Beauty and Darkness or Evil

David Wojnarowicz, and Our Search for Beauty Amidst Darkness

David Wojnarowicz, Self Portrait (photo collage with paint / I knew the ‘blue,’ inner and gentle side of David)

One of the most visited posts on this website is the piece I wrote about Picasso’s painting, Guernica. In it, I began to explore the challenging question of where and how we find beauty amidst darkness, evil, and grievous misfortune. One key that I am discerning in the process of exploring this question is to be open to finding glimpses of beauty within such unpromising circumstances, rather than try to gain an impression of beauty from them. Moments of beauty can be found even within the horror of war, such as in the fabled Christmas Day truce during WW I. And artists such as Henry Moore and writers such as Ernest Hemingway and TS Eliot have captured aspects of beauty that can be discerned within the traumatizing devastation caused by armed conflict.

My challenge in addressing this topic continues as I contemplate my early friendship with someone whose later work in the arts became notorious for his willingness to become completely transparent about his own involvement in acts and relationships that, at the time, moved beyond the bounds of social acceptability.

After graduating from high school in 1974, I found a job at Bookmasters, a chain of stores later absorbed into Barnes & Noble. I worked at the location in New York City’s Times Square, which like parts of the city in those days was chaotic. I remember ducking with fellow passengers on the subway as we pulled into the 42nd St. station when gunshots were fired on the platform. I began to carry an otherwise superfluous cane, imagining that it was for safety. Times Square at night was less populated by curious tourists and more by ‘ladies of the evening’ and their business-protective minders. Aside from Nathan’s Famous (hotdog restaurant) and the One Times Square building with its news ticker banner flashing around the center of the square, our bookstore appeared to be to be one of the few places patronized by people looking for products and experiences that might be found in ‘ordinary’ neighborhoods.

Having just turned 18, I was a newcomer to working a shift in a business location, learning such basic matters as clocking in with a time card, running a cash register and manually processing credit cards with carbon copy receipt slips. I was befriended by a very kind and supportive young man who gently taught me how to complete such tasks, as well as how to manage new inventory and then shelve books in their proper locations. He was David Wojnarowicz, whose name was easier to pronounce than it was to spell. I was impressed by his thoughtfulness, while I also saw that he had a perceptive sense of humor, aware of the irony that could be found in our interactions with some of our colorful late evening customers and with our night manager.

As I got to know him, I learned first about his particular interest in poetry, and more specifically in the work of those known as the Beat Generation, William S. Burroughs, Allen Ginsburg, and Gregory Corso. David was sensitive to not only the content of the little collections of poems that we would shelve, but to aspects of their printing, to the quality of the paper chosen for their covers and texts, and also to the sewn bindings and sometimes unusual fonts selected by the small scale publishers of these interesting and – in our chain bookstore – distinctive little books.

Soon David and I would meet in the early afternoons, before our 3–11 shift, at the apartment he shared with a couple on the Upper West Side, overlooking Central Park. While I was beginning to learn about contemporary poetry from him, I shared with David how to make collages, using an X-ACTO knife on a plate of glass with pages from cast-aside glossy magazines that we had found. I had no way of knowing then that, along with paint, David’s new interest in this medium would later play a significant role in the artistic output for which he has become known.

David with two of his works on display (along with his T-shirt here, and his self-portrait above, there must have been ‘a house on fire’ inside my calm friend)

It was only after some months that I became aware of a number of things David tentatively shared with me regarding his traumatic childhood. He still kept hidden from me what we now call his sexual orientation, not yet apparent to me because of my own naivety, and given my girlfriend and our occasional banter about attractive women we had seen at the store or on the subway.

It was probably as a result of me telling David about crossing the Pacific Ocean numerous times during my childhood that he shared with me how his father had been a steward on the famed SS United States, a man whose frequent extended absences were not unwelcome because he was an abusive alcoholic while on shore leave. I came to learn only the barest details of how David had survived, living on the streets at times, and how he had found escape in the City after his childhood across the Hudson.

Toward the end of my first and only year in New York, David and I made a couple of trips down to the far Lower East Side of Manhattan to explore some abandoned tenement buildings. David had an abiding vision for how one or more of these buildings might be reclaimed for use by a community of artists and writers who – because of costs – were willing to live and work in the most marginal of circumstances. I was too young, and less prepared than David to face the realities involved in such a venture, to be able to join him in starting it.

In late summer after that year, I moved to Minnesota in a failed attempt at being a college art student for two quarters. I took a room in the old Victorian style Stuart Hotel in Northfield, built the year after Jessie James had robbed the local bank. Thinly populated by some old men who I suppose were living with hot plates and getting by on meager Social Security checks, and by occasional overnight guests who used shared bathrooms down the hall, the Stuart was a just-affordable place for me to stay. But it was the sort of place with which I now realize David was very familiar. He came to visit me on his first cross-country trip, traveling with a friend on their way to San Francisco. We talked mostly about art and our hopes for the future. I still have a postcard drawn and watercolored by David, showing a hobo ‘traveler’ heading toward the sunset, and featuring a caption that had become a mantra between us, “Goodbye, blue Monday!

When he and his friend left on a Jefferson Lines bus that stopped regularly at the hotel, it was the last time I saw him. It was only later, after numerous years, that I became aware of David’s subsequent notable art works, published writing, occasional film pieces, and the acclaim he has received following his early death due to HIV.


In a future post I hope to explore some aspects of David’s work and his struggle to find and express beauty in the midst of the darkness that he often experienced, and faced more boldly than I think I could. At the same time, I urge caution to anyone unfamiliar with David’s artwork – some of it is ‘unsafe for family viewing’ and may offend those who seek to be guided by a traditional approach to ethics.

The Challenge Posed by Eric Gill

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Eric Gill, Christ Crowned

 

To my mind, some of the most beautiful work in the area of graphic art was created by the British artist and craftsman, Eric Gill. The intractable problem posed by Eric Gill is not a legacy of his artistic output, but of his personal life. Largely unknown to those outside his family until about 50 years after his death, Eric Gill – by admission in his own unpublished writings – had engaged in personal behavior of a kind that most people would find not only abhorrent but, increasingly, as also criminal.

This is related to the larger problem posed by the work of artists, musicians, and architects whose work is seen as having been collaborative with tyrannical regimes (eg., the Third Reich, the Soviet Union). How do we view beauty in art that either depicts or is simply associated in some way with sin or with evil? (This is a matter I have previously tried to understand in relation to Picasso’s great painting, Guernica.)

To cite Scripture to the effect that “all have sinned,” may help us begin to locate the terrain upon which we need to address the problems stemming from Eric Gill’s biography, but it is not in any way to excuse his conduct. Though all sin is bad, and equally problematic in the eyes of God, not all sin is equal in its damaging effect upon others, and upon ourselves. The traditional distinction in moral theology between mortal and venial sins provides one way to try to parse some of these differences, while not excusing any forms or examples of sin, whether in ourselves or among others.

My purpose here is to invite reflection upon how we might appreciate Eric Gill’s religious art, as many did for several generations, without having our view of the merit of his work diminished by our moral evaluation of troubling ethical choices he made, and the lapses from good moral judgment they represent. In other words, and as an amateur student of the arts while also being a retired parish priest and former professor of moral theology, I wish to present some examples of Eric Gill’s art, letting his work speak for itself apart from ethical consideration of his personal life, and without ignoring the problems associated with the latter.

Perhaps my theme here can be summed up in this way: I invite you to benefit from the beauty of what Eric Gill created without asking you to overlook what we have learned about his private life. And I offer this invitation aware that some will not find it possible to accept.

A sculpted carving by Eric Gill above the altar of the Chapel of St George and the English Martyrs, Westminster Cathedral, London
Eric Gill, Crucifixion
Eric Gill, sculpted relief panel from a series of the Stations of the Cross, Westminster Cathedral, London

As we consider some of his art, we should not overlook Eric Gill’s impact, at least indirectly, upon much of the daily life of the population of Great Britain (and elsewhere), in the form of three type faces he created. The most well-known is Gill Sans, named after its designer, and evident at almost every Tube stop in London. An effort to erase his work from the public eye, and replace it with alternatives, would require removing virtually every train station sign in Britain. It could be done. Should it?

Three fonts designed by Eric Gill

To put the problem I have raised here most bluntly, how can we appreciate the beauty in the holy art created by someone who behaved in a way most people would describe as sinful? I do not have a ready answer to this question. Note that, in what I have written above about Gill’s behavior, I have not gone into detail. Would that make a difference? If so, in what way?

And even if we refuse to give any amount of attention to Eric Gill’s artwork, we must still grapple with a timeless question: are there any unforgivable sins? Is anyone, because of his or her behavior, beyond the power of God’s redeeming love? Is it not likely that someone having Gill’s religious inclination also possesses a glimmer of moral awareness such that he or she might be open to repentance when – at the end of life – the person faces the awesome and undiminished light of God’s truth-seeking love?

Here is one thing that we can do: pray for the repose of the soul of Eric Gill, and for God’s Providential mercy.

In beginning to approach the questions I have raised here, I would start with some of the distinctions I shared above. I do not think we can deny this reality – that we, as people who are created in the image and likeness of God, and who have lost that likeness through the Fall and human sin, still bear God’s image however marred it may be by the corruption resulting from our sins. And, that we are still capable while in this life of acts and works of uplifting beauty.

The Beauty of Picasso’s Guernica

 

 

It was probably in the summer of 1974 when I first stood before this remarkably stirring painting, Guernica, by Pablo Picasso (at MOMA, NYC). His fullest creative talents, as well as sensitivity to many aspects of our common human condition, came together to help him produce this recognized masterpiece. Not the least of the key features of this painting was his decision to render the composition in black, white and shades of grey.

Remember that he was ‘Pablo,’ not ‘Pierre,’ Picasso -that he was a Spaniard by birth, and in important ways, by self-identification.

In the context in which I compose these words, with Russia presently invading Ukraine, Picasso’s painting, and National Geographic’s somewhat unexpected reference to it at this moment, I am once again reminded of my recent visit to the Calder and Picasso exhibit at MFAH (Museum of Fine Arts, Houston). The image below, featured early in the walk through of that exhibit, shows Calder standing in front on Picasso’s Guernica, looking at his own contribution to the Spanish Pavilion for the 1937 Paris International World’s Fair.

Noting these precedents, I want to raise a question, which cannot simply or quickly be answered. What is the role of art, and of our exploration of beauty, in relation to the reality of evil?

A powerful example of a response to this question is provided by Illya Repin’s painting, Ivan the Terrible and his Son Ivan (1581). A more recent example is Francisco de Goya’s 1814 painting, The Third of May. And, of course, so many portrayals of the crucifixion of Jesus.

A partial answer to the question I have posed is to say at least this: art and the exploration of beauty has the potential to remind us of our common humanity, and especially of the ideals we attach to our best and shared perceptions of what it means to be human – even in the face of evil and of death.

Picasso’s Guernica provides a compelling example of a good answer to this question.