February 13–14, 2015 Louisville, Kentucky
Truth, Goodness, Beauty Will Save Us
Sacral & Theological Aesthetics. Objective & Transcendent Beauty. Augustine, Aquinas, & Kant on Beauty. Imaginative, Iconographic, Architectural, and Poetic Aesthetics.
In memory of Rose Koury, 1949–2014; Kh. Chinnu Geevarghese, 1940–2014; and Vicki Sophia McCall, 1959–2015. Hearts of love for others, for the Orthodox Church, and faithful supporters of the Climacus Conference.
The Climacus Conference 2015 will seek to defend beauty. Thus, we will first attempt to define beauty, particularly on philosophical grounds. After all, we discern beauty in physical objects and abstract ideas, in nature and art, in animals and things, and in people, qualities, and actions. What is this property of beauty present in all of these things? What is the status of beauty as an ultimate value? Next we will consider the aesthetics of some particular beautiful things—such as church buildings, poems, icons, paintings, and music. Thirdly, we will consider some of the intellectual disciplines—philosophy, theology, literature, et al.—and their interaction with aesthetics. Finally, we will consider the practice of aesthetics—the redemptive and salvific role of beauty in our lives.
Plenary Lecture in memory of Kh. Chinnu Geevarghese
God's glory is expressed primarily in beauty -- much moreso than in sheer force. This truth is the main witness of Creation to human consciousness. This holds true even at the event of the greatest display of God's power in history: which is the harrowing of hell -- the destruction of death's tyranny by the revelation of Christ's full divinity (which was hidden by His humanity). This event is frequently imagined as a display of a violence that overcomes Evil's violence -- i.e., power is overcome by a greater power. However, God's power at this event is articulated only in the Beauty of the Word, which is simply as extension of the primordiality of the Beauty of the Trinity, articulated in Creation, and even before Creation in the Trinity itself. What does it mean, then, that hell was harrowed by beauty, instead of a greater violence?
Memoria Press Plenary Lecture
Human nature responds, in its heart, to Divine Beauty. Even in its post-lapsarian distorted experience, where so much of God's glory is obscured, humanity is drawn to the beauty of the world. Its longings for peace is rooted in the awareness that peace is the primordial condition of existence, as opposed to the common expectation of violence. The memory of this primordial peace produces a desire for its realization in life -- a desire that is experienced as a sense of beauty. Beauty is thus not at all merely subjective or arbitrary: it is really a recognition of the Divine Name. The presence of Christ is the highest beauty, and actually "beautifies" the character and experience of the person who communes in Him. What does it mean that theosis (i.e., the full meaning of salvation) is ultimately understood as "beautification"?
Fr Jonathan Tobias (BA Malone University; MDiv Winebrenner Theological Seminary; MSEd Youngstown State University) is the Pastor of the St John the Baptist Orthodox Church in East Pittsburgh, PA (American Carpatho-Russian Orthodox Diocese), and is a Professor of Pastoral Theology at Christ the Saviour Cathedral in Johnstown, PA. A columnist for the diocesan monthly paper, he also blogs at the ten-year-old Second Terrace, writing most often on social criticism in the light of Orthodox tradition and classical values. He also writes at the Max's Progeny site, which focus moves variably from Staniloae to St Maximus, to Florovsky and David Bentley Hart (or intends to, at least). A convert from one of the oldest American revivalist denominations that grew out of the "second great awakening," Fr Jonathan has worked as an evangelical clergyman, then a psychotherapist on an adolescent psychiatric center, and finally as an Orthodox parish priest (where he hopes to remain for the duration). He and his wife, Marsha, have been married for over 33 years. He is the father of two daughters, and the grandfather of an energetic, inquisitive 2 year old little girl. This chain of events have caused no little wonder about the Trinity, the two natures of Christ and the healing call of beauty in everyday life -- whether in the psych ward, the neighborhood, the parish, or while watching PBS' Daniel Tiger beside a granddaughter who still sees angels.
How does the act of “naming” one’s walk, one’s journey in life, affect and define the walk? What is the act of language in understanding our motivations for concepts such as “beauty”? Samaras will speak of varying terms of language in poetry that may well help us define and illuminate where we are going in this life, and why. Insights may be gained by including discussions of exploration leading to pilgrimage, including documented discussions with Father Paisios, an Elder of the Holy Mountain.
Nicholas Samaras will enhance his discussion on on the act of pilgrimage into beauty by reading from a manuscript of contemporary poetry that explores the ancient experience of Mount Athos, the life of Father Paisios, and the “walked path” for anyone who wishes to experience the time-travel of Mount Athos and one’s own steps there.
Nicholas Samaras is a poet and essayist, the son of Bishop Kallistos Samaras, a prominent Greek Orthodox Clergyman and theologian. He was born in Foxton, Cambridgeshire, England, living there and on the island of Patmos, Greece (the “Island of the Apocalypse”) and, at the time of the Greek Junta (“Coup of the Generals”) was brought in exile to be raised further in America. He has lived in Greece, England, Wales, Switzerland, Italy, Austria, Germany, Yugoslavia, Jerusalem, thirteen states in America, and he writes from a place of permanent exile. His first book of poetry, Hands of the Saddlemaker received the Yale Series of Younger Poets Award. His new book of poetry, American Psalm, World Psalm, was published in 2014 by Ashland Poetry Press. His individual poems have been featured in The New Yorker, The New York Times, The Paris Review, Poetry, The New Republic, Kenyon Review, and many other publications. Fellowship Awards include the National Endowment for the Arts (NEA) and the Lilly Endowment Foundation, etc. He earned his MFA from Columbia University and his doctorate from the University of Denver. Currently, he lives in West Nyack, New York, where he has completed a new manuscript of poetry and has drafted a memoir of a childhood lived underground. He serves as the Poetry Editor for The Adirondack Review, and also serves as a long-distance mentor at The Glen Institute, an online program from Image magazine.
In this lecture we will discuss the meaningful characteristics of Orthodox architecture. Upon considering all the diversity of forms, materials, and styles in historic churches from many nations, can we discern certain universal characteristics that make architecture 'Orthodox'? Such characteristics are not mere accidents of history and place, but are the very soul of liturgical art. A church structure forms the framework of the liturgical icon of the Kingdom of God, and the characteristics of Orthodox architecture are themselves iconic and quite specific in their purpose and symbolic meaning. We will also look at some contemporary Orthodox churches and consider how they have successfully, or not successfully, manifest these qualities, and whether the stylistically 'local' or 'modern' elements of their designs support or undermine their iconic expression.
In this lecture we will discuss the various liturgical arts that collaborate closely with architecture: the iconostasis, murals, lamps, furniture, vestments, etc. Each of these arts makes a specific contribution to the fullness of the liturgical vision of Heaven, and each one has proper characteristics important for its liturgical efficacy. We will consider historical examples and also contemporary works by Andrew Gould and others. In each case, we will discuss how the artist made choices to unite the canonical Tradition of the art with locally relevant materials, techniques, and ornamental styles. As in the first lecture, we will demonstrate that liturgical design is not a matter of taste or personal creativity, but a manifestation of church Tradition through cultural discernment. These lectures will offer the tools to intelligently critique contemporary liturgical art and architecture.
Andrew Gould specializes in the design of Orthodox churches and liturgical art. His firm, New World Byzantine, is known for designs that marry medieval Orthodox architecture with sympathetic influences from American building traditions. He is also the founder of New World Byzantine Studios, an atelier for the production of church furnishings, and of the Orthodox Arts Journal. Andrew holds a B.A. in art history from Tufts University and a M.Arch from University of Pennsylvania. He resides with his family in Charleston, SC.
As a portrait photographer, Molly Sabourin often finds herself up close and personal with her fellow community members. Being photographed can be a vulnerable experience thus Molly strives to put her clients at ease in order to better capture their character and uniqueness. Keeping her eyes peeled for snippets of light and loveliness in her neighbors has become not only a vocational practice but a spiritual one as well. In her Climacus talk, Molly will share some of the insights she's gained from focusing less on the ugliness of the world at large and more on the beauty of each person and moment right in front of her.
Freelance writer and photographer focusing on issues of family, faith, and community. Molly has a regular podcast on Ancient Faith Radio and is the author of Close to Home: One Orthodox Mother's Quest for Patience, Peace, and Perseverance.
Description coming soon.
B.S. from Boston College in 1984; M.Div from Holy Cross School of Theology in 1990; ThD in Pastoral Counseling from Emory University; Certified Pastoral Counselor through the American Association of Pastoral Counselors (2010).
Among all of his writings, Saint Augustine of Hippo remarked that he was “quite fond” of a short text he composed on beauty. He wrote the now lost On the Beautiful and the Fitting early in his career before he emerged as the brilliant theologian and bishop, and it underlines his lifelong interest in theological aesthetics. This paper first places Augustine’s early views on beauty in the context of neo-platonic ideas, in order to demonstrate the foundations of his theological aesthetics. Secondly, I show how the mature Augustine saw beauty in the created order because its Creator was supremely beautiful. For Augustine, the natural world served as a sacrament of God’s beauty in which humans partake to create their own divinely-illumined beauty. This sacramental understanding of the created order progressed beyond Platonic and neo-platonic theories and impacted the shape of Augustine’s work as theologian, Scriptural interpreter, and pastor.
Erick Hedrick-Moser is a doctoral candidate in historical theology at Saint Louis University. He is a native of Louisville, Kentucky. Before doctoral studies, he graduated with a BA in religion and philosophy from Indiana Wesleyan University and an MA in historical theology from Saint Louis University. He recently spent time in France for dissertation research and a semester as a visiting scholar at Saint Louis University’s campus in Madrid, Spain. He has published in journals such as Ephemerides Theologicae Lovanienses, and is completing his dissertation on the formation of Jean Daniélou’s vision for Catholicism in secular France. More broadly, his interests lie in the intersection between mystical theology and secular society among patristic and modern theologians.
Iris Murdoch’s theory of moral progress involves a pilgrimage that one must make from the self-focused fantasy life into which one is born to the apprehension of reality, particularly in its moral dimensions. Her view draws heavily on Plato’s and Kant’s views regarding the connection between aesthetic experience and morality. The Murdochian moral pilgrimage is possible only via the practice of what Murdoch calls ‘unselfing.’ In her view, certain kinds of aesthetic experiences facilitate unselfing; they train us to exercise what Murdoch refers to as ‘loving attention,’ which involves respecting something other than oneself. Aesthetic experiences, through the attitude that they command us to acquire, train us to respond and attend to things in the morally ideal way. The practice of attention, which aesthetic experience trains us to do, leads to the defeat of the ego and a moral transformation. With this in mind, I’ll give an analysis of Plato’s, Kant’s and Murdoch’s views regarding the claim that aesthetic experience cannot and should not be divorced from morality. I suggest that art may help us to see the moral as good by giving us a new kind of perspective – a new point of view from which one understands that there is a higher self.
Meredith Trexler recently received her PhD from the University of Kansas. Her dissertation is titled “Aesthetic Experience and Becoming Good: An Examination of the Connection between Ethics and Aesthetics in Plato, Kant, and Iris Murdoch.” She received her Master’s Degree in 2009, when she defended her Master’s Thesis, “Sacrifice and the Imagination: The Symbolic Relationship between Aesthetic Experience and Morality in Kant’s Third Critique.” Her areas of specialization include aesthetics, ancient philosophy (particularly Plato), and Kant’s Critique of Judgment. Her interest in aesthetics has been ongoing since she was an undergraduate student, and she has been working on an independent project for over 10 years concerning the connection between Beauty and Goodness. Her project is strongly influenced by the philosophy of C.S. Lewis, and her studies at C.S. Lewis’ home, The Kilns, in Oxford England. Meredith has taught philosophy for six years at The University of Kansas, and she has also taught philosophy at Fort Hays State University, and Kansas Wesleyan University.
Thomas Aquinas is responsible for one of the most famous definitions of beauty, "that which when seen pleases" (id quod visum placet), which some may have come across this in James Joyce's A Portrait of the Artist as a Young Man. This definition comes out of Thomas' treatment of the Persons of the Trinity in the Summa Theologiæ, and beauty naturally has it's own triune structure (integritas/perfectio,proportione/consonantia, claritas). However, the exemplar of beauty and our highest act of vision is not just concerned with pleasure, but with beatitude: this is the vision of God, or what is often called "The Beatific Vision" (visio beatifica). Contrary to popular notions found both in Catholic piety and Orthodox critiques, visio beatifica does not refer to "what we see" (visum) but "how we see" (visio); it does not mean our having a vision of God, but our sharing in God's mode of vision. This proper reading of Thomas' "blessed vision" shows how akin he is to Orthodox mysticism's noetic prayer (which discourages "visions" while correcting our "vision") and theosis (or as Aquinas calls it deiformitas). As time permits, we may also entertain close readers of Aquinas' aesthetics (ex. Joyce, Maritain, Eco) and parallels with the Orthodox tradition (ex. Gregory the Theologian, Gregory of Nyssa, Maximus the Confessor).
Sam Granger is an independent editor, researcher, and classical teacher in Grand Rapids, Michigan. He holds a Masters of Theological Studies from Boston College, and has also studied at Aquinas College, the Universität Tübingen, and Holy Cross Hellenic. Always an artist, poet, and musician, he began his studies in fine art, but transitioned to theology early on. His masters thesis focused on the "paschal nature" of beauty; other research interests include the theology of Thomas Aquinas and Hans Urs von Balthasar, the cognitive theory of Bernard Lonergan, and the aesthetics of Christopher Alexander. Additionally, the weekend of the Climacus Conference is the anniversary of his chrismation into the Orthodox Church, when he also happened to take the name “John Climacus.”
Christ’s life—by his example and his words—emphasizes the importance of peacemaking, reconciliation, and intentional love toward others. How can members of the Church cultivate a contemplative life rich in beauty and imagination? What can daily writing, creative thinking, and poetry teach the Christian about peace and the flourishing of beauty? This workshop, with author and teacher Dave Harrity, examines the imagination as a vehicle of creativity and peace and beauty through poems, exercises, workshop, and discussion. Come prepared to create!
Dave Harrity’s work has appeared in or is forthcoming from issues of Copper-Nickel, Memorious, The L.A. Review, Softblow, Revolver, Ruminate Magazine, Confrontation, The Portland Review, Existere, and The Cresset. His most recent book, “Making Manifest: On Faith, Creativity, and the Kingdom at Hand,” was nominated for The Christianity Today Book of the Year and The Conference of Christianity and Literature’s Book-of-the-Year Citation. As the founder of ANTLER, he travels the country teaching workshops on creative practice and spirituality. He likes craft beer, dogs, home improvement projects, jazz, and sometimes all four at once. He lives in Louisville with his wife and children and teaches at Campbellsville University.
Just $59 for the entire weekend. Registration includes dinner Friday, breakfast and lunch Saturday, good hot coffee and snacks all weekend.
Bring the fam! Couples and families are just $99. Kids are free. Complimentary childcare included.
* We actually have a pretty large room, but we're trying to get your attention.
Your registration includes coffee, wine, and snacks all weekend. Plus dinner Friday, breakfast and lunch Saturday.
Elite-level, micro-roasted coffee provided by Brown Coffee Co. of San Antonio, TX. Featuring Brown Coffee’s Climacus Blend Coffee — Perhaps a bit mystical, but not a mystery. Two coffees. One from Guatemala. One from El Salvador. Perfectly blended for an ascent up the ladder of finer taste. Sweet and plush. Well-balanced. Notes of dried dates and plum with a cocoa finish. A coffee to slow down with and enjoy as you contemplate the Divine.
Eighth Day Books is bringing a four-table display of the greatest books on the planet: Classics in Philosophy, Theology, Church History, Literature, and the Great Books.
The conference is hosted by Saint Michael the Archangel Antiochian Orthodox Church in Louisville, Kentucky. Our parish has been witnessing to the truth of Orthodox Christianity in Louisville since the early 1930’s, but our Faith has been preached unchanged for 2,000 years.
Here's the address, mapped by Google: 3701 Saint Michael Church Drive, Louisville, KY 40220. Directions: Exit I-264 at Breckenridge South. Go about 1/3 mile to Hikes Lane. Turn right. Go 1/2 mile on Hikes Lane to church on left.
Because of the Farm machinery show in town on the same weekend, the best hotel options can be found on Hotels.com or Priceline.com for hotels in Shepherdsville, KY, or Shelbyville, KY. Both towns are just 15 minutes outside of Louisville with a straight shot in to the church on an Interstate.
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The Climacus Conference is a classical Christian intellectual/spiritual event featuring scholars and voices across the fields of Theology, Philosophy, Classical Education, Literature, and History/Politics. It is unique in that it provides an opportunity for attendees to be enriched by thinking well across disciplines. It seeks to develop the life of the mind through scholarly engagement with the classic liberal arts, but approaches such an endeavor through the nous, the mind of the heart, enabling our ascension “of the ladder” (κλίμακος/climacus), as inspired by St. John Climacus and his Ladder of Divine Ascent. People from all backgrounds, perspectives, and traditions are welcome.
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