Lindsey Gilroy-"Silence" in Nature

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

"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

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

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

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

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

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

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

(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

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

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

(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

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

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

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

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

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

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.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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)

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)

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

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

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)

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)

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)

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)

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

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)

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

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)

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)

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)

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

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

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

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)

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)

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

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

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)

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

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

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!