The Empress Theodora

And her past

A comment at VFR comparing the 6th century Byzantine Empress Theodora with the Spitzer escort girl prompted me to write this post, especially since I had just finished reading - coincidentally - a short excerpt on Theodora in Daniel Boorstin's The Creators: A History of Heroes of the Imagination. Theodora started off with lowly beginnings as the daughter of a bear keeper, followed her mother's profession as an actress, and eventually became a prostitute. Here is an excerpt from Boorstin's account of her:

[A]ccording to Procopius "As soon as she was old enough and fully developed, she joined the women on the stage and promptly became a courtesan." Who would have predicted that she would become an emperor's faithful wife, a passionate Christian theologian, and the most powerful empress in the history of the Roman Empire?

Boorstin continues to say that this all happened after:

Suddenly and unaccountably, [she] abandoned her lascivious ways, settled in a modest house near the palace, and earned her living by spinning wool. Attracted by Theodora's beauty, wit, intelligence, and youth, Justinian determined to marry her.

The mysterious word is "unaccountably."

I will venture to say that this change wasn't unaccountable. By gleaning through various written and internet sources, it appears that in her early twenties, she briefly stayed in Alexandria and converted to Christianity. Although no source I have reviewed makes this association, where inference follows logic, it would surely be her Christian conversion that led her to abandon her previous life, and live modestly as a wool spinner.

Her extraordinary life with Justinian is immortalized in the mosaics at the San Vitale Basilica in Italy, where she stands with her cohort of women on the south wall of the apse, facing her husband Emperor Justinian, who is on the north wall. Justinian had made her joint ruler of the Byzantine Empire.

With great contrition at putting Theodora's name together with Spitzer's call girl, here's a headline from Times online entitled: Prostitute Ashley Alexandra Dupre behind Eliot Spitzer sex scandal cashes in.

One can never accuse the expiated Theodora of cashing in. In fact, her legacy lives on as one can only hope, after renouncing sin and attempting to live an exemplary life.

Mosaic of Justinian in San Vitale
[Click image to see larger version]

Mosaic of Theodora in San Vitale
[Click image to see larger version]

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Confident Christianity

The strength of a society

In a recent post on Nietzsche, Christianity and the West, Lawrence Auster of the View from the Right was asked by a reader:

What did Nietzsche miss in your estimation? What did he not see? What era of Christianity is the exemplar of a healthy (non-weak) Christianity that did not give rise to, or aid and abet, liberalism?

and replied thus:

Throughout the history of Christianity we find examples of this, but mainly in the Middle Ages. We can't experience this in America. If you visit Ireland, and see the remnants of the Christian buildings from the Dark Ages, or the stone crosses and Romanesque churches from the high middle ages, or look at the Lindisfarne Gospels and the Book of Kells (illuminated manuscripts from the ninth century) you will experience through them a living Christian truth, a consummate state of being. If you visit medieval churches in England, you will experience the same. Or if you read The Stripping of the Altars, about the actual Christian practice (such as Corpus Christi processionals and Holy Week observances) that were followed by ordinary people in the communities and the guilds of 15th century England, you well get a glimpse of a complete order of life based around Christianity.

I would add that a non-Western country which lived in this total, life-giving Christianity is Ethiopia. After a long hiatus following the conversion of the Axumite Kings around 300AD, a confident and well-prepared population returned to a culture infused and fortified by Christianity around the 12th century. This is exemplified by their grand rock-hewn and underground churches, and the many biblical art pieces which they produced to permeate every level of society.

This confident Christianity continued its way into history, surviving isolation, pagan incursions and the great devastation of the Muslims during the 15th century, until the mid-20th century. At this moment, modernism in its various guises proved the temporary victor.

Still, although the people have lost their footing, all that they have received is nihilistic communism and atheistic capitalism. Despite this lack of confidence, a return to the ancient faith seems to be the only solution.

On a related note, I recently sent a letter to the art critic and professor at the University of the Art, Camille Paglia, regarding her on-line article at Arion "Religion and the Arts in America." I just wanted to clarify the different traditions and histories of Christianity in Africa.


St. George and the Virgin Mary, Ethiopian pendant icon,
ca. 17th century
[Click on picture to see bigger version]

Bete Giyorgis Church in Lalibela
[Click on picture to see bigger version]

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Imaginary Space

The Paintings of Christian Artist Thomas Kinkade

The Evangelical Outpost Blog has a very interesting post on famous Christian artist Thomas Kinkade.

While browsing through the links (and further comments) this post describes what I've identified as the problem with imagined space.

There is a new crop of painters who use a variety of images, many of which they don't draw or paint 100% (I suspect there is a lot of tracing going on and that copy machines and computer downloads are quite active), to create these non-existent places.

I think Kandinsky was aiming for such non-existent places in his vaguely familiar, abstracted paintings. They remind us of something (an animal, a plant, a city?) but we're at a loss to say what.


Kandinsky, Compostition VIII, 1923

Of course, these artists forfeit the long-established perspective drawings, proportions, realistic colorings, and even coherent themes and stories in order to bring us their utopias (or dystopias).


Kristine Moran, Checkpoint, 2005

From a commenter called 'Lizzie' on Kindade's art posted at Hollywood Jesus News Blog:

At first glance, [Kinkade's]subjects look well drawn, realistically rendered, and believably three-dimensional--what one would expect from any art school graduate…I found misaligned perspectives, awkward proportions, inexplicable light sources, and strange juxtapositions of architecture and landscape. His scenery has no relationship to geographical reality…His churches are buried in deep forests and hover at the edge of swamps, without paths, their front doors, blocked by streams that in any remotely real geography would immediately flood the buildings… I find it especially telling in the painting of the nature churches, where there seems to be no way for any human to access the church itself. One is cut off by dense forests, giant mountains, and rivers… Where people are depicted they are awkward, stick-like and blurred: unspecific, faceless figures, barely three dimensional and lacking the color, depth, weight, movement, that he gives inanimate objects…Professional artists spend years trying to capture the human body... In almost all of his paintings the parts do not fit together naturally… This general mismatching is patched over with the stippled points of light and deliberately brilliant colors to create an artificially uniform effect.

Thomas Kinkade, Streams of Living Water

Now, an interesting question would be: "Why would a 'Christian' artist spend so much time creating his utopia (heaven, paradise?) on earth?"

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