The Liturgical Art of Kiko Arguello

Here are some works by the Spanish artist Kiko Arguello (he is co- founder of the Neocatechuminal Way, the Spanish lay movement). I had never heard of him until I visited Spain about five years ago. On a tour of the cathedral in Granada, I was shown a small painting by him similar to the one shown here, left. It is obviously derived from the iconographic style, yet having a modern feel in a way that does not take away, in my opinion from the contemplative nature of the form. I have seen very few examples since and have struggled to find very many. I would love to see some more if anyone out there can point us in the right direction?  

Nature and Supernature in Tolkien

By Stratford Caldecott I recently had the pleasure of attending a Tolkien conference in northern Italy. I say conference, but it was more of a fantasy festival, and most people wore costumes. I dressed in a borrowed Franciscan habit as Gandalf's friend, the wizard Radagast the Brown, and it was in that costume that I was introduced to the Bishop of Piedmont as "a Professor from Oxford" when he came to open the proceedings.

With the Alps looming in the background under a dazzling blue sky, we met in the gardens of the 15th century castle of the Counts of Osasco, and the talks - on the theme of "friendship" in The Lord of the Rings - were held under a giant copper beech, reminiscent of the Party Tree where Bilbo put on the Ring and disappeared from the Shire. Speakers incuded three of the young actor-celebrities who dub the voices of Frodo, Aragorn, etc. (as well as Harry Potter) in the Italian versions of the big movies.

But although a lot of people came to the talks (I noticed Sauron lurking in the back during mine), most were there for horse riding, sword fights and training, music and dance, demonstrations of falconry, and for the costume competition. There was a band playing songs from their rock opera of the "Ley of Lethian", and the little kiddies had an arts and crafts section in a replica of Bag End, under the supervision of a comely Elf-maiden. (The grounds had been turned into a map of Middle-earth, so that the horses were in a section called "Edoras", restful cushions in the "Lothlorien" pavilion, and refreshments at the "Prancing Pony".) In other words, it was enormous fun for everyone.

But what has this to do with the "Way of Beauty"? It should be obvious. What lured people to this event was beauty -- not just the beauty of the setting, but the beauty of the story, and the beauty of the arts and crafts that the film (in particular) inspires us to revive. They were drawn by the elegance of "medieval" costume and courtesy -- exemplified by the young Count of Osaco himself, who hosted the event and served the tables in person. But the beauty of the story comes from two sources: from nature, and from the supernatural.

Tolkien himself wrote that his own "small perception of beauty both in majesty and simplicity" is founded upon Our Lady, and it is clear that the virtues of his characters are illustrations of Christian ethics. Majesty and simplicity: both are paradoxically combined in the Virgin Mary, who is echoed in the story by Galadriel and her patron Elbereth. Sam describes the former as “Proud and far-off as a snow-mountain, and as merry as any lass I ever saw with daisies in her hair in springtime.” The loveliness of mountains and forests, of caves, and country walks in the Shire, of vast plains of grass, and the remote stars, the sounds of the ocean and the crying of the gulls, these are all part of the magic of Middle-earth, the reason we keep going back to it.

The providence and grace that breathes through Tolkien's cosmos have helped to draw many souls back to faith. Tolkien embodied his understanding of "aesthetics" in the Elves, and it has deep roots in both theology and metaphysics. The organisers of the conference knew this, even if some of the visitors didn't, and as we celebrated Mass in the open courtyard of the Castle in the Italian sunshine, I felt Tolkien would have been happy that his work was still leading people to Christ via the Way of Beauty. -- SC

Stratford Caldecott is an internationally recognised expert on Tolkein. He is author of the book The Power of the Ring (about the religious and spiritual underpinning of the Lord of the Rings). He is one of the British editors of the journal of faith and culture Second Spring; and is a director of Thomas More College of Liberal Arts’ Center for Faith and Culture; and of the annual Oxford Studies Program for TMC’s undergraduates.

Below: Zurbaran's 17th century painting of Radagast the Brown. Other images are of the Castello di Osasco

Why the Church has Different Artistic Traditions

The iconographic, the Gothic and the Baroque are Complementary Here is a passage taken from the Office of Readings, Saturday, 6^th week of Eastertide. It is part of St Augustine’s Commentary of the Gospel of John: "There are two ways of life that God has commended to the Church. One is through faith, the other is through vision. One is in pilgrimage through a foreign land, the other is in our eternal home; one in labour, the other in repose; one in a journey to our homeland, the other in that land itself; one in action, the other in the fruits of contemplation.

The first life, the life of action, is personified by the Apostle Peter; the contemplative life, by John. The first life is passed here on earth until the end of time, when it reaches its completion; the second is not fulfilled until the end of the world, but in the world to come it lasts for ever….”

This passage seems to me to describe very well why the Church has different liturgical artistic traditions. The form of the iconographic tradition is governed by the theology of the ‘world to come that lasts forever’ symbolized by St John.

Gothic is art of the ‘pilgrimage through a foreign land’, as Augustine puts it. Stylistically the Gothic is a naturalized iconography. I have written about this here. However, the fusion is not arbitrary. This is a naturalization that is integrated with the theology of pilgrimage that Augustine describes. In this regard it should not be confused with the degenerate forms of iconography that dominated the Eastern Church from the period of the 18^th century. (It was not until the 20^th century, with figures such as Ouspensky, Gregory Kroug and Fotis Kontoglou that the iconographic prototype was re-established in the main churches of the East.)

Historically, the Gothic can be seen as something that develops gradually from the Romanesque (a Western variant of the iconographic form). It is almost as if the art form gradually appears from heaven, descending down to earth to join the pilgrims. Duccio, for example, who lived in the late 13^th and early 14^th centuries has a style that is very closely related to the iconographic. Fra Angelico, in the 15^th century, uses both the iconographic visual vocabulary as well as naturalistic ones (such as perspective and shadow) in a theologically coherent way.

Where does the third authentic liturgical tradition of the Church, the Baroque, sit with these? It was during the Baroque of the 17^th century that the integration of theology and form in the most naturalistic of these styles occurred. The controlled variation in colour and focus (described in more detail here) were given theological meaning: we live in a fallen world, with evil and suffering present, but there is hope because God is present – in Baroque art contrast of light and shadow is always painted so to communicate the idea that the Light overcomes the darkness.

Although we cannot reach heaven fully in this life, supernaturally we partially and temporarily step into it through the liturgy and the sacramental life. This is a transforming process that by degrees takes us towards that heavenly state.

In this context, the Baroque is the ground zero, the starting point of our pilgrimage, and the gothic describes the partial and gradual ascent to that heavenly state in this life, before reaching the final repose. The Baroque and the Gothic together represent that aspect of our life in faith symbolized by St Peter in the picture that Augustine paints.

Therefore, these three styles are not in opposition to each other but are complementary. In the light of this I hope to see all three traditions. As each tradition develops, if it bears the mark of a genuinely living tradition, it will be consistent with the timeless principles that define it will, without deviating from the core defining principles, to reflect the time and place that it comes from. Those aspects that are subject to change will be the common ground for each of these traditions. It is possible to envisage a church containing all three traditions that are distinct, yet because they bear the mark of their time, yet containing aspects of form that are common and through this participate in a unified artistic vision.

In regard to the idea that both the Johannine and Petrine aspects of Christian life should be communicated, I leave the last word to St Augustine. Here is the closing passage from the same reading:

“We should not separate these great apostles. They were both part of the present life symbolized by Peter and they were both part of the future life symbolized by John. Considered as symbols, Peter followed Christ and John remained; but in their living faith both endured the evils of the present life and both looked forward to the future blessings of the coming life of joy.

It is not they alone that do this but the whole of the holy Church, the bride of Christ, who needs to be rescued from the trials of the present and to be brought to safety in the joys of the future. Individually, Peter and John represent these two lives, the present and the future; but both journeyed in faith through this temporal life and both will enjoy the second life by vision, eternally.

All the faithful form an integral part of the body of Christ, and therefore, so that they may be steered through the perilous seas of this present life, Peter, first among the Apostles, has received the keys of the kingdom of heaven, to bind and loose from sin. And also for the sake of the faithful, so that they may keep the still and secret heart of his mode of life, John the evangelist rested on Christ’s breast.

It is not Peter alone who binds and looses sins, but the whole Church. It is not John alone who has drunk at the fountain of the Lord’s breast and pours forth what he had drunk in his teaching of the Word being God in the beginning, God with God, of the Trinity and Unity of God — of all those things which we shall see face to face in his kingdom but now, before the Lord comes, we see only in images and reflections — not John alone, for the Lord himself spreads John’s gospel throughout the world, giving everyone to drink as much as he is capable of absorbing.”

Images from top: Baroque -  St Peter being Freed by an Angel (Guercino); iconographic - St John with Christ at the last supper; Gothic - St Peter preaching (Fra Angelico)

Another Way to Determine Your Personal Vocation

Determining Personal Gifts In order to lead a happy life it is very important, it seems to me, to be true to your personal vocation. I have written before, here, about the advice that I was given over 20 years ago, which opened up the way for me to a wonderful life. The guidance I was given focused strongly on what to do: what is picture of perfect happiness that I envisage for myself? What job, life situation and so on does God intend for me? Having set out this vision, by ordering my activities so that gradually I move towards it, I found that I developed the skills and discovered that I had the gifts necessary to make it happen.

There is another way of discerning personal vocation that I have discovered recently. This came through my contact with Fr Michael Sweeney, the head of the Dominican School of Philosophy and Theology in Berkeley, California, when I attended a course there that discussed the idea of personal vocation contributing to the overall mission of the Church, the common good.

His focus is on discerning our gifts and special skills, and works on the assumption that if we then seek to employ these in our lives, bit by bit we will be guided towards the appropriate theatre in which to apply them. Each of us has a calling that is our personal contribution to the common good. Every person therefore is given a unique set of gifts by the Holy Spirit – charisms he called them – that will enable us to fulfill that vocation and so lead of life Christian joy. When we exercise those gifts we do so with a special authority as assigned to our unique position with the Church, in my case it is the Lay Office. These gifts can be things we often associate with the lives of the saints – for example the gift of leading a life of poverty for the greater glory of God. Or they can be very practical things: art, music, writing or teaching. They can also be special skills that those of us who don’t have them find it difficult to imagine anyone feeling fulfilled doing, such as the charism of administration. In connection with this, one of the things that struck me about St Ignatius of Loyola is that after he created the Jesuit order he spent most of his time quietly in Rome administering the growth of his organization. Other Jesuits, such as St Francis Xavier, were the great missionaries of the organization.

When I became a Catholic one of the things that attracted me to the Faith was the belief that this offered the way to greatest happiness. My friend David who was instrumental in bringing me into the Church always stressed how certain he was that God wanted me to be happy. When I got into the Church I realized, judging from the way they talk about their lives and their faith that not all faithful Catholics are aware of this. I have never subscribed to a view that life is something that we put up with while we await eternal bliss in heaven. Rather, eternal life starts here and now and by degrees we can experience that heavenly form of existence in this life (though not fully until we die).

Intrigued by what I heard from Fr Sweeney I decided to go investigate further. Before he moved to Berkeley, Fr Sweeney was working as head of the organization that he founded to enable people to discern these gifts, the Catherine of Siena Institute. I ordered from the Institute their Called and Gifted series of recorded talks. In these Fr Michael and the co-founder Sherri Weddell describe how we can determine these gifts. I recommend them.

As described in the recorded talks, the characteristic of a charism is that it gives you special abilities that achieve great observable results, that are for the good of others and exercising these gifts feels easy and natural (although it may seem extraordinary to others who see the results). Most importantly, when exercising these charisms, we feel fulfilled. The Catherine of Siena process of discerning charisms (and you can have more than one) involves a guided examination of one’s past experience for signs of the workings of a charism. These gifts can be in very practical things, such as art, music or craftsmanship. They can be in more intellectual pursuits such as teaching or learning. They can also be in what we would probably more commonly associated with the word ‘charismatic’ in the context of the Church, such as a gift of evangelization.

I should declare hear that I have never been attracted to what I have seen of what is commonly referred to as charismatic Christianity, Catholic or otherwise. It always seems to me that there is too much emphasis on emotion and not enough on reason. What appeals to me in this approach to discerning them is that it is systematic and rational. There is no arm waving (with or without tambourine) or hysteria.

As a result of this process, it has not changed the my life direction particularly. I was not expecting this as I already feel that I am doing what want to do. However, it has changed my sense of how I should aim to achieve what I want to do. It has been revealing and helpful to me.

Also, it has immediately made more conscious of differing individual strengths and weaknesses. I can see now why I find some things very easy that others find difficult and so I can see that I ought to be more understanding when dealing with them. Similarly, it has made me less frustrated at myself in other respects. It has been obvious to me that there are things that seem to come naturally to so many people. It increases my awareness, I feel, that we all need each other to cooperate in working towards the common good.

I close with a quote from  St Cyril of Jerusalem. What he says applies to all charisms, not just those he mentions specifically. It comes from the Office of Readings Monday Week 7 Eastertide, a few days before Pentecost:

“Although the Spirit never changes, the effects of his action, by the will of God and in the name of Christ, are both many and marvellous. The Spirit makes one man a teacher of divine truth, inspires another to prophesy, gives another the power of casting out devils, enables another to interpret holy Scripture. The Spirit strengthens one man’s self-control, shows another how to help the poor, teaches another to fast and lead a life of asceticism, makes another oblivious to the needs of the body, trains another for martyrdom. His action is different in different people, but the Spirit himself is always the same. In each person, Scripture says,the Spirit reveals his presence in a particular way for the common good.

"The Spirit comes gently and makes himself known by his fragrance. He is not felt as a burden, for he is light, very light. Rays of light and knowledge stream before him as he approaches. The Spirit comes with the tenderness of a true friend and protector to save, to heal, to teach, to counsel, to strengthen, to console. The Spirit comes to enlighten the mind first of the one who receives him, and then, through him, the minds of others as well.”

Art work: first, third and fourth are all the Calling of Ss Peter and Andrew by Duccio, Pietro Da Cortona (C17th) and Bernardo Strozzi (C16th) respectively. The second is The Miracles of St Francis Xavier by Rubens (C17th).

Two Evening Talks on Liturgy and Culture at Thomas More College, open to the public

Two events that are part of the schedule of talks and presentations for those attending Thomas More College's summer Way of Beauty Atelier are open to the public: Tuesday, June 28 at 7:00 p.m. entitled, Beauty and the Renewal of Culture: An Evening with Catholic Artists.

This event brings together three Catholic artists working in the areas of sacred art, traditional painting, and architecture. The discussion will involve portrait painter Henry Wingate, painter and architect and artist David Mayernik, and the third is yours truly.

The discussion will be chaired by Father Thomas Kocik, author of two books on the liturgy including one on the Reform of the Reform published by Ignatius Press and former editor of Antiphon, the journal of the Society for Catholic Liturgy. He is a colleague of mine on the staff of the New Liturgical Movement website where he writes on the Reform of the Reform. We are also collaborating on episodes in the second series of The Way of Beauty with Catholic TV. Filming starts in August.

We will discuss the guiding principles of Catholic art and its role in the liturgical life of the Church and in the broader culture. The evening’s presentations will be conversational. We will show examples of our work to illustrate the points they are making.

Wednesday 6th July at 7.15pm, the Helm Room, Thomas More College of Liberal Arts, Merrimack, New Hampshire

Steve Cavanaugh will speak about the sources of Anglican chant in the Gregorian chant of the Roman and Sarum psalters, and the contemporary forms of vernacular chant in English, both Catholic and Anglican, with a special look at the possibilities presented by the Personal Ordinariates coming into being under the aegis of Pope Benedict XVI's Anglicanorum coetibus.

Mr. Cavanaugh is the editor of Anglicanism and the Roman Catholic Church: Reflections on Recent Developments (Ignatius Press, 2011) and of Anglican Embers, the quarterly journal of the Anglican Use Society. Copies of both the book and the journal will be availble for inspection after the talk.

These special events are offered at no cost and are open to the public. Those interested in attending may RSVP by contacting Lucy Domina at 603-880-8308, ext. 25 or at LDomina@ThomasMoreCollege.edu.

The Still Lives of Deirdre Riley

Teacher of Thomas More College students I recently featured the work of students from Thomas More College who are in the St Luke Guild and learned the traditional academic method of drawing. Their teacher was Deirdre Riley, who has been studying with Paul Ingbretson for five years. Here are some examples of her still lives. Deidre Riley can be contacted through  www.DeirdreRiley.com

Using the Principles of the Liturgy and Beauty in Retail

High Shelf Esteem! When James Woodward, owner of Woodward Menswear, decided to open a second high-end men’s clothes shop he wanted to model it upon the principles he had read about in the Way of Beauty. He had already started to put some of the principles into practice in his first shop, in Oxted in Surrey, England and had been encouraged the results. Because he was beginning with a blank page in this new venture, he saw the opening of his second shop in Banstead, also in Surrey, as an opportunity to use them more fully. I received a telephone call from him earlier this year asking for ideas about the layout and decoration of the new place. He had already been trying some of these things out in the first shop, but hadn’t been able to implement them properly because a lot of the things were already set differently when he had thought about introducing them. Nevertheless the changes that he was able to make had made an impact he thought. The local bank manager had told him at one point, in the deepest part of the recession, that his was the only business on his books that showed any significant signs of growth. ‘I had been making money and I felt that this had contributed. The growth of the business is helping to fund the investment in this new shop. But it isn’t just the money,’ he told me. ‘The principles that I had been able to try seemed to show me a way of having the values of my Catholic faith penetrate much more deeply than before the everyday activities of business.’

James is a Catholic convert of about 10 years. I had known him for several years because we both attended the London Oratory when I lived in London. We had had conversations about the Way of Beauty over the years, just as a result of staying in touch and his curiosity about what I was up to over here. At some point he started to ask me how he might introduce into what he was doing in his first shop. Even so, I was surprised to be asked recently to contribute so much to the new project.

So what has he done? As a starting point I suggested that whatever he does he constantly ask himself the question, is this beautiful? And to be prepared to go against the trend of modern design if necessary. I did offer some specific points:

• The general layout is one that gives a general impression of symmetry and order. I suggested that he introduce some details of asymmetry. If it is too rigidly symmetrical it would be cold and sterile. He went directly against the advice of his retail designers here, who were recommending more sweeping and turning curves in the layout; and asymmetry ordered to the personal intuition of the designer. I suggest that the colour scheme should be based around natural earth colours if possible.
• The clothes are presented on shelves and I suggested that the spacing of the shelves should not be even, but should vary so that the largest spacing is at the bottom and smallest at the top, mimicking the proportions of storey size in traditional architecture.
• He has the natural beauty of plants in the shop too, either pot plants or cut flowers. Because there are people walking around the shop, this meant that he had to design into the layout spaces and shelves just for this purpose so that the arrangements could be placed without impeding the flow of people or the views of the clothes he was selling.
• I told him to try to avoid pop or rock music and again, if you have music to opt for something that is beautiful. I am not completely against all pop music per se, but even good music that is designed for dancing at midnight is unlikely to promote calm and peace, which is what we were aiming for here. In the end James opted for no music at all. He was really sticking his neck out here. Almost all retailers install music systems and have background music constantly. The outfitters cite scientific studies that prove that when you play such music, people stay for a shorter period of time and buy more quickly. Also the staff initially wanted it too for their own entertainment. He is not certain he wants to maintain the silent vigil and is considering using classical music.
• I felt it was important to have the face of Christ as a focus in the décor (a good principle for all main rooms in a building). In the end he bought a small icon of the mandylion and put it on the wall behind the till. This meant that every customer who went to the counter would see it. In his previous shop James put also a nativity scene in the window every Christmas and he intends to the same here. Aside from any thoughts about décor, he wanted to bear witness to his faith in an open, but quiet way.  Again, the advice of the professionals on this one was the exact opposit! It would offend and put off non-Christians he was told. He has had no complaints from customers since he did this, and several complementary remarks. Small children were pulling their parents into the shop as a result of the nativity in the window.
• Finally, I had suggested that he pray the Liturgy of the Hours as part of his spiritual life and even if he couldn’t pray all the hours, try to mark each Office with a prayer of some sort. He might, I thought, consciously dedicate this prayer as a sacrifice for the well being of his employees and customers.

The photographs of the shop and are shown, so you can make your own mind up about the look. The shelves are solid oak veneer and the flooring is solid oak coupled with pure-wool carpeting.  The paintwork is all natural-pigment traditional paint (produced to re-create eighteenth-century decorative schemes). What strikes me is that although traditional proportions and materials have been used, it has a clean-cut modern look. This is not trying to recreate and Italian villa or a Georgian town house. The modifications are subtle.

Clearly,  using these high quality materials involves a greater outlay than the usual materials. He has now been going for about three months and when I spoke to him recently I was interested to know: did he feel the extra investment had been worthwhile?

‘The look of the place has had an impact. Several customers and other local retailers have complimented the shop actually using the word “beautiful”. For example I was at the local newsagents and the lady behind the till engaged me conversation. When she realized I was from the new Woodward Menswear she immediately told me that people had been saying to her how beautiful the shop was.

‘Many customers have told me how comfortable and inviting the shop is and one top-notch fellow fashion retailer said it was a really beautiful shop and “very calming”. What I find so interesting is that they can't really tell why it is. they respond to the overall look but they can't say why. I haven't made it look like a Victorian shop or anything, the look is similar in many respects to other shops, but the modifications are subtle. I think that unless it was pointed out to them, for example, they wouldn't know that the shelves are spaced differently to other places.’

And the bottom line?

‘It’s early days of course, but I am very pleased. We are already making as much money as my first shop, which I bought as a business of 30 years standing and have been running for several years. This is better than I had expected. Of course, these beautiful features are not the only thing that will be contributing to the business.  I have learnt a lot about retail while running my first shop and so have put many lessons in to practice in this second. I still had to get the location and the stock right along with all the other business variables. However, if it’s only for the comments and my own pleasure at working in such a lovely environment, I definitely feel that it has been worthwhile.’

What about the future? James pointed out to me that this was done on the basis of reading blog articles and an hour’s telephone conversation. He wants to know more about the Way of Beauty.

‘I am impressed by the impact that this has had and I get the feeling that I am scratching the surface here. I do my best but I don’t know much about the Liturgy of the Hours or how to pray it and I definitely could learn more about how these proportions are linked to the liturgy. I am planning on coming over to the creativity retreat at Thomas More College in New Hampshire in August. And I will probably pay a visit to the menswear shops in Boston while I’m here too, just to see how they do it over there!’

Clothes fit for a Church Father - Boethian proportions were used for the shelf spacing.

A Painting for Pentecost

As we approach Pentecost, here is a painting by the Hungarian artist Istvan Dorffmaister. This is a wonderful painting that is in the Hungarian national gallery in Budapest (I have never been to Hungary, so have only seen photographs of it). It is painted in the classic Baroque style but relatively late, 1782.

Thomas More College Students Artwork - Academic Drawing

Here are examples of cast drawings by freshman students at Thomas More College of Liberal Arts. They study the academic method of drawing. This is a method that developed in the High Renaissance and can be traced back to Leonardo. The name comes from the art academies of the 16th and 17th centuries that established it. We are lucky to have the world renowned Ingbretson Studio closeby in Manchester, New Hampshire. During the spring semester, students spent each Saturday at the studio. This is a large sacrifice of time as they received no concessions in regard to their other studies. The results are excellent, I think you'll agree.

The method involves setting the easel up next to the cast and then retreating several feet so that that both drawing and cast can be seen in the same angle of vision. This allows for a systematic build up of the image. The artist looks at the two, decides what aspect he needs to draw and then moves forward and draws from memory. He then retreats back to the marked position to compare his work with the cast again. Through this steady motion, moving forwards and backwards, the picture is created.

The introduction to this method is through cast drawing because the plaster cast has no colour, and is stationary. This means that the student can learn to see in tonal shapes. The introduction of colour comes once modelling in tone has been mastered.

You can learn the academic method at Thomas More College this summer from Henry Wingate, who studied for 5 years at the Ingbretson Studio before going on to be an internationally known portrait artist. Henry is going to be teaching at the Way of Beauty Atelier from June 27th - July 9th. For more details follow link here.

Changing Appearances According to the Audience

When depicting Christ or Our Lady one always has to consider their individual characterics (handed down to us by tradition); but at the same time the artist will always consider modifying the appearance so that those who are likely to see the painting will identify with Him or her. Here are some paintings by Chinese Christians. The first, left, dates from the 14^th century and the second from the turn of the last century. Christ is the Everyman, the model for all humanity. When He (or indeed Our Lady and the saints) are painted, the image must also participate in a model of humanity that the audience can relate to. All sacred art is a balance of the general and the particular. If those who are going to see the painting are going to be almost exclusively Chinese, then it is a legitimate approach, I would argue, to portray Christ and Our Lady as Chinese.

This principle is used famously, in a different way, in the Isenheim altarpiece painted in the early 16^th century in the gothic style by the German artist Matthias Grunewald. Christ is horribly disfigured, but not as he would have been disfigured by the passion. This painting was made for a hospital in which people were suffering from an illness caused by fungus in the rye grain used in the bread eaten locally. The cause was not known at the time and so the illness was incurable. The symptoms match exactly those that Christ has in the painting. This is clearly intended to offer solace to the patients to communicate to them that Christ is suffering with them and for them.

There are many depictions of Christ by Western European artists that show him as Western European for the same reasons. When I showed my students the Christ pantocrator, below, many assumed that this was painted in Western Europe too, and were surprised to learn that it was from Mt Sinai in Egypt. I could only offer a speculation as to why his skin tone is paler than one would expect of a working man, a carpenter, in the Middle East, which would surely have been known to the Egytians who saw this image in the 6^th century. I suggested that as this was in the iconographic form, the artist would shown the uncreated, heavenly light emanating from the person of Christ. So the lightening of the skin tone is linked, perhaps, along with the other familiar features such as the halo to the depiction of this. As usual I will be interested to see if there any readers who can enlighten us (if you’ll forgive the pun) on this matter.

Even if my suggestion is correct. It doesn’t apply universally. The last two are from Russia. So in this case the skin tone reflects neither the uncreated light, nor that of those who are likely to see the icon. I once had lessons from an icon painter in England who had been at one time a student of the famous Russian iconographer, Ouspensky. She told me to use predominantly the green-brown colour that we see there (called ‘avana ochre’) with highlights used sparingly in yellow ochre and white specifically because it matched the olive-brown Mediterranean complexion.

It seems that an artist has a choice in these matters. The governing principle is that he should aim to maximize his chances of communicating the person of Christ to those who are likely to see his work.

The Isenheim altarpiece

Caravaggio's Flagellation of Christ

Mt Sinai, Christ Pantocrator

Thomas More College Students' Art Work - Geometry

Student work from the Guild of St Luke We have just finished the academic year here at Thomas More College. As part of the graduation ceremonies we had an exhibition of the student art work done by the college's Guild of St Luke. I will show parts of this over the next couple of weeks. Today we see geometric patterned art done by freshmen at the college. In the spring semester the students study Euclidean geometry as part of their introduction to logic. The way that Euclid is taught generally in liberal art schools is that students are expected to memorise and on demand be able to demonstrate proofs to the professor and class in the classroom and then be able to respond to questions and discuss the proof. We do this at Thomas More College too. In addition, however, as a deepening of the learning experience we create some of the Euclidean constructions, using the traditional toools of a pair of compasses and a straight edge. From this foundation the students go on to study geometric patterned art. We look at Islamic patterns and then how Christians have incorporated these designs into churches in the past. For example at the 12th century Capella Palatine in Sicily. The first two examples shown below are exercises where I asked the students to create a simple Islamic tile design. They were required to present it as formed by strips passing over and under each other is a loose weave. I asked them to work out for themselves how a border could be incorporated into what they were doing. Two examples are shown below.

Then I set the students a project to create a design for either the floor of nave or sanctuary in a simple basilica style church. They had to use either the quincunx (four circles coming out of one) or the guilloche - a series of interconnected circles. The infill could be drawn from a series of Romanesque traditional designs that I presented to them. In accordance with the gothic style of pavement design they were encourage to piece it together in orthogonal boxes. The results are very impressive. After one semester they are producing church floor designs that would grace any church in the country and which are more involved than most churches built in the last hundred years at least. The students are Jacqueline Del Curto, Elizabeth Rochon, Devin King, Kristina Landry, Bridget Skidd, and Catherine Mazerella. Well done!

Summer Retreat in Kansas City

Learn the traditional ways of promoting creativity and inspiration. For those who are interested to come on the Way of Beauty weekend retreat that teaches traditional methods in creativity and inspiration, you don't need to go to New Hampshire. The Archdiocese of Kansas City, Kansas, is offering one too. I will be there in mid June 23-26th. For more details, go here.

The Carvings of Andrew Wilson Smith

Here are photos of work in progress by American sculptor Andrew Wilson Smith. They are for capitals at Our Lady of the Annunciation Benedictine monastery at Clear Creek in Oklahoma (well worth a visit at any time). His style here reminds me of medieval relief carvings. Andrew tells me that he expects to be finished in a couple of months. We have been promised fresh pictures at that point and I can't wait to see what they will look like.

Looking at his work, his commissions have required him to tackle quite a range of subjects and some in a more naturalistic style. Through all of these it is possible to his own mark coming through in a natural and appropriate way. I feel that his individual style sits well within the gothic form and I would love to see him receive more commissions of this type. This view is, no doubt, heavily skewed by my own love of gothic art and architecture!

For those who wish to read more about him, Smith was interviewed by Matthew Alderman for the current issue of Dappled Things.

The Liturgy and Community

Our own sense of who and what we are is based upon the relationships we have with others. If you go around a group of people and ask them to describe themselves, apart from their name they will talk about themselves in terms of their relationships with others: for example, ‘I work with this company’, ‘I am a father and I have three children’. This is the essence of a person, as distinct from an individual. A human person is always in relation with others, starting from birth. No one, by choice, disengages from society altogether (not even a hermit) and is happy. This understanding of the human person has a profound effect on how we view what society is. A relationship of the sort we are now envisioning is always between two subjects, that is two people freely cooperating as moral agents. This is termed covenantal and is based upon mutual self-sacrifice on behalf of the other - love. This freedom to respond as a person is one of the essential elements of society. Society therefore is the vector sum of the relationships within it. It is not a collective of self-contained individuals.

A human relationship is an entity in itself. Two people create, through the properly ordered love between them, a relationship that is distinct from each person, and does not destroy either’s integrity.

It is analogous, I think, to a chord created by two notes played simultaneously. We perceive the chord as something distinct created by the proximity of two notes, but the integrity of each note is not diminished by it. Something has been created out of nothing. This creation out of nothing is ‘superabundance’; love is always superabundantly fruitful (an example is the creation of the third person in a family). A loving relationship is created out of the harmony that exists between two hearts when each acts for the good of the other. There is a song (by U2 I think) that describes love as two hearts beating ‘as one’. In fact it might be more accurate to say that when love is present, two hearts beat not as one, but as three.

By using the word ‘love’ I do not always have in mind profoundly deep relationships. Any relationship, however casual, can reflect a motive for the good of the other. Even a cheery hello to a shopkeeper can reflect either a loving or self-centred motive. This means that whatever I do I bring to the party, so to speak, an aspect of every relationship that I have. I represent to some degree every community of which I am part – family, work, parish, tennis club and so on.

Liturgical activity is an act of love, in which I participate in the sacrifice made by Christ for all humanity. In participation of this supreme act of love is a transforming experience that by degrees changes me and makes me a better lover (and God knows, there is much room for improvement). This means that through every relationship I have, every other person and community with whom I relate benefits profoundly from my participation. Participation in the liturgy is a sacrifice of love their behalf. The effect is through what one hopes subsequently might be a more loving direct interactions with each person; but also because I am transformed through this participation, the relationship that exists between us and my prayers and intentions for them in the liturgy facilitate a supernatural transformation to the same degree and through my intentions for those people in the liturgy.

The liturgy therefore is the binding principle of society and those communities in which I participate. Family, friends, parish, Church, workplace, living quarters, country – will all benefit from my participation in the liturgy. This is so even when I am the only person who is doing this and no one else knows of my participation. When I go to Mass or pray the liturgy of the hours, I try to remember to consciously dedicate that day’s prayer to all those groups and individuals with whom I relate.

There is a maxim that the family that prays together, prays together. In the encyclical Marialis Cultus (On the Right Ordering and Development of Devotion to the Blessed Virgin Mary), as well as describing how praying with Christ in the Liturgy is the fullest expression of devotion to Mary, Paul VI calls the Liturgy of the Hours the 'highpoint which family prayer can reach'.(54)

By extension, I suggest, this is true for all communities. The benefit of this liturgical participation in the sacrifice of Christ is magnified if the community prays in community. Unless its raison d’être is communal prayer it is rare that in any community every single member can or would even want to pray regularly with his fellows. But by degrees it is possible to move towards this ideal anywhere. If practicalities allow (and we must be aware that often they will not) a visible posting of regular times that the Liturgy of the Hours is prayed with an invitation for any member to join, would invoke the public nature of liturgy. If that invitation extends to the general public to attend the community prayer, the better still. At Thomas More College we are lucky to have priests who can say daily Mass; in addition a core of devotees to the Liturgy of the Hours have organized a rota by which we do our best to ensure that two or three of us at least pray Lauds and Vespers each day for the community.

Culture reflects the cult that is at the core of it. However modest the fulfilment of this ideal, this is the means by which the culture of community or organization can be transformed to a Catholic culture that will be in harmony with all other institutions and social groups and work for the common good. It is no surprise, therefore, that any organization, such as many businesses which typically give no thought to liturgical piety at all, reflect a secular culture. So much so, that it doesn’t even occur to many people that the workplace can be or can even aspire to be a community. Consequently it is taken for granted that while it might contribute to the financial support of the families who work there, that it is intrinsic to business that it will undermine the family (for example through demands of time) and so many other aspects of an ordered culture. I do not accept this.

This suggests though that any attempt to change things in a community or organization that does not consider its culture and what culture really is will be dealing with symptoms not causes; and the problems even if apparently solved will eventually reappear elsewhere or in a different form. It is like the Tom and Jerry cartoons when Tom has hit on the head with a giant mallet and has a huge bump on his head. In response he puts his hand on the top of it and pushes it down until the scalp is once again smooth. The only problem is that as the first bump diminishes, a second appears on the side of his head and grows. The end result is that the bump has simply moved. Most organizational change I have seen in the workplace has struck me as bump moving, rather than bump healing.

In the end, I suggest, that answer is always the same: to change a culture you must change the cult.

Cosmic Onions? What does a Still Life Have to Do with the Liturgy

It is said that all the great art movements begin on the altar. So, for example, the gothic style began as the style for gothic churches and cathedrals in harmony with the liturgy. However, very quickly the architecture of mundane buildings of the period reflected that form too, adapted as appropriate to the purpose of the building (the colleges of Oxford and Cambridge immediately come to mind). Similarly, the baroque style of art and architecture, which began as liturgical forms, became the model for all building and art of the period, with for example, the portraits and landscapes of the 17^thcentury reflecting the stylistic forms of the liturgical art of Ribera, Velazquez and Rubens. This is not just an arbitrary extension of style into non religious subjects. It is consistent with the idea that the whole of the cosmos reflects and points to the rhythms and patterns of the heavenly liturgy. So any art form that is in harmony with the liturgy, will also be harmony with the cosmos. The cosmos, in the context of this discussion, is the mundane. I repeat a remark made to me recently (and no doubt will do so in the future, for it says it so well): the Mass is a jewel in its setting, which is the Liturgy of the Hours; and in turn the liturgy as a whole is itself a jewel in its setting, which is the cosmos. When we perceive God's creation as a thing of wonder and beauty, we are recognizing at a deeply intuitive level, the harmonious relationships between all aspects of the cosmos and the heavenly order. The heavens point to Heaven and circle is completed.

The work of man, through God's grace can, simply through its beauty, participate in this cosmic order and therefore direct the souls of mankind to the heavenly order too, believer and non-believer alike. It is through the mundane aspects of Catholic culture that we look to therefore, to lay the groundwork, so to speak, of drawing the non-believers to God, for it will be very likely the first aspect of Catholic culture that they will have contact with. A beautiful landscape or still life can open up the souls so that they might become fertile ground for the later sowing of the seed of the word.

The baroque painting of the 17^th century, is a naturalistic form that is every bit as integrated with the Catholic worldview as the iconographic. The baroque portrays our naturalistic world as imperfect, fallen, but nevertheless still good. It's aim is to acknowledge the presence of evil and suffering, while offering hope through Christ that transcends it. Much of the visual vocabulary of the tradition is linked to contrast of despair and the hope that transcends it for example in the symbolism of light contrasted with darkness; of variation of focus in which those areas of primary interest are sharper and crisper than those of secondary interest; and of variation in colour in which those areas of primary interest are rendered in naturalistic colour, while those of secondary interest are rendered tonally in monochrome. In the context of sacred art, I have written about it, for example here.

A simple still life, therefore, can portray the work of God or man (inspired by God) and it does so by employing the same visual tools. Whereas a landscape looks at the broad horizon in wonder, the still life invites contemplation of the small and ordinary aspects of everyday life. through them we can see how even these small otherwise unremarkable details of the day conform to and participate in the same liturgical dynamic as the grand cosmos. The Christian artist can create cosmic vegetables, or cosmic pots and pans that, in the words of the Canticle of Daniel, ‘give praise to Lord’.

The model to look to in this regard is the French 18^th century artist, Jean Baptiste Simeon Chardin. His is the painting shown above. The person who drew my attention to Chardin is Henry Wingate, a Catholic and Virginia-based artist who is a wonderful painter of portraits and still lives. (He is also a gifted teacher who his teaching the naturalistic drawing class at the Thomas More College summer program this year.)

I show below an example of a still life by Wingate which reflects, in my opinion, the baroque vision of the world. I you wish to see more I posted a series of his still lives recently, here; and for those who are interested, I have written about his portraits here.

Above: still life by Henry Wingate; below: Jar of Olives and Silver Cup, by Chardin (1699 - 1779)

The Still Lives of Henry Wingate - teacher at the TMC Summer Program

Henry Wingate is an internationally known artist in the Western naturalistic tradition. Based in Virginia, he excels particularly at portraits (he is has a waiting list of commissions) and still lives. I have written in the past about how his portraits reflect the baroque form. Here are some examples of his still lives. Henry is also a a gifted teacher who will once again direct students in the naturalistic drawing class this summer at the Thomas More College's Way of Beauty Atelier this summer. The two-week drawing course will not only teach the traditional academic method (which has its roots in the methods developed by Leonardo Da Vinci) but will supported by regular talks by myself and Henry about the tradition, which is a form fully integrated with the Catholic worldview as well as traditional compositional design and proportion.

Illumination of the Prayer of Dona Ximena in the Poem of El Cid by Alana Kelley, student at Thomas More College

An original work of art in the Spanish Romanesque style of the Morgan Beatus Manuscript. My colleague at Thomas More College Dr Christopher Blum called me into his office the other day. He was keen to ask my opinion on a piece of art work handed in by student, Alana Kelley for his medieval literature class. He showed me the manuscript shown left.   I immediately recognized this as the Spanish, Romanesque style as exemplified in the 10^th century Morgan Beatus manuscript. She has created an original work of art in this style to illustrate the Spanish classic poem of El Cid. There are some examples of the Spanish illuminations below.

Alana is a gifted artist who has now attended two icon painting classes of mine at the college and devoted a semester of Saturdays learning academic drawing at the Ingbretson Studio. What is particularly gratifying for me is how intelligently she has made use of the techniques she had learnt and produced something that is in harmony with literature she is studying. In regard to this particular piece it was all without any input from me at all – it was submitted at part of a medieval literature class, not an art class.

Dr Blum told me: ‘It was in response to an assignment that invited the students to create an original work of art modeled upon or inspired by the medieval texts that we studied.  As well as Alana’s painting there were a number of conventional essays submitted, but also four lengthy poems, three plays, two paintings, two illustrated books, two recitations (from memory, of course) of medieval verse, one performance of medieval songs, and an original piano sonata inspired by the First Crusade's Liberation of Jerusalem. What most impressed me about the whole class's response to the assignment is that they plainly understood that the cultural achievements of the past are not museum pieces meant to be dead on a wall, but living works, continually inspiring our own reflection upon the good, the true, and the beautiful.

‘As to Alana's painting: I was especially delighted in her choice of theme, because the prayer of Dona Ximena in the Poem of El Cid is, to my mind, one of the most stirring examples of the way in which the Christian faith shaped the imagination of our medieval ancestors.  The prayer places the human drama in the context of the whole of salvation history and the divine order of the universe, and Miss Kelley's manuscript, by making the text of the prayer a kind of link or middle between the celestial and the earthly realms, reflects the deep Christian identity of the anonymous Castilian poet who left us the Cantar de Mio Cid.’

Looking at it with my artist’s eye, what struck me is how Alana has adopted the compositional style of the Beatus and used orthogonal division of the space. The practicalities of the class meant that she had to work in acrylic, but she investigated additives that would allow her to paint glazes (a dark transparent layer over a lighter) in order to get the effects that I had shown her using egg tempera in the icon painting class. By using successive glazes she has introduced subtle variety and interest into areas that would otherwise by flat monochrome; and by varying the local contrast, for example around the script and around the figures, she has ensured that the eye is drawn to the most important aspects of the composition. The patterned border is typical of Romanesque work and not seen in Eastern icons so often but, again, wholly appropriate for this work.

Alan Kelley's illumination, above, and, below, examples of Romanesque illuminations from the period

EWTN Documentary about the Making of JPII Play

EWTN are to screen a documentary about Leonie Caldecott’s new play about John Paul II, The Quality of Mercy. Performed over three nights preceding the beatification (on Divine Mercy Sunday) at the Oxford University Catholic Chaplaincy, the play - which also incorporated music and dance - was written in less than four months. It was directed by Tessa Caldecott, Leonie's daughter, with choreography by Anna Maria Mendell (a former Thomas More College student) and music by Benedict Nichols. Stratford Caldecott, who with Leonie directs Thomas More College's Oxford Centre for Faith and Culture described it to me as follows:

'It is part theatre of the Word and part ballet of the Word, a multi-levelled theo-drama about youth and age, despair and hope, the crisis of modernity, the vocations to marriage and to celibacy. It wove together the poetry of John Paul II and the techniques of his Rhapsodic Theatre with Shakespeare’s Merchant of Venice and passages from Scripture beautifully adapted by Dr Carl Schmidt of Balliol College, Oxford. It exposed the spiritual warfare taking place in the lives of young people and their families in the modernworld. It contained the late Pope’s teaching on Mercy, and on his Theology of the Body. These themes were held together by a strong story about a group of youngsters on a hike to the shrine of Manoppello in the Abruzzi, during the last days of John Paul’s life, accompanied by a mysterious stranger who leads each of them to a deeper understanding of themselves and of God’s love. This was a work that took seriously what John Paul had said in his Letter to Artists (1999): “unless faith becomes culture, it has not been really welcomed, fully lived, humanly rethought.” It even found a place for the theology of Hans Urs von Balthasar, the late Pope's favourite theologian. The relationship of Faith, Hope, and Love to the Logos was played out by a kind of Greek chorus, revealing the theological dimension of everyday life and the immense significance of the most seemingly trivial relationships.'

This is the second play by Divine Comedy Productions. The first A Theresian Mystery Play, performed last year at the Oxford Oratory, was about St Therese of Lisieux.

The EWTN documentary about the making of the play, The Quality of Mercy, will be shown in the US on 7th May, 10pm Eastern time, 7 pm Pacific, and in Europeon 3rd May, at 8 pm London time.

There are various interviews and articles about the play on the Forum page of the Second Spring web-site.

Stratford and Leonie Caldecott are the British editors of the journal of faith and culture Second Spring; are the directors of Thomas More College of Liberal Arts' Center for Faith and Culture; and of the annual Oxford Studies Program for TMC's undergraduates.

A scene from the play set on Holy Thursday, Charity offers 'Charlie' the chalice of Gethsemane.

Faces by Matthew James Collins

Demonstrating the contrast been portraiture and the baroque style of sacred art. I have written in the past about the different approaches to portraiture and sacred art in the Western naturalistic form of the baroque (in the article: Is Some Modern Sacred Art too Naturalistic?) . I this I discussed the fact that many examples of sacred art are painted as though they are portraits and end up looking like a staged tableau in which the boy or girl nextdoor is dressed up in old fashioned clothing. Consider the work of someone I met when I was studying the academic method in Florence, Matthew James Collins. I know of know one else who knows more about the art of the baroque and High Renaissance periods. Matt is an American who still lives and works in Italy. His portfolio ishere (look at his sculpture and landscapes of the Italian countryside too) I was looking at this portfolio a few days ago and several paintings of faces caught my eye. First this portrait left. It has all the right elements: it is painted in some areas loosely, and in some with more detail and tighter control, but always with precision. The variation in focus and colour content reflect the Christian understanding of the human person: those areas that we look at most, especially the eyes and the mouth, and which reveal emotion and thought and aspects of the soul, are those we look at the most when we look at someone. These are the parts that contain the most detail and the most natural colouring.

If you look at the right side of the face, the part that in this portrait is more distant than the other. To make this read properly, the artist must make everything on this side of the face slightly smaller than the left; and the right edge must be blurred enough to give a sense of a turning edge, but still sharp enough to retain the right sense of contrast with the background. This is terrifically difficult to get right - even Titian and Rembrandt (for the most part absolute Masters) got it wrong occasionally. In this portrait Matt has captured it. Notice how even the glint on each eye varies to reflect the slight perspective - the right eye is more distant and the glint is smaller and less bright. These tiny specks of white can make or break a portrait.

Part of the essence of the baroque style is a strong emphasis on tonal description and the reduction of natural colour in all but the main focal points of the painting. Even if you master this, which is hard enough, then there is very often a problem in that the shadow areas look flat and dull. Matt has introduced some energy into the shadow by using a different of colours in any one area that are, broadly speaking, tonally equivalent (ie if you took a black and white photo there would be very little contrast) but of slightly different colours. This gives life and variety to the composition.

Notice also how he varies the background tone in order to enhance local contrast, so next to some dark edges of the head the background is slightly lighter and the opposite for light edges. However, he does so while avoiding a distracting, exaggerated patchiness and maintaining a unified impression.

It is an exceptional portrait, in my opinion. But the focus on the individual that we see here and is necessary in portraits would not be appropriate for sacred art. And this is the difficulty for many artists today who are trained primarily as portrait painters.

Contrast it with the first head study shown below. All the essentials elements are here too and handled just as well. However, this is not a portrait. It is one of a series of studies that Matt is doing to develop his skill in allegorical or explicitly sacred art. Matt has deliberately chosen to lessen the portrait elements of the face. This is the same device used by the baroque masters of the 17th century to paint the faces of saints. It causes to focus less on the individual, and more on those general characteristics that are common to all of us but are exemplified in an exceptional way in saints. Again this is difficult to do: it is a question of a shift of emphasis, rather than featuring one aspect to the exclusion of the other). Think of any of the paintings of St Francis of Assisi by the Spanish baroque painter Zurburan. The psychological aspects are communicated through posture and gesture as much as facial expressions but if this is overdone, the result is sentimentality, or even melodrama. This emphasis on the general can be seen, for example, one of the most famous pieces of sacred art produced in the 17th century, by Velazquez. The face of Christ is in shadow and is clearly very different from a portrait (I have put a detail of the face from this painting at the bottom.)

The reason that I bring this to your notice is that here we have an artist is unusual in that he understands this subtle distinction between the two styles.

Matt does not have a large portfolio of sacred art to point to at the moment. He is a working artist with a young family portraiture and landscape are his staples. He mentioned to me ruefully, that even when people do commission sacred art, they want the 19th century style and so most of his sacred art has more of this negative aspect than he would choose to paint if he was not painting for sale.

I would encourage people who are looking to commission works of sacred art in the naturalistic style to ask explicitly for this 17th-century style. I have talked to him at length about this distinction and I know that it is something that he has been developing on his own work even since he first tackled the work show below (Christ Carrying the Cross) which was shown at an exhibition put on by the Foundation for the Sacred Arts.

I have included below also his Triumph of Hermes. I am not drawn to the genre of the classical myth/allegorical paintings and would not choose this to hang on my wall. I it here because it is a narrative scene that does, I feel, avoid that boy-nextdoor-all-dressed-up-in-old-fashioned-clothing syndrome.Works shown below, first: head study; third: Christ Carrying the Cross; fourth: The Triumph of Hermes. All are by Matthew James Collins. The final images are of the crucifixion by Velazquez.

Japanese Gardens

Here are some photographs of Japanese gardens, recently sent to me (by Shawn Tribe my colleague at the New Liturgical Movement). I do not remember what we were discussing (no doubt something seriously liturgical!) when as a complete non-sequitur he started sending a string of photos to me with a 'How do you like these?'. He said he had just found them and thought they were beautiful and that was his only justification for sending them. I do not know anything about the Japanese philosophy of gardening and so haven't got much to offer beyond the photos themselves - I post these for sheer enjoyment. Looking at them though, there is so much more to these than the Zen raked-gravel-with-single-profound-boulder garden (typical of many of the 'Japanese' recreations in Western museums that I have seen). My uninformed speculation is that they reflect a desire to create idealised rural landscapes  - a sense of what nature ought to be. In this respect not dissimilar to the 18th century English landscaped gardens of designers such as Capability Brown.

The following passage is taken from a website produced by Columbia University, here. If it is a fair overview, then it what it describes is consistent with the Christian belief that the untamed wilderness is not the perfect standard of beauty (which is what so many modern Westerners seem to believe). Rather, that man,  through God's grace (for the Christian) can improve the wilderness and mould it into something closer to what it ought to be. Buildings, therefore, are not to be thought of as unnatural aberrations but (provided they are built well) as another aspect of properly ordered nature.

The Japanese garden embodies native values, their cultural beliefs and religious principles. This is why there is no one prototype for the Japanese garden, just as there is no one native philosophy or aesthetic. In this way, similar to other forms of Japanese art, landscape design is constantly evolving because of the influx of mainland, namely Chinese, influences as well as the changing aesthetic tastes and values of the patrons.

Edo Period	Heian Period	Ukiyo- e

The line between garden and its surrounding landscape is not distinct. The two embody each other in that every aspect of the landscape is in itself a garden. Also, when observing the garden, the visitor should not distinguish the garden from its architecture. Gardens incorporate natural and artificial elements and thus, fuse the elements of nature and architecture.

In order to appreciate and understand the Japanese garden, the viewer should consider nature as a picture frame into which the garden, or the man- made work of art, is inserted. It is in this way the garden also helps the visitor understand his surroundings.

I do not know the location of every picture. I give details for those that I do.

Himeji-jo Castle, Himeji, Kinki

Garden Staircase, Kyoto, Japan

Kinkakuji Temple, Kyoto, Japan

Ninnaji Temple, Kyoto

And, having been so rude about Western attempts to recreate Japanese gardens, here is one that proves me wrong! It is at the University of British Columbia.

Perhaps the maples shown in the last photo are not Japanese but Canadian. It reminds me of a story from when I was eleven. We had a beautiful ornamental Japanese maple in our garden at home. I used to ask my dad about it so often that as a joke he taught me the Latin name for it - acer palmatum dissectum atropurpureum. I can remember him laughing when I parroted the phrase back at him. About a week later I was in the garden of a family friend who by coincidence was watering a red-leafed Japanese maple that looked just like the one at home. 'Ah,' I said solemnly. 'I see you have an acer palmatum dissectum atropurpureum.' He looked at me in astonishment. What an insufferable little boy I must have been. (And before anyone says it, still am no doubt!)