Michelangelo Merisi da Caravaggio
The Taking of Christ, 1602
Oil on canvas
In certain progressive circles, something to the following extent has been punted around from time to time as an expression of dire concern regarding the resurgence of Nazism (and other fascist / neo-fascist ideologies) in our late-modern world:
“‘As we say in Germany, if there’s a Nazi at the table and 10 other people sitting there talking to him, you got a table with 11 Nazis’… When you break bread with a Nazi, you tell them that they’re a member of society. They’re not. They don’t deserve to be. And they should know their hatreds [sic] make them unfit to be around decent people.” (David Rodham Avallone)
Continue reading “To Break Bread With Judas”
The Annunciation, 1446
There is a trope, pretty common in the Old Testament and the Gospels, that whenever God reveals something new to His chosen people, He does so through angelic messengers. Some examples of this kind include the angels’ visits to Abraham, Moses’ encounter with God at the burning bush, and, perhaps most famously, Mary’s annunciation. Some of these visitations in the Scriptures are obviously angelic, as when the angels deliver Lot and his family from Sodom and Gomorrah; others are less clear, especially when the phrase “angel of the LORD” serves as a gloss for the Lord Himself.
Continue reading “Mediated Revelation”
Christina’s World, 1948
Egg tempera on gessoed panel
I recently read an article that, astoundingly, asserted that the work of Wendell Berry created unsustainable fantasies regarding the goodness of rural life. Such a claim surprised me. To assert that Berry’s fictions are, well, fictions would not have been surprising (albeit, uninteresting); but to assert that his fictions are misleading, that they somehow idealize the rural, is shocking. Au contraire!
Continue reading “The Unideal Rural”
Red Hill and White Shell, 1938
Oil on canvas
I have been spending time with an old friend these past few days. Nevermind the fact that he’s a little eccentric, sometimes absolutely ridiculous, sometimes utterly incomprehensible. As Anthony Grafton writes in his Introduction to the Penguin edition of Giambattista Vico’s New Science, the man was articulate in his own field — rhetoric — but considered practically a madman when it came to his research into philology and history that culminated in the New Science: “Vico did not receive so much as a letter from Le Clerc or Newton, to whom he sent copies. The only reference to the book that appeared abroad was a deliberately inaccurate and malicious notice… which Vico tried to rebut… Other Neapolitan intellectuals, he decided, regarded him as a madman” (Anthony Grafton, “Introduction,” xv-xvi).
Continue reading “The Eccentric Vico”
Italian Humanists (Six Tuscan Poets), 1554
Oil on panel
“I am unable to satisfy my thirst for books. And I perhaps own more of them than I ought; but just as in certain other things, so does it happen with books: success in searching for them is a stimulus to greed… Books please inwardly; they speak with us, advise us and join us together with a certain living and penetrating intimacy, nor does this instill only itself into its readers, but it conveys the names and desire for others.”
(Francesco Petrarch, Letters on Familiar Matters III. 18)
Continue reading “2017: Books in Review”
Echo and Narcissus, 1630
Oil on canvas
In his recently-published, and thoroughly insightful, conclusion to the Cultural Liturgies trilogy, theologian James K.A. Smith articulates a particularly-challenging (and surprising) précis for what a Christian political theology ought to be. Following the lead of Oliver O’Donovan and Peter Leithart, Smith speaks Hauerwas to Kuyperians and then Kuyper to Hauerwasians, resulting in a re-furbished and refined view of the Church qua polis, not disjunctioned from the political polis (as it is in Lutheran Two Kingdoms doctrine) nor in charge of the political polis (as it is in NAR “Kingdom Now” dominionism, and several other postmillennial variants) nor its own entirely separate political polis (as the modern Roman Catholic Church functions). These are all, Smith asserts, false leads. Continue reading “The Church contra Echo Chamber”
Refusal of the Confession, 1885
Oil on canvas
There is a dearth of moral reasoning in the present-day American culture, not to mention in the Church. It would seem to be the logical consequence of a libertarian ideal of freedom, despite all criticisms to the contrary. Under the hegemonic ideology of our day and age, the notion of asserting some claim or access to moral authority is offensive (at least), outmoded (certainly!), and tyrannical (at worst!). It is from this standpoint, for instance, that Michel Foucault calls the Augustinian practice of confession the modern’s source of self and, thus, their prison under the regime of biopower (since biopower undergirds and advances an ideological value of subjectification, etc.). This thesis, one of the central pieces of his The History of Sexuality, is questionable to me. Continue reading “Confession and Moral Reasoning”
Pieter Bruegel the Elder
The Triumph of Death, 1562
Oil on panel
Early in C.S. Lewis’ The Magician’s Nephew, we are confronted with the image of a dying world. Digory and Polly have landed, through the Wood between the Worlds, on Charn, a devastated, dry, cold, nasty place where the sun is red, large, and ineffective and where Jadis (the White Witch of The Lion, The Witch, and The Wardrobe) has used “the deplorable word” to kill all the other living beings on the planet. Continue reading “The Apocalypse of Christus Victor”
The School of Athens, 1511
Especially in American schools of theological discourse, there is a nigh-eternal tension between the terms of Christian doctrine-practice and politics. While the most self-evident practice of such dissonance is visible in the particular relationship of the American Christian Church (taken as a broad unity) and its civil government, the American nation-state — a dissonance that includes both doctrines and practices that are debated from a Christian-politics to a secular-nation-state-politics — I sometimes wonder if our dissonance is even more primal, and thus more problematic, than just discourse.
Continue reading “Aristotle for Christian Politics”
The Grand Bazaar, 185?
Watercolor on paper
The French phenomenologist Gaston Bachelard once mused that space has the power to affect the imagination. In this Spatial Reading series, I will be endeavoring to uncover the power of the imagination and the unconscious in familiar architectural spaces. The basic thesis underlying the posts in this series is that spaces constructed by humans are both constructed with particular purposes and values in mind (and ideologies as a result) and received with a variety of purposeful and values affects (and ideologies), and that space in general holds a powerful sway over the ways in which we form our own understanding of lived human experience.
No architectural space more thoroughly exemplifies the American ruling ideology than the shopping mall. In a culture that generally detests being told morality and values, nowhere else are moralities and values more directly dictated than in the shape and form of this space. “Freedom,” the Capitalists say, “is the preeminent human good.” And, so, Freedom is the exalted virtue communicated by the mall: you have the Freedom to pick this store to enter or that store to enter. Continue reading “Spatial Reading: The Shopping Mall”