause, architect, lamp-lighter, quintessence,
the beginning Word, the anthropomorphic bowler-out and blackballer,
the stuff of all men, scapegoat, martyr, maker, woe-bearer.
In the beginning was the word, the Christ-word,
the word that from the solid bases of the light
abstracted all the letters of the void.
He, on top of the hill in heaven, wept whenever,
outside that state of being called his country,
one of his worlds dropped dead,
vanished screaming, shrivelled, exploded, murdered itself.
And, when he wept, light and his tears
glided down together, hand in hand.
So, the Christ was dipped breast-deep in the descended bone.
The one child who was priest and servants,
Word, singers, and tongue.
The Christ born thorny on the tree,
whose blood touched the crosstree.
This was a saviour, rarer than radium,
commoner than water, crueller than truth;
children kept from the sun, assembled at his tongue
to hear the golden note turn in a groove,
prisoners of wishes locked their eyes
in the jails and studies of his keyless smiles.
This was a saviour, the serpent’s
night fall and the fruit like a sun.
The flesh we break, the blood we let,
were born of the sensual root and sap;
his wine we drink, his bread we snap.

See http://murmurmethis.blogspot.com/2010/12/jesus-poems-of-dylan-thomas.html for the inspiration of this poem, which incorporates phrases from Thomas' poems and prose as well as Andrew Sinclair's Dylan The Bard.
 
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Dylan Thomas - Altarwise By Owl Light.

Saturday, 9 February 2019

Windows on the world (433)


Port de Pollença, 2018

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The Specials - Ghost Town.

Friday, 8 February 2019

Review: Magic Realism: Art in Weimar Germany 1919-33

My latest review for Church Times is of Magic Realism: Art in Weimar Germany 1919-33 at Tate Modern.

Two of the artists included, Albert Birkle and Herbert Gurschner, were part of an under-recognised strand of artists at this time (including, in the UK, Eric Gill, David Jones, Winifred Knights, Stanley Spencer, and others) for whom religious iconography did retain spiritual significance, and who produced work that was both original and modern as a result. One of many interesting aspects to this exhibition, and the earlier linked “Aftermath” exhibition, is that the curators have recognised this and reflected it as part of the rich tapestry of modernism, instead of overlooking it on ideological grounds, as others have in the past.

This new recognition on the part of curators is also apparent in Bill Viola / Michelangelo: Life, Death, Rebirth at the RA which explores resonances in both artists’ treatment of the fundamental questions of life and its meaning. As Ben Quash pointed out today at a study day on Art & Theology, an exhibition that aims to journey through the cycle of life by taking us closer to the spiritual and emotional power of the art works is a relatively new development in curation.

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David Bowie - Where Are We Now?

HeartEdge Introductory Day: St John’s Parish Church Hamilton

















The most recent HeartEdge Introductory Day took place in Scotland at St John’s Parish Church Hamilton

As is usual on these occasions, the programme began with Sam Wells speaking about biblical approaches to money and the ways these impact on mission and ministry. Liz Crumlish, Co-ordinator for the Path of Renewal in the Church of Scotland, Doug Gay, Lecturer in Practical Theology at University of Glasgow, and George Whyte, Principal Clerk of the General Assembly of The Church of Scotland, gave responses to Sam’s presentation.

The mood lightened with the opening bars from the Heart and Soul Swing Band who shared their music, in addition to sharing about their ministry which is providing new musical resources to Church of Scotland congregations while raising funds for the Church of Scotland HIV Programme

More examples of the 4 Cs followed as we heard about Coffee, cake and colouring at St John’s Hamilton, The Wild Olive Café at St George’s Tron, Hyzone Youth Project – Hamilton’s Youth Project, and Drama Kirk at Hamilton Old Parish Church

The day ended with reflections from Susan Brown, Moderator of the General Assembly of The Church of Scotland.

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Sunday, 3 February 2019

Artlyst: Bosco Sodi - A Moment Of Genesis

In my latest feature article for Artlyst I explore Bosco Sodi's art in relation to the nature of chance and accident:

'In a secular context, chance is a series of entirely random events, while in a religious context such events are understood as, in some way, reflecting the influence or direction of the divine. Are such events merely coincidences or Godincidences?

Bosco Sodi’s work raises these questions in a very particular form that, as Dr Aaron Rosen explores in his catalogue essay, touches on the nature of creation itself: ‘As much as (Sodi) is fascinated by the factors which contribute to change, his deeper questions revolve around the very nature and necessity of creation… To apprehend the significance of this act, Sodi is no longer content to delve into the earth’s prehistory. His most recent works seek to dig beneath time, to the moment of Genesis itself.’ ...

Sodi, as creator, consciously creates conditions – the layering of pigments and the drying of the work – in which chance will complete the work he has begun. His practice, therefore, has synergies with concepts of God that posit an openness to the act of creation and a sense that all possibilities are contained, but not necessarily actualised, within that creative act or process or person. The artist, as sub-creator, creates a world where the possibility of change is built in, which is alive with possibility, where the possibilities are held within the artist’s creation.'
My other Artlyst articles and interviews are:
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James Taylor - Home By Another Way.

You never know when it will bloom

Here's my sermon from the Eucharist at St Martin-in-the-Fields this morning:

‘Outside my house is a cactus plant / They call the century tree / Only once in a hundred years / It flowers gracefully / And you never know when it will bloom’

The popular understanding of the flowering cycle of the Century Plant is described in the opening lines of this song by the singer-songwriter Victoria Williams. In the song Williams tells the stories of people like Clementine Hunter and Old Uncle Taylor - older people who did something new in their old age – whether painting, travelling, studying, joining the Peace Corp or riding the Grand Rapids. Her point is that it is never too late to ask God to give us a sense of wonder about the world and a sense of adventure about life.

We assume because Simeon expects to die once he has seen the Messiah that he was an old man and we know that Anna was 84 years old when she saw Jesus (Luke 2.22-40). Many of us, after living a while and seeing a lot, become a bit bored, even jaded and, when that happens, we stop expecting much, resigning ourselves to life pretty much as it is. Simeon and Anna didn’t do that. They retained a sense of expectation, a sense of wonder, a sense of the marvel of life and so they looked for the new thing that they were confident God would do. As a result the most significant moment in their lives occurred at the end of their lives. Late in life was the time when they were most able to see God and serve God. They were living proof of a line that Victoria Williams repeats in her song, ‘It’s never too late.’

Because they kept looking Simeon and Anna saw with their own eyes the salvation that God had promised for all people. Many had served God faithfully before them but had not seen that salvation. Hebrews 11 tells us about Abel, Enoch, Noah, Abraham, Isaac, Jacob, Joseph, Moses and many other heroes of faith from the Old Testament stories but concludes, ‘these were all commended for their faith, yet none of them received what had been promised.’ Simeon and Anna lived at that time when what God had promised began to be fulfilled. Imagine how they must have felt to see what so many heroes of the faith had not been able to see. Like them we have the great privilege of living in the time when God’s Messiah has been revealed, so I wonder how we respond to that privilege?

Many people at that time could not see what Simeon and Anna saw. John’s Gospel tells us that the world and his own people did not receive or recognise Jesus but that to those who did receive him and believed in him, he gave the right to become God’s children. Simeon and Anna, although they were old and close to death, became children, God’s children, because they believed that Jesus was God’s Messiah. The same possibility is also there for each one of us.

We may have become jaded and cynical because of what we have experienced in life, may have become closed off to wonder, may have rejected the possibility of God and the possibility of good. Jesus came as a new-born baby to reawaken all those possibilities in us and in our world, for us to truly be born again. That must have been why he taught his disciples to become like little children. God became a child, with all that that means in regard to God learning to marvel and wonder at a world which had first come into being through that same God. So Jesus is God not being jaded, by becoming like a little child. Because God continues to wonder, we can continue to wonder about God. That is what Simeon and Anna experienced and I wonder how we too will respond to that possibility? As Victoria Williams sings and as this story demonstrates, it is never too late to recover a sense of wonder; it is never too late to ask God for it because you never know when it will bloom.

Simeon and Anna both knew that the six week old baby in Mary’s arms was God’s Messiah, the one who would bring salvation to all peoples. Now, at that time all six week old babies had to be brought to the Temple in Jerusalem. So there would have been other babies there on the same day and Simeon and Anna seem to have both been regular visitors to the Temple looking out for God’s Messiah. They might have seen hundreds of six week old babies over the years that they had spent in the Temple. How did Simeon and Anna know that baby Jesus was different from all the other babies that they had seen brought into the Temple?

It was the Holy Spirit that led Simeon into the Temple on that day so that he could encounter Jesus. It was the Holy Spirit that had assured him that he would not die before he had seen the Lord’s promised Messiah. In addition, Simeon was waiting – looking out, praying for, expecting – Israel to be saved. He was expecting God to reveal the Messiah to him before he died and so would have been constantly looking for signs of the Messiah. As a result, we can see a combination of the Holy Spirit’s revelation and Simeon’s expectation – his active looking - that revealed the Messiah to him in a six week old baby boy. Often God’s work in the world and in other people is not easy to spot. God works in and through the ordinary and everyday, through the people and things around us. Therefore we too need to be looking out for signs of God’s activity and presence. We also need to be listening for the Holy Spirit to prompt us to look at some ordinary thing or ordinary person in order to see God at work.

In the film American Beauty, Ricky shows Jane a blurry video of a plastic bag blowing in the wind among autumn leaves. As they watch he explains that ‘this bag was, like, dancing with me. Like a little kid begging me to play with it … And that’s the day I knew there was this entire life behind things, and this incredibly benevolent force, that wanted me to know there was no reason to be afraid. Ever.’ ‘Sometimes,’ he says, ‘there’s so much beauty in the world I feel like I can’t take it, like my heart’s going to cave in.’ To encounter God as that incredibly benevolent force that wants us to know that there is no reason to ever feel afraid, we need to pay attention to the beauty of the ordinary, overlooked things in life, like a plastic bag being blown by the wind. As Saint Augustine said, ‘How many common things are trodden underfoot which, if examined carefully, awaken our astonishment.’

It is encountering Jesus as did Simeon and Anna that enables us to develop the expectation that, as the poet George Herbert puts it, we will see ‘heaven in ordinarie’. Through Christ’s incarnation God becomes human and, while this is the fullest revelation possible of the divine in the human, it is also a reminder that, as St Paul states in Romans 1, ever since the creation of the world God’s eternal power and divine nature, invisible though they are, have been understood and seen through the things he has made.

How do we come to see God in the things he has made? Lesley Sutton, Director of PassionArt, encourages us to learn from artists: ‘The gift the artist offers is to share with us the mindful and prayerful act of seeing, for, in order to make material from their thoughts and ideas, they have to spend time noticing, looking intently and making careful observation of the minutiae of things; the negative spaces between objects, the expression and emotion of faces, the effect of light and shadow, shades of colour, the variety of texture, shape and form. This act of seeing slows us down and invites us to pay attention to the moment, to be still, not to rush and only take a quick glance but instead to come into a relationship with that which you are seeing, to understand it and make sense of its relationship with the world around it. This is a form of prayer where we become detached from our own limited perspective and make way for a wider more compassionate understanding of ourselves, others and the world we inhabit.’

The Celtic Christians had this sense of the heavenly being found in the earthly, particularly in the ordinary events and tasks of home and work. They also sensed that every event or task can be blessed if we see God in it. As a result, they crafted prayers and blessings for many everyday tasks in daily life. The French Jesuit priest and writer Jean Pierre de Caussade spoke about 'The Sacrament of the Present Moment' which ‘refers to God's coming to us at each moment, as really and truly as God is present in the Sacraments of the Church ... In other words, in each moment of our lives God is present under the signs of what is ordinary and mundane.’ The philosopher, Simone Weil, stated that: ‘Attention, taken to its highest degree, is the same thing as prayer. It presupposes faith and love.’ ‘Absolutely unmixed attention,’ he claimed, ‘is prayer.’

When we pay attention to life in this way, we are, like Simeon and Anna, looking with expectancy for a revelation of the divine in the ordinary sights, events, tasks and people that surround us. That revelation can come at any time, in any place and at any age, because, like the Century Plant, you never know when it will bloom.

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Victoria Williams - Century Plant.

Saturday, 2 February 2019

commission4mission's Spring 2019 newsletter

commission4mission's Spring 2019 newsletter is now available. 

We begin the New Year with exciting news of our next exhibition - at Coventry Cathedral in Lent. We also introduce our new members and have news of activities and exhibitions from several existing members. As ever, there's much to share and much to enjoy! 

Finally, one of our members - Valerie Dean - has an excellent new website at https://valeriedean.artweb.com/ which we encourage you to visit.

Read the Spring 2019 newsletter by clicking here.

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Will Todd - Passion Music.

Windows on the world (432)


Sóller, 2018

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'Reconciliation': commission4mission at Coventry Cathedral





‘Reconciliation’ is an exhibition by commission4mission artists in the Chapel of Christ the Servant at Coventry Cathedral (1 Hill Top, Coventry CV1 5AB) from 10 March – 12 April 2019. Cathedral opening hours: Mon to Sat – 10 am to 5 pm (Last entry for visitors is 4 pm), Sun – 12 noon to 4 pm (Last entry is 3 pm).

‘Reconciliation’ is a group show by commission4mission artists. The title and theme for the exhibition can be understood in terms of reconciliations that are emotional, political, personal, biblical, national, communal etc.

Our artists have reflected broadly on the theme responding with imagery that ranges from various forms of embrace, through pardoning and connections to aspects of the Life of Christ including Annunciation, Crucifixion and Glorification. Contemporary issues addressed include conflicts in the Middle East and plastic pollution. There are also images of Coventry Cathedral itself, emphasising its reconciliation ministry. A mix of abstract and representational imagery has been created, utilising ceramics, collage, digital illustration, drawing, painting, photography and sculpture.

The exhibition includes work by Ally Ashworth, Hayley Bowen, Harvey Bradley, IrinaBradley, Valerie Dean, Mary Donaghey, Jonathan Evens, Maurizio Galia, Michael Garaway, John Gentry, Clorinda Goodman, Laura Grenci, Deborah Harrison, David Hawkins, Anthony Hodgson, Eugenia Jacobs, Mark Lewis, David Millidge, Lucy Morrish, Irene Novelli, Janet Roberts, Henry Shelton, and Peter Webb.

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Brandon Flowers - Crossfire.

Friday, 1 February 2019

Foyer display – Rosalind Beeton





St Martin-in-the-Fields is home to several commissions and permanent installations by contemporary artists. We also have an exciting programme of temporary exhibitions, as well as a group of artists and craftspeople from the St Martin’s community who show artwork and organise art projects on a temporary basis. One of the initiatives from this group is a changing display of work by the group members or artists linked to the group. Each month a different artist shows examples of their work, so, if you are able, do return to see the changing display.

For February, the display is ‘Music In Landscape,’ a series of mixed media paintings by Rosalind Beeton.

Rosalind writes: 

‘Being a musician and painter I have always been interested in synaesthesia, being able to see sound and hear colour. In these paintings I have tried to show how notes, music, cannot be trapped in a formal music stave as printed music is written. Music is free, it belongs to another dimension outside time or space, there are no boundaries only man-made use of bar-lines, a stave and time signature. In these paintings I have tried to show how these sounds, for me, can be related to the rhythms of landscape, how I find music in nature, the trees, the birds, the hills, the cosmos. For me, the act of painting is a very sensual activity. All these paintings are composed of mixed media, collage, graphite, oil and water colour.

I studied music for my B.Ed degree, learning about classical harmonic structures and how to compose pieces. I also spent many years training in art. I have played the piano since I was 7, and have played various instruments over the years but my great love has always been the cello, the music of which touches my heart deeply, so I am attempting to learn this beautiful instrument. Now I am also enjoying words in poetry that I write, enjoying the evocative musical sounds and colours that words can evoke and create. I feel privileged and happy to be a member of the Nazareth Contemplative Community here at St Martins-in-the-Fields.’

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Don McLean - Vincent (Starry, Starry Night).