Artist Statement

I am interested in reclaiming joy from abstraction, finding it in the meeting of spiritual and material existence.

“Vision that responds to the cries of the world and is truly engaged with what it sees is not the same as the disembodied eye that observes and reports, that objectifies and enframes. The ability to enter into another’s emotions, or to share another’s plight, to make their conditions our own, characterizes art in the participation mode. You cannot exactly define it as self-expression – it is more like relational dynamics. Once relationship is given greater priority, art embodies more aliveness and collaboration, a dimension excluded from the solitary, essentially logocentric discourses of modernity...When art is rooted in the responsive heart, rather than the disembodied eye, it may even come to be seen not as the solitary process it has been since the Renaissance, but as something we do with others.”
(Suzi Gablik, The Reenchantment of Art, p. 106)

"Feast means joy. Yet, if there is something that we - the serious, adult and frustrated Christians of the twentieth century - look at with suspicion, it is certainly joy. How can one be joyful when so many people suffer? When so many things are to be done? How can one indulge in festivals and celebrations when people expect from us 'serious' answers to their problems? ...The modern world has relegated joy to the category of 'fun' and 'relaxation.' It is justified and permissible on our 'time off'; it is a concession, a compromise. And Christians have come to believe all this, or rather they have ceased to believe that the feast, the joy have something to do precisely with the 'serious problems' of life itself, may even be the Christian answer to them."
(Alexander Schmemann, For the Life of the World, p. 53)

“One of the basic difficulties inherent in the Greek conception of truth is that it implies that truth can be grasped and formulated by human reason. But, as the eucharist reveals, this human 'reason' must be understood as the element which unifies creation and refers it to God through the hands of man, so that God may be 'all in all.' This eucharistic or priestly function of man reconnects created nature to infinite existence, and thus liberates it from slavery to necessity by letting it develop its potentialities to the maximum. If ...communion is the only way for truth to exist as life, nature which possesses neither personhood nor communion 'groans and is in travail' in awaiting the salvation of man, who can set it within the communion-event offered in Christ. Man's responsibility is to make a eucharistic reality out of nature, i.e. to make nature, too, capable of communion. If man does this, then truth takes up its meaning for the whole cosmos, Christ becomes a cosmic Christ, and the world as a whole dwells in truth, which is none other than communion with its Creator. Truth thereby becomes the life of all that is.”
(Met. John Zizioulas, Being as Communion: Studies in Personhood and the Church)

“Such richness flowing
through the branches of summer and into

the body, carried inward on the five
rivers! Disorder and astonishment

rattle your thoughts and your heart
cries for rest but don’t

succumb, there’s nothing
so sensible as sensual inundation. Joy

is a taste before
it’s anything else, and the body

can lounge for hours devouring
the important moments. Listen,

the only way
to tempt happiness into your mind is by taking it

into the body first, like small
wild plums.”

(Mary Oliver, American Primitive)

“And when I passed by you and saw you wallowing in your blood, I said to you in your blood, ‘Live!’ I said to you in your blood, ‘Live!’”
(The Prophet Ezekiel, ESV, 16.6)

"Lift up your gates, O ye princes, and be ye lifted up, O eternal gates: and the King of Glory shall enter in. Who is this King of Glory?" (Psalm 23.6-7a LXX/24.6-7a)