On the matter of Neo-Orthodoxy, Religious Aesthetics, Post Modern Theology et moi ...
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The term "Neo-Orthodoxy" has been used in Russian art aesthetics, especially of the early 20th century when in a resurgence of religious art, practitioners revisited the aesthetics of Old Russia in the painters of icons, and were obliged to think around the entrenched canonicity of icon art. They were "New" Orthodox - i.e. Eastern Orthodox. Painters like Kandinsky and Chagall wore this label among others. This is a litlle closer to where I am, though again quite distant in theology.
The art of icon making was central to the Orthodox, and was in itself a spiritual, even liturgical act - "I and the Creator are One". It has demands in respect of quality production, since the artifact is of God. I can relate to this. It has been largely a preserve of professed religious, or semi religious, and encompasses the mystical tradition. I relate to that.
Interestingly, the use of icons in personal prayer and public worship, is undergoing a new phase with Gen X-Y-Z people within the Anglican Church here and in England, and maybe elsewhere, and there is a new enthusiasm in the West for the alien Byzantine chant - as in John Tavener's music, and there are whole schools of active new interest in it. Again the notable interest in Estonian, Arvo Part's music, where his 'tintinabulations' allow eternity to peep through. Courses are taught in icon painting skills. What is the source of the current vogue for votive candles? And the Green, feminist following for Hildegard of Bingen? And why, with allegedly dying churches, is there a burgeoning of theology in our universities? Maybe a new aesthetic and spirituality is emerging? Watch the radical orthodox.- thats where thinking youth are heading. Or is it to be a" Neo-Medieval" or "Neo-Byzantine" or "New Augustinian" label? Or hopefully - 'Neo Arians!"
What are the basic aesthetics of the old / new orthodox? I reinterpret, and select as relevant to me from an online article from 'Encyclopaedia of Aesthetics' ed M Kelly Vol 4 NY Oxford 1998 pp 195 -202)
- An aesthetic consciousness which expresses in forms of art, liturgy and religious life
- Considers a magical, mystical connectedness of all things - universal unity
- The 'beautiful' leads humanity to God /Godde bringing joy / pleasure
- Values artistic wrought-ness, colourfulness, luminosity, brightness,
- Nature is the beautiful work of the supreme Artist - (so Creation is "Good")
- A divine origin for all artistic work "Theourgy"- (relates to God & Humanity together moving in artistic action.).. in any creative activity, even if it has no clear indications of religious belief, content or subject
- Leads to symbolism and thence to abstraction - because it refers to "another world"
- Over/against secular culture - (this may parallel St Augustine's "City of God")
I was brought to my senses to consider the sheer gracious luxury of my position by an elderly lady, a cathedral "guide" at Holy Trinity Cathedral. I had work on display in the nave and she had learnt that I had a history there as a musician too. Until her insightful observations, I had always seen music and painting in my life as two warring disparate paths. The cohesion is a little miracle.