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14 June 2012

Glen East Workshop Report #2

Tuesday afternoon we had a Visual Art Presentation by painter Ed Knippers, longtime Image collaborator and CIVA member. Ed is teaching the painting class this week.

Ed's work features the human body. It is because of our bodies that we can offers ourselves as living sacrifices to God, and it is through a physical body that God identified himself with us through Christ.

He doesn't work from models. All of what he paints comes out of his mind, from a life of keen observation of the human form, how it moves and bends. Most of the figures in his works are nude. His use of nudity is meant to catch the secular world off guard, to get people to rethink their rejection of the faith. He says the god they reject, we'd reject too.

After his wife died, he began using a cubist metaphor to depict another realm of reality, that world behind the veil. He also uses various symbols in his paintings. Ladders represent our attempts to escape from here. Circuses symbolize our tawdry attempts at transcendence; we're all performers.

When asked how he knows a painting is done, he replied that there is a sense of presence; it has its own being. "When I come into the room, I realize I'm an observer, not the creator." He quoted Matisse who said, "A painting is finished when, if you add one mark, you would have to repaint the whole thing."

Tuesday evening we had another Visual Art Presentation from assemblage artist Barry Krammes, who is teaching the assemblage class. Assemblage has been explained to me as "3D collage using found objects." Image's feature article on Barry says that he "uses found objects to create miniature worlds with cathedral-sized impact."

Some of his artistic influences have been De Chirico (particularly his juxtaposition of the ordinary with the extraordinary), Manet's Olympia, and Hieronymus Bosch's The Garden of Earthly Delights. He also loves integrating works of literature, e.g., Alice in Wonderland, into his art.

He has done a series of pieces whose titles all start with the word "Of" - "Of Calamities" was inspired by a hurricane that destroyed a carousel, "Of Monotheism" is a meditation on holy war, "Of Wandering" deals with ideas of pilgrimage, "Of Innocence" reflects the vulnerability of children caught in circumstances beyond their control, "Of Longing" was inspired by Van Gogh's Starry Night which reflects the latter's desire for union with God. And there are many others.

Barry said, "The goal of any artist is to create images that etch themselves on the museum walls of the viewer's mind." His intention is to leave the viewer with questions that linger. He hopes that casual looking will lead to active meditation and engagement with the world.

I missed yesterday afternoon's poetry reading by Gregory Orr, who is teaching the poetry class this week, but am told it was wonderful. You can hear him reading some of his own poems here.

Last night, Lauren Winner, who is teaching the class on Memoir, read from her books Girl Meets God and Still. She claims that Still is not technically a memoir even though everyone calls it that, but admits that perhaps she's just being defensive because people tell her "You shouldn't write two memoirs before you're 36."

She finished by reading us a sermon of hers on the Ten Commandments, riffing off some rabbinic stories and teachings. The main idea running through it was that the Ten Commandments begin with the Hebrew letter aleph, which is a silent letter. God prepares to speak the commandments by silencing everything else.

Later that evening, after worship, we had Open Slide Night. We saw pinhole camera images by Wenda Salomons, encaustic art by Jess Greene, paintings by a couple of other people, an intriguing building by an architectural engineer, and "tombstone art" by a quirky guy who visits the graves of poets and artists and does his own combination of photography, collage, and assemblage on the tombstone. He brings along all kinds of props: a book cover if it's an author, or a photo of the artist, something symbolic to respond to that person's work, etc. He arranges these items on or around the tombstone and photographs it. He also likes to play with remaking the epitaphs using the technique of "found poetry" (framing the photo in the camera in such as way as to cut off some words and reveal new ironic meaning in what's left). He sometimes uses chalk to draw right onto the tombstones, pointing out that it will wash off in the next rain, but he does admit he's careful to make sure nobody is looking if he does that, as some people might think of it as desecration of a grave. His presentation was morbidly funny in an oddly uncomfortable sort of way. But it had us all laughing.

Today is a free day. Some folks have gone off to see the Emily Dickinson Museum in Amherst, and another group has gone to see the Museum of Russian Icons in Clinton, the largest collection of Russian icons in North America. But I skipped out to do some writing and visit some friends in Amherst.

One of the other pleasures of the Glen this year has been the awesome piano playing coming from the lounge in the dorm where we're staying. As one of the pianists among us put it, "If God puts a baby grand piano in your dorm, you can't ignore it" (or something like that; she's now deleted the tweet so I can't verify it).

Here are the first few video postcards from Glen East, posted by Image:
Anna Johnson
Alissa Wilkinson
Laura Brown
Laura Lapins Willis

12 June 2012

Glen East Workshop Report #1

This week I'm attending the Glen Workshop on the beautiful campus of Mt. Holyoke College, in South Hadley, Massachusetts. This is my third Glen Workshop, but only my first time at Glen East. Prior to last year, the Glen Workshop was held only once a year, in Santa Fe. Now there is both a Glen West and Glen East.

If you've never heard of the Glen Workshop, it's definitely something you should acquaint yourself with. Image Journal has been putting on this Christian writers and artists' workshop for nearly 20 years. It has achieved a reputation as one of the premiere artists/writers' conferences in the US, certainly the premiere one that is unabashedly faith-based. Drawing from all across the Christian spectrum (and a welcoming place for agnostic and spiritual types as well), it aims to blend Art, Faith, and Mystery. Attendees choose one of several morning classes (fiction, poetry, memoir, spiritual writing, painting, songwriting, playwriting, assemblage) or a seminar ("Icons: Prayer Made Visible") with recognized experts in their fields. Or they can do the retreat option which means their mornings are free but they still participate in all the other events which include talks; readings; corporate worship; open slide night for visual artists; open mike nights for poets, writers, musicians and the like; and communal meals. I'm doing the retreat option.

The theme of this year's Glen is "The Generations in Our Bones: Art and Tradition." Kathleen Norris (author of The Cloister Walk, Dakota: A Spiritual Geography, Acedia & Me, Amazing Grace: A Vocabulary of Faith, and The Quotidian Mysteries: Laundry, Liturgy and "Women's Work") is the keynote speaker and chaplain for the week. She started us out last night by talking about humility and hospitality. She drew from the Desert Fathers, including Abba Isidore who said, "Of all evil suggestions, the most terrible is the prompting to follow your own heart." We are blind to our own faults. Kathleen encouraged us to cultivate the practice recommended by Evagrius, of "thinking about your thoughts." Coupled with humility about our own weaknesses is hospitality towards others, a recognizable characteristic of Benedictine monks with whom Kathleen has stayed. Art must be hospitable to let the reader in. She has no patience with narcissistic writing. She also said, "Art does not argue, it does not seek to convince. It just is." She finished last night's keynote lecture by reading from several poets she felt deserved more attention: "Uphill" by Christina Rossetti, "Morning Worship" by Mark Van Doren, "Making Light of It" by Philip Levine, Kathleen's own "The Mourning (a November Song)" and "Midnight Gladness" by Denise Levertov.

We also heard a reading yesterday afternoon by essayist Scott Russell Sanders (who is teaching the spiritual writing class) on the theme of "Why write?" I can't remember the title of it, but it made me want to read more of his work. It was excellent!

One of the highlights of the Glen is always the book table, laid out by the inimitable Warren Farha of Eighth Day Books in Wichita, KS. I mean, seriously, you have never seen such an amazing book table at a conference anywhere. Here are some photos so you can almost have the browsing experience we have in person. And you can visit their website to buy any you want. Warren lets us build up a stack for ourselves off to the side during the week and pay for them all when we're ready. I've already got a stack about 2 feet tall!

To be continued...

11 June 2012

Wade Report #2: The Text


My fellow researcher Brenton Dickieson has written a really lovely, detailed description of the Wade Center: I recommend that you read it to get the idea of just how amazing this place is! 

I've started reporting (if that's what you can call it) on my adventuresome week at the Wade center. But so far the thoughts have been merely personal. Let's get down to the professional

__________________________________________

So, what was I doing in the Wade Center for the 3 ½ work days I managed to squeeze in this week? Well, I was transcribing an unpublished play by Charles Williams. Here is an initial report about what it is, what I learned, and what I might do with it. Inklings scholars are welcome to communicate with me with questions, advice, and other thoughts in response: iambic dot admonit at gmail dot com.

The play is entitled The Chapel of the Thorn: A Dramatic Poem. The MS from which I was working is dated, in Williams's hand, 24 August 1912. So its 100th birthday is coming up; depending on how things develop, perhaps you can join me for its online birthday party at the end of this summer? The centennial gives me a good personal deadline for some related goals—but more on that anon.

Since this work was finished in 1912, it is contemporaneous with Williams's earliest publication: The Silver Stair, a volume of poetry published with the support of Alice and Wilfrid Meynell by Herbert & Daniel. It's also probably the year he started the Arthurian Commonplace Book: a notebook in which he kept thoughts, ideas, and clippings related to the development of his great (unfinished) Grail myth. So this play is from that period. It's the phase in which he was trying to find his poetic style, but many of his distinctive ideas were already there, at least in nascent form. And this is before he got married, before he spent his ten years in the Fellowship of the Rosy Cross, before he had his son, before he edited Hopkins' poems, 'way before he met The Inklings—all those experiences that honed and clarified his thoughts and (more dramatically) his style.

Very few people have read this play. I don't as yet know a whole lot about its provenance. I don't know how many people he showed it to in the early years. He did show it to his office mate, Frederick Page, and Fred wrote notes on the MS. CW took some of Fred's suggestions—just minor line edits, but its nice to know that CW was not intractable when it came to revision. And it was really fun to see their friendship, as it were, on those pages.

According to Alice Mary Hadfield (CW's sort-of biographer), CW sent the play to one John Pellow on 10 May 1924. At this stage, I don't know anything about Pellow. At some point, CW sent the MS to Miss Margaret Douglas. I'd like to know more about that. Then Margaret Douglas mailed it to CW's friend/student/disciple/ would-be Boswell, Raymond Hunt. He got it on 1 April 1942. Then in—I think—1973, Raymond Hunt donated it to the Wade. That little summary raises as many questions as it answers, but that's a paper for another time. And probably a different scholar.

I found I was surprisingly moved by handling the actual MS. Until the last hour of the week, I was working from a research photocopy. Then at 3:00 pm on Friday afternoon, I was handed the actual notebook. It is a small bound blank book, about 6”x8”x1”. The binding has mosty come off so that the stitching is visible. Several of the sections are loose and falling out. There is no cover. CW wrote only on the right-hand pages, and Fred Page wrote on a few of the left-hand, um, pages. 

More later on the actual CONTENT of this play!  

Books to Read


I've recently been blogging about the two conferences I attended, one in Seattle, one at Taylor University. Now I'm in the midst of sorting through an amazing week I spent doing research on Charles Williams at the Wade Center, Wheaton College. During this nearly 3-week trip, I came across many recommendations of books to read soon: from paper presenters, plenary speakers, and friends -- from popular to high fiction to social commentary and beyond. 

Those of you with whom I visited, or who attended the conference(s): what other books did I miss? What would you have on your list, from either the Conference on Christianity & Lit, or from the Lewis/Inklings Colloquium? 


Here is the gallimaufry of a list: 
 
The Road (and others) by Cormac McCarthy
Gilead and Housekeeping by Marilyn Robinson
The Hunger Games, Catching Fire, and Mockingjay by Suzanne Collins [read The Hunger Games on the plane from Seattle to Indianapolis, read Catching Fire]
Generation P by Victor Pelevin
The Known World by Edward P. Jones
Song of Solomon by Toni Morrison
White Noise by Don DeLillo
Anathem by Neal Stephenson
The Garden of Forking Paths by Jorge Luis Borges
all the rest of the Lord Peter books by Dorothy Sayers
The Napoleon of Notting Hill, The Club of Queer Trades, and The Ball and the Cross by G.K. Chesterton
Infinite Jest by David Foster Wallace
The Cloister Walk by Kathleen Norris
There Are No Children Here by Alex Kotlowitz
A Taste for Death by P.D. James [just finished this last night]
Postmodern Belief: American Literature and Religion Since 1960 by Amy Hungerford
Light by Charlie W. Starr
Looking for the King by David Downing
The Lady's Not for Burning and A Phoenix Too Frequent by Christopher Fry
Let the Great World Spin by Colum McCann
Danny and the Deep Blue Sea by John Patrick Shanley
The Crying of Lot 49 and Gravity’s Rainbow by Thomas Pynchon
Alan Jacobs, The Pleasures of Reading in an Age of Distraction
The Everlasting Man by G.K. Chesterton
Oh, and I'm in the middle of Doctor Zhivago and The English Patient, too.

Thoughts on any of these are welcome! 

OK, also, here's the complete list of novels from which we're allowed to choose for our ENG II course at the community college where I teach. 
1984, Orwell -- read
The Awakening, Chopin -- read
The Color Purple, Walker
Ethan Frome, Wharton -- read
The Fifth Child, Lessing
The Great Gatsby, Fitzgerald -- read
The Heart Is a Lonely Hunter, McCullers
Monkeys, Minot
Rabbit, Run, Updike
The Remains of the Day, Ishiguro
Huckleberry Finn, Twain -- read
A Death in the Family, Agee
Things Fall Apart, Achebe -- read
The Road, McCarthy
White Noise, Delillo
Their Eyes Were Watching God, Hurston
Of Love and Other Demons, Marquez

...some interesting overlaps.  

...And, for a British Novel survey a homeschool [former] student of mine is doing, I should read:  

Rebecca by Daphne du Maurier 
Brideshead Revisited by Evelyn Waugh
Midnight’s Children by Salman Rushdie


09 June 2012

Wade Report #1: Musings on Providence




I spent this entire past week at the Marion E. Wade Center at Wheaton College, just outside Chicago. I've studied at the Wade once before, last spring, for just 3 days. That time, I got a lot of work done but felt rather as if it took me the whole time to get oriented to the collection, services, materials, methods, and etiquette of the place. So this time I had an advantage, but really didn't use much of that knowledge, because I spent the entire time on one manuscript.

Unfortunately, my hosts and I got a 24-hour 'flu and passed it around every two days; Becky got it on Saturday, Sean got it on Monday, and I got it on Wednesday, right in the middle of my research week. That was a pretty miserable day. I had a monstrous long commute—2 ½ hours on various sorts of public transportation—which meant I sacrificed sleep to spend more time in the reading room, wearing down any immune defense I may ordinarily have had. So I started out Wednesday feeling just a bit queasy, and by noontime was spoiling the work of my fellow researcher with requests for a ride to the pharmacy, access to his car to sleep it off, trying to minimize contamination and the disgusting circumstances of stomach 'flu, and having to bother Becky to rent a zip car and come pick me up. Sigh.

But I was back at it almost as soon as I could stumble out of the apartment again, and accomplished my One Big Task.

This is all personal, and irrelevant to the task and to the topic of this blog. But Charles Williams has a way of creeping into my interpretations of ordinary events, so that I read the narrative of even a bout of 'flu through the lens of providence.

Yet while it was happening, I didn't know how to interpret what must be a “message from God.” I mean, isn't everything a message from God? But it's kind of arrogant to think it's a message directly to me, isn't it? Did he design that rose bush, that weather pattern, that illness, just for me? Well, the beauty is that He can design everything for everyone in an equation with way more variables than is mathematically conceivable. Well, at least, in the mathematics of humanity.

And then there's the massive problem of thinking that the “message,” if it is a message, is directly and simplistically interpretable by me. Here's one question of interpretation: I didn't know if I should take the massive challenges of a horrendous commute, an enormous sleep deficit, and then an illness that put me out of commission as signs that I should stop striving? Was the “text” of these events supposed to tell me I couldn't do it? Was it foreshadowing the fact that I will never accomplish my academic dreams?

Or was it meant to push me on to strive harder? Is a goal accomplished through larger difficulties more valuable than one achieved with relative ease? Was this a test to make me work harder, to prove to myself (and anyo/One else?) that I was serious about it?

I have no idea. But I did accomplish the task I set out to do. And that will be the next post.

04 June 2012

CSLIS Report #10

Here is the link to one of the best presentations at the conference: "Teaching Screwtape to a New Generation", by Brenton Dickieson, also known as a pilgrim in Narnia. Enjoy!

02 June 2012

CSLIS Report #9

I'm at Taylor University in Indiana for the 8th Biennial Frances White Ewbank Colloquium on C.S. Lewis and Friends. Here is my report on the fifth (and final) set of papers.



I. Paulette Sauders: “Through the Lens of The Four Loves: The Idea of Love in Till We Have Faces

Redival: eros, lust, sexuality without love. No room for affection. No room for the gods.

Orual: perverted affection, need-love.

Psyche: sacrifice and gift-love.

{ This wasn't a paper: it was just a useless plot summary of Till We Have Faces. Basically this person just stood up and retold the entire book for 20 minutes. Sigh. }



II. Michael Muth: “A Wild Hope: Resurrection Bodies, Creaturely Integrity, and Lewis' Platonism.”

Goldthwaite's and Pullman's accusations against The Last Battle. Saying that Lewis hates women, prefers death to life, and condemns the life of the body. Philip Pullman is a third-rate Nietzsche ventriloquist; or maybe he's the dummy. References Michael Ward's response.

Lewis does not hate the body. The whole of us, soul and body, will be saved. The bodyliness or corporeality of the resurrected person is taught in Scripture. Continuity: My resurrected body comes from the present one—and change: It will be somehow different. We are raised; not something else in our place. Spiritual body? Isn't that an oxymoron?

Lewis reflects the continuity of the resurrected bodies (and landscapes) in The Last Battle.

Christian thinkers have long been obsessed with having all the matter that composed the body to be brought back together in the resurrected body. Related to the healing power of relics. Images of reassembling the body. Augustine et al wanted to preserve the matter to preserve the wholeness of the person. If a lion eats a person's arm, then a person eats the lion, who gets the arm at the resurrection?

Hugh St. Victor: The harmony between flesh and spirit will be so restored that the body can be called “spiritual.” We will not be our own enemies within. The estrangement of soul and body will be healed. Perfect spiritual state. Will be suited for the translunar realm, above and outside the realm of the Four Elements. Soul having perfect mastery of the body; body responding perfectly to the soul.

Thus, bodies are strange in The Last Battle. Metonym: Puzzle's simulacrum/parody of transformation into a lion. Later: bodies that are youthfully whole, can see distances, run as fast as a unicorn, swim up waterfalls. Even the topography is resurrected: like, yet not like.

The body of Christ, resurrected, is the only example we are given. Moves through walls. Disappears. Is hard to recognize. Yet is very physical. Can be touched. Has flesh and bones. Eats fish. His body was strange even before the resurrection: looked backwards to the Adamic corporeality and forward to the resurrection. Can walk on water, heal, transform water to wine, etc. His body disturbs our metaphysical assumptions about bodies. Jesus' body insists upon extending beyond its skin: the Last Supper. Just symbolic? Or a real extension? A metaphysical absurdity. It inCORPorates other bodies into itself. It violates our expectations of bodies.

The end of The Last Battle embodies our wild hope as believers.

Pullman's reality is only natural. He cannot recognize these desires. The best he can imagine is two teenagers having sex in a garden. A parody of Eden. Almost a parody of the body of Christ. Lewis has a much better imagination: by being incorporated into the larger body of Christ.


III. Jim Stockton, “Chaplain Stella Aldwinkle: A Biographical Sketch of the Spiritual Foundation of the Oxford University Socratic Club.”

Aldwinkle founded the club as the philosophical side of religion. (also girls could bring their boyfriends to this chaperoned event, so that was a plus!) First meeting standing room only. After the second meeting, she wrote CSL to ask him to be president.

413 meetings
603 scholars spoke
legendary debates

Two sources:
set of papers at the Wade; Dorsett's 1985 audio interview with Aldwinkle.

Stella Aldwinkle's life:
1907 b. Johannesburg
raised in a conventional Anglican middle-class family
adventurous youth
school in England
back to South Africa
began a tobacco farm on the edge of the wilderness on the Crocodile River
25th birthday: use life to help people find God
St. Anne's college, Oxford; read theology
tutored by Austin Farrer
understood difference between philosophical and theological approaches to religion
taught theology at various schools
1941, became a chaplain with Oxford Pastors
1941-66 chaplain for women students
1942 founded the Socratic Club
asked Eliot and Sayers to help start a London branch of the Club (they couldn't)
members: Jean Iris Murdock, Margaret Anscombe
1966 retired
1969 last lecture to the club
1989 d.

Summary of the Lewis-Anscombe debate