Years ago I had a post on the relationship between animation and iconography. The basic point is that the more “data” given by the artist, the more the mind has to overcome the falsehood of the representation. That’s why icons are good for devotion, while realistic images are not.
Ever since, I have been thinking about the Christian film that one day I would like to make.
It is easy to critique the “genre” of Christian film. It is worth doing so. The Church has the truth, so She should also have beauty, no? It is disgraceful that there have been so few good Christian films produced since the medium was invented over 100 years ago.
A few films stand out as masterpieces – yet to my mind, none really hits the mark, for reasons explained in my post on animation. About as close it gets to what I have in mind among color films can be found in the 1959 production, Ben-Hur.
Notice – no words, no face… And yet, it is just about right. In this scene, Christ is on screen for about 2 minutes, and later at the end of the film we see His shadow for a few seconds as He is carrying the Cross. But somehow the entire film is about Christ nonetheless, and it drives that fact home much more efficaciously than many films that portray the entire Gospel narrative. What if the Ben-Hur style of depicting Christ was used to tell the whole Gospel story? Food for thought.
So, to my dream-film. Would it be animated? No. “Moving iconography”? Closer.
I invite the reader to do an exercise. Take a quick look at any recent film about the life of Christ. (For example, this one.) Consider: how does it affect you?
Now, there is a website (here) dedicated to old Christian films – take a look at the film “No Greater Power” (skip to about the 18 minute mark). Watch it for a bit. Notice the difference?
Now rewind, turn the sound off, and play something ambient and mildly dramatic, like this, or maybe this, and give it a watch…
Now go back to the first film.
Which of the three models did you prefer? If you are like me, it is the third. The selective realism allows freedom for the mind to move to God rather than focusing as much on the film itself. If the point is to make a movie, then maybe the first model is best. But “making a movie” would not be the point. Nor would it be making money – as is what unfortunately drives Hollywood and much of the Christian movie industry as well. Cheap budget makes big bucks if you have the “right message” – it is going to be picked up by millions of people to show their children, to show their youth group, etc. That’s the point. But they do not evangelize.
For anyone with a moderate amount of knowledge of the events of the Gospel narrative, I think my model could work, at least for many people.
So, the film would be black and white (or some version of sepia), silent (or mostly silent), with semi-ambient music designed to draw the viewer into the moment of the scene, and be very limited and obscure in the portrayal of Christ, especially leaving the full view of His Face just out of sight. All this helps to conjure – rather than replace – the memory of the real event and the real persons, allowing for a more authentic use of the medium of film for an encounter with God by freeing the mind from the burden of the senses. In a word, it’s contemplative, like an icon.
One day someone will be kind enough (and foolish enough?) to give me the money needed to do such a project. Until then, it’s nice to dream.
Yes it is sad that the Cathedral of Notre Dame burned down. It is good that it seems it will not be entirely destroyed and that many important things inside the building were apparently rescued. It even seems that nobody was hurt (granted I am writing this as the story is still unfolding). I squirm at the sight of the images of the fire, and I would have prevented it from happening if I could have.
Here is the thing.
I have been to the cathedral plenty of times (I used to live not far away and have occasionally visited Paris since). There is just no denying that the priorities at Notre Dame were backwards. And to anyone who has gone there to try to pray, you know what I mean. It has been, for a very long time, a place 99% dedicated to tourism, and 1% to prayer. I recall one afternoon when I was in the chapel in the far back end of the ambulatory, where the Blessed Sacrament was. There were perhaps 2 or 3 other people with me. After a little while, for no apparent reason, some guards came all of a sudden and told us we had to leave and re-join the Kabah-like crowd of tourists circling the nave. I suppose they were setting up for something, but that was extremely frustrating and disappointing nonetheless, and I bet it happened all the time. I recall there also being a large commercial operation near the entrance, selling various memorabilia. It always unsettled me to see… Of course it is not quite on par with the money-changers at the Temple whom Our Lord attacked twice, but it was not at all appropriate. Misplaced priorities.
And now this symbolic heart of the French Church – and in many ways the European Church – is practically destroyed. What an apt metaphor. People indeed have marveled at the “culture” of the Church through this splendid building. Well, now that is gone, for the time being. What will be done? What leg is there to stand on except faith? A fine leg indeed – much stronger than wood and stone, even beautiful wood and stone.
Recall that Europe was not always the mainland of Christendom. It was once North Africa… It produced saints like Augustine, Cyprian, Cyril, and on and on. Today it is not like that, if you didn’t know. Nor is Turkey, which was also once a booming epicenter of Christian orthodoxy and apostolic zeal. Europe is quickly becoming like these places. There have been attacks on several French churches in the past few weeks. St. Sulpice, another incredible Parisian church, was also on fire just last month. I am not an apocalyptic conspiracy-theorist, so I won’t go there – but that God has allowed all of this should be cause to stop and think a bit. Why are we so concerned to preserve these churches? Is it just because they are nice pieces of eye candy, or is it for something more?
This will be an immensely important chance for the French clergy to capitalize on vast swarms of media attention which they are about to encounter, and the momentous effort which will surely go into the restoration of this magnificent church. Let us pray that they use the opportunity not only to do and say the obvious, but that they also point to the Tabernacle not made with human hands… Who is the same yesterday, today, and forever.
This will be a pretty technical post. There is a TLDR summary of some of the complex stuff if you scroll down. But come on, give it a shot!
All lies are sins. A lie is a willful statement of what one believes is a falsehood in order to deceive another person. In other words, it is a statement at variance with the mind, which says what one thinks is false is true or what one thinks is true is false, so that one’s interlocutor erroneously believes what is said.
This is the teaching of most Catholic moralists throughout the ages, and the teaching of the Catechism (the official Latin “Editio Typica” version, which came after the edits to the original French version that removed a qualification about the “right to know the truth,” much to the pleasure of then-Cdl. Ratzinger if I recall correctly… and to this day the Vatican website quite lamentably has different texts in Paragraph 2483 in Latin and English, the former without the qualification, the latter with it). Lying is a willful misuse of our faculty of communication. Here are some resources on this topic. Knock yourself out.
According to the general trends in moral theology since St. Thomas’ time, lies are indeed wrong because of both the kind of statement (thought to be untrue) and the intention of deceit (trying to get someone to believe that statement). They are not, as has been argued by some, wrong merely because of the object… sort of. Get your moral theology hats on – or, should I say, get your Duns-caps on?
Most lies are done through normal, verbal speaking. If I really did shoot both the sheriff and the deputy, I cannot truthfully say, “I did not shoot the deputy,” if I am asked about this particular deputy who has been shot and who is the only really possible referent to my utterance of the word “deputy.” However, if there are multiple deputies that have been shot (most of whom I did not shoot), or there are some deputies which have not been shot, all of whom I could realistically be talking about, that statement is not necessarily a lie – I could really speak those words in meaningful reference to one of those deputies I did not shoot. It is probably an unjust use of deception, but it is not a lie… It is what is called a “broad mental reservation.”
If I’m talking about some deputy nobody in the conversation could realistically possibly understand to be the referent of my use of the word “deputy,” then it is a “narrow mental reservation.” (This is distinct from the question of what will probably be understood, which is not at issue. The interlocutor must not realistically have conceptual access to the referent of my use of the word. I cannot legitimately make my referent the deputy of Hicktown in Nowheresville “out of the blue.”) That is actually a lie, because the use of language is for the communication of true things broadly available to those who are communicating – so I am misusing the faculty of communication, doing an act which is inherently frustrating its natural end of conveying the truth. Another way to show the problem is with a question. If I ask, “Which deputy,” those I am speaking with should be able to understand what other deputies I might be speaking of, if they try hard enough. It is this same deputy-pool out of which I might legitimately speak of a deputy whom I did not shoot, given that I did shoot the one that the others are actually speaking of.
This is not totally clear, but hopefully it’s clear enough. Exactly how to demarcate the precise limits of the “referent pool” is a great challenge but is not necessary to get into further.
The second issue at stake is whether every instance of falsehood-telling is really “lying,” supposing that all lying is wrong. I am going to do something rare and – are you ready for it? – challenge St. Thomas on something.
Language was probably not something St. Thomas was that interested in, I’m guessing. I argue that there are several lacunae (or “errors”), or at least large deficiencies in his treatment of language-related issues in the Summa. This includes his articles on derision and blasphemy, but here we will limit ourselves to his treatment of lying.
The definition St. Thomas gives of a lie is “a statement at variance with the mind.” For him, a lie even includes statements not intended to deceive. The famous story of the flying ox will come to mind of other St. Thomas fan-boys… As it goes, he was teaching a group of Dominican friars one day when one of them pointed out the window and said, “Look Brother Thomas, a flying ox!” He hurried over to the window to look, while the brothers all laughed playfully. We would not recall this incident were it not for his response: “It is better to believe that an ox can fly than that a religious could tell a lie.” The room was probably pretty quiet after that.
Maybe the story isn’t true… Or maybe the common interpretation isn’t true, insofar as it might be unreasonable to think St. Thomas would actually think it better to believe something ridiculous than something obvious – maybe he was just joking back!? But given his treatment of “jocose lies,” or “lies for fun tricks,” maybe not. They are, as he says, “not meant to deceive anyone,” and yet he treats them as venial sins… because they are lies, or statements of falsehood (which are against the mind, which cannot really be said to contain “falsity,” or else it would be rejected by the mind as false).
Why is this so? It comes down to his view that the statement against what one has in one’s mind necessarily contradicts the faculty of communication regardless of what one intends by that deed, be it deceit or some trivial pleasure. However, one must ask at least two questions…
First, can there be such a statement without the intent to deceive, given the nature of language as a tool for communication? That is, can a statement really be “at variance with the mind” without trying to put a falsehood into another’s mind, or must a statement necessarily carry with it a communicative import in accord with the falsehood one’s actual words indicate?
Second, is the act of communication limited only to the “dictionary meaning” of one’s spoken words, or is there a broader milieu of signals by which ideas are transferred?
Ironically, we may take the doctrine of St. Thomas to answer these questions. “Sins of speech are measured primarily by their intention,” he says. This is because words only have meaning inasmuch as they communicate ideas, and they only have moral relevance inasmuch as they have meaning. Given that, one must intend certain words to communicate some idea for them to have moral significance (negligence notwithstanding – you should know that yelling “fire!” in a movie theater is bad unless there’s a fire, even if you don’t actually intend to communicate anything by it). If the words are known to convey a falsehood within the linguistic context in which the communicators are part of, that is, their lexicon, cultural idioms, exclusive code-words, etc., it seems St. Thomas would call this a lie. Yet it is clear to him that this might not be meant to deceive but only to jest. Here is why this is inadequate: we also use non-verbal language as our communicative act, such as inflection, physical gestures, and the particular context in which we are in.
“My homework took sooooooo looooong last night.” This same statement could really communicate two opposite things, given a variety of factors. Is the class really easy, or really difficult? Is this person rolling his eyes playfully, or with real anguish? Etc. He could really be communicating a truth, even if his homework took no time at all.
So, words are not the exclusive matter of “statements.” St. Thomas admits this, but he fails to incorporate non-verbal communication into his treatment of jocose lies. (Here is some more information on jokes vs. jocose lies.)
It can still be said that lying is “intrinsically evil,” even though it involves a certain kind of intention in addition to a certain object. In the case of sins of speech, intention actually informs the object in a special way, because there is nothing inherently good or bad about producing collections of sounds with one’s vocal chords, unlike fatally stabbing an innocent person walking down the street, for example. Instead, one must adopt the means, “tell a falsehood,” within a particular linguistic context, to serve whatever end.
Clear as mud? Well here’s where things get trippy. Hold on to your Duns caps.
If you think you are speaking to a knowing and thinking person, all willful telling of falsehood necessarily involves an intention to deceive. But if you think you are speaking to a plant, or to a computer, or to Fido, the contradictory proposition holds: NO willful telling of falsehood involves an intention to deceive.
Yes, HAL (and Fido) can be “deceived,” but it is not the kind of deceit which matters for morality. HAL may be misled but does not actually rationally believe anything, so there is no such thing as “true” or “untrue” for him, only the “useful” and not “useful.” (I’m looking at you, William James.) What we are actually doing when speaking to these creatures is producing sounds to bring about some exterior change in them or to satisfy our own little emotional whims through a personification of a non-rational being. Psychologically, we might think of ourselves as “communicating” with them, but in the strict sense (which depends on the “rationality” criterion) we are not trying to do this. We are not trying to get Fido to believe some idea, merely to act on some collection of sounds in a certain way.
TLDR: We only communicate with persons, so we can only lie to persons. There is more to communication than mere words, so not all false communicative verbal utterances which indicate an untruth by their linguistic context constitute lying.
All this brings us to the question of art and lying. Can a painter lie through a painting? And no, I don’t mean writing some untrue words in his painting to deceive admirers. I mean to ask: is it possible to lie with an image?
The first distinction to make is that of an assumption of non-communication and an assumption of communication. In WWII, the Allies used dummy tanks to confuse the Germans prior to the invasion of Normandy. They also used fake radio traffic. In both examples, there is an assumption of non-communication on the part of the Axis. This means that the Axis was not thinking that the Allies were trying to convey a real message to them – instead, it was just the opposite. Reconnaissance and espionage were employed to gather information secretly. So, it could not have been an act of communication on the part of the Allies, provided they believed the Germans were spying in this way. Instead, the Allies put inflatable tanks and aircraft in strategic locations and let the Germans think whatever they wanted if they should happen to see them. The same is true of the radio interception, which consisted of words being spoken by persons who were not actually trying to communicate between themselves but simply to create a believable conversation which could be interpreted however any interceptor might like. Of course, the Allies knew what would be erroneously thought by the Germans, and this was the intended effect. Yet, because they were not actually telling the Germans falsehoods, this deception is not communicative and is therefore not lying. (This would be distinct from what occurs in games of deception like “Mafia,” where there is not real communication because players knowingly enter into an artificial paradigm of suspicion, where one only looks for truth based on players’ non-verbal behavior. The entire communicative dynamic is shattered.)
On the other hand, if there is an assumption of communication, there can be lies even in non-verbal signals.
The images above (including the main image of this post) do not contain words that say something untrue, but they certainly contain messages that are untrue: “All bishops and priests are out to corrupt the morals of our children,” “Hitler is a loving and fatherly national hero,” “Socialism is the best thing for the country,” “All Americans are bloodthirsty war criminals.” These images were made and received with a communicative assumption, so they could be lies. But unless their artists or distributors thought those messages to be untrue, they are merely falsehoods told without the intent to deceive. That means they would not actually be lies, just the blameworthy spreading of error.
A normal image, of a basket of fruit for example, is not intended to convey some political or ideological message, but it still might be intended to get the viewer to ascribe to some more fundamental worldview. Suppose a painter puts a white dot in a black field, and his intention is to get the viewer to believe there is no purpose in living. This could be a lie if the painter believes there is a purpose in living, and if we grant that there is some characteristic of a little white dot on a black field that is inherently enough ordered toward conveying purposelessness about human life (like the word “deputy” referring inherently enough to an assistant of a sheriff). Indeed, it is difficult enough to demarcate words, let alone artistic conventions and their relation to cultural assumptions and deeper, more universal (or Jungian) archetypes in the human mind. We don’t need to figure this out here in order to point out that the issue exists. On the other hand, if the painter simply wants the viewer to feel insignificant but not believe anything in particular, this is certainly not a lie. Other non-verbal mediums, like instrumental music, have this same property.
How about mildly false advertising? If a company produces bags of chips which are 50% empty inside, and the company wants customers to see those bags and think they contain more food than they really do, is this a lie? Possibly, but only if there is no reasonable way to tell that the bag is half empty before actually physically verifying it even without opening the bag. (If one physically verifies the contents of the bag, communication from the company about the quantity in the bag by advertisement and presentation is no longer occurring.) One example of a reasonable way to obtain this knowledge without verification would be seeing on the package how many grams of chips are in such bags on average, and it would even include accessing the general knowledge that most chip bags are half empty. (It would probably not include a chart on the company’s website that almost nobody knows about.) When there is a widely available “pool” of such information, it seems that companies may take advantage of this without lying – but that does not mean that a broad mental reservation or withholding significant information would necessarily be justified in any and every case. One example might be the sale of pseudo-scientific or similarly worthless products to vulnerable elderly persons… Yes, it might be true that a study which Healing Crystals Inc. did on its own product showed a significant increase in health in persons who have purchased their healing crystals, and it is certainly widely available knowledge that correlation does not imply causation. So to manipulate Granny out of 6 easy payments of $29.95 for what the vendor knows is an ineffective product is not a lie on his part, but it is still wrong, unless there is some extraordinary circumstance which justifies such deceptive manipulation.
Okay, got that covered. Now onto plays, films, novels, etc. Surely, actors are not really trying to communicate their lines to each other, they are trying to act. But the interplay with the audience is different. The answer should still be clear enough – audience members know they are at a play or film, so it is rightly assumed that what they expect is a group of characters speaking about the world of the play or film, even in the average instance of breaking the third wall. The “referent pool” lies within the story and setting itself. When a character speaks a line that is misleading about the imaginary world, or there is an image that deceives in a similar way, it merely takes advantage of the audience’s bad assumptions about the world of the characters, so these are not lies either… The audience should expect the possibility that a character is speaking in a way that misleadingly refers to something that has not been fully revealed yet, or that not everything is at is appears on the screen. If a character – even an omniscient narrator – does tell the audience a falsehood, he cannot really intend to deceive, because he, the character, does not really exist. The playwright or author or screenwriter exists and is ultimately the one doing any and all communicating within the story, which means the words of characters are really about exploring and explaining those characters and the world in which they live – even if the author is trying to show that the omniscient narrator is a liar. However, the above point about conveying a belief about the real world still holds. If your play is a propaganda piece that you wrote for the sheer amusement of tricking people into supporting what you think is a bad political ideology, then you are telling a lie through your play.
Documentary films do not enjoy this privilege of an artificial “referent pool,” because it is presumed that their object is the real world, not a fictional one.
Illusions are a tricky topic. (Get it?)
Simply “tricking the eyes” is not a lie, because there is no attempt at communication. The point of drawing such images is to show that our senses can be misled about the reality of what is right in front of them – if anything, these are anti-lies! These kinds of illusions could be used deceptively, however, but it remains immediately available information that the blue lines, for example, are parallel, so a trick which is predicated merely upon a person assuming his immediate perception about the blue lines is accurate would not constitute a lie.
Magicians are on a different ground altogether. If you have a gaffed deck of cards, but you tell your audience that it is “normal,” it is difficult to see how this would not be a lie. (But could you say it is “ordinary” and mean that it is “numbered”? It seems you could!) Yes, an audience should know that a magician is likely not to tell the truth, but so too should citizens expect falsehoods to be told by politicians and kingpins. Simply presuming a high likelihood of some person knowingly telling a falsehood does not automatically excuse that person from the possibility of lying. On the other hand, if you asked an audience member to inspect a regular deck of cards, ask their opinion about the cards, and then subtly switch to a deck with a gimmick while all the attention is on your eyes, all that occurs is a deception.
Finally, we arrive at the question of comedy. Is it a lie for a comedian to tell a story that he passes off as true? This seems to be just as problematic as the magician speaking about his gaffed deck… Certainly, some people are expecting falsehoods to be told at the comedy club, but many story-based jokes are only so funny because the audience believes them to be true. Can you imagine a comedian starting a joke, “What if my kid walked up to me the other day and said…”? No, instead it is, “My kid walked up to me the other day and said…” The strength is predicated on the audience being deceived about reality. It is not merely the use of a convention, or the use of a broad mental reservation, and it is not a non-commutative act altogether. Once again, just because some people are expected to tell falsehoods knowingly does not entail the inability of them to lie. It does not seem that telling tall-tales, even as a professional comedian, can escape the label of “lie.” As for only briefly deceptive jests, see this article, already linked to. Those might not be lies, so long as the punchline or reversal comes quickly enough to precede the real formation of a belief in the person being joked with, because the reversal changes the message that is actually being delivered in a single communicative act that simply has a strategic pause in between its verbal parts. “Look, Brother Thomas, a flying ox! . . . JK, LOL!”
To summarize… Art can be a means of lying, but when it is used rightly it might represent something unreal but in order to convey a truth, or even just a feeling.
Post by: Eamonn Clark
Main image: Thomas Nast, American River Ganges, 1871
Have you ever heard of Cluj-Napoca? (Me neither until recently.) Well, it’s the unofficial capital of Transylvania, the most famous region of Romania.
I stopped by the other day for a visit, right after Thanksgiving.
Transylvania has historically been the stronghold of Romanian Catholics (and Hungarian Catholics living in Romania), with most of the country being Eastern Orthodox. The Reformation took its toll on the region, with Saxon influences leaving most if not all of the countryside’s beautiful fortified churches Lutheran.
Anway. I popped into the Greek-Catholic cathedral, which happened to be having a service of some kind. It was PACKED – on a Saturday morning… Didn’t look like a funeral or wedding. No photos from inside, and no apologies for it!
But now check out the Latin Catholic church in Cluj’s city center, Sfântul Mihail(St. Michael):
And yes, that’s a Christmas market going up in the corner.
The church – which is actually not a cathedral despite its size and its city’s cultural centrality in the region – has a checkered history. It was originally Catholic when it was built in the mid 1400’s, then became Lutheran during the Reformation. Shortly after that it was taken over by the Unitarians. Finally the Catholics recovered it in the early 18th century with the support of the Habsburgs.
And now, behold, the largest Advent wreath I have ever feasted my eyes upon…
The Gothic influence was as obvious on the inside as on the outside. It was also obvious that I would not be able to spend too long there staying still, since the place was not heated – cold enough to see your breath! And yet there were still people showing up to pray. Maybe there is a lesson here… Spend more resources on putting fire in people’s hearts than on putting fire in a furnace. (Really, every church I visited had people there PRAYING. Saturday morning and afternoon.)
The ambo, on the left side of the nave, was a real treat. I really just couldn’t get enough of it. (It’s even the background on my phone now.) The detail was exquisite!
This little organ was cool too. Not sure if it’s functional, as there was also a set of pipes in the choir loft.
The wall used to be covered with frescoes, but if I remember correctly what I think I overheard someone saying during a private tour, they got messed up during the Reformation. Here’s part of what’s left:
Another look at the sanctuary (and the ambo!) before leaving:
Also there was this thing in the cramped antechamber before the nave:
Off to the Franciscan church I went. The architecture of the city was a bizarre mix of old and new. For example, compare the buildings at this intersection (left) with the library (right):
The Modernism of course comes from the Communism that once infected Eastern Europe. There were some monuments around the city remembering that time and its characters.
No Commies in the Franciscan church. Take a look for yourself!
This was far more baroque or rococo (barocacoco?)… I enjoyed it quite a bit – despite having the same bone chilling temperature as St. Michael’s.
The royal blue, off-white, and gold color scheme definitely worked for me. The use of carpet did not.
Back out into the city. Here are some other churches, probably all Orthodox (except for the clearly iconoclastic Reformed one):
Hey, what’s that thing with a Cross up on the hill?
Over the Someșul Mic River, and up the Cetățuia hill to find out…
The monument was nothing too interesting, just another anti-Commie structure. But the view was fantastic.
With not much left to do, I wandered through the suburbs down the side of the hill.
I wrapped up the day with a nice sit in the city’s central park and buried myself in an oversized helping of kürtőskalács. (Don’t worry if you can’t pronounce it, it means you’re normal. The lady serving it even gave me a funny look when I tried.)
That just about did it for me. Off to the airport the next day, where I was bombarded by the Duty Free shop with Dracula-you-name-it, including wines of every sort.
While the outer part of the city (where I stayed) was pretty bleak, I found the center part of “Treasure City,” as it’s called, rather energetic and pleasant. And cold. But the religious spirit of the place was edifying. I was even asked for my last name and my “Christian name” when checking in at my hotel! Can you imagine? All in all, a worthwhile excursion.
And with that, I peaced out on Wizz Air. (It’s real, trust me.)
…I found a book at our “free store” that really struck me. It was the autobiography of St. Anthony Claret (get it, especially if you are a “professional” evangelizer!), whose feast day is today. He was something of a mix between Fulton Sheen, John Vianney, and Oscar Romero – he conquered the art of mass media evangelization, worked non-stop to the point where he was manifestly aided by extraordinary graces, and in the meantime managed to build up industry wherever he went to support the impoverished and uneducated.
Well, this past weekend I hopped on a plane to Barcelona to pay the saint a visit.
Barcelona is great. It is fun, not too expensive, and super Gothic. There is actually even a neighborhood called the “Gothic Quarter.” But we’ll come back to that.
After finally figuring out how the train station worked (which took over an hour), I headed out into the foothills of Catalonia toward Vic, the apex of my pilgrimage.
The architecture, as I described to a friend in the USA through some very expensive text messages, was “low medieval, quaint, and Catalonian,” but most of the structures in the old city are probably only early 18th century. It felt like I had gone through a time machine nonetheless. I mean, where else do you find a statue of St. Joseph and the Christ Child over a dentist’s office (left photo)?
The place was pretty packed with churches, but none were open Saturday except the cathedral. But not even a vigil there! I guess everyone gets up early on Sunday.
Alas! I had arrived. And sadly, this church too, would remain closed the whole of the day. Evening prayer outside would have to suffice. Horseshoes, hand grenades, and pilgrimages, right? And I have an excuse to return now, too!
I spent a good deal of time at the cathedral instead.
The Diocese of Vic has a pretty proud ecclesiastical history. They are actually even operating a whole episcopal museum near the cathedral.
The nave is large and dark, nothing too extraordinary, though the pillars are rather thick. What I found so distinctive about the interior was the mural of the stages of the crucifixion (as distinct from the Stations) which covers the entire upper wall, on all sides. Behold, a few samples.
It calls to mind El Greco, doesn’t it? But there is a touch of something else.
I discovered a new saint, buried in an exquisite side chapel: St. Bernat Calbó, 13th Century Bishop of Vic.
It turns out St. Michael of the Saints (17th Century Trinitarian priest) is also buried in Vic, which is his hometown. Double reason to go back… I only found out as I was writing this post!
Back to Barcelona. Sunday morning I went to the cathedral for the 10:30 Mass, in Catalan (the main language of the region). But first I stopped in this church, which I think is the “Basilica de Mercé” though I could be mistaken. (Use your best Catalan skills to translate.)
Finally I got to the cathedral, which is actually NOT Sagrada Familia, despite what you may have thought. More on that place in a bit. First, feast your eyes on this…
They were being persnickety about pictures in the main nave – which I approve of – but I snagged a real keeper of what are undoubtedly the coolest choir stalls I have ever seen.
There were several side chapels, a few of which looked like this (pardon the tilt, I shot through a grille):
The cathedral is also home to St. Eulalia, a 3rd century martyr, aged about 13!
I went to the harbor for a bite to eat, then I was off to Sagrada Familia for a Holy Hour… On my way I bumped into a guy who saw me at Mass way back at the cathedral – I was wearing a shirt with my Alma Mater on it, and he recognized it. (A small, American, Catholic, liberal arts college is not usually an international attention-grabber, but this was not the first time this had happened to me, believe it or not.) Had a nice chat, in English!
Antoni Gaudi was a genius. We will have to do a whole article on him, or even just on Sagrada Familia. Take a look at just a little of what is going on in this place’s exterior:
Unfortunately, all visits to the main nave are ticketed, including for Mass, which is not on a schedule anyway. AND THEY WERE SOLD OUT OF TICKETS. I did go down for free to the lower church/crypt, but it was packed and Mass was going on (and without a chasuble… grrrrrrrr…). So it was not very conducive to mental prayer, unless I was going to Mass for the second time. I went back upstairs for a walk around, then figured I’d go back to the cathedral for an hour – but THAT WAS NOW BEING TICKETED TOO. I’ve heard of “pay to play,” but “pay to pray” was a new one. Where is Pope Francis when you need him?
And with that, I returned to Rome, mostly a happy camper.
In grade school, and even in college course catalogs, one is bound to come across a class simply called “art.” Almost everyone in the civilized world has, in fact, taken an art class. Maybe you have a Christmas ornament that your child made in art class from many years ago. Maybe you know something about pointillism because of that one time you listened to your 8th grade art teacher. But maybe you’ve never stopped to consider what “art” actually is.
It is no wonder then that most people think of art in terms of its particulars: painting, drawing, sculpture, and the like. All of these are certainly forms of art, but what is “art” itself?
Of course, we know there are other forms of art beside what we learned in class in elementary school. Writing is an art, music is an art, architecture is an art, and even cooking is an art. What then, is the common denominator here? What is the same between singing an aria from Turandot and building a skyscraper?
Our friend St. Thomas Aquinas can help, and he has a surprising insight: art is not something outside of man, it is something in man himself.
From the Summa Theologica, I-II, Q. 56, a. 3: “Art is nothing else than the ‘the right reason about certain things to be made.'”
Everything that requires some thought to be put into its creation deserves to be called a form of art, or rather, a product of art. The art of shipbuilding produces good ships, the art of war produces good outcomes in battle, etc. And certainly, “right reason” would necessarily demand that what is produced by art is “good”:
“And yet the good of these things depends, not on man’s appetitive faculty being affected in this or that way, but on the goodness of the work done. For a craftsman, as such, is commendable, not for the will with which he does a work, but for the quality of the work.”
This is a dagger to the common wisdom that good art is whatever people like… Thomas is here insisting on something objective about the quality of the work itself as the primary measure of its artistic merit. I will argue here that this would naturally extend beyond the artist and into the realm of critical reception: just because others have an appetitive inclination toward a painting does not make it good artwork. Few today have a taste for Beethoven, but that does not make whatever’s on the Top 40 better art than his 5th symphony (but some is probably better than the disco version). The work must be considered “in itself,” apart from what people think or feel about it.
“And so art has the nature of a virtue in the same way as the speculative habits, in so far, to wit, as neither art nor speculative habit makes a good work as regards the use of the habit, which is the property of a virtue that perfects the appetite, but only as regards the aptness to work well.”
Art is a virtue! It is something in the soul that helps us to do good! How refreshing a concept is that? But it is up to the will, through other virtues (like justice and charity) to use art properly, hopefully satisfying higher appetites, such as for truth, beauty, and goodness, rather than for the fulfillment of baser urges, especially sensuality and vanity.