Review
Art
Culture
Joy
Suffering
4 min read

Carving joy and suffering – what Donatello’s sculpture captures

The pioneering sculpture of Donatello presents emotional urgency. Sara Schumacher reflects on his art.

Dr Sara Schumacher is Academic Dean and Tutor and Lecturer in Theology & the Arts at St Mellitus College.

A relief sculpture shows the Madonna hold the infant Christ close to her face.
Donatello's Virgin and Child (Pazzi Madonna) sculpture.
Donatello, CC BY-SA 4.0, via Wikimedia Commons.

As the weather turns and trees take on their sheen of green, with the seasonal change comes the major spring exhibitions in the nation’s museums. Running from 11 February – 11 June 2023, the Victoria & Albert Museum are hosting a significant exhibition of the work by the Renaissance master, Donatello. Donatello: Sculpting the Renaissance traces the sculptor’s life and career, introducing us to his artistic collaborators as well as tracing his legacy within Western art history. A summary of the exhibition has been well described elsewhere and the curators do a fine job of providing context for the viewer that allows one to understand the significance of Donatello’s work. Instead, in this article, I want to try and capture what is felt in what is seen for I think Donatello, in his subject matter and style, is able to hold in tension the paradox of joy and suffering. This paradox is an all-too-common human experience, something that has been explored as Christians journeyed together through Holy Week. While Christian theology has a way of helping make sense of why this paradox exists, art has a way of helping us all to process our lived experience of it.

Through sculpture in different forms, Donatello invites our bodies, through movement and posture, to engage with what or who is presented.

As the exhibition shows, Donatello is famous for being the first in the Renaissance to sculpt a free-standing form. Sculpture, especially free-standing sculpture, requires something of the viewer. In order to see it properly, you have to position yourself in relation to the work and move around it. And while Donatello was clearly a master at this artform, what he invented was rilievo schiacciato, meaning ‘squashed relief’. The stone or bronze is carved with only a few millimetres of depth. In a way, it is like ‘painting’ with stone or bronze, and in doing so, the two-dimensional and three-dimensional are fused. As you move around it, light refracts off the medium, thus highlighting different aspects of the work and changing what you see. Put another way, through sculpture in different forms, Donatello invites our bodies, through movement and posture, to engage with what or who is presented. This embodied connection can start to cultivate empathy as we place ourselves and identify with who or what we see.

The touch of human to human is so real at times that the bronze or stone seems to give way to soft flesh.

Donatello’s work also evokes empathy in the way that he sculpts the human form. In his work, the touch of human to human is so real at times that the bronze or stone seems to give way to soft flesh. This is at its most poignant in the multiple Virgin and Child sculptures displayed throughout the exhibition. And it is here, particularly in the Virgin and Child (Pazzi Madonna), where the paradox of joy and suffering is presented most evocatively.

It is not uncommon to see artistic renderings of the Virgin and Child where distance is held between the two forms. Sometimes, the child looks out at the viewer, away from his mother, inviting devotion through his gaze. In other depictions, the Virgin adopts a posture of worship before her son. The reason for this is theological: the visual divide was a way to bring to the fore the divinity of the human Jesus. However, what we find in the Donatello renderings is something different.

In the Pazzi Madonna, using his trademark schiacciato, Donatello presents a sculpture of emotional urgency. Instead of distance between Virgin and Child, we see a mother who has her face pressed up against her son’s. While the child has a look of contentment and the beginnings of a smile, the mother looks at her child with intensity, marked by sadness. While a worshipping Virgin indicated her awareness of her Son’s glorification through his crucifixion and resurrection, this face tells of a different knowing. The beginning of this child’s life is already marked by the end. And while the end will bring salvation to the world, the anticipation of the end brings suffering for the mother. Mary knows that her son, the one she has borne and is called to nurture into adulthood, will suffer on her behalf and on behalf of the whole world. It will be this suffering that she cannot stop or protect him from. And while the work tells of joy in the intimacy and tenderness between mother and child, this joy is held in tension with the suffering that will come from their respective acts of obedience. The worst that a mother could imagine for her child must happen because in that worst moment is, paradoxically, the hope for the world. Where their faces meet in this sculpture, joy and suffering are visibly held together.

What does it mean for us to press our suffering faces against the face of Jesus? As we look into his eyes of joy, how does that transform the way we see the world and our circumstances? The Christian story is one of hope. In the end, all things will be made right and there will be an end to all suffering and tears. And while we live with and through real pain, as we see with Donatello, we see that this human paradox can be held now for its resolution will come.

Article
Culture
Film & TV
5 min read

The death of Hollywood

Out of the ashes, new stories will rise

Theodore is author of the historical fiction series The Wanderer Chronicles.

Studio executive's react.
Seth Rogan's The Studio, a Hollywood satire.
Apple TV.

There is no more obvious sign of the ailing of the Hollywood behemoth (if not to say, its actual death) than the utter failure of Disney’s latest live-action re-release of Snow White

According to Forbes, Disney’s total investment in the movie, including production and marketing, likely exceeded $350mn. To break even, it would have needed to take around $500mn gross at the box office, after distribution and movie theatre cuts. To date it has made just under $200million. 

If nothing else, that is a tremendous waste of money. But the essential problem seems to have been that the movie’s creators were trying to bend themselves (and the story) into pretzel-shaped contortions to satisfy the various demanding (and contradictory) ideological axioms of LalaLand. The result? Not only do they fail on their own terms: a movie about a young princess finding her inner girl power and leading an oppressed people to overthrow a tyrannical autocrat ends by setting up a new regime under one unchallengeable and all powerful ruler: a system of “Snow-White Supremacy”. It also fails on the archetypal axioms of story. There’s a reason why parents still read to their children the traditional version of Snow White, which scholars believe to be so long-living and so “true” that its roots seem traceable as far back as Ancient Greece. Modern storytellers mess with that long lineage of audience appeal at their peril; as no doubt several Disney executives have now found to their cost. 

Last month the veteran Hollywood screenwriter and novelist Andrew Klavan concluded, after watching the last annual offering of glamour-slick virtue signalling that is the Oscars, that Hollywood is indeed a dying beast. He argued that the collective movie-making culture has become so captive to a certain ideological mindset that it has prioritised that over the more basic and primary objective of telling stories. When ideology overrides the essence of storytelling - delivering stories reflective of life as it actually is and as we find it - then the art suffers and audiences instinctively turn away.  

Why? Because we all come to stories to find truth (even if it is dressed up in the “lie” of fiction). The problem with the ideological mindset approach to storytelling is not that it does not start with good intentions (let’s say a value like “compassion”); but that it drives towards and ends with outcomes very far from life as we know it to be. So, for example, compassion for allowing female-identifying men into women’s sport ends up with Olympic crowds applauding a man punching various women in the face to earn himself a gold medal. Or well-intentioned young people marching throughout the cities of Europe in support of terror groups who behead babies. There is a cognitive dissonance between the makers of movies imbibing and propagating this sort of mindset and their audience of millions. 

No wonder those audiences are tuning out. Because the central thing that people want from art are good stories. Good stories make us nod and say: yep, life is like that - however far-fetched the premise or the setting may be. Bad stories make us feel like someone has tried to sell us a lie. They are “phoney” - and at a gut level, we know it. 

So, if Hollywood’s time in the limelight (and the pay dirt) may be running out, where should we look for a new resurgence (dare we say, resurrection?) in the art of storytelling? 

“Two are better than one because they have a good reward for their toil.” Collaboration seems to produce the goods.

It would be foolhardy to come down too hard on an answer to that question, since ultimately stories can and have come from anywhere. But if I had to lay down money on the kind of environment out of which any resurgence in the storytelling industry (whether of the moving image or the written word) will come, I would be betting on some sort of life-affirming, collaborative, creative network or community based around the foundational values of truth, goodness and beauty, and motivated by a shared desire to see the renewal and revitalisation of  Western culture everywhere.  

Such networks have been springing up with the ubiquity and rapidity of mushroom colonies all over the West, particularly in the US and across Europe. 

 Angel Studios has emerged as one of the more front-footed of these. This is a US-based media company that produces and distributes films and TV series with inspirational and faith-based themes: projects like The Chosen - the globe-conquering pay-it-forward re-telling of the Four Gospels - and Sound of Freedom, the latter grossing over $250million worldwide. (Disney take note.) 

While Angel’s content may have arisen out of niche audience demand (it was founded as a successor to the VidAngel app that sourced child- and faith-friendly content), other collaborative networks exist with a broader mission for cultural renewal. The Everything Network is one such example. A UK-based Christian network of leaders across multiple fields of society, it operates from the principle that, for centuries, society has benefitted from the way Christianity has contributed to the whole of life: from the art we create, to the laws we make, and the way we care for those in need. If God cares about everything, then the invitation persists for us to work towards the renewal of all things. 

This includes the stories we tell. Hence, under one aegis, authors, poets, or screenwriters are connected with financial backers, producers, directors, animators, marketeers and so on. Implicit within the network’s mission is a recognition that stories have the power not just to entertain, but to change the world. For good and for bad.  

Just look at the Bible. 

At a more modest level, creative networks are coming together all over the West: in churches, across the broader arts and entertainment landscape and so on, in part as support communities for people working in those industries, but also as incubators for collaborative output. Some are more ambitious than others. And many are proving the truth of the proverb: “Two are better than one because they have a good reward for their toil.” Collaboration seems to produce the goods. 

So, if truth, beauty and goodness are the weapons on the battlefield of imagination, and the soul of the world is the prize, perhaps these emerging creative networks are the divisions, the battalions, the platoons deployed along the front line. Time will tell which are most effective. 

What is certain is that, long after Hollywood’s spell over us all is broken, humans are still going to want to hear good stories. Stories that tell us something meaningful and true about life as it appears before us.  

I’ll have my bucket of popcorn ready just in case.

Support Seen & Unseen

Since Spring 2023, our readers have enjoyed over 1,000 articles. All for free. 
This is made possible through the generosity of our amazing community of supporters.

If you enjoy Seen & Unseen, would you consider making a gift towards our work?
 
Do so by joining Behind The Seen. Alongside other benefits, you’ll receive an extra fortnightly email from me sharing my reading and reflections on the ideas that are shaping our times.

Graham Tomlin
Editor-in-Chief