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Showing posts with label moore. Show all posts
Showing posts with label moore. Show all posts

Tuesday, 23 December 2025

Seen and Unseen - When Henry Moore’s Madonna shocked Northampton

My latest article for Seen and Unseen is 'When Henry Moore’s Madonna shocked Northampton' in which I explore how a modernist mother and child stirred outrage, then lasting wonder:

'On the throne of Mary’s oversized legs and feet Jesus is vulnerable but protected and Mary’s ‘head is turned slightly to the right and she looks into the distance, acknowledging his role in salvation’. Her gaze ‘points forward into the distance, envisioning perhaps what this child is to become’. In other words, ‘She offers him to all ages and to all people who shall come to him’ as, ‘Apart from God, he is also her gift to the world.’'

For more seasonal Seen and Unseen articles see here for my piece on the art of Christmas cards and here for my piece on angels. For more on St Matthew's Northampton and its artworks, see here.

My first article for Seen and Unseen was 'Life is more important than art' which reviews the themes of recent art exhibitions that tackle life’s big questions and the roles creators take.

My second article 'Corinne Bailey Rae’s energised and anguished creative journey' explores inspirations in Detroit, Leeds and Ethiopia for Corinne Bailey Rae’s latest album, Black Rainbows, which is an atlas of capacious faith.

My third article was an interview with musician and priest Rev Simpkins in which we discussed how music is an expression of humanity and his faith.

My fourth article was a guide to the Christmas season’s art, past and present. Traditionally at this time of year “great art comes tumbling through your letterbox” so, in this article, I explore the historic and contemporary art of Christmas.

My fifth article was 'Finding the human amid the wreckage of migration'. In this article I interviewed Shezad Dawood about his multimedia Leviathan exhibition at Salisbury Cathedral where personal objects recovered from ocean depths tell a story of modern and ancient migrations.

My sixth article was 'The visionary artists finding heaven down here' in which I explored a tradition of visionary artists whose works shed light on the material and spiritual worlds.

My seventh article was 'How the incomer’s eye sees identity' in which I explain how curating an exhibition for Ben Uri Online gave me the chance to highlight synergies between ancient texts and current issues.

My eighth article was 'Infernal rebellion and the questions it asks' in which I interview the author Nicholas Papadopulos about his book The Infernal Word: Notes from a Rebel Angel.

My ninth article was 'A day, night and dawn with Nick Cave’s lyrics' in which I review Adam Steiner’s Darker With The Dawn — Nick Cave’s Songs Of Love And Death and explore whether Steiner's rappel into Cave’s art helps us understand its purpose.

My 10th article was 'Theresa Lola's poetical hope' about the death-haunted yet lyrical, joyful and moving poet for a new generation.

My 11th article was 'How to look at our world: Aaron Rosen interview', exploring themes from Rosen's book 'What Would Jesus See: Ways of Looking at a Disorienting World'.

My 12th article was 'Blake, imagination and the insight of God', exploring a new exhibition - 'William Blake's Universe at the Fitzwilliam Museum - which focuses on seekers of spiritual regeneration and national revival.

My 13th article 'Matthew Krishanu: painting childhood' was an interview with Matthew Krishanu on his exhibition 'The Bough Breaks' at Camden Art Centre.

My 14th article was entitled 'Art makes life worth living' and explored why society, and churches, need the Arts.

My 15th article was entitled 'The collective effervescence of sport's congregation' and explored some of the ways in which sport and religion have been intimately entwined throughout history

My 16th article was entitled 'Paradise cottage: Milton reimagin’d' and reviewed the ways in which artist Richard Kenton Webb is conversing with the blind poet in his former home (Milton's Cottage, Chalfont St Giles).

My 17th article was entitled 'Controversial art: how can the critic love their neighbour?'. It makes suggestions of what to do when confronted with contentious culture.

My 18th article was an interview entitled 'Art, AI and apocalypse: Michael Takeo Magruder addresses our fears and questions'. In the interview the digital artist talks about the possibilities and challenges of artificial intelligence.

My 19th article was entitled 'Dark, sweet and subtle: recovered music orientates us'. In the article I highlight alt-folk music seeking inspiration from forgotten hymns.

My 20th article was entitled 'Revisiting Amazing Grace inspires new songs'. In the article I highlight folk musicians capturing both the barbaric and the beautiful in the hymn Amazing Grace and Christianity's entanglement with the transatlantic slave trade more generally.

My 21st article was entitled 'James MacMillan’s music of tranquility and discord'. In the article I noted that the composer’s music contends both the secular and sacred.

My 22nd article was a book review on Nobody's Empire by Stuart Murdoch. 'Nobody's Empire: A Novel is the fictionalised account of how ... Murdoch, lead singer of indie band Belle and Sebastian, transfigured his experience of Myalgic encephalomyelitis/chronic fatigue syndrome (ME) through faith and music.'

My 23rd article was entitled 'Rock ‘n’ roll’s long dance with religion'. The article explores how popular music conjures sacred space.

My 24th article was an interview with Alastair Gordon on the artist’s attention which explores why the overlooked and everyday capture the creative gaze.

My 25th article was about Stanley Spencer’s seen and unseen world and the artist’s child-like sense of wonder as he saw heaven everywhere.

My 26th article was entitled 'The biblical undercurrent that the Bob Dylan biopics missed' and in it I argue that the best of Dylan’s work is a contemporary Pilgrim, Dante or Rimbaud on a compassionate journey.

My 27th article was entitled 'Heading Home: a pilgrimage that breaks out beauty along the way' and focuses on a film called 'Heading Home' which explores how we can learn a new language together as we travel.

My 28th article was entitled 'Annie Caldwell: “My family is my band”' and showcased a force of nature voice that comes from the soul.

My 29th article was entitled 'Why sculpt the face of Christ?' and explored how, in Nic Fiddian Green’s work, we feel pain, strength, fear and wisdom.

My 30th article was entitled 'How Mumford and friends explore life's instability' and explored how Mumford and Sons, together with similar bands, commune on fallibility, fear, grace, and love.

My 31st article was entitled 'The late Pope Francis was right – Antoni Gaudi truly was God’s architect' and explored how sanctity can indeed be found amongst scaffolding, as Gaudi’s Barcelona beauties amply demonstrate.

My 32nd article was entitled 'This gallery refresh adds drama to the story of art' and explored how rehanging the Sainsbury Wing at the National Gallery revives the emotion of great art.

My 33rd article was an interview with Jonathan A. Anderson about the themes of his latest book 'The Invisibility of Religion in Contemporary Art'.

My 34th article was an interview with 'Emily Young: the sculptor listening as the still stones speak'.

My 35th article was a profile of New York's expressionist devotional artist, 'Genesis Tramaine: the painter whose faces catch the spirit'.

My 36th article was a concert review of Natalie Bergman at Union Chapel - a soul-soaked set turned personal tragedy into communal celebration.

My 37th article was based on the exhibition series 'Can We Stop Killing Each Other?' at the Sainsbury Centre. In it I explore how art, theology, and moral imagination confront our oldest instinct.

My 38th article article was 'The dot and the dash: modern art’s quiet search for deeper meaning' in which I argue that Neo-Impressionism meets mysticism in a quietly radical exhibition at the National Gallery.

My 39th article was 'From Klee to Klein, Wenders to Botticelli: angels unveiled' in which I explore how, across war, wonder and nativity, artists show angels bridging earth and heaven.

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Friday, 31 October 2025

Artlyst - Into Abstraction Meaning Connection And Hope Firstsite

My latest review for Artlyst is on ‘Into Abstraction: Modern British Art and the Landscape’ at Firstsite Gallery:

'Spirituality was a major source of inspiration for many in this period. Nash shared a Christian Science practitioner with Hepworth and Ben Nicholson. Sue Hubbard has noted that Hepworth produced her first ‘pierced’ sculpture ‘at the height of her commitment to a religion that denied the reality of material existence’. Piercing her compositions, as here with ‘Mincarlo, Three Curves with Strings’, ‘allowed her to sculpt not only with matter but with space’, to elide the formal with the spiritual. Christianity informed the work of both Sutherland (a Roman Catholic) and Piper (an Anglican), as it had earlier for Constable. Both Sutherland and Piper were inspired by the spiritual landscapes of The Ancients, particularly Samuel Palmer. They went on to receive major ecclesiastical commissions, as also did Hepworth, Heron and Moore. The access to emotion and atmosphere that Abstraction offers was particularly well-suited to spiritual engagement.'

For more on the spirituality of these artists and of abstraction see here, here, here, here, here, here and here

My other pieces for Artlyst are:

Interviews -
Monthly diary articles -
Articles/Reviews -
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Mumford and Sons (With Hozier) - Rubber Band Man.

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Friday, 7 February 2020

The Baron Thyssen Centre for Ancient Material Religion

The Baron Thyssen Centre for Ancient Material Religion was established in 2018 at The Open University within the Classical Studies Department and aims to establish a network of scholars, ambassadors and host a series of seminars, bringing classics to life for the many. 

The Centre supports research into the material, visual and other sensory aspects of ancient religions, focusing primarily on the Greek, Etruscan and Roman worlds. Collaboratively, the Centre explores the sacred objects, bodies and rituals of classical antiquity, addressing such topics as votives, magic, oracles, cult statues, pilgrimage, places and sacred healing.

They work with art and archaeology, but also look beyond these conventional ‘homes’ of ancient material religion, drawing on the methods, tools and perspectives of literature, philology, philosophy, classical reception studies and digital humanities. Their aims are (1) to support the systematic study of how ancient religion happened in and through material things, and (2) to bring this ancient evidence into productive dialogue with the debates and scholarship on material religions in later historical periods, right up to the present day.

The Centre is supported by the vision of OU student Baron Lorne Thyssen-Bornemisza, himself a passionate collector of ancient artefacts and founder of the Kallos Gallery.

Among the resources made available by the Centre are Object Narratives, a collection of short audios recorded with Centre members, seminar speakers and other collaborators. One of these Object Narratives is a discussion between Dr Jessica Hughes, Centre Director, and myself about the marble altar by Henry Moore in the church of St Stephen Walbrook. It was a pleasure this week to attend a showcase for the Centre hosted by the Kallos Gallery.

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Maria McKee - Effigy of Salt.

Thursday, 25 July 2019

Artlyst: Art, Faith, Church Patronage and Modernity

My latest article for Artlyst is about two recent publications that explore the place that religious Art occupied in 20th century Britain.

Paul Liss writes in ‘Art, Faith and Modernity’ of the under-researched nature of religious Art in 20th-century British visual culture which has meant that those artists who created art often for a church, are among the unsung heroines and heroes of Modern British Art. ‘Art, Faith and Modernity’ is the catalogue to an exhibition of 172 works by 73 artists which, together with art historian Alan Powers' catalogue essay, presents a strong argument for a reassessment of the critical place that religious Art continued to occupy in 20th century Britain.

‘Church and Patronage in 20th Century Britain: Walter Hussey and the Arts’ by Peter Webster is the first full-length treatment of Hussey’s work as a patron between 1943 and 1978, first for St Matthew’s Northampton, and then at Chichester Cathedral. Hussey was responsible for the most significant sequence of works of Art commissioned for British churches in the twentieth century including works by Henry Moore, Graham Sutherland, John Piper and Marc Chagall.

My other Artlyst articles and interviews are:
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C.O.B. - Solomon's Song.

Saturday, 23 March 2019

Windows on the world (439)


London, 2019

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Rhiannon Giddens - Lost On The River #20.

Sunday, 18 March 2018

Inspired to Follow: Art and the Bible Story - Abraham and Isaac

‘Inspired to Follow: Art and the Bible Story’ is a free resource to help people explore the Christian faith, using paintings and Biblical story as the starting points. It’s been created by St Martin-in-the-Fields in partnership with the National Gallery.

Here is the latest reflection that I have prepared for the series:

Text: Genesis 22:1-12
Image: ‘Abraham and Isaac’ Johann Heinrich Ferdinand Olivier, 1817, NG6541
Location: National Gallery, Gallery D

Reflection:

Johann Heinrich Ferdinand Olivier was born in Dessau where he received his first artistic training. In 1804 he moved to Dresden where he became acquainted with the painters Philipp Otto Runge and Caspar David Friedrich. Friedrich combined landscape motifs with religious symbolism, and pictures like his ‘Winter Landscape’ in the National Gallery represent the hope for salvation through the Christian faith.

From 1807 to 1810 Olivier was in Paris, and in 1811 he settled in Vienna. In 1817 he became a member of the Brotherhood of Saint Luke, an artistic brotherhood (later known as the Nazarenes) founded in Vienna in 1809 by Friedrich Overbeck and Franz Pforr. The Brotherhood was committed to regenerating German religious art in imitation of the works of Durer, Perugino and Raphael. Olivier shared the Nazarenes' enthusiasm for northern medieval and Renaissance art and their interest in the revival of religious painting. The Nazarenes were particularly admired by the Pre-Raphaelites.

In this painting, Abraham and his son Isaac make their way to the place of sacrifice as recounted in the Old Testament (Genesis 22: 1-19). Isaac carries wood for the altar fire and Abraham holds a lighted torch. They appear to be focused primarily on their journey and don’t appear to be involved in debate or argument about the coming sacrifice.

The style of the painting is deliberately archaic, with precise outlines and odd disparities in scale, while the figures of Abraham and Isaac recall the simplified forms of a medieval woodcut. The landscape background is drawn with meticulous care. It is loosely based on Olivier's studies of the countryside around Salzburg, which he first visited in 1815. The distant mountain peak may perhaps be identified as the Watzmann, to the south of the city.

The story of Abraham’s near-sacrifice of Isaac is not an easy one to handle for a lot of people. There appears to be a lot that is wrong, even barbaric, about the tale. How can a man, elsewhere called a hero of the faith, be prepared to kill his child? And how can a God, whom we talk about as loving, ask anyone to do that? What kind of God would ask Abraham to kill his own son as a sacrifice? Should blind loyalty to God lead us to commit evil, inhuman acts? It is a story that seems like an easy target for people who say that religions cause violence and conflict.

The key to understanding this story is the realisation that child sacrifice was the norm in the religions of the day and that the reason Abraham obeys God so unquestioningly may have been because, horrific and distasteful as it seems to us, there was nothing at that time unusual about the idea that the gods required human sacrifices in order to be appeased. It may be that we see this imaged in the calmness and willingness with which Abraham and Isaac ascend the mountain to the place of sacrifice.

The stories in Genesis about Abraham are foundational stories for the People of Israel. Imagine for a moment that you want to create a foundational story for a group of people that will change their understanding of sacrifice from the understanding with which they have grown up to one which is completely different from the religious practices of all the people that surround them. What kind of story might you tell? It may be that you would tell a story in which the person founding this new nation is taken all the way to the brink of child sacrifice and then dramatically and suddenly pulled back from taking that step.

The legacy of the story of the sacrifice of Isaac, the philosopher and anthropologist René Girard has suggested, is that Israel developed a system of animal sacrifice that continued until shortly after the crucifixion of Jesus. Jesus’ crucifixion, Girard suggests, was both about God identifying himself with all the victims – the scapegoats – who have been sacrificed down through the centuries and also, because in Jesus God himself was scapegoated and sacrificed, the ultimate demonstration of the reality that, as Hosea first stated and Jesus then repeated, God requires mercy, not sacrifice.

In Jewish tradition the Dome of the Rock in Jerusalem is where Abraham’s near sacrifice of Isaac is said to have taken place. At our partner church of St Stephen Walbrook there is a visible reminder of this in the central Henry Moore altar. By carving a round altar table with forms cut into the circular sides, Moore suggested that the centre of the church reflected the Dome of the Rock in Jerusalem commemorating the sacrifice of Abraham and Isaac as a prefiguring of the sacrifice of Jesus Christ on the cross and the place for the offering of the Eucharist at the heart of Christian worship. In the Eucharist we remember and re-enact these stories of the sacrifice of Isaac and of Jesus because we need to remember and act on the realisation that God desires mercy, not scapegoats or sacrifice.

Prayer: Grieving God, in your son you experienced the agony of the pointless, savage, premature end of life. Hold the hand of those whose loved ones have become scapegoats; calm the fears of all whose identity makes them subject to the perverse hatred and grotesque violence of others; and hasten a world where all are celebrated for who they are as your children, where difference is a sign of your diverse abundance. Through the wounded yet ascended Christ, your personification of solidarity and embodiment of hope. Amen.

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The Call - Scene Beyond Dreams.

Tuesday, 10 October 2017

Business Harvest Festival


You are invited to the Business Harvest Festival at St Stephen Walbrook at 12.45pm on Thursday 12th October, followed by a light lunch. Our preacher on this occasion will be The Ven. Luke Miller, Archdeacon of London.

Traditionally, harvest is a time when the country gives thanks for the natural gifts of the land and the safe harvesting of them.

At St Stephen Walbrook, we give thanks for that but, as you may know, have a tradition of inviting representatives of local businesses to bring a symbol of their work and place it on the Henry Moore altar at the start of the service. Some examples of symbols presented in the past have been books, building development plans, food, financial accounts, a bottle of wine, a trowel, an insurance policy, a scaffolding bolt, and items of clothing. All will be returned after the service.

We very much hope that you will be able to join us and also include your business associates in the invitation. If you are able to attend, please do consider bringing a symbol of your work with you to place on the altar. Do stay afterwards, if you can, for a light lunch.

It would be a great help for catering purposes if you could let us know whether you or your colleagues can join us and present a symbol of your work. Please RSVP to office@ststephenwalbrook.net or phone 020 7626 9000.

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Cat Stevens - Morning Has Broken.

Monday, 12 June 2017

Discover & explore - The Lord's Supper





Discover & explore services at St Stephen Walbrook features music and liturgy with the Choral Scholars of St Martin-in-the-Fields. These services explore their themes through a thoughtful mix of music, prayers, readings and reflections:
  • “A perfect service of peace in our busy lives.”
  • “Spiritual food in the middle of the day.”
  • “Beautifully and intelligently done.”
The current series of these services of musical discovery is exploring Reformation 500 themes and continued today with the theme of 'The Lord's Supper'. The service featured the Choral Scholars singing: Ave Verum Corpus – Byrd; Agnus Dei from Cantus Missae, Op. 109 – Rheinberger; O salutaris hostia – Rossini; and Author of life divine – Wesley.
All Discover & explore services begin at 1.10pm:
  • Mon 19 Jun - The Cross alone 
  • Mon 26 Jun - Forgiveness is free 
  • Mon 3 Jul - Life of repentance
In today's service I shared the following reflection:
St Stephen Walbrook was built as a Reformation church. One of the indicators that that is so, are the relative sizes and positions of the communion table and the pulpit. The size of the pulpit indicates the importance placed on the hearing of God’s Word, while the small size of the communion tables reflects the concern of the Reformers that communion was celebrated in a way that made clear that no sacrifice was being made. For this reason the Canons of the Church of England state that communion should be celebrated from a table not an altar. This was part of Reformation debates as to what happened at communion and what was being celebrated.

The Reformation position of the Church of England was made clear in the Book of Common Prayer which states that ‘no Adoration is intended, or ought to be done, either unto the Sacramental Bread or Wine there bodily received, or unto any Corporal Presence of Christ's natural Flesh and Blood. For the Sacramental Bread and Wine remain still in their very natural substances, and therefore may not be adored; (for that were Idolatry, to be abhorred of all faithful Christians;) and the natural Body and Blood of our Saviour Christ are in Heaven, and not here; it being against the truth of Christ's natural Body to be at one time in more places than one.’

These issues and debates then became central to changes made to the building here at St Stephen Walbrook in the 1970s and 80s with the introduction of the Henry Moore altar and the circular reordering of the space under the dome. The Ecclesiastical Court cases regarding the Moore altar centred on the Canon which states that communion must be celebrated at a table not an altar, and revolved around the extent to which the Moore altar resembled either a sacrificial altar or a communion table. Eventually, it was agreed that the Moore altar could be defined as a communion table and agreement was given for its permanent installation.

The size and position of Moore’s altar does however change the original dynamic between in the building between the Lord’s Table and the pulpit (which was reflective of the Reformer’s theology) in favour of a more contemporary theology; that of the Parish Communion movement which successfully made Holy Communion the principal act of worship in Parish churches, instead of Morning or Evening Prayer. By carving a round altar table with forms cut into the circular sides Moore suggested that the centre of the church reflected the Dome of the Rock in Jerusalem commemorating the sacrifice of Abraham and Isaac as a prefiguring of the sacrifice of Jesus Christ on the cross and the place for the offering of the Eucharist at the heart of Christian worship. This place is now designed for people to gather as a community around the altar where God in the Eucharist can be found at the centre.

The debates initiated by the Reformers therefore continue into our current understandings and practices regarding the celebration of the Eucharist and the gathering of God’s people in worship. At one end of these debates is the understanding that Communion is a remembering of Christ’s sacrifice while, at the other, is the understanding that it is a repeating of Christ's sacrifice.

These, however, are not the only ways of understanding how Jesus is present in the Lord’s Supper and what is accomplished when it is celebrated. To my mind, it takes an artist to understand how the sacraments operate and, for me, that artist is the Roman Catholic painter and poet David Jones. A sacrament is, as St Augustine stated, 'an outward and visible sign of an inward and invisible grace.’

For David Jones, a key word in this regard is ‘anamnesis’, which means to re-present under an existing reality under a different mode. It is, therefore, to do with the re-calling, re-presentation and re-membering of an original act or object in a form that is different from but connected to the original act or object that is being re-called. So, remembering the Lord’s Supper is not simply recalling it to mind; instead we re-member it by re-enacting and re-presenting the original act. The original act is a once-for-all act but it can be re-created and re-presented in our Eucharistic celebrations. We use a different form to bring a past act into the present in a way that means we encounter, receive and respond to that original act afresh. We are, therefore, doing more than simply recalling that act in our minds but, at the same, are not repeating the act in its original form in the present.

David Jones developed an understanding of art based on anamnesis which viewed all art as sacramental because the signs made by artists are the thing signified under the forms of their particular art. The artwork is the original object or action that has been re-presented but in a different form meaning that it is both ‘the thing’ and a ‘different thing’ at one and the same time. In the same way, at the Lord’s Supper, the bread and wine are both simply bread and wine and the body and blood of Christ at one and the same time.

In the Introduction to his long poem entitled ‘The Anathemata’, Jones wrote that ‘words like “remembrance” or “memorial” hav[e] for us a connotation of something absent which is only mentally recollected. But in the scriptures of both the Old and New Testament, anamnesis and its cognate verb have a sense of re-calling before God an event in the past so that it becomes here and now operative by its effect.’

This poem begins and ends with the celebration of the Mass in London during wartime. In between, Jones explores the elements which form this particular celebration of the Mass - the very particular political and civilizational conditions of Rome which led to the Sacrifice of the Cross combined with a resultant fusion of Jewish, Greco-Roman, Germanic and Celtic cultures. His survey of these elements eventually leads him back to the celebration of the Mass in wartime London meaning that, as Kathleen Staudt notes, the ending of The Anathemata ‘insists that there is something constant in the gestures of offering that Christ, priest, and poet have made and make “at all times,” regardless of the products of that gesture’ (Incarnation Reconsidered: The Poem as Sacramental Act in The Anathemata of David Jones, Contemporary Literature, Vol. 26, No. 1 (Spring, 1985), 81-82).

On this basis, the bread and wine of The Lord’s Supper is at once a “thing” in itself, part of the world of flesh and form, and a “representation” -- a “showing again” of the original act under another form. Just as in the incarnation Christ brings the human and divine together in his body, so in The Lord’s Supper, the material and the eternal are brought together in the act of making a sign and in the re-membering, re-calling, re-enacting and re-presentation of that sign we receive the original reality of that sign but in a different form. In this way the outward and visible sign of the Eucharist works an inward and invisible grace in us. Jesus comes to us in the form of bread and wine and all who receive the Sacrament receive his body and blood.

Intercessions:

Wise and gracious God, you spread a table before us; nourish your people with the word of life and the bread of heaven. With the bread that we bring, we shall remember Jesus. With the wine that we bring, we shall remember Jesus. Bread for his body, wine for his blood, gifts from God to his table we bring. We shall remember Jesus. Lord, in your mercy, hear our prayer.

Blessed are you, Lord God of all creation: through your goodness we have bread to set before you, which earth has given and human hands have made. It will be for us the bread of life. Blessed are you, Lord God of all creation: through your goodness we have wine to set before you, fruit of the vine and work of human hands. It will be for us the cup of salvation. As the grain once scattered in the fields and the grapes once dispersed on the hillside are reunited on the Lord’s Table in bread and wine, so, Lord, may your whole Church soon be gathered together from the corners of the earth into your kingdom. Lord, in your mercy, hear our prayer.

We thank You, Lord God, that You refresh us with this precious gift of The Lord’s Supper. We ask for Your mercy, that You would use this meal to nurture in us strong faith toward You and genuine love among us all. Almighty and Ever-loving God, we thank You that You feed us at Your Table with this spiritual food and assure us of Your goodness toward us. We thank You that we are members of the Body of Your Son. Assist us with Your grace, so that we may continue in this holy fellowship, and live more fully to Your glory. Lord, in your mercy, hear our prayer.

The Blessing

Blessed be God, by whose grace creation is renewed, by whose love heaven is opened, by whose mercy we offer our sacrifice of praise; and the blessing of God almighty, the Father, the Son, and the Holy Spirit, be among you and remain with you always. Amen.

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Gioachino Rossini: O salutaris hostia.

Saturday, 6 May 2017

Art of Faith: A City Walk


Together with fellow commission4mission member Mark Lewis, I have been involved in researching the Art of Faith walk, recently produced by the Corporation of London with the support of the Diocese of London. This walk enables walkers to discover contemporary works of art in the City’s historic churches, including work by Henry Moore, Damien Hirst and Jacob Epstein.

The City of London has the greatest concentration of historic church buildings anywhere in the country. In the 16th century there were 111 churches in the City. 80 were destroyed in the Great Fire of 1666 with 51 subsequently rebuilt under the direction of Sir Christopher Wren. Today there are no fewer than 42 historic churches situated within the Square Mile, all of which are either Grade I or Grade II listed, and together they illustrate an extraordinary breadth of architectural history.

Less well known is the extent to which they contain significant examples of art commissioned from the 20th century onwards. Many of the churches in the City were damaged by bombing during World War II, providing opportunities in the post-war reconstruction to engage with contemporary art. These artworks are by prominent modern artists such as Jacob Epstein, Patrick Heron, Damien Hirst, Henry Moore, John Skeaping and Bill Viola, as well as work by other reputable artists such as Thetis Blacker, John Hayward and Keith New.

The Art of Faith walk is the second Art Trail created through the work of commission4mission. The first was for the Barking Episcopal Area and was researched and developed by commission4mission member, artist and Fine Arts lecturer, Mark Lewis. Again, a leaflet (Barking_Art_trail) publicises the Trail and provides information about the featured artists and churches. The leaflet includes a map showing the churches featured on the Trail together with contact details, so that visits to one or more churches can be planned in advance.

Mark Lewis’ brief was to research commissioned art and craft in the Episcopal Area from the past 100 years. While stained glass is the dominant Ecclesiastical art form, he was also concerned to show a diversity and variety of media and styles within the selections made. He highlighted works such as the significant mosaic by John Piper at St Paul’s Harlow and the striking ‘Spencer-esque’ mural by Fyffe Christie at St Margaret’s Standford Rivers. Churches with particularly fine collections of artworks included: St Albans, Romford; St Andrew’s Leytonstone; St Barnabas Walthamstow; St Margaret’s Barking; St Mary’s South Woodford; and St Paul’s Goodmayes.

The Art Trail for the Barking Episcopal Area also inspired Revd David New from Worcester to put together his own informative Art Trail leaflet about Thomas Denny‘s stained glass work focusing on churches in the Three Choirs area – Gloucestershire, Herefordshire and Worcestershire.

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Van Morrison - Contemplation Rose.