Review
Art
Culture
5 min read

Pesellino: making the vital visible

Great art doesn’t just delight, it educates. Andrew Davison recalls learning deep wisdom from a child as he reviews the Pesellino exhibition at the National Gallery, London.

Andrew works at the intersection of theology, science and philosophy. He is Canon and Regius Professor of Divinity at Christ Church, Oxford.

A painted altarpiece depicts a crucified Christ surrounded by followes, angels and soldiers.
The Pistoia Santa Trinita Altarpiece, Francesco Pesellino.
The National Gallery

My favourite idol features prominently in National Gallery’s new exhibition of paintings by Francesco Pesellino (1422–1457). I say that by way of provocation: I don’t really think it’s an idol, but that is how it was described to me – by a ten-year-old – in one of the best conversations I’ve ever had as a teacher.  

That was fifteen years ago. I was in the gallery to give a theological tour, as part of a Confirmation class for Westminster Abbey. Half an hour in, we came to Pesellino’s Pistoia Altarpiece. It’s a glorious painting, but I was unconvinced by what it sets out to do, with its dead Christ within a portrayal of the Trinity of Father, Son, and Holy Spirit. The doctrine of the Trinity is about the nature of God, as love and life, and there’s no death there.  

Not that I mean to single out Pesellino for criticism. He isn’t the only painter to represent God that way. Massacio’s version is one of the most significant works of the early Florentine Renaissance, resurrecting linear perspective in painting. Just down the road from the National Gallery, at the Courtauld Institute, there’s a similar painting of the Trinity by Botticelli. They’re all magnificent, I just think that if you’re going to try to depict God, the emphasis should be on life.  

Standing before Pesellino’s painting fifteen years ago, with those misgivings in mind, I asked the dozen or so kids in the Confirmation class what might be wrong with what the painter as trying to do. One child replied instantly: ‘Please Father, it is an idol.’ Dread rose within me. This child was an Arab Christian. Had he, I wondered, grown up in a culture that treated religious art as idolatrous? Had I offended his conscience continuously for the past half hour, with painting after painting? Best to find out. ‘Have the other paintings been idols?’, I asked. ‘No’, he replied. ‘Why not? Why is this one bad?’ His reply came without pause: ‘Because there’s God the Father in it.’ This was getting interesting. ‘So’, I asked, ‘it’s OK to show Jesus, like the other paintings we’ve seen today, but not God the Father?’ ‘Yes’, was his firm opinion. 

These are deep waters, and this was a thoughtful child. To this day, the Orthodox Churches generally forbid depicting of God the Father in icons. Then came one of the most glorious moments of my life as a teacher. ‘Why’s that?’, I asked. ‘Why can we paint Jesus, but not the Father?’ The boy stood silent for some moments. ‘Because’, he said, the cogs of his mind clearly turning, ‘because… because God has made an image of himself in Jesus… You could see Jesus… so you can paint him.’ This was no pre-packaged answer. He was not recycling anything he’d been told before. He was recapitulating the arguments of the Seventh Ecumenical Council (at Nicaea, in AD 787) in real time.  

The eight century was a turbulent time when it comes to religious images. They were supressed in the Byzantine Empire from around AD 730, with a firm condemnation in AD 754. Twenty-three years later, at Nicaea, the church reversed the ban. The decisive argument was formulated by St John of Damascus (AD 675 or 676 – 749): ‘When the Invisible One becomes visible to flesh, you may then draw a likeness of His form.’ It’s the same position as our young theologian in the National Gallery had got to on his own.  

In this way, Christian art rest on Christmas: on the Incarnation, on God’s coming-into-the-flesh. Heir to the Judaic prohibition of ‘graven images’ Christianity – or most of it – made its peace with depicting holy things, and art in churches, because of Christmas, where we see ‘God made visible’ in Jesus. 

In the mystery of the Word made flesh 

the light of your glory has shone anew upon our minds 

that seeing here God made visible,  

we may be caught up in love for God whom we cannot see. 

Those are words from the central acclamation of Christmas (the Eucharistic preface) at Midnight Mass (and at Holy Communion for the rest of Christmastide). ‘Seeing here God made visible’. 

The events of Christmas form one of the two poles of Christian art. Some delightful examples feature in the Pesellino exhibition: a virgin and child and an Annunciation. The other supremely worthy subject for Christian art is the crucifixion and all that surrounds it. As I have noted, in the current exhibition the crucifixion features in his Trinity altarpiece. God’s humanity is most clearly witnessed at the beginning of Christ’s life, and at the end.  

 In the intervening years, I have mellowed towards Pesellino’s painting, and that way of depicting something about God. Painting the eternal reality of God is impossible, but in Jesus we see what we need to see. There is no death in God, but the crucifixion is what God’s life looks like when it is made flesh in a world full of evil. The crucifixion shows God’s embrace of human life to the furthest extremes of suffering and degradation. It shows the life of God overcoming death. We can hold onto what the crucifixion offers in a painting like this one, while remembering that the Resurrection underlines the priority of God’s life over death. One painting can’t say everything.  

Those fifteen years ago, I was aware that I’d been in a remarkable exchange, one that I would not forget. As I found across my time as a curate, children ask the best theological questions. That might be reason to go to see the Pesellino exhibition with a child. Alongside the paintings I have mentioned already, there are also two gloriously child-friendly panels, each showing multiple events from the life of King David. They offer a sort of fifteenth century comic strip, except that the events are fused into one long scene. Pesellino was a master at painting animals. Magnifying glasses are provided to help you search them out. 

 

Pesellino: A Renaissance Master Revealed, The National Gallery, London, until 19 March. 

Article
Character
Comment
Film & TV
5 min read

Traitors reflects an age of deceit and disappointment

Behind the game play, we're yearning for authenticity and connection.

Alex Stewart is a lawyer, trustee and photographer.  

A montage shows a Scottish castle, the host of the V show the Traitors and a dark scary scene.
BBC.

‘What a tangled web we weave when first we practise to deceive.’ 

Some people, it seems, are not cut out to be liars. I felt for Freddie, one of the last contestants to survive on The Traitors, who found out the hard way. A fumbled recounting of a fabricated conversation with fellow Traitor Minah was enough to seal his fate, and soon he too was banished from the castle. The sad irony was that until his last-minute recruitment as a Traitor, Freddy had in fact been a Faithful for most of the show, insistently proclaiming his innocence and now cruelly denied his chance of vindication. But that’s all part of the game: shifting identities and alliances mean nothing is at it seems, and trusting is fraught with risk.  

Part of the success of The Traitors is that it has very successfully tapped into a pervasive national mood: the feeling that we are constantly being deceived, misled, spun or manipulated. This is hardly surprising. Trust in politicians and institutions is at an all-time low, eroded by scandals, misinformation and truth dodging. From the Post Office and the contaminated blood scandals to the manipulation of unpalatable facts to the non-apologies of the guilty, the British public has become increasingly sceptical of those in power.  

The 2024 British Social Attitudes survey, conducted by the National Centre for Social Research, revealed that public trust in the UK's system of government has reached a record low, while a similar survey by the OECD reported that only 27 per cent of people in the UK reported high or moderately high trust in government, well below the OECD average of 39 per cent.   

But it’s not just politicians and institutions that we distrust. The new world of deep fakes, misinformation, and AI-generated content seems also to have had a corrosive effect on our ability to trust one another.  A recent CREST Insights report indicates that only 41 per cent  of respondents now trust their neighbours, while the Edelman Trust Barometer tells us that this distrust has, for some, moved from resignation to outright hostility, with one in two young adults approving of hostile activism as driver of change - including attacking people online and intentionally spreading disinformation.  

With this backdrop, it is hardly surprising that the contestants of The Traitors are susceptible to high levels of paranoia, and see Machiavellian deceit and betrayal as their only way to survive and have any chance of winning.   

But the human cost of betrayal is high and psychologically taxing. The constant need to fabricate stories, remember lies, and manage the stress of potential exposure requires huge cognitive and emotional effort. The effects are tangible as the contestants suffer variously from anxiety, paranoia, and emotional exhaustion.   

Meanwhile the building paranoia is stoked by regular invocations of the dark supernatural as cloaked figures and effigies shift the atmosphere from wink murder to The Wicker Man, and Claudia presides over proceedings with the authority of a pagan high priestess. Even the game operates within a quasi-religious framework of sin, confession, and punishment. Players who lie and deceive will eventually face judgment, from their fellow contestants and the millions watching at home

What appeared to be crocodile tears turned out to be genuine tears of despair as the demands of the game took its toll on her conscience and integrity. “I hate it. I hate how I was.” 

Although everyone knows it’s just a game, the prolonged deception has real world repercussions that continue beyond the show's end.  Many of the contestants struggled to reintegrate into their daily lives, facing challenges in rebuilding trust with loved ones and grappling with their actions during the game. The vicar, Lisa, told of the discomfort of having to explain away her absence on the show as a ‘retreat’, while the winners, Jake and Leanne, both said how difficult it had been to adjust post-show, pointing to a lingering paranoia and the strain of having to keep their victory a secret. 

And yet, while betrayal and deceit define the show, it is often the genuine friendships and moments of trust that resonate most. Few will forget the ‘mother to mother’ pact made by Frankie and Leanne in the kitchen and the emotional final banquet when the suspicion and distrust were briefly lifted. Behind all the game playing, the yearning for authenticity and connection as an antidote to isolation could not be suppressed. 

There are also inspiring moments of hope, vulnerability and redemption. Alexander, the charming diplomat, tells his heartfelt story about his late brother, who had developmental disabilities, which prompted his fans to donate over £30,000 to Mencap. Jake, who suffers from cerebral palsy, overcomes great odds to become one of the winners, and Leanne and Charlotte open up about their struggles to conceive. Each contestant had a back story that humanised them. Even the aloof high priestess herself shed tears, albeit in unaired footage, over her contestants’ traumas.  

But it was Charlotte’s struggles that I found most inspiring. As the final Traitor, she seemed at first to relish her role with a very convincing series of lies, even turning on her fellow Traitor Minah. But it became apparent towards the end that, inside, she was in turmoil. What appeared to be crocodile tears turned out to be genuine tears of despair as the demands of the game took its toll on her conscience and integrity. “I hate it. I hate how I was,” she said later. “I felt so cruel. How I had to be to stay in the game – it was an immense pressure.”   

Catharsis, when it came, was through forgiveness, especially from Frankie, the contestant who perhaps more than any other had reason to be hurt by Charlotte’s betrayal; they had after all been best friends within the confines of the castle. Charlotte later admitted to badly needing her forgiveness, which gracious Frankie was only too happy to give.  

In an age of deceit and disappointment, Charlotte’s honesty, vulnerability and willingness face up to her actions and be reconciled with her victims, rather than justify them or offer a hollow non-apology, and Frankie’s willingness to forgive - offer us the hope that there can be a way out of the doom loop of deceit and broken trust.   

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