Religion and Art 2009

Lindsey Gilroy-"Silence" in Nature

2009-12-07T16:05:00.000-08:00

The last post in the series of journal entries is a reflective piece on when I feel a serious connection with the world around me. On the Noland Trail I feel very at peace and alone, surrounded by the animals and plants that have existed and stood still through the changes that have occurred through the city around. When there is no longer the hustle and bustle of the industrial world, no cars or machines to block out the harmonious background noise that has remained constant for all of time-then, you can truly enjoy the noises which God put on this earth. Everything seems so much louder and is given a voice, from the leaves on the trees to the water under the bridges. The animals running by cause fear and surprise because they interrupt the rhythmic and harmonious tunes that have been created through nature. It is a calming feeling, but a feeling that we have been separated from experiencing regularly-which is unfortunate.

Lindsey Gilroy-Masks

2009-12-07T15:10:00.000-08:00

"The god is a mask; the mask, a god. Through the mask one is transformed into a person in the sense of an actual, essential happening".

-Van der Leeuw 84

The mask is represented more in primitive cultures, seen to used to express either emotions, power, animals, or another form of a being greater than oneself. Van der Leeuw explains in his text that the mask allows for a connection to occur, or at least become attainable, with a higher and holier Divine. Some cultures use it to represent "a world ourself the usual world", or as a prop for narration. The mask gives the human form another being to take control over, you lose your real once hidden behind the mask. a more westernized approach to the mask is seen in acting, where make-up shields one's image and creates a new look. Hiding behind layers can help one express their innermost desires that may have been shielded through the vulnerability of their real skin.

Lindsey Gilroy-Art as myth

2009-12-07T14:43:00.000-08:00

In one of our class discussions we discussed art as myth, and how prior to myth we didn't have a world. The way in which we have been taught to understand the nature around us are influenced through past perceptions passed on to us. Myth is a re-living, a representation of another form in order to keep it complacent within the present day. The beauty of art through myth is that the re-living through painting allows for the viewer to experience it time after time. This constant circulation of images has been helpful in regards to religion because it supported the words of religion as it has been passed through generations and recorded. Our society really couldn't exist without art, we are incredibly dependent on artifacts to remind us of not only religion but of memories!

Lindsey Gilroy-Reality Behind the World

2009-12-07T14:33:00.000-08:00

During a class discussion in early September I remember a discussion on the way that people perceive images. The example that we used in class was of a person seeing a candle, and understanding it to be a candle because of the way that they identify a candle to be. While this sound complex and a bit confusing, it all makes sense. Perception, as defined in class, is the space and time conception of how you conceptualize an image. While you may seen something and interpret it in one way, it is just your senses being stimulated to perceive it in that way. It gives way to understanding why people interpret and perceive the same thing, differently.

Lindsey Gilroy-Tattoos

2009-12-07T14:00:00.000-08:00

Earlier in the semester, Kelsey did a great presentation on tattoos and their relation to religion, as cited through Van der Leeuw. On pg. 157 of our text Van der Leeuw explains how one of the oldest forms of pictoral art is tatooing, relating it to the practice of ornamentation. The way that a person tattoo's their body typically parallels with some sort of internal connection with the outside representation depicted on their skin. To outsiders, the significance may not be apparent but to the tattooed individual it may act as a reminder of the image or text expressed permanently on their skin. While tattooing in America differs very much so from more primitive areas of the world, with each color having its own purpose or explanation of the practice.

Lindsey Gilroy-Catacombs of Paris

2009-12-07T13:53:00.000-08:00

The Catacombs of Paris remain to be one of the most famous (and haunted) burial locations in the world. The catacomb is in part of Paris' old stone mine, with thousands and thousands of bones laid to rest, divided by each part of the human skeleton. Originally burials had to take place outside of Paris but as Christianity became more practiced the tradition of burying the dead near the place of worship took over, eventually becoming too overcrowding; thus leading to burial within these underground mazes. The bones are stacked and compiled in a way representative of art, so forming heart shapes and others patterned in a repetitive manner-the dead human bones seem more artsy than morbid. I visited the Catacombs a year ago and the haunting images remain with me. Seeing God's creation behind all the skin and material items is surreal, seeing the way in which each human is composed is mystifying.

Lindsey Gilroy-Class wrap-up

2009-12-07T13:43:00.000-08:00

As a Communications Studies major and Sociology minor, Religous Studies did not exactly fit into the academic mold that had been constructed for my college path. I have been very interested in taking a RSTD class, and signed up for this one as an elective. From the beginning the class structure was clearly very different than I had experienced before, much more relaxed and flexible, which was a necessary break from the rigid schedule that I experienced in my other classes. I enjoyed have a book to read, rather than a textbook, because almost all of the class' focus was on it. The teaching style encouraged participation, although it seemed easier to listen to what my peer's had to say since I had never experienced answering questions like the ones posed in class. The drum circle was a great and effective way to integrate the students with the course material, and I am sure I am not the only person who thought it was a memorable class.

Through this class I think what will resonate with me most is the fact that art, and religion, are all around. From the traditional religious practices I engage in to the nature surrounding me, religion and art are unified and undeniable. Thanks for a great semester:)

Lindsey Gilroy-God and the Devil in Cartoons

2009-12-07T13:37:00.001-08:00

During one of my posts of choice I wanted to touch on how religious images are illustrated through modern cartoons. The images of God and Devil have become universal understandings of how the individuals look: God is typically an older, white male who is well-fed and unshaven, the devil is a red, youthful and thin figure with horns. How were these images created and how did they become know to be the understanding of God and Satan? I suppose there has been plenty of criticism for how art represents what has not been seen, such as our depictions of Jesus and other holy beings. The image of God, however, has undergone much scrutiny for the race and sex of the being, but has remained to be a replicated image. The devil can be justified as red to relate to the fire burning in Hell, and his slender figure is similar to that of a serpent, relating to a more Biblical text. I find it interesting that the way that even cartoons, which are commonly associated with children's viewing, have even conformed to producing specific images of religious figures.

Lindsey Gilroy-Fashion and Wedding Dresses

2009-12-07T13:29:00.000-08:00

(traditional Indian wedding dress)

Although it was not mentioned in our text, I consider fashion to be an art that can be tied into religion. The clothes that an individual chooses to wear is an expression of their personality, perhaps a way to communicate non-verbally of their style and choices. Within the church the attire is very conservative, although the nature of the dress varies between religions. The wedding dress, for example, is a dress which changes between cultures. For example, in America the traditional wedding dress is perceived as a long, white gown with a matching veil. The white in the dress signifies the purity of the woman wearing the dress, which is why the altering shades of white (ivory, off-white, etc.) may be worn either due to preference or because the woman does not feel as though she is pure enough to wear white. In other cultures, as well as in earlier centuries, the wedding dress is seen in a variety of colors, each color representative of a specific meaning. In traditional weddings there may be certain restrictions and rules on how the bride must dress within the religious space in order to remain respectable and honorable to the church and the religion.

Lindsey Gilroy-C.S. Lewis

2009-12-07T13:21:00.000-08:00

It seems as though many students discussed C.S. Lewis in their posts, which I will continue doing because of the amount of time that was spent mentioning him and his works. I have chosen the following quote from C.S. Lewis:

"A man can no more diminish God's glory by refusing to worship Him than a lunatic can put out the sun by scribbling the word, 'darkness' on the walls of his cell."

Through my own analysis of this line I think it means that the presence of God is inescapable. No matter how hard you try to deny Him, there really is no possible way. Yes, individuals can reject church or temple or whatever their place of worship may be, but they cannot reject the world in which they live daily life. The world, sans the material items, are all part of God's creation. Even the material items which are man-made are constructed through a being which was created by God. It is inevitable to be faced with God's presence, even if it's just talking with others or sitting outside alone-through isolation there is even a heavy existence.

Lindsey Gilroy-Hallelujah

2009-12-07T12:31:00.000-08:00

Within the text, Van der Leeuw describes music as a servant to dance or theater, and through the Roman Catholic Church it shoud serve some sort of function rather of worship rather than just entertainment. He discusses the need to keep helm of liturgical unity by placing the choir near the center of worship. The words that are song in places of worship are often rhythmic extensions of prayer or poetry, done in a repetitive manner. An example of this repetition can be seen in the song “Hallelujah”. The word itself means to express thanks or gratitude to God. "The repetition of a particular exclamation gives force to an incantation" (Van der Leeuw 221). As Van derLeeuw mentions on pg. 220, the music that we have today derives from the music of church and worship; therefore, I have included a modern music video and lyrical depiction of the text.

I heard there was a secret chord

That David played and it pleased the Lord

But you don't really care for music, do you?
It goes like this, the fourth, the fifth, the minor fall, the major lift, the baffled king composing Hallelujah

Hallelujah
Hallelujah
Hallelujah
Hallelu----jah

Your faith was strong but you needed proof, you saw her bathing on the roof, her beauty in the moonlight overthrew you
She tied you to a kitchen chair, she broke your throne, she cut your hair, and from your lips she drew the Hallelujah

Hallelujah
Hallelujah
Hallelujah
Hallelu----jah

Maybe I have been here before, I know this room; I have walked this floor, I used to live alone before I knew you
I've seen your flag on the marble arch, love is not a victory march, it's a cold and its a broken Hallelujah

Hallelujah
Hallelujah
Hallelujah
Hallelu----jah

There was a time you let me know whats really going on below, but now you never show it to me, do you? (and)
Remember when I moved in you; the holy dark was moving too, and every breath we drew was Hallelujah

Hallelujah
Hallelujah
Hallelujah
Hallelu----jah

Maybe there's a God above, and all I ever learned from love was how to shoot at someone who outdrew you
And its not a cry you can hear at night, its not somebody who's seen the light, its a cold and its a broken Hallelujah

Hallelujah
Hallelujah
Hallelujah
Hallelu--jah

Hallelujah
Hallelujah
Hallelujah
Hallelu---u---jah

(See video here)

Lindsey Gilroy-Drum Circle and Dance

2009-12-07T12:26:00.000-08:00

(In reference to dance) "It is an expression of all the emotions of the spirit, from the lowest to the highest."

-Van der Leeuw 12

During the class where we had a drum circle I saw Van der Leeuw's words come in to play. The initial instructions were simple, we were told to not speak, stand and stay in a circle, and make noise, with minimal instruction as to how this noise should be created. When Van der Leeuw writes, "[man] can produce for himself the rhythm which induces the body to dance it is marked out by the stamping of feet and clapping of hands" (Van der Leeuw 12-13) I was instantly reminded of the structured in which the drum circle was performed. Using ourselves as instruments, beginning with the simple harmonious "heartbeats" signifying the basis for our very creation, we eventually proceeded to expressing ourselves freely through sound and allowed for our hands to create beats on the "instruments" that we had chosen.

It was an interesting class and although I was hesitant at first, I like the idea of becoming one with nature in order to reconnect with the world around you.

Lindsey Gilroy-The Prohibition of Images

2009-12-07T12:25:00.000-08:00

After spending much of the semester focusing on Van der Leeuw's text, as I went back through the sections I realized I had neglected to cover the section on the prohibition of images. Upon its commencement, the section of the text explains that people have grown to be victims of the "modern" mind, the mind which has grown with technology and the practicing that have adopted their techniques to adhere to the art changes. I could see how initially there was a problem with attempting to reproduce the holy, which is how the art was deemed harmful and thus prohibited. However, can you imagine a world where the art was prohibited Art has developed into a form that allows for not only people to express themselves but for the viewer to find a commonality between their thoughts and the artists depictions; it creates a sense of understanding between human thought.

“The image of God has here become a voice; pictorial art dissolves into words and then into music. And music is preserved longer in worship than is graphic art.”
-(Van der Leeuw 179)

As Van der Leeuw writes the above text I would have to agree that the spoken word may leave its impression on the public longer than the pictorial because it is passed through individuals through speech, instead of passing the tangible art from person to person. What I took from this section of the reading is that there is neither a worthy art form or artist who can decipher the power of God’s grace, therefore, there should be no attempt because it will constantly fall short.

Amanda DeSalme-Chocolat

2009-12-05T11:27:00.000-08:00

Joanne Harris' book "Chocolat" is a charming read. It is about a mother and daughter (Vianne Rocher and Anouk) who move around a lot, opening up chocolate shops and changing cities wherever they go. This story takes place in a tiny French village called Lansquenet. They are not the typical family you would find in Lansquenet. They don't go to church and they don't dress as conservatively as anyone else and there is no man in their family structure. They make delicious chocolate. In this novel, the priest of the village, Reynaud, decides that they are evil, tempting the villagers to overindulge during lent. A lot goes on in the story, but eventually, Reynaud gives in and indulges in the sweet chocolates of their shop as well. And the people realize that eating chocolate is not a sin. Pleasure is not a sin. They realize that they need to be inclusive in their religious practices, not exclusive. It is quite a touching novel (which was made into a movie) and has a great spiritual message. There is also a sequel to the novel, first published under the title "the Girl with No Shadow," and later under the title "Lollipop Shoes." This goes into some pagan forms of spiritual practice, and is quite an interesting story as Anouk starts to grow up and experiment with her "witch" powers. Sometimes a good story is a great way to get a holy message out there.

P.S. I originally posted this in the wrong place...so I thought I'd put it in the correct blog

Blog Post #7 - Scott Crissman - Nightmare Brunette

2009-12-04T20:45:00.000-08:00

Now that I am thinking about the connection between the sacred and profane I am reminded of a blog I discovered several weeks ago, entitled Nightmare Brunette (www.nightmarebrunette.tumblr.com), that is done by a female sex worker. She posts images, her own writing, and excerpts and quotes from others, and manages to do so in an astonishingly elegant and beautiful way. The content is frequently explicitly sexual (and occasionally pornographic or erotic) in nature, but the images always have an inherent beauty and the the writing is full of wonderful language and an insight/intelligence that many likely do not expect to see from a sex worker.
As we discussed in class, human sexuality was in ancient cultures (and still is in less developed cultures) much more closely linked to religion. Although the modern religions of most Americans does not involve sexuality, an approach like this blog takes to such normally taboo subjects allows us to recover a respect and reverence for it and its more spiritual aspects.

Tommy Faulconer: The Library and the Cosmos

2009-12-04T20:36:00.000-08:00

One of the last conversations we had in class involved the imagery of the Cosmos in much of the circular architecture, and being in the library non-stop for a week helped me tie it into the marble area of the library on campus. The area is completely circular with a central circle within the space which could translate into the sun with surrounding lines and patterns circling the central circle. The Cosmos is the initial creation of the holy and its representation in the area central to most of campus and its education seems to bring about the concept of centering oneself in the divine. Its placement may not be the most ideal because most students rush by on their way to do homework, but if you stop for a second and recognize the cosmos at your feet, you can center yourself in that minute and briefly touch the divine.

Tommy Faulconer: Memoirs of a Geisha Dance

2009-12-04T20:22:00.000-08:00

http://www.youtube.com/watch?v=_aX2uEETs2Q

The dance linked above comes from the motion picture Memoirs of a Geisha and is the perfect example of world creation through pantomime dance. The dancer takes on the character of a woman walking to find her love through the snow when she is lost and ends up dying in the snow alone. The production adds to the image of the story that is being portrayed, but it is the movement and the passion of the dancer that pulls me in. Through watching such a passionate performances, I can feel the pain of the character and feel the chill setting in along with the panic as the wind blows the umbrella around. My breathing slows and quickens with the rhythm and the movement as I am swept into the dance death where the holy rite of death takes precedence. Death is the last sacred act any person will experience in their life, and the portrayal of it through a passionate dances is one way to confront the audience with the fact of mortality. In this realization, the audience runs into the divine that gives and takes life. It may be the coldest of divine encounters but death and its experience is still one of the most sacred communions of body, spirit, and holy. The dance of the geisha brings the audience into that sacred rite of passage and moves them to look at the dance of their own lives and how they dance around the act of death.

Blog Post #6 - Scott Crissman - Eric Whitacre

2009-12-04T20:17:00.000-08:00

I often discuss music and its ability to express the holy, but I have spoken very little about the conflict between the sacred and profane in music. A contemporary composer whom I believe embraces and encapsulates this tension is the American Eric Whitacre. He is a young composer very well known for much of his work for chorus and wind ensemble. His music has the ability almost unequivocally profoundly affect me and make me think whether I'm hearing a work for the first time or the fiftieth. It carries all the qualities of the holy and the sublime, yet only one choral piece to my knowledge is set to a specifically religious text, and many are explicitly secular. "When David Heard," using only a few lines of text from the Bible, aurally encompasses the massively overhanging grief King David feels at the news of his son Absalom's death, repeating and intensifying these few words across the space of around twelve minutes.
The piece I'd like to focus on, however, as a juxtaposition and mingling of the sacred and profane, is "A Boy and a Girl," with text by Octavio Paz and translated by Muriel Rukeyser:

Stretched out on the grass,

a boy and a girl.
Savoring their oranges,
giving their kisses like waves exchanging foam.

Stretched out on the beach,

a boy and a girl.
Savoring their limes,
giving their kisses like clouds exchanging foam.

Stretched out underground,
a boy and a girl.
Saying nothing, never kissing,
giving silence for silence.

The text's meaning is debatable, with some claiming that it is explicitly sexual and others (myself included here) that it is more innocent and focused on the relationship between the boy and the girl, but either way it is not a specifically religious text. It is my opinion, however, that the profane (a human relationship) is made sacred through the treatment of the situation by Paz and through the extremely tender and at times unexpected musical setting by Whitacre. The extreme emotion imparted by Whitacre's harmonic structures and rhythmic impulses and the otherworldliness on phrases like "stretched out on the beach" and "saying nothing, never kissing" grants this secular "story" a decidedly "holy" transformation.

Tommy Faulconer: Awe in the Fire Dances.

2009-12-04T20:09:00.000-08:00

One of the most frightening and exciting spectacles of dance are the fire dances. In these dances, men and women twirl batons around fiercely while the batons are on fire. Watching these dancers fearlessly move with the fire inspires awe amongst the audience members. We have discussed the purpose of awe in religious art throughout the class, and I feel it is quite useful to the effect of the fire dances. The audience feels fear but cannot look away because they are entranced by the swirling flames as they circle around the dancers. It is this odd revulsion mixed with reverence that leaves such a huge mark on the audience. The dancers are literally playing with fire without the fear of being burned. While entranced, the audience reflects upon the boldness and fearlessness required for the task and possibly vow to make a change. It is in this reflective state that the audience is experiencing a taste of the divine. The fire is such a powerful and sacred force that it inspires the audience to reflect upon the awesome power of the divine and the power of creation and destruction inherent of the flame. Flame is one of the most powerful and provocative images in nature because it has a duality inherent in the divine. They can both create and destroy in a single blow which strikes fear and respect into most of mankind. Awe is a powerful thing and can inspire a great deal of communication with the holy through its power.

Blog Post #5 - Scott Crissman - John Adams / Doctor Atomic / John Donne

2009-12-04T20:03:00.001-08:00

As most people in this class are probably aware at this point, I'm a big fan of utilizing audio and/or visual examples in my work. American contemporary composer John Adams in his 2005 opera Doctor Atomic, which tells the story of the creation of the atomic bomb and its father, J. Robert Oppenheimer, shows an incredible sensitivity to the "word" (as van der Leeuw refers to it) and the application of the holy in a seemingly profane event in world history. I can think of few examples of the sublime in an overarching historical event than the creation and use of the atomic bomb. Its was borne of a desire to end the War and save lives, and the inner workings of the bomb itself and the organizations created for this purpose are a thing of beauty. The actual employment of the bomb is also one of the most terrifying and captivating events - such destruction and power contained in so small a thing. Throughout the opera, Adams and Peter Sellars (the librettist) utilize poetic texts that Oppenheimer is known to have revered, including excerpts from the Bhagavad Gita and poetry by Muriel Rukeyser, Charles Baudelaire, and John Donne, among others.
The closing of Act I is the aria "Batter My Heart," sung by Oppenheimer alone in the presence of the half-completed bomb, expressing his obsession with and fear of his brainchild. The text is one of John Donne's holy sonnets:

BATTER my heart, three person'd God; for, you
As yet but knocke, breathe, shine, and seeke to mend;
That I may rise, and stand, o'erthrow mee,'and bend
Your force, to breake, blowe, burn and make me new.
I, like an usurpt towne, to'another due,
Labour to'admit you, but Oh, to no end,
Reason your viceroy in mee, mee should defend,
But is captiv'd, and proves weake or untrue.
Yet dearely'I love you,'and would be loved faine,
But am betroth'd unto your enemie:
Divorce mee,'untie, or breake that knot againe;
Take mee to you, imprison mee, for I
Except you'enthrall mee, never shall be free,
Nor ever chast, except you ravish me,

The staging as well as the ingenius marriage of story, borrowed text, and music make this an incredibly captivating and heartfelt moment in all of opera, expressing the sublime as it affected Oppenheimer's professional and private lives during this turbulent time in history.

Tommy Faulconer: Traditional Indian Dance

2009-12-04T19:55:00.000-08:00

Another form of dance that has fascinated me over the past couple years has been the traditional dances of India. There are several different disciplines, but one of the aspects that runs through them all is that they seek to tell as story. They do not tell the story through obvious movements, but they have hand gestures and movements that present a more discreet story-telling method. Because the movements are not overly literal, the story can be interpreted differently throughout the audience. Each viewer can then find their own version of what is being told through the dance which increases the connection. In the individual translations of the dances' stories, the person viewing can find a piece of themselves and their own spirits. It is this personal piece of the person's soul that allows that audience member to use the dance as a way to reflect on their inner self, and they can hopefully find some spiritual encounter or enlightenment through the reflection. By knowing oneself more fully and wholly, one can commune more purely with the divine. It is uncertainty in ourselves that keeps a wall between man and the holy. Traditional Indian dances allow a time for self-reflection on the stories personal translation that allows that wall to slowly fall away to reveal the wholly "other."

Blog Post #4 - Scott Crissman - Santa Clara Vanguard

2009-12-04T19:45:00.000-08:00

My brother is a member of the Blue Stars Drum & Bugle Corps, which is part of Drum Corps International. There are multiple corps all around the country (and some internationally) with students up to age 22 who come from all over the world to rehearse yearly shows for 6 months before the DCI summer tour begins and they are on the road rehearsing and performing every day for the entire summer. I have attended the DCI finals for two years now and am blown away by the massive scale of these productions and the absolutely incredible precision and artistry and dedication shown by these performers. These performances hold for me something of the sublime - the quality of such beauty and intricacy on such a large scale is nothing less than amazing. The Blue Stars 2009 show was called The Factory and was a story of WWII - although they are not in uniform during this video of a run-through, the idea and movement and feeling are all present:

Another of my favorite corps is Santa Clara Vanguard - their show this year was entitled Ballet for Martha and focused on the lesser-known portions of the famous ballet collaboration between choreographer Martha Graham and quintessential American composer Aaron Copland. The simplicity and majesty of this undeniably American music presents a view of the holy in music that is largely different than my focus has been regarding music and van der Leeuw for much of the semester. There is nothing complex about this - it is a sheer display of majesty and beauty that overwhelms the senses, particularly with the addition of their Martha Graham-inspired colorguard and drill:

Tommy Faulconer: The Ballet

2009-12-04T19:43:00.000-08:00

The ballet was one of my first experiences with dance as a child, and seeing them performed is still one of my favorite things in life. Nothing else pulls me into another world like seeing wonderfully trained dancers create this other world through their pantomime. They tell the story so beautifully through their choreography, and I am easily swept into that other world so different from the reality I inhabit. The ability of the art form to tell such a story that creates another world is truly a part of the divine. The beauty enthralls the audience so that they are drawn in and away from their seats and their bodies. Whenever I saw a ballet, it was as if I didn't exist anymore. I was on that stage and in that world with the dancers. My body was behind me, but my spirit was in the realm of the dance communing with the characters and with what I can now understand as the feeling of the divine and holy. This passion for the holy brought forth by dance has driven my passion for the art ever since.

Ashley Thompson Blog 15

2009-12-04T19:34:00.000-08:00

Dance and Music
Dance and music together is an extremely interesting pair. Dance can be accompanied by music or in another sense dance can be used to create music; examples would be stepping, river and tap dances. In religious experience often times music of worship evokes both emotion and dance. An example given by Van Der Leeuw was in reference to the Negro spirituals. Being both a spectator and member of a Baptist African American church and having roots in Southern Baptist church, I have seen and experienced what Van Der Leeuw describes. Music and dance are a part of the worship experience and actually aid in enhancing the overall experience. In my church they go hand in hand with the service. Each service is actually preceded by a devotional period, which consists of song and dance before the sermon is preached. We also have a "praise dance team" in which the dancers dance to gospel songs (traditional or contemporary). Often times seeing the dancers act out with their bodies and faces -- the emotion behind the music, causes the songs to have an even stronger overall affect on the audience. I've found myself brought to tears by songs that i never would have thought could move me -- until i saw them performed to me by the dance team

Ashley Thompson Blog 14

2009-12-04T19:32:00.000-08:00

The relationship between theology and art has been the subject matter of many theological studies. The interest is how works of art mediate the meaning of religious beliefs and how faith is expressed in the language of art. According to Van Der Leeuw art can be divided into six categories; dance, drama, word, image, building and music. Between these six fields many similarities can be found between faith and art. Both refer to reality symbolically and affect people in a way that seems to be ultimately inexpressible. Though, art and faith are different in manner and method. Art and beauty can be used and studied as a means of better understanding the subject of theology. Theology participates in both the life of creation and the artistic process of making meaning.
Another commonality between theology and art is the idea of the shared experience – the communal aspects between art and religion. Be it aesthetic beauty or spiritual beauty it is still the shared experience of something beautiful for which words can often not describe. It is in this shared experience that one can see that both religion and art seek for and understanding as opposed to an explanation. One can experience the sublime through both art and religious experience. Often times it is not words are not necessary and can often take away from the affect of the sublime.

Tommy Faulconer: Dancing Alone

2009-12-04T19:31:00.000-08:00

So my biggest guilty pleasure in life is dancing around the house when I am alone. It is most definitely the most centering activity that I participate in because I simply put on music and move however the rhythm is translated through my body. This is the closest I come on most days to experiencing the divine because I do not focus on anything outside of the rhythm. I just move and feel the rhythm move through my body as it dances. It is in these moments that I can appreciate the creation that my body is as it does what my god intended it to do in the first place. I can praise my higher power through song and prayer, but I could not possibly worship and praise him more than through the moving my body to the rhythm I feel. I never feel more connected to the divine than when I dance because participation in dance is the key to experiencing the divine through the first instrument ever created perfectly.

Ashley Thompson Blog 13

2009-12-04T19:27:00.000-08:00

Van Der Leeuw
Van Der Leeuw was one of the first to attempt at drawing a connection between theology and the arts. Parts of his text, Sacred and Profane Beauty, contain expressions of his pursuit of theological aesthetics, exploring religions relationship to all the arts; dance, drama, word, image, building and music. Van Der Leeuw’s impassion and brilliant investigation of the relationship between the holy and the beautiful is based on the assurance that for too long the religious have failed to seriously contemplate the beautiful, associating as they do with the kingdom of sensuality and impermanence. It has been considered unconventional to reflect upon the holy, for most have chosen to consider this physical world to be permanent, and therefore to be glorified through beauty alone. According to Van Der Leeuw however, the holy has never been absent from the arts, and the arts have never been unresponsive to the holy. History has shown on numerous occasions that primitive creation in the arts was always directed toward the symbolization and interpretation of the holy.

Blog Post #3 - Scott Crissman - Michelangelo's unfinished slaves

2009-12-04T19:23:00.000-08:00

I have been to the Galleria dell'Accademia in Florence twice, and both times the most striking piece of art for me has been not the famous "David" by Michelangelo, but the same sculptor's unfinished slaves which line the corridor leading up to David. While the focus given to David (and Michelangelo's other works throughout the world) allows us to see the true beauty and genius in the artist's finished products, these rough-hewn and incomplete statues contain the most emotion and sense of the holy and sublime for me. The slaves in the pieces are thought to have been intended to be used as columns for a building, but were abandoned when Michelangelo received other commissions. They are seen as though just emerging from the rock, half stuck and half breaking free, with a beautiful sense of restrained movement. Michelangelo's ability to capture the dual sense of human strength and frailty, our joint independence and dependence, all within unfinished sculptures, is one of the most visible manifestations of the holy in visual art I can recall.

Ashley Thompson Blog 12

2009-12-04T19:22:00.000-08:00

C.S. Lewis - Religious Parallels to Narnia
Although CS Lewis claimed to have not be intentionally drawing parallels between the Chronicles of Narnia and the Chritstian faith, but as both a fan and a Christian I find it to be a very interesting topic. I constantly look at the parallels drawn between the two and read about them -- and was very interested when it was the topic of discussion in class. For example, the Lion is some what the leader of Narnia -- in the Bible Christ is referred to as "The Lion of Judah". He goes on to list the parallels himself between the series and Christianty -- the list breaks down to look like this:

The Magician's Nephew tells the Creation and how evil entered Narnia.
The Lion etc the Crucifixion and Resurrection.
Prince Caspian restoration of the true religion after corruption.
The Horse and His Boy the calling and conversion of a heathen.
The Voyage of the "Dawn Treader" the spiritual life (especially in Reepicheep).
The Silver Chair the continuing war with the powers of darkness
The Last Battle the coming of the Antichrist (the Ape). the end of the world and the Last Judgement.

There are plenty of other examples in the stories. For example, Aslan, the lion, in one of the most moving scenes in the The Lion, the Witch and the Wardrobe gives his life for the sinner, Edmund Pevensie. Here, Aslan portrays Jesus, the savior who gives his life for the sinners of the world. And thankfully, like Christ, he is resurrected. Also, the White Witch can be looked at in relation to the devil as she respresents evil. In The Lion, the Witch and the Wardrobe, when the world of Narnia is in the evil hands of the White Witch --she has Narnia (Earth) in a deep freeze. C. S. Lewis takes poetic license. He portrays the world as freezing cold instead of burning hot.

Tommy Faulconer: chanting to reach the divine

2009-12-04T19:16:00.000-08:00

The other day I decided to meditate in order to relieve some stress from the rough week I had been having. As I sat on my blanket in my room and tried to concentrate on freeing my mind, which seems like an oxymoron, I realized I was unable to free myself of the distractions in the room. It was then that I decided to try chanting to center myself. As I began chanting the same rhythm, I found myself becoming more freed from the distractions, and I felt lighter. It was the rhythm that helped me find a center where I could have a spiritual experience. The rhythm drowned out the daily hustle and bustle and took me to another level beyond the earthly realm.. It was free and empty of the stress of the week. There I felt more at peace and couldn't even begin to think about how my week had been. Chanting plays a vital part in many rituals because of its ability to really focus the person on their goal and that spiritual journey.

Tommy Faulconer: Whirling Dervishes

2009-12-04T19:05:00.001-08:00

In Turkey, there is a ritual dance which has caught the eye of many people around the world. They have become known as the whirling dervishes and are a part of the Islamic faith and its worship. The dance is one of abandoned jumping and spinning on one foot in a circular form. As the dancers spin and leap, they are constantly chanting the name of Allah which gives them the discipline and the focus to reach a level of communion with their divine. With their focus on their god, they remove themselves from their earthly surroundings while spinning which helps them lose sight of the earth, and they see only Allah and the divine. Their right hand remains uplifted to the heavens to lead their spirits up. It is a real sight to behold as they spin so fast and free while chanting as if entranced by the divine. It is this abandon and ecstatic freedom that allows them to commune with the holy and feel its presence within the movement of their bodies. The basic movement also allows them to free themselves from concentrating on complicated steps and choreography. The dance is designed to free the dancers to float up to the divine where they can be with their higher power.

Tommy Faulconer: Blog 5

2009-12-04T18:51:00.000-08:00

Liturgical dance has become an increasingly more common form of worship in the Presbyterian church over the last few years. In my opinion, this is the church's way of returning to the older style of worship in which dance was regularly used in worship. The other forms of worship used in the church are prayer and song so it makes sense to also use the body as a way to worship the divine. In the history of the religion, our bodies were created by God, and he set them into motion since the beginning. It is only logical to praise and thank him/her for giving us motion through putting that motion to the use of praise. The other week, the choir sang while the dancers moved their bodies to the rhythm of the music and lifted their hands frequently in a sign of lifting their movement to the heavens where their God dwells. It is a hopeful sign to see a church use dance in worship when so many other churches feel that dance is far too secular to be used even though it celebrates the movement and the rhythm we were created with through the divine.

Amanda Pretlow- Reflection on RSTD 312

2009-12-04T18:20:00.000-08:00

When I signed up for this class, I was not sure what I was getting myself into. I thought it would be just like every other class. I was obviously in for a surprise. I was not used to researching or thinking about things phenomenologically. I am generally a very logical person. I used to researching the facts; of course, I'm a history major. This class was so different because it focused on the experience of art. We have to experience the art to understand it. History is not like that; I can study it objectively and understand it just fine. The religion and art class exposed me to a new way of thinking. It was particularly difficult for me because I was exposed to a new way of thinking and I had to provide a lot of the structure for myself. I do feel like I have learned from this class, though. I have learned to consciously approach art with a new perspective.

Amanda Pretlow- Modern Music

2009-12-04T18:02:00.000-08:00

Van der Leeuw says that modern music is done for its own sake. I have to disagree with this. As a music lover and musician, I know that music is created for the sake of the creator in many cases. When I write songs, they are a sort of catharsis for me. Music is one form of self expression that many people depend on. I doubt that many songwriters wake up in the morning and say to themselves, "I am going to write a song today." If it becomes that, they should probably stop writing songs because I can't imagine the songs having much true meaning. The music is written to express an emotion and to share it with others. When I go to a concert, I am there for the communal experience. I saw one of my favorite bands (Gogol Bordello) with my sister during the summer. I obviously love their music, but I was not really there to listen to the music. I was there to dance and enjoy the experience with everyone around me. When the band started dancing the entire crowd began to dance in waves together. It was like we all moved in one single motion. We were all connected though our love for the music and our excitement about seeing the band. Modern music, therefore, can have a similar sort of ritual purpose today to the rituals of primitive man.

Amanda Pretlow- Christmas Rituals

2009-12-04T17:47:00.000-08:00

I just got home from caroling with my sorority sisters an assisted living community. It got me thinking about Christmas rituals. We decorate trees, put lights on houses and lawns, sing carols, read stories, and exchange gifts. Christmas is pretty arts intensive. All of our decorations tell a story about what Christmas has become. It incorporates the customs of several different cultures and even religions. The story of our Christmas customs has always intrigued me. I knew the Christian story since I was a child, but when I was in high school I learn the Celtic pagan story. It was common for Christians to incorporate the holidays of pagans into Christianity in order to make Christianity more appealing. They took the customs of Yule and made them a part of Christmas. We tend to think that we don't have rituals as a modern society. But Christmas is one of our biggest rituals. Decorating our houses and trees is like decorating an altar. The songs we sing are in praise of the holiday. We feast. The exchange of gifts is like a dance, movement and countermovement. Christmas is itself an art and a ritual.

Tommy Faulconer: Blog 4

2009-12-04T17:26:00.000-08:00

When looking into van der Leeuw's text on dance and art, the pantomime dance really stands out as a spiritual experience. In putting on the mask of God's creation, it is releasing the dancer from any ties to their mortality. In the freedom of taking on that other form, the dancer can truly connect with the world created by the divine. When we remove ourselves from our humanity to celebrate the creation, we should be freeing ourselves of baggage and insecurity so that we can truly move our divine bodies and connect with the "holy of holies" through our most perfect instrument. We must remove ourselves from the mortal coils to lift our spirits up to a place where we are communing with the divine and its will is working through our bodies without restraint. By removing ourselves from the dance and placing on the facade of another creature or god, we are able to really move to the rhythm of the spirit and create another world in which to inhabit with the "other."

Tommy Faulconer: Blog 3

2009-12-04T17:24:00.001-08:00

http://www.youtube.com/watch?v=BGGcU1KbL9Y

In class, we have discussed several different circumstances in which dance becomes a communion with the divine, and one that has consistently stood out to me is the need for the dancers to give themselves over to the rhythm in order to connect to the holy. I feel that the dance linked above does just that. In the video, there are four dancers who's dance is not choreographed, and they are moving their bodies together. It is the fact that they are simply moving with the rhythm of the music that brings them a spiritual experience from the piece. They are not focused on choreography but on the movement and the rhythm. In my opinion, this puts them in a trance-like state similar to the ecstatic dances described by van der Leeuw. The dancer becomes so focused on the rhythm that they lose sight of the audience and are moving at one with the music and the divine. It is refreshing to see a performance so beautiful without being choreographed by anything more than the body, the soul, and the rhythm in tune with the divine.

Tommy Faulconer: Blog 2

2009-12-04T17:22:00.000-08:00

When looking at the art of the image, fashion is never really discussed. Fashion is a unique form of art which I constantly argue with my friends about. Most do not see it as a form of art but merely as overpriced clothing while I appreciate the art and intricacies of creating a garment from nothing. The creation of something beautiful from simple tools creates a spiritual experience in itself. It imbues the designer with god-like powers to create an intricate piece of art from nothing. It is divine and holy, in my opinion, to create as the Great Creator did. Then to see the moving image come down the runway can inspire a sense of awe in the viewers. Overall, fashion is a miniature revelation of the divine's creation. The designer playing the holy creates and mankind marvels in awe at his creations. The awe of the audience puts them in wonder of these creations and they are connected to the true holy through that feeling of reverence which draws them to the creator who imbued the designer with such vision and talent. Overall, fashion is rarely appreciated as the divine communion it has the potential to become when it is truly appreciated.

Tommy Faulconer: Post 1

2009-12-04T17:20:00.000-08:00

One topic we discussed in class that stood out to me was the concept of perception of whether a piece of art is religious or not. Because I love to learn about other cultures and customs, it was a very provocative thought to ruminate on. In all of history, there are several accounts of colonization in which those coming into foreign countries could not grasp the practices of the native people and would label them as profane. For example, the dances of the Native American people were thought to be devilish when they were a part of ritual and prayer in the culture. It makes me think about all of the pieces of art I may have seen and thought were nothing more than profanities. For example, I can't count the number of times I have seen a fertility statue and thought of it as profane and sexual when, in reality, it is part of ritual and cult of a native people. It is a divine piece of art that guarantees them protection and fertility from their higher power. So often, these native rituals and images are also turned into forms of entertainment and twisted from their original purposes. Dances for the harvest are turned into stage productions for profit, and people unfamiliar with culture and the rituals involved are unable to recognize and appreciate the connection to the divine within these pieces of art.

Ariana Jumper: Top Sites in Prague 12/4/09

2009-12-04T15:23:00.000-08:00

The article “Top Sights in Prague” discusses the historic, religious, and artful architecture and other sights in Prague. It is a great example of how the holy and profane can mix in a city, join together to increase the beauty of the city, and separately be beautiful. Wenceslas Square is an example of a mixture of profane and holy. The site is named after Saint Wenceslas, which gives the site a holy existence. The site has also been the site of protests, and today is one of the busiest parts of the country. This gives the site a profane existence. Saint Virtus Cathedral is part of Prague Castle. The cathedral has been used to crown many kings. This shows that it also has a holy and profane existence. Old Town Square contains Saint Nicholas Church and is the site where Jan Hus, a Catholic priest was burned at the stake.

Ariana Jumper: A Brief History of the Hajj 12/4/09

2009-12-04T15:05:00.000-08:00

Here is the link for the article...

http://www.time.com/time/world/article/0,8599,1864624,00.html

“A Brief History of the Hajj,” by Alyssa Fetini, describes this tradition in the Islamic faith. The Hajj is a pilgrimage to Mecca, which is the holy city in Islam. It is one of the Five Pillars of Islam that once a year, Muslims make the journey to the holy city. It is recommended that at least once in a Muslim’s life he or she makes the journey if it is not possible to make the journey every year. Specifically, the journey takes five days and includes visits to Mecca, Arafat, Mina, and Muzdalifah. The pilgrims take part in rituals and pay tribute to Allah. Part of this journey is to circle the Kaaba counter-clockwise seven times.

The pilgrimage to Mecca can be seen as a dance. The pilgrims engage in movement and counter movement with Allah. The circling around the Kaaba is especially like a dance. There are specific movements and steps that are known to the pilgrims that help them to reach the wholly other.

dialogue vs. dialectic (Hannah Grimes post 15)

2009-12-04T14:57:00.000-08:00

Hannah Grimes

Dialogue vs. Dialectic

All art is essentially a dialogue of interrelationship. Dialogues creates communion between individuals, which allows them to share the world.

The dialectic refers to a thesis supported by evidence; countering argument with antithesis and eventually comes together. The object of the dialectic is not just fellowship, but the process of coming to the truth.

profaning vital experience (Hannah Grimes post 14)

2009-12-04T14:51:00.000-08:00

Hannah Grimes

Profaning Vital Experience

One of our class discussions addressed the difference in how we view daily activities as compared to the way primitive people use them as ritual. The idea that parts of our lives are non-sacred is a relatively modern concept. Eliade believes that al vital life experiences have been de-sacralized in the sense that we extracted the religious significance from activities such a eating, drinking, sex, work, and play. Each of these has a certain significance at its core; for example, the need for play represents something innate in us. Even our mass consumption of fast food can be seen as sacrilegious. According to Eliade’s perspective our modern western culture has profaned these once-sacred acts and can longer experience the same communion with the divine as primitive peoples.

Ariana Jumper: C.S. Lewis 12/4/09

2009-12-04T14:18:00.000-08:00

C.S. Lewis’ book, The Lion, The Witch, and The Wardrobe, is a great example of the use of word to represent the holy. Lewis uses his words to tell a story that has connections to the Christian Faith. One of the children, Edmund, betrays his siblings and Aslan to go to the White Witch. This correlates to Judas’ betrayal of Jesus. Aslan then sacrifices himself to save Edmund from being sacrificed. Because he gave his life in the place of another and he had done no wrong, he was resurrected. This correlates to Jesus dying on the cross and rising from the dead. The stone table that Aslan is killed on cracks when he is about to rise from the dead. This is similar to the rock in front of Jesus’ tomb being moved to the side by no human hand.

I never knew this book had Christian undertones until my father told me one day. After he said that Aslan was like Jesus, it was like a light bulb went on in my head. I could see all the relationships between the story and Christianity. I like how there is a children’s book that explains these concepts in some way other than a children’s Bible.

Ariana Jumper: Martin Buber's I and Thou

2009-12-04T14:03:00.001-08:00

Martin Buber’s I and Thou describes the holy in terms of a relationship. He describes the interaction between the I and the other. If the other is perceived as a subject, the other is referred to as Thou. If the other is perceived as an object, the other is referred to as It. When I and Thou interact they are in communion with each other. The power in the relationship is in connecting with each other. There is an undivided unity between the two. The relationship manifests itself in aesthetic expression. When I and It interact, the I attempts to explain the world to the other. This results in manipulation of the other. The I has power over the other and attempts to alter the other. The relationship manifests itself in magic or science. In this sense, the holy can be described as an I-Thou relationship. The two others must be in communion with one another to fully experience the holy.

I like the way the holy can be expressed as a relationship. I have always felt like I had a relationship with the holy. This description helps to explain my relationship. When I experience the holy, I am in communion with it. I do not attempt to gain power over it, and part of my worship is even going to communion. When I attempt to understand the holy and have an explanation for it, I remove myself from the communion and I can no longer properly experience the holy. I am a science based person. I constantly have to fight with myself to just have faith and be in a truly holy relationship with the wholly other.

reflections on the course (Hannah Grimes post 13)

2009-12-04T13:59:00.000-08:00

Hannah Grimes

Reflections on the Course

I took this class as an elective; partly just because I was looking for credits, and partly because my academic advisor couldn’t stop talking about how great Dr. Redick is. The course has definitely challenged me to think of things in different ways and has exposed me to new perspectives and ideas. I sometime struggle to grasp the complexities of philosophy and abstract ideas, but the course allowed me work on establishing a better understanding of different concepts that I am not normally exposed to since I am not a religious studies or philosophy student. It has been a great experience of learning from others and discussing different elements of art and religious experience and the meanings contained within and represented by them. I learned to look at things in new ways and relate them to concepts we covered in the class, particulary van der Leeuw's text.

nature as art (Hannah Grimes post 12)

2009-12-04T13:35:00.000-08:00

Hannah Grimes

Nature as Art

Getting out in nature is always a time where I feel more connected with God. When I am removed from the distractions and noise of everyday life, it seems so much more possible to come into contact with the holy. Not that God is at this time more near, but that I am free to draw near to Him. I went backpacking the last weekend of October to Jefferson National Forest. The leaves of the trees were vibrantly colored and the sun warmed up the rocks where we were sitting, looking out over the landscape. It was a moment to soak in and enjoy the work of God as an artist. It was like being within a work of art – seeing, feeling, touching, and breathing it in.

art sparks desire (Hannah Grimes post 11)

2009-12-04T13:26:00.000-08:00

Hannah Grimes

Art Sparks Desire

One of the reflection questions Dr. Redick asked the class was,

“How does art spark a desire for something more than our everyday experience?”

I wrote this question on a post-it note and stuck it on my bulletin board and thought about it for a few days.

I think this desire is instilled in us because we encounter something beautiful and it points us to the divine. We realize that it is a work of creation and that it reproduces in some way the beauty already created in our world and among each other.

Art reminds us of our longing for things to be made right and beautiful, to give us a small taste of the sacred by being set apart from the mundane.

drum circle (Hannah Grimes post 10)

2009-12-04T13:20:00.000-08:00

Hannah Grimes

Drum Circle

The drum circle that our class had at Lion’s Bridge was a very different experience for me. I had never been part of anything like that before and in all honesty, participating in that was rather outside of my comfort zone. What was interesting however, was being exposed to something so new and unique from my usual activity, and also observing how others interacted and responded to the dynamics and feelings they took away from the experience. I appreciated the in-class discussion with Kelly as he explained different aspects of the activity, answered questions, and sought feedback from students regarding their thoughts. I enjoyed hearing the various perspectives students took away from it and the different ways they interacted with the rhythm and movement of the drum circle.

Ariana Jumper: A Theme Park for the Holy Land 11/11/09

2009-12-04T13:16:00.001-08:00

Here is the link for the article that I used..

http://www.csmonitor.com/2005/1110/p06s01-wome.html

The article “A Theme Park for the Holy Land” by Ilene Prusher brought to my attention the desire of the Israeli Ministry of Tourism to change the Holy Land into a Christian theme park. It would consist of a Holy Bible Garden with plants mentioned in the New Testament, a Sea of Galilee Amphitheater, a Christian Experience Auditorium, a multimedia center, and an online broadcast center for religious leaders to address their followers at home. Hiking trails will also be created on the paths where Jesus walked. The creators want it to be a place where visitors “can touch the Bible.”

I disagree with the creation of the theme park. The reason people go to the Holy Land is to feel closer to Jesus. They can walk in his footsteps and relive his experiences in a way. Travelling this journey helps the pilgrim connect with Jesus. In order to truly have this experience, the land should be left as unchanged as possible. If I were to go to the Holy Land, I would not to have the land changed by the creation of tourist attraction. In my opinion, the Holy Land is not a tourist attraction. It is a holy place that needs to be revered.

the house of God (Hannah Grimes post 9)

2009-12-04T13:07:00.000-08:00

Hannah Grimes

The House of God

The cathedrals of Europe contain a strange juxtaposition of intimacy and distance from God. One feels small and insignificant and reserved when walking through the grandness of the space, yet at the same time there is a sense of nearness to the sacredness of heaven. Van der Leeuw would say this is similar to our experience of the holy: we have “a feeling of being drawn in, of joyous astonishment, of love” which “allows us to become aware of infinite distance and feel a never-suspected nearness” (van der Leeuw 5). Yet the somber space within a cathedral cannot contain all the elements of God’s character. God cannot be contained within a building; instead He “breaks out of the dim halls of the Gothic cathedrals into the bright light of the human world” (van der Leeuw, 201).

Van der Leeuw, Gerardus. Sacred & Profane Beauty: The Holy in Art. Oxford: Oxford University Press, 2006.

Kristen Rowe - Religious Body Art

2009-12-04T13:04:00.000-08:00

Just like the discussion we had when one of our classmates presented on it. I find religious tattoos to hold a lot more meaning than people who get the tattoos just because they want one. Tattoos that don't have a religious background but still mean something to the person that got it, have a lot of meaning also. Tattoos are just like the written word and the image of God. They depict something that means so much to one person, however, may not mean alot to another. However, some tattoos may take away from the sacredness of the image that is being portrayed. I myself have 5 tattoos, each of which mean something to me. Although they mean something to me, if others see my tattoos they'll ask why I got it and what it could possibly mean to me. For instance, my angel on my back isn't an ordinary angel, it's very elaborate. When people ask me what it is I explain to them that it's an angel.. and then they'll routinely ask why I got it. I tell them that it's for both my grandma and my teammate because they both died when I was young. My angel represents them and signifies that I may not be able to see them in life and in meaning (because it's on my back), however I know that they'll always be there in spirit and in mind. I know that they are there

the sublime (Hannah Grimes post 8)

2009-12-04T12:55:00.000-08:00

Hannah Grimes

The Sublime

One of our class discussions early on in the semester looked at the concept of “the sublime.” Edmund Burke described this as a “wondrous or beautiful quality: that is so great it causes us to draw back with a feeling of being overwhelmed. It is something that imparts a sense of beauty, but at the same time it also makes us feel weak or small. Burke also said that the sublime is “the strongest emotion that the mind is capable of feeling.” I feel like it is difficult to take in beauty, wonder, and fear at the same time. I think these experiences are most often found in nature. Natural wonders are more awe-inspiring because they have not been constructed by human effort; instead they represent the glory of God’s creation and reflect the sublimity of His own nature.

c.s. lewis (Hannah Grimes post 7)

2009-12-04T12:41:00.000-08:00

Hannah Grimes

C.S. Lewis

“In each of my friends there is something that only some other friend can fully bring out. By myself I am not large enough to call the whole man into activity…. Friendship exhibits a glorious ‘nearness by resemblance’ to heaven itself where the very multitude of the blessed (which no man can number) increases the fruition which each of us has of God. For every soul, seeing Him in her own way, doubtless communicates that unique vision to all the rest.” – C.S. Lewis, The Four Loves

I love how Lewis expresses what is often felt but what many – myself included – are unable to articulate with words. I talked with someone about this and we discussed how interacting with certain people allows us to discover communion through shared joy. Being exposed to the vision and experiences of others makes our own more beautiful and complete, because through them we are given new perspectives of the divine. The soul that meets God intimately will have a profound sense of wonder and love that makes that individual eager to communicate the experience to others.

poetics (Hannah Grimes post 6)

2009-12-04T12:36:00.000-08:00

Hannah Grimes

Aristotle’s “Poetics”

Aristotle describes poetry as an instinct of imitation. In our nature we have the instinct to imitate, because that is how we come to learn our earliest lessons. At some point we come to the point where we have learned something so well that we are no longer conscious of the imitation. Pleasure is felt through the things imitated because the poet is given an outlet for expression.

Kristen Rowe - The Dome of the Rock

2009-12-04T12:35:00.000-08:00

The Dome of the Rock is a shrine in Islam that houses the Foundation Stone and is arguably the holiest spot in Judaism. The Dome of the Rock was completed in 691 which makes it the holiest extant Islamic building in the world. Doing my presentation and paper on architecture, I think this building is just amazing and depicts everything Van der Leeuw said architecture entailed. He said that God must reign in His house, and that the design must be dedicated to God. This picture of the Dome of the Rock shows everything, besides God reigning within it. However, within it is a sacred monument and that in itself would show that God reigns within it.

Ariana Jumper: Van der Leeuw, image, and the Veronica Cloth 10/20/09

2009-12-04T12:21:00.000-08:00

Van der Leeuw (2006) states that image is the representation of the form which is a central principle to theology and art (p. 329). The painter attempts to represent reality in a way that will reveal the true form to the observer what is behind reality. The representation is meant to show us the spiritual world that exists within and behind the world that we perceive (Van der Leeuw, 2006, p. 330). God is the form represented through his son Jesus. We cannot see God, but through the reality of Jesus, God revealed himself through his son, Jesus.

The Veronica Cloth is part of Catholic tradition. It is created during Jesus’s journey to Calvary and is represented in the Stations of the Cross, but not the Bible. Veronica wiped the face of Jesus with her vail and, because of her kindness, Jesus left the image of his face on her veil. The Veronica Cloth reveals the true from. It is an image of Jesus through which we can see the power of his form. Jesus performed many miracles throughout his life. One of which was the Veronica Cloth. The miracles Jesus performed helped the world to see the true form of God represented in his son. The miracle of the Veronica Cloth left the world with an image of Jesus, the representation of the image of God. In this image, the world could see the suffering that occurred in order to have everlasting salvation. The power of Jesus, and therefore the power of God, can be seen in this cloth through its lasting property. Over the years, the image has remained on the cloth. It has aged, but the suffering can still be seen. When Jesus could not and would not overcome death in order to save the world, he left his image with us as a representation of the suffering he had to endure to give the world everlasting life. The spiritual power of God that was manifested through Jesus in the creation of this image gives the image a sublime effect. The miracle of the creation of the image is beautiful, but the power that was used to create it is humbling and frightening. God created his son as a representation of himself. Through the Veronica Cloth, the world can forever see the true form of God through the representation of his son. While Jesus himself is no longer on earth in his true form, the representation of himself through the Veronica Cloth provides the world, past, present, and future, with a connection to the true form of God.

Amanda Pretlow- Religion in Political Art

2009-12-04T12:16:00.000-08:00

I took a class on the effect that Stalinist tyranny had on art in the Soviet Union. While the Soviet Union had officially outlawed religion, it is clear that there are some spiritual themes in some of the works that were created during the reign of Stalin. One of the books that we read for this class was Journey into the Whirlwind by Eugenia Ginzburg. She was an artist and teacher who lived during Stalin's purges and survived intense persecution during the purges. During her persecution she became heavily dependent upon art, especially poetry, to survive her ordeal. Because she was a teacher, she had an astonishing amount of poetry memorized. She relied on this poetry to gain supplied in prison, communicate with other members of the intelligensia, and retain her mental strength and health. When I thought about this book again, a question came to mind: Can art become a sort of religion? Poetry seemed to act as religion for Ginzburg. She relied on it for comfort and survival. It was intertwined in every aspect of her life. She recited poetry like prayers to a higher power. In her case, I truly believe that poetry was religion. In this instance, art became the most sacred thing of all: a lifeline.

in search of our mothers' gardens (Hannah Grimes post 5)

2009-12-04T12:15:00.000-08:00

Hannah Grimes

"In Search of Our Mothers' Gardens"

Alice Walker’s moving tribute to motherhood, “In Search of Our Mothers’ Gardens,” honors her mother, a woman who planted “ambitious gardens…so brilliant with colors, so original in design, so magnificent with life and creativity” (Walker 329-330). Even as a working mother with a houseful of children and resources that had to be stretched in inventive ways, she found opportunities to create a breathtaking garden that gave an outlet for the art within her soul. “For her, so hindered and intruded upon in so many ways,” writes Walker, “being an artist has still been a daily part of her life” (Walker 330). Despite challenging circumstances, her courageous spirit and creativity produced so much hope in those around her that Walker sees even the poverty of her childhood “through a screen of blooms” (Walker 330). Her mother reflects radiant qualities of motherhood though her ability to see the promise and sacredness of beauty in even ordinary ways.

Walker, Alice. “In Search of Our Mothers’ Gardens.” Ed. Mary K. DeShazer. New York: Addison-Wesley Educational Publishers Inc, 2001. 729-730.

to know we are not alone (Hannah Grimes post 4)

2009-12-04T12:05:00.000-08:00

Hannah Grimes

To Know We Are Not Alone

Dr. Redick mentioned a line from the movie Shadowlands about C.S. Lewis. Lewis says, “We read to know we are not alone.”

We discussed solipsism, the idea that one can be stuck in a world of one’s own making – isolated and alone. The alternative to this is creation – we create to know we are not alone. As human beings we need and want connection with others. Art allows us to discover what is ultimately real by establishing communion with those around us.

Ashley Thompson Blog 11

2009-12-04T12:01:00.000-08:00

The Church of the Holy Sepulchre
Prior to doing my presentation, I had nooo idea what this was. It was interesting to learn that historians, archeologists, and Christians believe it occupies the site of Jesus Christ's crucifixion, burial, and resurrection. It was also interesting to learn that it is located in the of the Old City of Jerusalem -- still standing at the end of Via Dolorose. the Path of Sorrows, believed by Christians to be the path along which Jesus carried his cross to Calvalry. Apparently, the site was a burial ground at the time of the crucifixion.
The interior has been altered by years of different Christian denominations restoring/renovating it to fit their particular tastes. When relating its history to Van Der Leeuw's point of view on religion and architecture I found several interesting points. According to Van der Leeuw, building means constructing a House of God – this was the goal from the very beginning in constructing the Church of Holy Sepulchre. Van der Leeuw expressed that location of churches or scared places is of extreme importance. This is because having the proper location corresponds to the conditions of power. One of the examples of powerful locations that he used was Jerusalem. The Church of Holy Sepulchre is located in the Jerusalem’s’ Old City. The history of the church reflects the change over the years in the uses of sacred places. Primitive man found shrines already in nature. This is reflected in the Churches history because prior to its construction, Calvalry, the hill, was a scared. Van der Leeuw says “man no longer builds a holy place but rather builds himself a place in which he can pray to God in peace” (Van der Leeuw 195). At first Constantine I wanted to construct a place to house all the sacred sights of the Christian religion. By the time The First Crusade came about, it was envisioned as an armed pilgrimage, and no crusader could consider his journey complete unless he had prayed as a pilgrim at the church.

Amanda DeSalme-Spirituality, Mysticism and Non-Objective Art

2009-12-04T11:59:00.000-08:00

according to Peter Fingesten's article "Spirituality, Mysticism and Non-Objective Art," abstract art by people such as Kandinsky, Pollock, and Mondrian are connected with the spirituality of theosophy, a concept of universal religion, claiming that all forms of religion are striving toward a spiritual hierarchy and thus have some element of truth about them. Non-objective art is abstract, intending to not represent any sort of object.

"The founders of the non-objective styles of art either identified with mystical movements or thought in terms of extreme subjective idealism, aesthetically as well as philosophicall" (Fingesten, 4).

"In the abstract-expressionist style, for the first time in the history of art, there is no dichotomy between matter and spirit, or form and meaning, for they have fused" (Fingesten, 5).

Abstract art tries to express the inward soul outwardly, without representing anything we see in this world. Fingesten talks about how when we look at non-objective/abstract art, it reminds us of nothing in this world, so we focus more on the spirit of the piece, or the expression of the mind. "new forms create new emotions with which we have to become acquainted" (Fingesten,5). I can really see these concepts when I look at the works of Pollock and Kandinsky. They are bursting with colors and shapes that make me feel something that isn't really describably in a literal sense. And words do not express it. Just like music expresse things which words cannot express, so does this abstract form of art. and Kandinsky himself was a musician, so he understood the concept as well. This art form can really expand our minds and the pure, honest expression brings us closer to something spiritual.

"The originators of non-objective art believed that the forms and colors they employed were a priori charged with spiritual content that evokes a corresponding spiritual response in the 'soul' of the observer" (Fingesten, 6). The images above are by Mondrian, Kandinsky, and Pollock. The rest of my explanation about these works cannot be expressed in words, so I will keep silent.

Spirituality, Mysticism and Non-Objective Art
Peter Fingesten
Art Journal, Vol. 21, No. 1 (Autumn, 1961), pp. 2-6
Published by: College Art Association

dream of the rood (Hannah Grimes post 3)

2009-12-04T11:56:00.000-08:00

Hannah Grimes

“The Dream of the Rood”

“My spirit longed for the journey forth; it has felt so much of longing. It is now my life’s hope that I might seek the tree of victory alone, more often than all men, and honor it well. I wish for that with all my heart, and my hope of protection is fixed on the cross.”

I found the presentation in class on “The Dream of the Rood” very interesting. I was not familiar with this poem before hearing about it in class, but it piqued my curiosity and I found it online and read it. Because I am a Christian I definitely identify with the feelings of the speaker in the poem. I found this poem meaningful and inspiring, and a beautiful expression of the triumph, longing, and hope of the Jesus’ sacrifice and salvation through the cross.

Ashley Thompson Blog 10

2009-12-04T11:44:00.001-08:00

Final Thoughts
I truly enjoyed this class. Being a business major I am very much a straight forward, analytical, black and white thinker. I have never tried to understand abstract etc, and this class truly challenged me. I learned to think about things, and anaylze things from a completely different perspective. I also realize that not everything is going to have a clear cut answer. I have also learned a lot about different philosophical terms such as solipsism. In the past i've heard mention of Aristotle and Plato but never before had i paid much attention to them. This class allowed me the chance to actually read their works and gain a different appreciation for them.
All and all this class has shown and taught me a lot, including things about myself. I'm glad i took this course

Kristen Rowe - The Kaaba

2009-12-04T11:44:00.000-08:00

The Kaaba is considered the most sacred place of Islam. It is located in Mecca, Saudi Arabia, and is the direction in which Muslims face in order pray. One of the five pillars of Islam is to perform the Hajj pilgrimage at least once in their lifetime and requires them to walk around the Kaaba several times in a clockwise direction. The most dramatic time to walk around the Kaaba is during the Hajj when two million muslims gather to walk around it simultaneously. The Kaaba is made from granite which was pulled from the hills in Mecca, and stands up on a marble base. The black stone is thought to be dated back to Adam and Eve and pilgrims are allowed to kiss the stone as Muhammad once did. I think it is just amazing to see the Hajj in action. Watching videos of this makes it even more sacred for me than looking at just pictures of it. In the picture above you can see the pilgrims walking around it judging by the blur however, it doesn't capture it all. Around the rest of the Muslims are thousands and thousands of other Muslims who are there ready to perform the same thing. It's jsut amazing!

Ariana Jumper: Van der Leeuw and drama 12/4/09

2009-12-04T11:42:00.000-08:00

In Van der Leeuw’s schema, drama is part of creation. In drama there is movement. This can be tied to the movement of God and the movement of man. Van der Leeuw states that “the history of the world is the play of God and man, movement and countermovement of the protagonist and his opposite upon the earthly stage” (Van der Leeuw, 2006, p. 331). Through God’s movement, man was created. Man provided a response to God through countermovement, therefore creating the interaction, or play, between God and man. Drama is a reflection of this great play. Actors respond to the movement of other actors and the play is created.

I believe that Van der Leeuw is warranted in comparing drama to the play between God and man. Throughout time, man has believed to be communicating with gods. Rituals were a way man interacted with the gods. They were either a movement to the gods, such as asking for a good harvest, or a countermovement, such as asking forgiveness for bad actions. More recently, people saw the plague and other disasters as a countermovement from God in response to people not properly worshipping and disgracing God. This may be how man first learned drama. He might have recognized the relationship between him and the gods and decided that the creation of drama could be a form of worship and even be seen as a representation of the relationship.

aesthetics of the dance (Hannah Grimes post 2)

2009-12-04T11:39:00.000-08:00

Hannah Grimes

Aesthetics of the Dance

Dance allows participants to find communion in a living, active center where neither the “I” nor “you” dominates over the other. Unity and connection are achieved with other human beings who then participate in world-making by representing the rhythm that is discovered. Others are drawn into the movement, unconscious at least for a moment of the differences between them.

Van der Leeuw writes, “This is what makes the dance as an art so broad and inclusive: the boundaries of the body and the soul open, and whoever dances feels how boundary after boundary falls away” (73).

This photograph captured a spontaneous dance that began among a group of refugees in Brussels, Beligum. The image of these individuals holding each others’ hands and shoulders and moving together to the rhythm of the music demonstrates van der Leeuw’s concept of freedom from boundaries of the body and soul. This collective action offered a way for this group to embrace each other and participate in unity and movement.

Van der Leeuw, Gerardus. Sacred & Profane Beauty: The Holy in Art. Oxford: Oxford University Press, 2006.

Kristen Rowe - The Haunting in Connecticut

2009-12-04T11:35:00.000-08:00

Sara-Beth’s presentation about the Haunting of Connecticut was a very interesting one to me. I had never seen the movie and knew that it was about a haunting obviously in Connecticut. However, I did not know that there was a religious meaning behind it. When I think of a haunting I usually think of just ghosts and spirits. However, I am not sure if that is religious or not. But I thought it unusual that something could happened that harshly and it be a religious meaning behind it. I thought that God was to present good to people, and not hurt. If God had let that happen then I think something is wrong.

Kristen Rowe - Hardcore Christian Music

2009-12-04T11:34:00.002-08:00

Before Logan did his presentation, I did not know that hardcore rock music could have a religious sense to it. I had no idea that there were religious Christian rock groups out there, especially the kind that scream in order to sing. I enjoyed his presentation a lot, and learned a lot from it as well. When the discussion struck up about worshipping God in different ways than just going to church, I found it interesting that singing this music and listening to it, are this groups of people’s way of worshipping God. They say you learn something new everyday, and I definitely agree with that statement, especially after this class. I expected to learn more about religion and art, and I learned about other things as well as religion and art.

Kristen Rowe - Kelly's Visit

2009-12-04T11:34:00.001-08:00

I liked it a lot when Kelly came to class to finally discuss the drum circles the majority of the class participated in. I didn’t think he was going to be able to come in since we still had presentations to do, but I am really glad that he did. When he asked the class what their experiences were, I enjoyed hearing about what everyone else felt when they experienced the drum circle. Most of the experiences that were shared, I felt the same way about. At first people were shy about joining in the drumming or the patting on your body, and I felt the same way at first. However, after I noticed that everyone else had let go and started to experience different feelings, I realized that it was o.k. for me to do so as well. I’m glad I got to experience a drum circle and plan to attend more in the future, especially if they’re around Newport News.

Kristen Rowe - Van der Leeuw and Beautiful Words

2009-12-04T11:33:00.000-08:00

According to Van der Leeuw, the beauty of words does not reside in their meaning, but in their rhythm. He claims that the words generate a certain power which is fixed by the rhythm. I find this interesting in the claims that when I read up on the Bible for my final paper, I didn’t notice a “rhythm” or meter that these words create. I feel as if it’s all in how you read the Bible and how you decide to interpret them. Van der Leeuw also suggests that although word is secondary to primitive man, it still has meaning, and that meaning creates an image. I agree with this statement in saying that every word, no matter religious, or not religious, creates an image in someone’s head of something. People may interpret the same words in totally different ways, however, it still creates an image for them.

Kristen Rowe - Van der Leeuw and The Image

2009-12-04T11:31:00.000-08:00

In Van der Leeuw's discussion of the image, he discusses how "it is wrong to limit the power of representation to painting and sculpture, in the face of the fact that that it belongs, beyond doubt, as a major component of the other arts, such as dance, and about all, literature." I agree with his statement in the fact that catching a movement as a still frame doesnt give as much meaning to the art form as watching it in person. If a person is dancing during a drum circle and like Eve said, someone starts taking pictures of them, that begins to make this art form "profane", not as sacred as it was when it was originally performed. However, he also talks about King Tut and how he is known to be the image of God, and that when people see him they see "God." Some images can represent that for some people, that they feel it is very sacred when they encounter this image, however, I disagree. I feel that a still image takes away from the sacredness of the object and makes it profane.

Ariana Jumper: Van der Leeuw and the similarities between word and image 12/4/09

2009-12-04T11:20:00.000-08:00

In Van der Leeuw’s schema, word, image, and building represent God the son and redemption (Van der Leeuw, 2006, p. 328). Van der Leeuw begins his discussion at the center of his schema with image. Here also begins the Christian theology with the redemption of the people by Jesus and the theology of the arts because God sent Jesus as a representation of himself, or his image. Image is the representation of the form, which “is the central principle in both art and theology” (Van der Leeuw, 2006, p. 329). God, the form, represented himself through his son, Jesus, The painter attempts to represent the form. This form is not what is seen to they eye, but the reality behind what is seen; the spiritual world that exists within and behind the world that we perceive (Van der Leeuw, 2006, p. 330). Through this representation of the form, the reality behind the world may be revealed. Word is closer to creation, but still part of redemption in Van der Leeuw’s schema. Word connects to creation because it helps to form images with sound. Word comes from God and is returned to him through praise (Van der Leeuw, 2006, p. 330).

I believe that the image and the word are quite similar. While the image is the image of God and the word is the praise of God, both represent God the son and redemption. The image of God on earth was his son, Jesus. God not only sent his son to show his likeness, but also to redeem humankind from their sins. The painter creates images to redeem the minds of his viewers. The image is the likeness of the world. Through this image, the real form, or the reality behind the world can be seen. When the observer sees this reality, he has been redeemed. The word can create images. The creation of these images ties the word to redemption. Not only can the word create images, but the power of the objects imagined may be evoked by the vocalization of the word itself. Hearing scripture may be enough to evoke the redeeming power of God and lead us to a life in the true reality.

in pursuit of the divine

2009-12-04T11:18:00.000-08:00

Hannah Grimes

Peter and John Running to the Tomb

Eugène Burnand 1898

When I visited the Musée d’Orsay in Paris France, this painting struck me the most of all I saw in the museum. Burnand’s painting Peter and John Running to the Tomb captures emotion and intensity and a profoundly powerful way. This piece of art references John 20:1-4 and portrays Peter and John running to the tomb the morning of Jesus’ resurrection from the dead. I stood in front of this painting for a long time, trying to take it in. The light reflected off the two disciples’ faces illuminates their expressions of fear, anxiety, expectancy, and hope. They are at the same time full of despair and at the same time racing to find if what they heard could be true.

As we discussed in class, religious art communicates what words alone cannot. The representation of man in pursuit of the divine takes movement and freezes it in time, allowing the viewer to step away from the encumbered nature of life and be awakened to a sort of pilgrimage, running toward the heavenly.

Amanda DeSalme-art of Conducting

2009-12-04T11:16:00.000-08:00

"The art of conducting, one of the most complex and demanding activities in teh realm of music, comprises both the visual public performance and the constant application of technique." (Green, xi).

The art of conducting is quite an interesting one. There is the beautiful part that we witness during performances, the motions of the conductor which can be graceful, rhythmic, intense, solem...really they can be anything. There are many aspects of music that the conductor can try to convey with his or her body motions. It is almost like a dance up there on the podium, to have the musicians follow your musical interpretations through your body movements. Another huge part of the art of conducting is the technical aspect-rehearsal!! Preparing for the performance can be a long, tedious process, and the conductor must study the score and know it well enough to anticipate trouble spots to fix but still be flexible enough to fit the group if his/her original idea did not work. Conductors must have all sorts of tricks up their sleeves to really pull the fullest potential out of the ensemble. In Elizabeth Green's textbook "The Modern Conductor," there is a "Credo" which beautifully describes the often overlooked art of conducting.

"Music lives only when the notes fly off the page and soar into glorious sound.

The performer, the conductor, releases them from bondage through his or her feeling for their message, through the power of the imagination, and by means of the physical technique one devotedly acquires.

We build the technique only to ensure that our music can achieve its unforgettable moments, evanescent as they are, before once more returning to its prison of impatient silence.

The most profoundly inspiring performances of a lifetime were those where the performer's technique was so superb that we forgot it existed. Music spoke its own language in its own way, uninfluenced by human frailty." (Green, xvii).

I took a choral conducting class last year as a junior, and fell in love with the abstract beauty of using the space around your body to convey musical messages to people. I am now the music director of CNU's vocal jazz ensemble and am learning all kinds of rehearsal techniques to make the group sound good. I'm still learning a lot and it is incredibly difficult-I have to be fully prepared to catch mistakes on every voice part-but I am loving it like crazy! It is probably one of the most rewarding artforms I have engaged in, even if I didn't "conduct" per say during our performance...it's not really necessary in jazz.. but all the work leading up to the performance, preparing the group, was definitely an art. I cannot wait to continue learning about this artform and hopefully making more successful/beautiful/touching performances in the future.

Ariana Jumper: Van der Leeuw and Word 12/4/09

2009-12-04T11:01:00.000-08:00

To Van der Leeuw, words help to form images with sound. The word comes from inspiration. Therefore, the word comes from God. The word is also returned to God in the form of praise (Van der Leeuw, 2006, p. 330). Words were first used during work songs. It was not the words themselves, but the rhythm of the words. Through this rhythm, the power of the words was concentrated. This power flowed through the workers and allowed them to complete their jobs. This transfer of energy from the power of the words could also be to another human being or to an appeal to the gods or spirits (Van der Leeuw, 2006, pp. 115-118). The power of words was even feared. Words can be used to create images. The image that a word produces is an idea of the object mentioned, but some people fear that the power of the word and the image can be evoked by just saying the word. Van der Leeuw (2006) states, “among primitives, it is forbidden to mention by name certain powerful animals, such as the lion or tiger. The names of persons are not mentioned when they are engaged in hunting or in battle. It is equally impermissible to mention the name of the king” (p. 118). From this fear, the use of metaphor was born. Creative words were used in place of the taboo words. Van der Leeuw (2006) also states that the poet is the controller of the power of the word. This relationship between the poet and his duty can be seen in comparison to the prophet and his duty. The prophet and the poet set in motion the power of the words they speak. Poetry is seen as the closest man can come to uttering the truth, or in seeing the reality behind the world. A prophet’s words have the same effect (Van der Leeuw, 2006, p. 122).

I do not understand how words can provoke power. To help me understand, I have compared Van der Leeuw’s description of word to modern day examples, such as witches and Harry Potter. Witches in a sense are poets. They use words to create their magic. Through their words, they gain power, making them the controllers of the power of the words that they use. The witches choose their words carefully to evoke the most power as possible. I know this is unrealistic to believe in witches, but if we are to believe in prophets and the power that their words evoke, why not believe in witches?The Harry Potter movies and books provide an example of how people fear the use of some words. In the story, the people refuse to say the word Voldemort because they are scared that his power will be revived and he will come to full power again.

Ashley Thompson Blog 9

2009-12-04T10:59:00.000-08:00

Religious Art
I always thought religious art only dealt with biblical pictures, statutes etc. However after taking this class I have realized that those examples are literal examples of religious art. However, other art could be deemed to have a religious meaning to one person, and not to another. For example, generally when i see a picture of sunlight shining through clouds, I always think of it has having a religious connotation. As if God is shining down on the earth. My mother does not understand at all why I would draw that conclusion. She just thinks of it as the sun piercing through the clouds -- in its most literal sense. However, I feel as though many people feel the same way that I do, because even when you search the term "God" in Google images the first page of pictures contains 3 pictures including clouds and sunlight.

It also makes me think of the discussion I've had several times with people and the Christian cross. Some of my family members pray to their crosses or pray with their crosses in their hand. I do not do this, nor have my parents ever practiced praying in that manner with me or allowed me to. They told me that praying to the cross can be viewed as worshiping false idols, and that the cross is not God, it is just one of many representations of him.

final thoughts - rebecca hagen

2009-12-04T10:58:00.000-08:00

I was really interested in taking this course. It was the perfect class for my degree. I am an art major and a philosophy and religious studies minor. I got a taste of Van der Leeuw's ideas in the Sacred and Profane in my class with Dr. Rose last summer and was excited that I actually knew what I was getting myself into.
I thought the entire class was really interesting. We had students who had different opinions and ideas, and people who actually shared them (rather than the classes where the professor asks the class their opinion and nobody answers).
I found the readings all very interesting and actually enjoyed reading. I really liked how we did all the presentations. It was cool to learn about all of things things that I didn't know about before this class.

Ariana Jumper: Van der Leeuw and Dance 12/4/09

2009-12-04T10:43:00.001-08:00

Van der Leeuw describes dance as the movement of God and the ground of creation. God existed before anything else. His movement was the first movement in the universe (Van der Leeuw, 2006, p. 331). Like God’s movement, dance, the movement of the body, was the first art form (Van der Leeuw, 2006, p. 13). Because man was created in God’s image, man’s movement is a representation of God’s movement. This movement is used as a form of worship.

At church, we sing a song called “Lord of the Dance.” It combines both dance and words into worship. While we do not dance to the song, the song speaks of dance. The lyrics are as follows:

I danced in the morning when the world was begun,
I dance in the moon and the stars and the sun,
I came down from Heaven and I danced on earth,
At Bethlehem I had my birth.

"Dance then, wherever you may be,
I am the Lord of the dance," said he,
"And I'll lead you all wherever you may be,
And I'll lead you all in the dance," said he.

I danced for the scribe and the Pharisee,
They would not dance, they wouldn't follow me.
So I danced for the fishermen,
James and John came with me and the dance went on.

"Dance then, wherever you may be,
I am the Lord of the dance," said he,
"And I'll lead you all wherever you may be,
And I'll lead you all in the dance," said he.

I danced on the Sabbath and I cured the lame,
The Holy people said it was a shame.
They whipped and they stripped and they hung me high,
Left me there on a cross to die.

"Dance then, wherever you may be,
I am the Lord of the dance," said he,
"And I'll lead you all wherever you may be,
And I'll lead you all in the dance," said he.

I danced on a Friday when the sky turned black,
It's hard who dance with the devil on your back.
They buried my body, they thought I'd gone,
But I am the dance, and I still go on.

"Dance then, wherever you may be,
I am the Lord of the dance," said he,
"And I'll lead you all wherever you may be,
And I'll lead you all in the dance," said he.

They cut me down, but I lept up high.
"I am the life that'll never never die
And I'll live in you if you'll live in me.
I am the Lord of the dance," said he.

"Dance then, wherever you may be,
I am the Lord of the dance," said he,
"And I'll lead you all wherever you may be,
And I'll lead you all in the dance," said he

In this song, you can see the holy movement that created the earth. It then describes Jesus’s life in terms of a dance. I think this is significant because dance is a graceful form of movement. It shows that Jesus was different because he was holy and this can be seen through his gracefulness. It also sheds a positive light on his crucifixion because it says he danced through this horrible time. Its as if he was unaffected by what was happening to him; he wasn’t going to let the people get the best of him. This song is also significant because it tells the worshipper to dance. The song recognizes dance as a form of holy worship. It establishes Jesus as the leader of the dance. If we follow him and his actions, we will follow in his dance of life and be brought to fulfillment in our death and take part in the eternal dance.

drum circle- rebecca hagen

2009-12-04T10:26:00.000-08:00

Going into our drum circle adventure, I had no clue what to expect but I was definitely intrigued by the whole idea. I love walking outside without shoes, playing music and sitting in the grass, so this was definitely up my alley. I was sort of wary of the whole things as we started; finding it kind of silly and having trouble just going with the flow. I was weird not really knowing what to do with myself. I left like I would be off beat or screw up even though that didn't really matter.
Like is was said in class yesterday, I really liked when we used the tone blocks. You could definitely feel the notes going around the circle from person to person, and you knew what sound was going to come next.
It was kind of hard for me to concentrate most of the time. I was either craning my neck to watch the sunset or fearfully watching a spider scurry by me in the grass.
However, I really did enjoy it. I found it extremely relaxing, almost like what yoga does to me. Afterwards, I felt calm, thoughtful, and content. It was nice, because I have an anxiety disorder and I don't feel like that too often.
I definitely feel like we went at the perfect time of day. Watching the sunset over the water is always amazing, so anytime that can be experienced it is magical.
I would like to participate in a drum circle again some day, especially now that I know what to expect. I definitely think is was key to start small like we did with the heart beat sounds and move upwards all the way to just yelling.

Lindsay Conrad - Final Thoughts

2009-12-04T09:40:00.000-08:00

This class was definitely an interesting experience for me. The material was something I hadn't really reached into before, and many of the concepts are ones that I have typically rubbed of as philosophical mumbo-jumbo. I think some of it started to get clear in the presentations, but I think I still have a lot to learn. I think van der Leeuw has a different goal in mind than I do when thinking about art and religion and I am still searching for the two worlds to collide so some understanding may be met. I am excited because I have a new way to take in different art pieces, buildings, songs, and dramas in a way that cna be glorifying to dieties in specific arrangements and pieces. At the close of the class I am still excited to continue learning and discovering more about myself and my relationship with God.

Kristen Rowe - Van der Leeuw and Dance

2009-12-04T08:53:00.000-08:00

In Van der Leeuw's section of dance, he talks about how song was prayer, drama was divine performance, dance was cult. He also states that "every act of primitive man is, by its very nature, a magical act." I agree with this statement wholeheartedly because us as humans being on this earth in general is a magical act. Also, anything that we do from here on out reflects upon us as a species, and anything that we do or every way that we move is definitely magical. Van der Leeuw also talks about how dance enables the other arts to come into being like music, song, and drama. I agree with this statement also, because if you think about it, drama involves dance, and without dance it may not be considered an art. Also, when music strikes up, or song strikes up it is usually followed by dance. Music and song may not be considered an art either without the art of dance. It's crazy to actually stop and think about these things as he writes them. I enjoy it alot.

Ariana Jumper: Drum Circle 12/4/09

2009-12-04T08:51:00.000-08:00

The drum circle was a different experience for me. I am not really into that sort of thing: communing with the land, sharing energy, and stuff like that. I also don’t like creating music. I just like listening to it after it is completed. I didn’t even want to go, so going into it I had a completely negative attitude. When we started, I was angry that I had to be barefoot. I hate walking around outside without shoes on. One of my biggest pet peeves is feet, especially dirty ones, so walking around barefoot is high on the yuck factor for me. After taking off my shoes, I didn’t think I would experience anything, but annoyance.
inglobWhen the guy said that we couldn’t use the instruments until we were in the safety of the circle, I just rolled my eyes. I do not believe in the power of music or dance. I am a science based person. If you can show me evidence that something extraordinary will happen if I beat a drum outside of a circle, then I might believe. I may seem to contradict myself because I believe in God and I am a religious person, but there is no scientific proof that God exists. I was brought up to believe in God, and I often do question my religion because there is no proof. While I may not believe in the power of music, others do and I respect that.
As we entered the circle, I was just going to participate for the sake of the class. During the experience, I just beat my instrument in the same rhythm. Because I wasn’t open to the experience, I did not experience anything. Drum circles and feeling other people’s energy is just not my thing. I do not know why, but I am not open to these types of these experiences. I think that I will stick to feeling the power of God at church.

Ariana Jumper: My Sister's Keeper 11/14/09

2009-12-04T08:23:00.000-08:00

I watched the movie, My Sister's Keeper and feel that it has a religious component. If you don't know, the movie is about a young girl suing her parents for medical emancipation of her body. The middle child, her sister, has cancer. The young girl was created by her parents to be a donor for her sister. Since she was an infant, she had been donating parts of her body to keep her sister alive.
Going into the movie, I didn’t know what it was about. Within the first 10 minutes of the movie, I became infuriated. I could not believe that someone could create a child just to carve him or her apart. And the fact that the doctor suggested this “off the record” made me even angrier. I have been raised to view the creation of life as a holy act. How can it be anything but holy? With all the things that can go wrong, some divine force must be intervening to ensure the proper development of the fetus. When a child is created for some other purpose than for the love of that child, the holy act of creating that child is eliminated. Making a child to be a donor child takes the act of creation from holy to profane.

Ariana Jumper: Differences is Religious Art 12/4/09

2009-12-04T08:22:00.001-08:00

I have noticed that experiencing the holy in art is different for many people. When I lived in New York, the churches were very ornate. There were statues and paintings representing the saints and other religious icons that were either bought by the church or donated by members. The items that were used for the mass were also very ornate. The Book from which the gospel was read was covered in gold. The chalice was also made of gold. For me, this enhanced the holiness of the mass. I knew what was important by what was represented in the art and what was ornately decorated. The churches themselves were also a form of artwork. They looked like little cathedrals and had beautiful designs to their architecture.
When I moved to Virginia, everything I knew about artwork in religion was changed. First, the churches were different. The Catholic churches that we found looked like normal buildings. I did not like it at all. When we found a church to attend, the inside was also different. It was very plain and had a somewhat warehouse feel to it. There were no paintings and very few sculptures. There were no gold objects and everything was simply made. It was strange for me after going to an ornate church in New York for 18 years of my life. Seeing the difference in the two churches allowed me to see how different cultures use religious art to worship.

Ashley Thompson Blog 8

2009-12-04T08:20:00.001-08:00

Class Discussion: Solipsism
Today we discussed the concept of Solipsism. It was an extremely hard concept for me to truly understand. Solipsism is the philosophical idea that one's own mind is all that exists. When reading more about the topic I discovered that Denial of materialistic existence, in itself, does not constitute solipsism. Possibly the most controversial feature of the solipsistic worldview is the denial of the existence of other minds. Solipsism is therefore more properly regarded as the doctrine that, in principle, "existence" means for me my existence and that of my mental states. Existence is everything that I experience -- physical objects, other people, events and processes -- anything that would commonly be regarded as a constituent of the space and time in which I coexist with others and is necessarily construed by me as part of the content of my consciousness. For the solipsist, it is not merely the case that he believes that his thoughts, experiences, and emotions are, as a matter of contingent fact, the only thoughts, experiences, and emotions. Rather, the solipsist can attach no meaning to the supposition that there could be thoughts, experiences, and emotions other than his own. It is hard for me to imagine this condition. I do not understand how one goes about creating in their minds that they’re mind is the only one that exists. I thought that as humans we are people that crave relationships and to be attached or connected with other people by some sort of means. This idea of solipsism completely contradicts that understanding that I have.

Ashley Thompson Blog 7

2009-12-04T08:18:00.000-08:00

Class Reading: C.S. Lewis/topic Sehnsucht
Today in class we discussed the term sehnsucht. Sehnsucht is a German word that literally means "longing" or in a wider sense a kind of "intensely missing". However, Sehnsucht is almost impossible to translate adequately and describes a deep emotional state. Also author C.S. Lewis uses the term Sehnsucht as the "inconsolable longing" in the human heart for "we know not what." When looking at Lewis’s longing and comparing it to my life – started to think if there was anything that gave me even remotely the same intense feeling. I realized that sometimes objects etc will evoke and intense sense of longing in me. Particular smells give me vivid memories of a certain point in my life – but the memories a lot more intense than just a passing thought. This happens most often with elementary school – certain smells will remind me of the smell of the elementary school I went to. The next couple seconds after smelling the scent, I will remember random things from that point, be it playing on the playground or walking in the hallway. These memories compared to just randomly reminiscing with a friend, are far more different and far more “life-like”. So in my own life I feel as though that would be an example of sehnsucht.

Ashley Thompson Blog 6

2009-12-04T08:17:00.000-08:00

Class Reading: Aristotle Poetics
Today In class we discussed Aristotle’s Poetics, and the idea of catharsis. It was explained as meaning the purging or purification of the emotions through the evocation of pity and fear, as in tragedy. The Poetics is in part Aristotle's response to his teacher, Plato, who argues in The Republic that poetry is representation of mere appearances and is thus misleading and morally suspect. Aristotle's approach to the phenomenon of poetry is quite different from Plato's. Fascinated by the intellectual challenge of forming categories and organizing them into coherent systems, Aristotle approaches literary texts as a natural scientist, carefully accounting for the features of each "species" of text. Rather than concluding that poets should be banished from the perfect society, as does Plato, Aristotle attempts to describe the social function, and the ethical utility, of art. Catharsis is most often defined as the "purging" of the emotions of pity and fear that occurs when we watch a tragedy. What is actually involved in this purging is not clear. It is not as simple as getting an object lesson in how to behave; the tragic event does not "teach us a lesson" as do certain public-information campaigns on drunk driving or drug abuse.
Until taking this class I never thought to decipher between art and religious art. To me it was all pictures, symbols, statues etc just that some of them pertained to a religion and others did not. "Art" is the process of expressing in concrete form or event human emotions and aspirations, ranging from the simple joys of being too complex philosophical expression. A work of art is a concrete thing, an event that helps the participant to bridge his experience with that of the artist or the group or the religious values expressed therein. Plato touched on this phenomena a bit when discussing his perfect Republic. He suggested that the artists ought to be rigorously controlled. We live in a free society; and if artists are free, they can be prophets in that society. They tell us what we may not have the imagination to see and think. They tell us secrets of our own hearts which religious traditions may not permit us to confess. In short they perform a kind of religious task for us all. They keep us open to the spirit of newness and innovation in the quest for meaning in human history and life. Without them, life would be merely the dull routine of what is apparent and not real, what is accustomed and not novel, what is required and not daring.

Ashley Thompson Blog 5

2009-12-04T08:16:00.002-08:00

Class Discussion: Art as a Shared Experience
In class we discussed/related religion and art through the idea of a shared experience. This idea of a shared experiences implies that there is some sort of communal aspect between the two. I completely agree and can see where the philosophy behind this relation is derived. When looking at a peace of art, two people can mutually feel as though the art piece as aesthetic beauty. However, I feel that that is the extent to which the experience is shared. This is because “beauty is in the eye of the beholder”. The reason one may feel the art is beautiful could be completely different from the second person. The same can be said with religion. A bible passage or sermon can significantly impact two people. But due to their different life experiences, it could impact the both of them in a completely different manner.

Ashley Thompson Blog 4

2009-12-04T08:16:00.001-08:00

Class Discussion: Understanding vs. Explanation
Until this class I never really paid attention to the true difference between understanding and explanation. In my mind if you could explain something then that meant you understood it. When looking at these words, especially through the theme of religion. I realized that these words are truly different. In my own religious beliefs I can explain to anyone almost every major story of the Bible. I have been told them, or seen them illustrated for a majority of my life. However, in conjunction with life experiences and truly analyzing the stories, I can actually say I understand them. For example the story of when Jesus walked on water. If I were to explain it I’d say:
After feeding the five thousand, Jesus sends his disciples ahead of him in a boat to cross the Sea of Galilee. Several hours later in the night, the disciples encounter a storm. Jesus comes to them, walking on the water. This terrifies the disciples and they think they are seeing a ghost. Jesus tells them in verse 27, "Take courage! It is I. Don't be afraid."
Peter replies, "Lord, if it's you, tell me to come to you on the water." So Jesus invites Peter to come. Peter gets out of the boat and begins walking on the water toward Jesus. But when Peter takes his eyes off Jesus and sees the wind and waves, he begins to sink. Peter cries out to the Lord and Jesus immediately reaches out his hand and catches Peter. As they climb into the boat together, the storm ceases. Then the disciples worship Jesus, saying, "Truly you are the Son of God."
But when I truly understood the story, and its importance in my life – I came away with these points:
• Jesus sends the disciples away so he can get alone on the mountainside and pray. Even in his busy schedule, spending time with God is a priority for Jesus.
• The disciples, even though they have spent much time with Jesus, don't recognize him in the storm. Sometimes we don't recognize the Lord when he comes to us in the middle of our "storms."
• Peter doesn't begin to sink until he starts looking around at the wind and the waves. Taking our eyes off Jesus, and focusing on the difficult circumstances will cause us to get under our problems. But when we cry out to Jesus, he catches us by the hand and raises us above the seemingly impossible surroundings.
• Peter starts out with good intentions, but his faith falters. This does not, however, end up in failure. Peter, even in his fear, cries out to the Lord, the only one who can help him.
• When Jesus gets in the boat, the storm ceases. When we have Jesus "in our boat" the storms of life will be calmed and we can worship Him.

Ashley Thompson Blog 3

2009-12-04T08:15:00.000-08:00

Class Discussion: Reality in Art
Today in class we discussed the concept of reality in art. “Reality” differs from person to person. With art, the initial act of creating art is imitating a reality – creating an “artifact”. No matter how true to detail it may be it is still in effect creating a new object – which is an imitation of reality. Initially this was hard for me to grasp, because in my mind if you show me a picture of an apple you painted then I know in “your reality” you were looking at an apple. I had to think of it in terms of abstract art – where perhaps one would paint an abstract apple, which to me looked like an light bulb. There is always the possibility that from person to person art can be viewed differently, through each individuals own reality. Never could the second person viewing the artifact truly be able to interpret what the original reality was.

Ashley Thompson Blog 2

2009-12-04T08:13:00.000-08:00

Class Reading: Van Der Leeuw’s discussion of Dance as a form of Art (Sacred and Profane Beauty)
Today’s class discussion was about the forms of Art. We paid particularly close attention to Dance. The concrete, most primal, first of all art forms. Different forms of art have come from dance, such as the orchestra in theatre. The orchestra was originally the dance place. Dance may also be regarded as a form of nonverbal communication between humans, and is also performed by other animals (bee dance, patterns of behavior such as a mating dance). Gymnastics, figure skating and synchronized swimming are sports dance disciplines, while martial arts kata are often compared to dances. Dance has certainly been an important part of ceremony, rituals, celebrations and entertainment since before the birth of the earliest human civilizations. One of the earliest structured uses of dances may have been in the performance and in the telling of myths. It was also sometimes used to show feelings for one of the opposite gender. It is also linked to the origin of "love making." Before the production of written languages, dance was one of the methods of passing these stories down from generation to generation. In a classical Greek song, Apollo, the god of medicine, music and poetry, one of the twelve greater gods and son of the chief god Zeus, was called The Dancer. In a Greek line Zeus himself is represented as dancing. Terpsichore is one of the nine Muses, representing dancing and dramatic chorus. When I was younger I danced, and I loved it most because I felt in doing so I felt like I was in my own world. Similar to when I play the piano, its so soothing and relaxing that I feel as though I have somewhat of an out of body experience.

Ashley Thompson Blog 1

2009-12-04T08:11:00.000-08:00

Class Discussion: Sublime

In today’s class we touched on the topic of the sublime. Sublime was explained to be “wonderful”. This idea of wondering is a certain type of wonderful, almost frightening. Experiencing this phenomena is supposed to be an extremely humbling experience. I understood it to be a term which specifically refers to a greatness with which nothing else can be compared. We also looked into the topic more via philosopher Edmund Burke. Edmund Burke's concept of the sublime was developed in A Philosophical Inquiry into the Origin of Our Ideas of the Sublime and Beautiful (1756). Burke was the first philosopher to argue that the sublime and the beautiful are mutually exclusive. Burke described the sensation attributed to the sublime as a 'negative pain' which he called delight, and which is distinct from positive pleasure. Delight is taken to result from the removal of pain (caused by confronting the sublime object) and is supposedly more intense than positive pleasure. Though Burke's explanations for the physiological effects of the sublime experience (such as tension resulting from eye strain) were not taken seriously by later writers, his empiricist method of reporting from his own psychological experience was more influential. The example given of a sublime is experience, is the one felt when arriving at Niagara Falls. It was said to be a combination of beautiful, scary and overwhelming.

2009-12-04T08:05:00.000-08:00

Ariana Jumper: Is participation good or bad? 11/21/09

2009-12-04T08:01:00.000-08:00

In class, Dr. Redick posed a question asking how we felt about religious sites turning into tourist attractions. This is actually the topic for my paper, so it was surprising to hear the question. One of the students felt that participation is necessary for a site to be holy, but I disagree. Certain participation is necessary for a site to be holy, but other forms of participation ruin the site. When I go to church, the participation of the congregation enhances the holiness of the church. The church is the house of God, so the holiness already exists in the site. As you enter the church, you know that you have to act a certain way. I was raised in the tradition that women could wear hats to church, but when men did this, it was disrespectful. It was also disrespectful to chew gum and text during church. When the congregation participates, this can include private prayer, readings, and singing. People may pray to different religious icons, but the act of praying increases the holiness of the site. Our words, whether vocalized or internal, offer praise to the holy. The readings also add to the holiness of the site. We are taking readings from the Bible, which is the holy word of God. These words were given to us by holy figures who were inspired by God and we are using them as a form of praise to the holy. Singing can be either taken from the psalms present in the Bible or written by others who have also been inspired by God. Singing is also a form of praise for the holy. When the congregation participates, the holiness of the site increases.
When the participation is not beneficial for the congregation, the participation can ruin the holiness of the site. When the participation of an individual is disrespectful, this can be distracting to the congregation. This can include the ringing of a cell phone to speaking in a negative way about the holy. When this happens, the congregation cannot fully experience the holy. They cannot be in communion with the holy because they are not fully focused on it. They are distracted by the disrespectful participation of another person.
I also feel that paying for entrance into a holy site is wrong. The holy site gains its power from God and people should be able to experience this power and establish a relationship with the holy. Forcing a person to pay to have this experience takes the power away from the holy and gives it to the person making someone pay for entrance.

Mysterium Tremendum - rebecca hagen

2009-12-04T07:36:00.001-08:00

I first heard the term “mysterium tremendum” when taking a religion class with Dr. Rose this summer. In our book, we had excerpts from Van der Leeuw, Rudolf Otto, Mircea Eliade and more in reference to this idea (although it was in the Otto excerpt that I first actually saw the term). The idea of mysterium tremendum conveys feelings of both awe/intrigue and fear. Many feel this when thinking of their own religious beliefs. They see Gods miracles and are in wonder of how such a thing could happen. They see Gods benevolence and experience love and gratitude. However, they also fear the ultimate judgment day. The retribution for sinning can eliminate someone’s chances of going to heaven.
The idea reminds me of images in art that expresses the two sides of Christ (like the famous Christ Pantocrator icon from Mt. Sinai at Saint Catherine’s Monastery). On his right side, Jesus is always depicted with the two-finger blessing and a kind facial expression. On his left, Christ has a firm facial expressional and he carries the book that symbolizes the final Day of Judgment. If you cover up one side the image and focus on the other one, it is much easier to see the distinction.
I think this idea is true of any religion’s idea of God. Any being in that position of power is to be both frightening/terrorizing and mysterious.

Amanda Pretlow- Commercialization of religious art

2009-12-04T07:35:00.000-08:00

When I think of religious art, I tend to think about the illuminated portrait of Jesus in my grandmother's house. However, religious art is so much more than this. Think of prayer beads, dreamcatchers, and religious symbols as pendents on jewelry. My sister and I tend to got to Native American festivals in order to learn more about this part of our heritage. While at these festivals we are exposed to all sorts of native arts. The interesting thing about these festivals is that the people of different tribes basically turn their sacred art forms, like dance and image, into a performance for the secular audience. Since the tribes had largely been converted to Christianity, their art has taken on new meanings. When they lost their old religion, I think that some of their dances lost their meaning. They no longer dance to the deities of their ancestors. This has made it easier to commercialize their art forms and traditions. It is not uncommon to see a car with a dreamcatcher dangling in the window or to see a tourist to Native American History museum in DC wearing a set of ghost beads. These sacred items have lost their meaning and therefore have been profaned, The only way to re-establish the sacredness of these items is to understand their history and use them accordingly.

Ariana Jumper: Symbolism in Art 9/7/09

2009-12-04T07:33:00.000-08:00

Symbols are used in art to communicate words using pictures. Over time, certain objects take on meanings that are beyond the obvious. For example, the dove has come to symbolize peace to me. In the Bible, God sent a dove to Noah to let him know it was okay to leave the ark; the world was at peace again. The dove is just a bird, but, through stories and experiences, it has come to be associated with peace.
The piece of art I have chosen, I was unable to find. I remember it from when I was a child and would flip through the missal during mass. It was an artist’s depiction of Pentecost. The apostles were receiving the Holy Spirit, which was represented as fire above their heads. Their faces showed fear, but it was such a special moment that they would come to understand. In other pictures of Pentecost, the Holy Spirit has been represented as a dove and light is radiating from it. But the fire in this picture made the experience sublime. It wasn’t just the light of God that was entering the apostles, it was the fiery light. It was dangerous, beautiful, and powerful. The fire not only symbolized the light of God, but also the passion for God and his works. The fire would become internal and would always remain ablaze. Fire in itself is dangerous, but when it was meant to symbolize the Holy Spirit entering these men, it became sublime.
Another symbol that is significant in my life is the ivy leaf. It is one of the symbols of my sorority. While it does not appear in religious art, that I know of, it appears in the art that we have for the sorority. We often draw the symbol on posters, put it on t-shirts, and reference it in our chants. To me, the symbol has a spiritual meaning. Like my sisters, every ivy leaf is different in its own way, but as ivy grows it winds around objects. The leaves are also intertwined on a vine. This represents how as a sisterhood we are joined together. We all have someone to turn to because we have that strong support system. And, like the ivy we will wrap ourselves around one of our sisters and the community to help with the growth that we know is possible. This is an example of how a non-religious symbol has come to have a spiritual meaning for me.

Amanda Pretlow- Worldmaking

2009-12-04T07:23:00.000-08:00

Probably the most interesting thing that that we discussed in class was the idea of world-making. We discussed the idea of religious art as myth. Myth is a narrative of what has happened in the past since the beginning of time. WHen we create myth we, in a way, create our histories and the world. Religious art can be seen in the same way. Art is the manifestation of a new world: the world that exists in the artist's mind in relation to to the outside world. Art is an expression of the phenomenal world as we perceive it. It seems to be true that as we create art, we actually do engage in world making.

Unmoved Mover - rebecca hagen

2009-12-04T07:18:00.000-08:00

I love Aristotle’s idea of the Unmoved Mover. This concept is how he comes about proving that there is a God. Aristotle believes that everything in this world is in motion. What we do, cause something else to happen, which causes another to happen and so on. It is an uncontrollable and universal chain of events. Aristotle explains his views with six proofs:
1) There exists movement in the world.
2) Things that move were set into motion by something else.
3) If everything that moves was caused to move by something else, there would be an infinite chain of causes. This can't happen.
4) Thus, there must have been something that caused the first movement.
5) From 3, this first cause cannot itself have been moved.
6) From 4, there must be an unmoved mover.
Because there can be no infinite circle of events, there must have been an unmoved mover who started it all. This unmoved mover is God. He is indivisible, perfectly made and makes all things perfect. Although Aristotle claims that there can be numerous unmoved movers, he strongly believes that there must be one leading the many and again it shifts back to proving the existence of a god.
I always find myself intrigued by this subject; that everything we do starts a new chain of events within the universe. Although personally, I am not a very religious person, I do find Aristotle’s reasoning to be very believable. To me, it does not make sense that movement like that of a chain of events, could come back to the beginning in a circle-like shape. The chain does need a start and thus a starter, to begin a strand of infinite movements.