Charlie Russell: Stories That We See

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Whose Meat? (1914), on display at the CM Russell Museum

 

Charlie Russell’s culturally perceptive and action-oriented paintings reflect the social sensitivity that he possessed as well as his visual awareness of the natural world around him. Russell was a much-appreciated story teller, a natural gift that I believe is reflected in his art work. In Charlie Russell’s paintings, we see stories, and many of them represent the climax-point of stories we want to hear.

Shadows Hint Death (1915)

This raises a significant question regarding the works I am featuring in this post: What distinguishes these Russell paintings from examples like those of James Tissot’s biblical scenes, or Norman Rockwell’s Four Freedoms images? Regarding the paintings of both of the latter two artists, the word illustration may be used without diminishing our regard for their beauty or accomplishment. Yet, and without rendering a judgment about Tissot and Rockwell’s work, there may be a discernible difference between what are technically referred to as illustrations, and paintings that are more properly termed “fine art.”

Tom Gilleon’s recent exhibition of paintings at the CM Russell Museum included a personal reflection by the artist regarding his transition from being an illustrator for Walt Disney and NASA, to pursuing painting as a fine art. In that reflection, he refers to an illustrator’s skill in distilling imagery into its simplest forms, for example, by focusing on the power of simple lines and basic shapes. He suggests that, in his transition to fine painting, he pursued those basic shapes and forms as ends in themselves, being aware of how his paintings connect viewers directly to our primal human understanding of such forms. In a statement titled, “Profound Truths in Simple Forms,” he says that “by eliminating all unnecessary elements and being as direct as possible, an artist has the opportunity to guide viewers’ eyes, to tell them stories, to move their emotions.” The Russell paintings I feature here do just that.

Meat’s Not Meat Til Its in the Pan (1915), on display at the CM Russell Museum

Yet, the question remains. What distinguishes fine art paintings from those we call illustrations? If the latter are of a publishable kind, surely they share some of the properties we associate with fine art, and reflect a comparable degree of skill by the artist and a dedication to quality in the results. Building on Gilleon’s reflection noted above, we might say that illustrations are produced to accompany the telling of a story, whereas many examples of fine art paintings do the telling of the story. They do this by capturing more than a particular moment, while being suggestive of the broader context of what has come before, and what might come next. Another way to make the point is this: artworks intended as illustrations generally provide an image of a moment, or a dimension of a story that is communicated by other means, such as narrative.

Yet, in examples of fine art, a painting is meant to communicate on its own, apart from any accompanying text, and sometimes even without a title. In such work, factors such as atmospheric conditions of weather and lighting, or the emotional disposition of any characters portrayed, as well as interaction between them, often play a major role. And the presence and function of these latter elements can significantly determine the effectiveness of a particular work.

Paying the Fiddler (1916), on display at the CM Russell Museum (depicting a cattle rustler caught in the act)

In these works of representational art, we begin to inhabit the scene and story, while finding out more about them as we consider the imagery. Russell’s attention to background, the broader context, and surrounding figures, contribute significantly to the overall effect of his work. His very well-known early painting, Waiting for the Chinook (The Last of 5000), provides a reference point for this distinction. As a relatively simple image, its power lies in how it rises above the simple portrayal of a fact, in how it suggests multiple answers to a larger question.

Waiting for the Chinook (The Last of 5000)

This may help us observe how each of the paintings featured here not only tells a story, but invites the viewer into those stories to imagine what has led up to the moment being portrayed, as well as concerning what might yet happen in the given situation.

Wild Horse Hunters (1913)

Except for the early Chinook painting (seen above), all of the images included here date after the turn of the 20th century, when the “Old West” had in large part already transitioned from the lore and imagery of the “cowboys and indians” days, an ethos Wild Bill Cody had successfully captured in his eponymous Wild West Show, and was a world soon eclipsed by the emerging film industry.

In Without Knocking (1909)

 

Additional note: Readers may also be interested in the prior post, “Charlie Russell’s Vision of the ‘Old West’.” Once again, I commend a visit to the CM Russell Museum, in Great Falls, MT, to see original Russell paintings and sculptures as well as the artist’s studio and residence, carefully preserved adjacent to the museum. Interior photos of Russell’s studio and home are seen the photo below.

Charlie Russell’s Vision of the “Old West”

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Charles M Russell, The Fireboat (1918)

 

One of the most prolific and skillful painters and sculptors who sought to portray the myth and reality of the “Old West,” having witnessed its waning days, was the cowboy-turned-artist, Charlie Russell. He discovered his real vocation after moving to Montana in 1880 to try ranching at the age of 16. Fans of Russell like to repeat the story of how the would-be-artist communicated to absent land owners about the condition of the few surviving cattle after a brutal winter decimated their herd. Instead of a written report, Russell sent a painting of a single bony steer surrounded by prowling coyotes. Titled, Waiting for a Chinook (The Last of the 5,000), the illustration has become one of Russell’s best known images.

From his earliest days, Russell had the gift of being able to capture with drawing and paint the lives of what he would have called ‘Cowboys and Indians’ in ways that others found compelling. By the time of his death, at the age of 61 in 1926, Charlie Russell was one of the most famous artists in America. Despite his abiding interest in the romance of the Old West and its cowboy ethos, Russell was quite knowledgeable about Native American cultural patterns and spent a significant amount of time with the Blackfeet and other regional tribal peoples, making many enduring friendships in the process.

Ever since visiting the C.M. “Charlie” Russell Museum while in middle school, I have wanted to return to Great Falls, Montana, in order to see the splendid collection of his paintings and memorabilia for which that facility provides careful and intelligent stewardship. Recently, I was able to attend the annual CM Russell Museum weekend fundraising gala event that includes an auction of a wide array of Western art, including pieces by the museum’s namesake.

The Charlie and Nancy Russell home

 

Charlie Russell’s Studio, on the same property as the home

 

The Russell Museum is located adjacent to the artist’s restored home and log cabin studio, on a quiet street in a residential neighborhood in Great Falls, a relatively small city located on the banks of the upper Missouri River. Little did we know that this event, coinciding with the annual Western Art Week expo, attracts many buyers and patrons, eager to add to their collections. We marveled at the auction of a 1924 watercolor by Russell, Women of America, sold for the astonishing price of $1.6 million! Another watercolor by Russell, the 1904 Mandan Buffalo Hunt, attained an auction price of $750,000. Both of these recently sold works (reproduced here from the catalogue) provide a sense of Russell’s culturally perceptive, action-oriented paintings.

Women in America (1924)

 

The Mandan Buffalo Hunt (1903)

 

Of particular interest was a presentation offered by the Crow Nation linguist, Dr. Lanny Real Bird, who helped non-Native American listeners undertand the significance of sign language among Plains tribal peoples, and how it was a skill with which Charlie Russell had become proficient. This under-appreciated aspect of Russell’s skillset can be discerned in a painting by the artist that has become one of my favorites, The Fireboat (seen at the top of this post).

Dr. Lanny Real Bird

 

Russell’s painting, The Fireboat, was completed in the latter part of his career, and appears to depict a scene along the upper Missouri River near the artist’s home territory. A steamboat (visible in the far lefthand edge of the painting) has attracted the attention of three members of the Blackfeet Nation, who are joined by a fourth in the background. A setting western sun illumines the figures of the mounted Blackfeet warriors, which – along with the steamboat – subliminally suggests the cultural shift occurring on the Western Plains in the last decades of the 19th century, with the gradual eclipse of one nation by another. The middle figure, whose image helps form a visual triangle within the composition, employs a hand signal, presumably after having viewed the riverboat making its way along the river. Not obvious to the uninformed viewer, but aided by a knowledgeable interpreter of Native American signs such as Dr. Lanny Real Bird, we learn that the hand signal in The Fireboat is the one for fire, making Russell’s title for the painting intelligible.

Charlie Russell’s Western paintings may not display the refinement of technique that we might associate with the work of Frederick Remington, but possess a compelling dynamic realism in their nuanced portrayal of real people, accurately observed in their daily lives. It is worth noting that many of Russell’s finest compositions were completed at his and Nancy’s summer cabin at the edge of Glacier National Park. A visit to Great Falls to see the Russell Museum as well as the excellent Lewis and Clark Interpretive Center, just an hour or so from Helena (the state capitol), can enhance a visit to Montana – even in winter – with a significant experience of the artistic and historical spirit of the “Old West.”

 

 

The Beauty of Clay at The Bray

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A studio courtyard at the Archie Bray Foundation in Helena, MT

Pottery and the wider field of ceramics represent an historical art form focused on the production of useful objects even when they are prized and collected for their beauty. This wide area of engagement with clay, and with products made from clay, is now fully a part of the Fine Arts curriculum of most college art departments. An evolution in the practice of ceramics from a primary focus upon utility to an unhindered exploration of the possibilities inherent in the medium was surely a logical result of two things. First, there has been a significant increase in the number of practitioners who work with clay out of a sheer love for what can be done with it, and who have pushed beyond traditional parameters of the art. A second factor has been the general influence of the ‘modernist’ trend in the fine arts, encouraging painting, sculpture, and printmaking to transcend representation. This has yielded such recognizable examples as abstract expressionism in painting, and more broadly what has been called ’conceptual art.’ I have touched upon an example of this broad transition in my prior posts featuring the work of David Shaner.

Given my appreciation for Shaner’s work, we visited the Archie Bray Foundation in Helena on a recent trip to western Montana, where he had been a resident artist as well as the Foundation Director. The Bray, as it is now known, will celebrate 75 years of service in 2026 as a non-profit center for the support and promotion of the ceramic arts. It provides studios and technical facilities, as well as residential fellowships, enabling aspiring ceramicists from across our country and beyond to pursue and develop their artwork. Visitors are welcome to come and see the well-equipped studios while engaging with the resident artists, view and purchase examples of work created at the facility, and explore the grounds of the historic brickyard.

Structures from the former Western Clay Company brickyard at The Bray

In its early days, the Archie Bray Foundation was associated with the pursuit of ceramics as an artform influenced by both western and eastern folk art traditions. Particularly influential in this regard was a visit to The Bray by the English potter, Bernard Leach, and Japan’s Shoji Hamada, later designated as a Living National Treasure by the Japanese government. Leach and Hamada’s presence at The Bray in 1952, along with that of the Japanese philosopher and art critic, Soetsu Yanagi, encouraged attention to the aesthetics of the Mingei tradition of Japanese folk art. David Shaner numbered among those receiving significant creative inspiration from this influence.

Soetsu Yanagi, Bernard Leach, and Shoji Hamada, with two early resident potters at The Bray in 1952

The Bray is situated in the foothills of the Rocky Mountains on the western edge of Helena, in a setting incorporating an attractive blend of historic and modern buildings. While visiting this center of creativity, Martha and I met and were able to visit with a young woman named Lexus Giles, from Jackson, Mississippi, whose home is just a few hours north of our own. Her work epitomizes that of many of her fellow artists in residence in her exploration of ideas and forms unique to her own imaginative vision. This reflects The Bray’s laudable encouragement and support for resident artists, for periods up to two years, freely to pursue artistic work reflecting their different backgrounds and particular interests.

Lexus Giles in her studio at The Bray

For Lexus, this means the opportunity to explore aspects of African American culture through experimentation with the tradition of making face jugs or face vessels. Lexus explained this relatively unfamiliar art form as having origins in the Carolinas among enslaved people, who may have had access to clay and a simple means of firing it, and who used the results to mark graves when headstones and the like were impossible for them to acquire.

Face Jugs by Lexus Giles

Face Jug with a ‘church lady’ motif, as noted by the artist

While we met and were able to learn from Lexus Giles about her work, we also appreciated the opportunity to view ceramic creations by other resident artists at The Bray, displayed in a gallery in the administrative building. Some examples are featured in the photos below.

We came away from our visit at The Bray impressed with the quality of the work by the resident artists, and by the positive atmosphere of creativity evident in the studio spaces. Visitors are welcome to the facility and to tour the studios without an appointment, and to walk among the remaining structures within the former brickyard. Back when I was an art student, The Bray is just the sort of place where I would like to have had the opportunity to pursue my interests and develop my skills.

 

Additional note: Those interested in learning more about Lexus Chiles may wish to see the following brief biography that is posted outside her studio at The Bray.

Once again, in anticipation of this coming Lenten Sunday, I offer a homily I prepared in a prior year, which may be accessed by clicking here.

The Beauty of Objectivity

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William Blake, The Ancient of Days (one of numerous hand-colored prints)

 

I like to use a couple of throw-away lines: First, the world was here before we were here to notice it (or try to describe and evaluate its various facets). And, second, God was here before we were ever able to think the thought, much less give value to or try to describe this fundamental insight. And so, the world had God-given beauty and value before we were here to notice such things. To put this matter in the formal terms I propose that we recover, we were objects of God’s subjectivity before God ever became an object of ours. These insights ought to be primary in our outlook upon the world, and upon our lives within it.

The stark alternative to what these throw-away lines represent is the view that the world, its meaning and any purposes within it, and or God, came to have significance if not also actuality, when we chose to notice or imagine such things.

I have written before urging recognition of how beauty exists apart from the ‘eyes of the beholder.’ This is to say that the reality of beauty transcends the perception and apprehension processes of the one who beholds it. Another way to say this is to contend that beauty has objective reality. But what do we mean when we say something is objective?

Here, I would like to commend an insight regarding this word, ‘objective,’ and its pair, ‘subjective,’ terms we may use too casually. For we tend to employ these words most often to characterize two different aspects of how we perceive matters that come before us. One we regard as being oriented toward what is factual; we use the second to refer to that which is subject to the variability of emotions and sentiments that are particular to ourselves.

We need to recover a prior sense of what these two words, objective and subjective, can mean. We can return to using the word objective, not first to refer to the fact-oriented aspect of our consciousness of the world, but as referring primarily to the world itself and to the things within it. In this recovered use of these terms, the objective can best designate the objects of perception. And the second term, the subjective, can best represent the subject of our perceptions (us).

We can, of course, have ‘subjective’ notions about the objects of our perception, while we can also seek to be more accurate in our sense of those things that we perceive. Accurate description and evaluation of the objects of our perception are aided by comparative reference to the perceptions of those same things by others, and thus are aided by an effort to step beyond notions that are particular to ourselves and to our private experience of them.

In this respect, the practice of good science shares a basic property with the practice of good religion. Both seek to describe what is true, and what is in accord with reality.

God the Geometer (from a medieval manuscript)

In perhaps an overly simplistic summary, the choice between these two outlooks upon ‘what is,’ emerged with what we now call the Enlightenment, and the development of what we now call ‘natural science.’ And yet, the emergence of modern science, and the world view which it has come to nurture, lies in pre-modern theism, in the ancient and primal belief that before all things, was and is God. And that God was and is the author of what the medievals called the Book of Nature, who was also the author of the Book of Scripture. Two books with overlapping significance, by one Author, about all that was, and is, and ever shall be.

Among the works of this author, and behind or within them, are ideas, ideas latent in the mind of the Author. And preeminent among these ideas are Beauty, Goodness, and Truth. These ideas represent the highest things we cannot not know, especially if we seek to have our minds shaped by the mind of the Author of all things. Beauty, Goodness, and Truth, are therefore – as we like to say and think – objective. That is, they are among the highest, most valuable and excellent, objects of our perception. And whether we grasp their significance, and how we grasp their significance, as fellow-subjects of their perception, can of course be – as we like to say and think – subjective.

William Blake, Newton as A Divine Geometer

Nevertheless, the objects of our perception ought to govern and discipline our shared and comparative perception – as fellow-subjects – of Beauty, Goodness, and Truth. This is the beauty of human objectivity and of subjectivity.

 

 

Beauty in the Face of Jesus

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William Holman Hunt, The Light of the World (detail)

 

Since the earliest centuries of the Christian era, believers have found encouraging meaning in paintings of the imagined face of Jesus. Since no such images exist from his lifetime (as far as we know), but only written depictions of Jesus’ character as displayed in his words and actions, later artists have literally drawn upon acts of imagination in how best to present him. In so many of these paintings of Jesus, we find abiding images that convey an abiding love.

Salvator Mundi, attributed to Leonardo da Vinci

More than a few in our great Tradition have had an aversion to the making of these images, believing that such efforts to depict Jesus risk engaging in or promoting idolatry, a concern that is not difficult to appreciate. Yet painters, particularly in the Christian East, have believed that, in view of our Lord’s Incarnation, paintings of Jesus and of holy events in which he was involved are not only appropriate, they can be divinely inspired windows into eternity.

Christ Pantocrator, an icon in St. Catherine’s Monastery, Sinai, Egypt

Modern Evangelicalism has played a parallel role to this in the belief that compelling contemporary images of a beautiful and winsome Jesus can aid the faithful by stirring devotion in Bible reading, prayer, and in daily living.

Warner Sallman’s 1940, Head of Christ, reprinted in many Protestant Bibles and devotionals

The face of Jesus, by R. Hook, a 1964 painting widely popular in the Jesus Movement of the 1970’s and among Evangelicals

How do we picture Jesus? Although though we may appropriately demur from referring to God by using personal pronouns or with gender-based associations, when hearing the Gospel reading on Sundays, or while reading devotional books, images of Jesus inevitably arise in our conscious awareness generated by acts of imagination.

Here we receive encouragement from C.S. Lewis, J.R. Tolkien, and other spiritually inclined writers, who have helped us recover confidence in the idea that the power of imagination can be a redeemed vehicle for conceiving holy images, both of biblical scenes and also of allegorical parallels based upon them.

Hieronymus Bosch, Christ Carrying the Cross (detail)

The popular pious suggestion that we ask ourselves, “what would Jesus do, or say about this matter,” can therefore be a helpful spiritual exercise, especially if pursued reverently and with a scripturally informed process of deliberate thought.

Christ and the Rich Young Ruler, Heinrich Hoffman

In my prior post, I shared detail of a compelling image of Jesus by the 19th century painter, Heinrich Hoffman. I love this painting, expressing the artist’s rendering of Jesus’ encounter with the so-called rich young ruler. Hoffman portrays well the love Jesus had for and showed to the man who asked him how he could enter the Kingdom of Heaven. The painter depicts how Jesus loved him and, we believe, continued to love him, both before and after this man turned away in discontent and confusion.

As we grow in our familiarity with images of Jesus, we can become sensitive to the way that Western art has tended to portray our Lord’s humanity, influenced by the European artistic tradition, which has not overlooked Jesus’ Semitic background. Nevertheless, how artists and others portray Jesus finds in him reflections of themselves, which is true to his known desire to identify with who we are. It has become more common in recent years for artists to portray Jesus in the form and appearance of other cultures, and the iconographic paintings of Brother Robert Lentz (some of which I have featured before) provide a good example. Among them is his image of Jesus set within the context of Japanese Buddhist spirituality, seen in the following image.

Turning again and again to such images can be most helpful to us in our spiritual journeys, especially when we choose well-conceived and well-executed paintings, drawings, or sculptures, that express to us facets of divine beauty, as well as the goodness and truth of God, found in the face of Jesus.

 

Note: Jaroslav Pelikan’s book, The Illustrated Jesus Through the Centuries, provides a ready and helpful way of finding images that can accompany our journey through Lent toward Easter living. Once again, I would like to thank Kathy Kane for my copy of this beautiful book.

In anticipation of this coming Sunday, Lent 2, Year C, I offer here a copy of a homily from a prior year, which may be accessed by clicking here.

The Beauty of Truth

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The Risen body of Christ bears the healed scars from the Crucifixion in Matthias Grunewald’s Isenheim Altarpiece.

My commitment to writing about Beauty is evident in my ongoing posts. I have also written about the connection between Beauty and Goodness as well as Truth, the three so-called Transcendentals. To use a phrase from another context, these are three things we ‘cannot not know,’ at least in principle.

As I expressed in my most recent post, in Christ we find the icon of God. For he is the icon of God’s beauty, God’s goodness, and of God’s truth. In turn, and as we are reminded during Lent, we are all called to become icons of Christ, and to seek to embody in ourselves what we find revealed and embodied in him.

Yet, of these three Transcendentals, Beauty, Goodness, and Truth, the third may be the most difficult for us to realize in ourselves, much less to try to describe. This is one reason why since earlier times people have recognized a hierarchy among these three things that we cannot not know. Among the three, beauty tends to be most evident and accessible to us, followed by goodness. The first often leads to greater appreciation for the second, and both can lead us to search for truth, however and wherever we may find it.

It is nevertheless not uncommon for us to be unsure about the presence or the nature of beauty and goodness when viewing objects, actions, or events. And we are very capable of engaging in disputes regarding such evaluations. But here is a paradox: though we may be just as unsure about how best to characterize what is true, or how to evaluate that quality in relation to ourselves, we seem to have much less hesitancy when it comes to ascribing the apparent absence or deficiency of truth in the words and actions of others.

To paraphrase a successful nineteenth century aspirant to the Presidency, grand ideas outlive those who hold them. James Garfield expressed this view just months before his assassination. Frederick Douglas was so impressed with Garfield’s principles and potential for national leadership that he led the procession onto the rostrum for Garfield’s Inauguration. Among those abiding principles and ideals was Garfield’s voiced recognition of the truth within a difference between many white Confederate soldiers and their leaders, and the black men who served in the Union Army. The former had betrayed the flag and their country; the latter did not. Ideas that help us identify and articulate things we value, like beauty, goodness, and truth, abide.

Nevertheless, for many of us, what we reckon to be true – as compared to what is beautiful and or good – is not always so clear. And yet, we believe in Truth. Even when we despair about its instantiation in general human affairs, and in the more limited spheres of our daily involvements, we believe that what is true should guide our lives and our conduct with one another. And, when it comes to what we practice as compared to what we believe or hope for, truth seems to be a principle that we more often honor in the breach.

Another paradoxical aspect of our desire to know the truth has to do with how what is true can not only be uncomfortable but even painful. A mother waiting up for a teenage son who is hours late getting home, and a husband awaiting word from his spouse who has not returned from responding to a wildfire, are likely to have mixed emotions about what they might learn when answering a knock at the door. And yet, in these and in countless similar cases, we want to know what is true, and the truth we want to know is one that is unleavened with inaccuracy or falsehood even if it is painful to hear.

What is true can be beautiful and good, at least for those who believe in the Gospel of Redemption. This is because Christians believe that ‘facts are friendly,’ and that there is no person or situation that is outside the scope of God’s loving redemptive purposes. What personally can be hard to accept as true can still be beautiful and good. And if not so at the moment, then it can be so when we pass beyond the veil and see the embodied Beauty, Goodness, and Truth, for which we so yearn.

Heinrich Hoffman, Jesus and the Rich Young Ruler (detail)

For us, Beauty and Goodness, as the first Transcendentals, provide this experiential advantage: we find them more readily evident as they are instantiated in objects, events, and in others. Truth, by contrast, can seem more elusive and more subject to the variable preferences and uncertain powers of our apprehension. As a Transcendental, Truth – like Beauty and Goodness – has objective reality. Yet, like her sister “Graces,” Truth must sometimes, if not often, penetrate the fog of our subjectivity and experiential awareness for us to perceive it.

 

Additional note: I am publishing this post on Ash Wednesday, a day on which we are invited to reflect on the patterns of our lives in light of the truths we have come to know, and which have been revealed to us.

In anticipation of this coming First Sunday in Lent, I offer here a copy of a blog post with an attached homily (with related images) that I presented in a prior year, based on the Lectionary (which may be accessed by clicking here).

The Beauty of Redemption-Based Identity

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Fra Angelico, The Transfiguration, prefiguring the glory of the Risen Christ and the beauty of our redeemed humanity

 

There is beauty to be found when we base our identity or concept of ourselves upon the Redemption that has been freely shared with us. Yet, we can experience sadness when we rest our self-perception upon our ailments and disorders. Regardless of our feelings, these alternatives represent choices we can make on a daily basis.

We all have an innate disposition to sin, and in various ways we all enact this disposition. But, for Baptized people and all others, this is not ‘the be all and end all’ of who we are made to be. Our end is in Christ, and so our wholeness is in Christ. We may be sinners; we are also among those who have been redeemed and are being transformed by the power of the Resurrection.

Appreciative Inquiry teaches us that what we we focus on grows. This empirical fact can be seen in two readily observable ways. New soccer players, especially the youngest ones, tend to swarm around the soccer ball. And, when on a fast break to try to score a goal, almost inevitably they kick the ball toward the goalie, the apparent impediment on whom their eyes are affixed instead of upon empty areas of the net. Another example lies in how Drivers Ed instruction teaches aspiring drivers to keep their eyes on the road. Why? Because we steer toward what we are looking at, often with sad results when what catches our attention are the flashing lights of an emergency vehicle on the shoulder.

I remember an observant friend remarking about another person known to both of us, regarding how that person was “someone who dotes on his infirmities.” Not a recipe for health in light of our greater awareness about the symbiotic relationship between psychology and physiology.

These insights may have what I hope are obvious spiritual implications. They may lead us to ask, toward what end are we living? Upon what image of our humanity are we most focused?

Raphael, The Transfiguration (detail)

An ironic aspect of the way that we can associate our identity with symptoms or conditions from which we suffer is how we commonly speak about our embodiment. When we say things like, “my leg is killing me,” or “my head feels terrible,” we may unintentionally reinforce a kind of dualism. All too casually, we dismiss such statements as mere figures of speech, and we may wish to consider their further significance. If I say that ‘my leg is killing me,’ then I suggest that in some way ‘my leg’ is not ‘me.’ Because my words imply that ‘it’ is acting upon ‘me.’ In a slightly more abstract way, we make statements like, “my conscience is bothering me.”

When I am inclined to think and speak in this latter way, I suggest by my words that ‘my conscience’ is something other than ‘me,’ and that it has some power of agency over or against me. What we commonly refer to as ‘my conscience’ might better be described as my experience of ‘consciencing’ (an intentional neologism). Or about how I am the kind of being who experiences and engages in acts of conscience. As the older moral tradition recognizes, conscience must not only be followed; conscience can and must be educated.

So, to say that “I am powerless over sin” does not necessarily mean that I am powerless over my disposition to engage in the bad choices and decisions that I tend to make. Like my emotional experience, I may not be able to choose to have the various physiological conditions that I experience. But I can choose how I respond, or how I act in relation to such experiences and conditions. As John Wesley is remembered as having said about the vice of lust, “a bird may land on my head, but I don’t have to make a nest for it with my hair.”

Experientially, I can associate myself with the conditions that may ‘happen to’ me, and with which I may suffer. But conceptually, I can also choose to identify with the reality of the person I have been made to be and become. By grace, we have been made to become icons of Christ, who is the beautiful Icon of God. To seek to become so is to seek to become an icon of the goodness of God as well as of the truth of God, as these have been revealed to us in the face of Christ.

Rembrandt, The Ascension, an image prefiguring our redeemed humanity to keep in mind so that we may, as the Prayer Book’s venerable words put it, “thither thereto ascend.”

 

Note: The wisdom of our Holy Tradition is reflected in the fact that our Lectionary appoints Gospel readings about the Transfiguration on two occasions every year: on the last Sunday after the Epiphany (or the Sunday before Ash Wednesday and Lent, March 2 this year), and also on August 6, the Feast of the Transfiguration of our Lord. / In addition, readers interested in some of the ideas presented above might consider further material relevant to them in my book, Ethics After Easter, available from libraries and booksellers.

The reflections offered here may assist choosing a theme upon which to focus in preparing for and in keeping a Holy Lent.

The Beautiful Spirit of my Friend, Renee

 

I want to share my continuing appreciation for the beautiful spirit of a friend with whom I have been a colleague in life and work for over twenty years, and from whom I have learned much. Renee was first a mentor to me, as someone who exemplified spiritual authenticity while also demonstrating leadership gifts that have come to be recognized in the wider Church and in the corporate world. Renee truly loves people in a genuinely infectious way. It is no surprise, therefore, that she is a natural team leader who is blessed with the gift of inspiring others to become more whole, and to take the pursuit of holiness more seriously.

Renee was raised in the Midwest and the Southwestern desert, but yearned for a wider worldview than what her family and her early educational and social communities seemed to offer. This has led her to pursue a great deal of travel throughout her life, a good bit of it overseas. She has always been a seeker who has moved through life with the humility of an inquisitive learner and perceptive observer. To me, these qualities are fundamental.

I got to know her as a fellow leader at conferences in what she and I humorously might call the ‘early days,’ when she sought to share her vision for mission and ministry with a wider community. I remember her approaching the task of assembling some fifty-plus plastic transparencies to be set upon an overhead projector {remember those?}. And yet, despite these kinds of challenges we commonly faced as conference presenters, her story and personal witness were always compelling. For she quickly made meaningful connections with others in ways that encouraged us to identify with what she had come to see and know, and then as things we could take on to value in our own lives.

Some personal details of Renee’s life-journey fortify my appreciation for who she is, and the person she has been open to becoming. After her childhood and subsequent education, largely shaped by life in middle America, she adventurously responded to a ministry opportunity that took her to a rural area in the Philippines. This was likely a significant growth opportunity as well as an early indication of some emerging directions in her future vision and work. In so many ways, she has had an inclination to approach ideas about what it means to live as a spiritual being who engages with this world in all its complexity, with curiosity and a compelling equanimity. I particularly value her intentional pursuit of aspects of Asian cultural and spiritual life, and her frequent travels to the far side of the Pacific. These pursuits stand out to me given my own childhood and adolescent experience of growing up in Japan.

As a practical example, her decision for many years to risk adopting a pattern of clothing that could by some be labeled as ‘cultural appropriation,’ was yet a sign of her openness to other and non-traditional ways of living and of seeing things. Based on a spiritual principle, she has also often led worship after removing her shoes. For her, these kinds of decisions regarding how she approaches daily life are not an affectation, and call attention to what she is focused upon and to those things in which she finds value, rather than to herself.

Having lived and worked for a period of time in the humid hill country of the Philippines, Renee has also been effective in encouraging church community in the comparatively arid rural areas of Idaho, the azure coastal region of central California, as well as in the rice-growing flat land of southeastern Arkansas. Throughout her life, Renee has been drawn most to the desert, and to the spirituality that can be found in places like where Abraham perceived the nearness of God, outside his tent on a bright starry night, and where Jesus confirmed his vocation while setting aside the alluring possibilities offered by the Enemy. Her regard for the divine Spirit, who is often best found in the desert and in desert-like places, provides insight about the abiding interiority of Renee’s spiritual character.

What particularly marks Renee as a learner and as a teacher is her remarkable capacity for creative but also sincere self-remaking. She has in many ways transcended perceived attitudinal ‘boundaries,’ and has not only grown but has flourished in her life-informed path, to the joy of many others.

I offer this with thanks for my friend, Renee Miller, who embodies a wonderful appreciation for ‘the beauty of holiness.’

Here are some words from Renee that I think capture well her positive view of her life and ministry: “My primary core value is attributing the highest motive to people’s behavior. This helps me stay in the place of unconditional love, and for me, there’s nothing more theological or beautiful than the reality and demonstration of love. It can transform even the ugly and horrific, and if not transform, at least lessen its power.” Surley, these are words that we all want to live by.

 

A Lost Rembrandt: Is Beauty Ephemeral?

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A lost painting: Rembrandt’s The Storm on the Sea of Galilee

In 1990, in one of the most notable art thefts in modern history, two men disguised as police officers entered the Isabella Stewart Gardner Museum and stole Rembrandt’s famous painting, The Storm on the Sea of Galilee, and 12 other significant works of art. When one considers the loss of this painting (for it has never been recovered), as well as the many significant works of art that have disappeared through history, two related questions may arise: Can beauty be lost? Is beauty ephemeral?

In the process of reckoning with the recent Los Angeles wildfires, people who are art-minded are beginning to wonder about a particular aspect of all that has been lost, which understandably has received less attention, works of art.

After fires and earthquakes, beautiful buildings can be rebuilt, sometimes even better than before given the learning that may have come with their destruction. But what about lost paintings, drawings, and sculptures?

The Adoration of the Magi, attributed to Rembrandt and long thought to be lost but recently re-discovered, known otherwise through copies made by others.

Clearly, and as many of the examples featured in this space attest, works of art may now sometimes be best (or even only) appreciated through photographic reproductions obtained through the internet. It has not always been so. In earlier times collectors relied upon expert advisors and buyers through which they obtained artworks for their collections, for which they may at times only have had descriptions or comparatively poor reproductions – as did Gardner with the assistance of the famed historian, Bernard Berenson. And yet, especially when the originals had yet to be seen “in person,” or are no longer available for personal viewing, works like Rembrandts Storm painting have a beauty that is not transitory, and these artworks continue to exist as they inhabit the memory and imaginations of many others, as has been true in my own experience.

Yet, whether or not examples of Beauty in art or in nature are available for personal perusal, Beauty itself abides.

Another lost painting attributed to Rembrandt, The Unconscious Patient, also recently rediscovered.

To be consistent with their faith claims, those who are Christian believers should be among the first to agree that Beauty is not ephemeral, not here in one moment and gone in the next, nor of passing significance. Beauty, like Goodness and Truth, has since ancient times been recognized as one of the three Transcendentals. In terms of Christian faith claims, we might consider the witness of an example like the prayer for the Feast of the Transfiguration of our Lord (August 6), found in The Book of Common Prayer:

O God, who on the holy mount revealed to chosen witnesses your well-beloved Son, wonderfully transfigured, in raiment white and glistening: Mercifully grant that we, being delivered from the disquietude of this world, may by faith behold the King in his beauty; who with you, O Father, and you, O Holy Spirit, lives and reigns, one God, for ever and ever. Amen.

The Beauty of the King that is spoken of in this prayer, as with his divinity and his full participation in the Shekinah glory of the Father, is eternal rather than temporal. And so, in reference to God, to the divine nature as well as to the three persons of the Trinity who share it, we should properly speak of the source of Beauty, rather than as an example of Beauty.

Yet, as the recent Los Angeles wildfires remind us, while examples of Beauty can – at least in some respects – be ephemeral, the idea and reality of Beauty abides, continuing to inspire us even when examples of Beauty are no longer there before us to admire.

Plato, Aristotle’s teacher, continues to teach us!

 

Le Corbusier’s Villa Savoye: A House as Sculpture?

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Le Corbusier, a pioneering contemporary of Frank Lloyd Wright, articulated part of his architectural philosophy with these words, “the house is a machine for living in.” Wright, by contrast, designed domestic buildings more easily described as desirable homes.

Despite Le Corbusier’s modernist statement regarding his approach to design, his Villa Savoye, completed in 1931, was and is once again a beautiful work of what I would call architectural sculpture. This stunning and now restored project has the distinction of having been France’s first modernist building officially designated as an historical monument.

The adjective “iconic” may be overused in contemporary social culture, but the label fits Villa Savoye. So memorable are its lines, curves, and stunning white exterior, that the building has inspired both architectural model kits, as well as two notable tribute structures. The better known of the latter two was an installation by the Danish artist, Asmund Havsteen-Mikkelsen, in a fjord (below).

Another work inspired by Villa Savoye is an almost exact reproduction, but an ‘antipodean shadow’ of the original with its dramatically contrasting black facade (see below). Set in the Southern Hemisphere, it was created as an academic building, a purpose for which Corbu’s design might have been more suitable:

Ashton Ragatt McDougal’s building for the Australian Institute of Aboriginal and Torres Straight Islander Studies, Canberra, Australia

A recent rendering of the plan for the main floor of Villa Savoye

Comparison with Wright’s houses is apt in another sense, for both Le Corbusier and Wright gained well-deserved reputations for prioritizing innovative design features before relying upon time-tested construction methods. One result was that Villa Savoye, like Wright’s famous Wingspread in Wisconsin, suffered from leaks. Leaks throughout the house bedeviled the Villa’s first occupants. While I join others in admiring the formal and visual beauty of Villa Savoye, its practical suitability for a home is questionable.

For me, Villa Savoye’s kitchen focuses the ‘livability’ concern (see photo below). Imagine using this room to prepare aesthetically pleasing meals. This kitchen is not likely to inspire cooking a festive Christmas dinner, looking as it does like an industrial food preparation area. Instead, with the kitchen’s inadequate lighting, I think the expansive windows looking out and away from this part of the building are more likely to attract a cook’s interest.

Yet, Villa Savoye has long been an object of fascination for many architects and members of the public, especially with its marvelous facade where the structure appears to float above the site. In sharp contrast to F.L. Wright’s consistent effort to situate his houses within their locations, employing local materials and integrating the structures with their settings, Le Corbusier set Villa Savoye on the site, just as a classical statue might be set up on a pedestal in the context of a formal garden. All natural landscaping has been cleared well back from the structure, which stands upon the billiard table-like surface of a trimmed lawn.

This deliberate juxtaposition of the building and its setting, where the structure’s design elements contrast so deliberately with the surrounding environment, visually marks the Villa as functioning more like a sculpture rather than as a practical dwelling place. The most successful parts of this house, and perhaps the most beautiful aspects of its design, may actually be those least suited to enhancing actual domesticity. These include the curving walled stairwells and ramped walkways, attractive transition zones through which the residents simply pass.

The main floor’s atrium-like terrace, as well as the curving wall elements on the ground and roof levels are immensely appealing to look at. They draw attention to themselves as objects of visual interest as much as they function as places in which to spend time. Yet, it may be ironic that these are primarily exterior parts of the building.

What I have characterized as the sculptural quality of this building is also evident from the vantage point of the principal living area (see below). This living room strikes me as austere rather than as compelling. Despite its modest fireplace, the room might be better imagined as a gallery space – especially for small scale sculptures – than as a room in which to relax with family or friends. As designed, it and the rest of the house may have been theoretically suitable for its location in north central France, but it is hard to imagine the large room, with its original pre-modern windows, being comfortable on a hot day or during the winter without a modern and adequate HVAC system installed (steam radiators are still evident).

Le Corbusier clearly loved and felt at home on the southern rim of France, in the Cote D’azure, and may have seriously misjudged the suitability of this building for the north central region of his country. But there it sits, no longer a home, and now once again an object for all to admire.

Though I have indicated the likely reasons why I would not want to live in Villa Savoye, I am delighted that the building has been preserved as a focal point for our appreciation of modernist architecture and the International Style. The photos below indicate how near this beautiful place came to demolition after abandonment by its frustrated owners, and its subsequent abuse during the Second World War.

 

Additional note: Readers who are intrigued by this stunning building may wish to become familiar with some of Le Corbusier’s other notable projects, including his chapel at Ronchamp (featured in a prior blog post), his Marseilles block building, and his theoretical Modular system intended to facilitate human-scale architectural design. The latter may have been inspired by Da Vinci’s Vitruvian Man, reimagined in a metric system of measurement. The following image demonstrates the way in which Le Corbusier’s modernism was in part based on mathematical theory, and how it played a role in his design for Villa Savoye.

 

Special thanks to my daughter in law, Laure Le Coq Holmgren, for helping me with the French terms for aspects of Villa Savoye’s plan, and for the correct pronunciation of the building’s name.