THE PASSION
Sarah Beckett
Presents drawings inspired by Haydn’s Orchestral work
The Seven Last Words of Christ Op. 51
Joseph Haydn
AMBROSIAN STRINGS
Jonathan Storer – violin
Amelia Goodall – violin
Cathryn McCracken – viola
Jane Pirie – cello
Michael Allnatt – double Bass
Readings from the Scriptures and Poems
“After the Seven Last Words” by Mark Strand
Read by Fr Nick Debney
Tuesday, 15th April, 2025
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NOTES TO THE WORK Sarah Becket
The key to this body of work is that I have expressed the whole story from a
woman’s perspective, a mother’s point of view. The Gospels were written by men and, as far as I know, no woman artist has ever painted the full story of the Passion.
For months I lived, breathed and slept to Haydn’s Seven Last Words of Our Saviour; these drawings emerged as a visual response to Haydn’s sublime musical interpretation of the Scriptural text.
Secondly, I imagined ourselves back two thousand years ago in Jerusalem. How could we…anyone, at the time, have understood that the crucifixion was the apogee of Christ’s titanic struggle to reconcile the human and the divine, and the preamble to His resurrection?
Thirdly, I’ve interpreted Christ’s Passion as not just something that happened two thousand years ago but as an ongoing expression of the human condition; I couldn’t separate His agony from the heroism and courage that continues in the face of the barbarity and suffering that continues, day after day, throughout the
world.
Although most of the pictures are, inevitably, dark and troubling, there are two where I have introduced colour to evoke hope, the Ascension and to provide a joyous visual balance to the darkness of the other drawings
programme
INTRO ‘It Casting Lots’
I took a bit of artistic liberty here. The Biblical record is that the guards cast lots
for Christ’s garments by the cross. I decided to transpose the scene to a prison, in
order to evoke the menacing undertow in the music of the Introit. The guards
throwing dice symbolize human heartlessness, cruelty and greed.
The Christ figure, who can be seen in the background, I have drawn as a victim of
modern torture. The knife is angled on the table, pointing to the prisoner in the
background ( ‘the blade always finds the heart…’) The skull is a momento mori,
referring to Renaissance artistic traditions of still life, and is a symbolic reference
to Golgotha, the hill of the skulls.
FIRST SONATA ‘Father, forgive them for they know not what they do’.
At this point I wanted to focus on the reactions of Mary, Mary Magdalene and John. In the Bible, the descriptions of the Marys and the disciples convey an odd
sense of ‘distance’, as though they were merely spectators. OK, the guards would have tried to keep His loved ones away from Christ, but my feeling is that in reality
the trauma would have been much more up-close and chaotic.
Here, the guards are ‘implied’ in that they are outside of the drawing, pulling on the ropes to drag the cross upright. Mary is keening with grief while Mary
Magdalene and John are vehemently protesting and trying to stop the guards proceeding with the crucifixion.
SECOND SONATA ‘Verily, I say unto you today you shall be with me in Paradise.’
Here, for a brief moment, out of the surrounding darkness, a glimpse of beauty and joy.
The river refers to the river where Christ was baptized, and the fountain refers
to Christ as living water. The two figures represent Christ and the thief in
Paradise, and the two little white egrets a gentle ‘Trini’ version of doves.
In the front of the painting, slats of wood refer to the cross but I have drawn
them as a symbol for ‘the fence-of-our-humanity’ which separates us from the
Divine.
THIRD SONATA ‘Woman, behold thy son.’
To hear this sentence must have been pure agony for Mary. This drawing sprang from imagining myself into Mary – having to watch my own son being crucified.
I don’t think she could have willingly, passively kept her distance (as it is written in the Gospels) and quietly bowed her head in acceptance.
So I imagined her having briefly dodged through the guards to get nearer to her son, where she stands distraught, her hand on the cross and looking at John in despair while he tries to comfort her.
FOURTH SONATA ‘My God, my God why hast thou forsaken me?’
To me this is the most human and heartbreaking moment – the crux of His humanity.
The whole of the Passion is predicated on Christ being the point of reconciliation
between the human and the divine. Here, He is bereft of the divine and utterly
human, the music expressing a terrible moment of frailty and doubt as He suffers
alone against a dark implacable sky – and this solitude – the great existential agony
of human seperateness – is repeated again in the drawings, ‘I Thirst.’ and ‘Father,
into thy hands I commend my spirit.’
FIFTH SONATA ‘I thirst’
All through Christ’s ministry He made reference to water, to Himself/God as living
water, and of course He turned water into wine at the Marriage at Cana.
Now, as indicated by the music, He is very weak and in His final suffering. The
guards in the foreground remain unmoved while the one behind them who can
hardly be seen (I couldn’t bear to put a face to that man) – taunts Him with refined
cruelty, offering him vinegar, sour wine for His thirst. Helpless and aghast, Mary
and Mary Magdalene are forced to see this.
SIXTH SONATA ‘It is accomplished.’
This drawing can be interpreted two ways, either as a reference to The Last Supper, or to Christ’s appearance at Emmaus. I had to create a moment of both emotional relief and visual joy – as much for myself as for the viewer, as the whole experience of doing these drawings was harrowing. I wanted to celebrate Agape in a way that linked the human with the divine. This drawing is glowing and serene and yet inevitably implies quite a complex subext because of Judas.
Here, Christ is breaking bread with Mary Magdalene*, John, His beloved disciple -front right, and Peter, ‘His Rock’ – front left . No painted interpretation of the
passion would be complete without Judas (standing just behind Christ) who, as I
understand it, represents humanity’s everlasting feet of clay and concupiscence.
Judas is the Shadow Figure of us all – and perhaps even to Christ Himself – just for a brief moment – in the Garden of Gesthemene. At the Last Supper, Christ knew
Judas was his betrayer. But he also knew that it was through that betrayal that He,
Christ, would fulfill His purpose and so He broke bread with him. The main issue here is that the reason for the anguished cadences of Christ’s Passion was to carry us through and beyond His death, to His ecstatic resurrection and reconciliation with His father. In scriptural terms, this is the pivotal moment of transformation – both human and divine where, through his suffering, Jesus transforms God Himself from the implacable Old Testament God of law and justice into a God of love and mercy. Although I find it difficult to reconcile that the transformation had to be achieved through such brutal means. .
The arch on the left echoes the arch in the Casting Lots drawing, and the cross in
the distance stands in counterpoint to His risen glory. *In contradiction to years of bad press, there have been recent discoveries of scriptural texts which suggest that Mary Magdalene was not a hooker, but one of Christ’s closest disciples and a powerful spiritual presence among the disciples. (see Cynthia Boujeault’s The Meaning of Mary Magdalene)
SEVENTH SONATA ‘Father, into thy hands I commend my spirit.’
Christ’s human journey is over and in His surrender to death, His soul – symbolised
by the dove – flies up to his Father carrying a leaf. This refers also to the Dove in the Noah’s ark story and a reminder of God’s covenant, and again refers to Christ himself as the living vine.
The dove also carries reference to His baptism when the dove appeared. I have turned the cross into a trellis for a vine which refers to Christ’s words “I am the
vine..”
CODA
Earthquake
There is no drawing for this final movement for two equal reasons: one, how could
I draw God Himself splitting the earth? And two, after Christ’s towering journey of
faith, I felt that silence and prayer was the only possible response.
The Seven Last Words
Mark Strand
1 The story of the end, of the last word
of the end, when told, is a story that never ends.
We tell it and retell it — one word, then another
until it seems that no last word is possible,
that none would be bearable. Thus, when the hero
of the story says to himself, as to someone far away,
‘Forgive them, for they know not what they do,’
we may feel that he is pleading for us, that we are
the secret life of the story and, as long as his plea
is not answered, we shall be spared. So the story
continues. So we continue. And the end, once more,
becomes the next, and the next after that.
2. There is an island in the dark, a dreamt-of place
where the muttering wind shifts over the white lawns
and riffles the leaves of trees, the high trees
that are streaked with gold and line the walkways there;
and those already arrived are happy to be the silken
remains of something they were but cannot recall;
they move to the sound of stars, which is also imagined,
but who cares about that; the polished columns they see
may be no more than shafts of sunlight, but for those
who live on and on in the radiance of their remains
this is of little importance. There is an island
in the dark and you will be there, I promise you, you
shall be with me in paradise, in the single season of being,
in the place of forever, you shall find yourself. And there
the leaves will turn and never fall, there the wind
will sing and be your voice as if for the first time.
3. Someday some one will write a story set
in a place called The Skull, and it will tell,
among other things, of a parting between mother
and son, of how she wandered off, of how he vanished
in air. But before that happens, it will describe
how their faces shone with a feeble light and how
the son was moved to say, ‘Woman, look at your son,’
then to a friend nearby, ‘Son, look at your mother.’
At which point the writer will put down his pen
and imagine that while those words were spoken
something else happened, something unusual like
a purpose revealed, a secret exchanged, a truth
to which they, the mother and son, would be bound,
but what it was no one would know. Not even the writer.
4. These are the days when the sky is filled with
the odor of lilac, when darkness becomes desire,
when there is nothing that does not wish to be born.
These are the days of spring when the fate
of the present is a breezy fullness, when the world’s
great gift for fiction gilds even the dirt we walk on.
On such days we feel we could live forever, yet all
the while we know we cannot. This is the doubleness
in which we dwell. The great master of weather
and everything else, if he wishes, can bring forth
a dark of a different kind, one hidden by darkness
so deep it cannot be seen. No one escapes.
Not even the man who saved others, and believed
he was the chosen son. When the dark came down
even he cried out, ‘Father, father, why have you
forsaken me?’ But to his words no answer came.
5 To be thirsty. To say, ‘I thirst.’ To be given,
instead of water, vinegar, and that to be pressed
from a sponge. To close one’s eyes and see the giant
world that is born each time the eyes are closed.
To see one’s death. To see the darkening clouds
as the tragic cloth of a day of mourning. To be the one
mourned. To open the dictionary of the Beyond and discover
what one suspected, that the only word in it
is nothing. To try to open one’s eyes, but not to be
able to. To feel the mouth burn. To feel the sudden
presence of what, again and again, was not said.
To translate it and have it remain unsaid. To know
at last that nothing is more real than nothing.
6 ‘It is finished,’ he said. You could hear him say it,
the words almost a whisper, then not even that,
but an echo so faint it seemed no longer to come
from him, but from elsewhere. This was his moment,
his final moment. “It is finished,” he said into a vastness
that led to an even greater vastness, and yet all of it
within him. He contained it all. That was the miracle,
to be both large and small in the same instant, to be
like us, but more so, then finally to give up the ghost,
which is what happened. And from the storm that swirled
a formal nakedness took shape, the truth of disguise
and the mask of belief were joined forever.
7. Back down these stairs to the same scene,
to the moon, the stars, the night wind. Hours pass
and only the harp off in the distance and the wind
moving through it. And soon the sun’s gray disk,
darkened by clouds, sailing above. And beyond,
as always, the sea of endless transparence, of utmost
calm, a place of constant beginning that has within it
what no eye has seen, what no ear has heard, what no hand
has touched, what has not arisen in the human heart.
To that place, to the keeper of that place, I commit myself.
Metanoia
Sarah Beckett
Now, you are left in the ruins of loss
exiled by that lonely deed, taste
the bitter aloes of anguish in your blood,
but do not feed the hungry altar
of anger and remorse, rather pray
for Wisdom in the unknowable dark.
Unclench your grief - and trust
in the eternal script of love and grace
that transforms the wounded space.
Allow from the furnace of your raging heart
a lark to rise and sing of that loved life,
anointed now by a brighter light
beyond the fragile limits of your sight.
THANK YOU FOR ATTENDING THIS CONCERT.
We hope you enjoyed it!
Our next performance at St Mary’s will be an evening of Chamber Music on SATURDAY MAY 31stwith Internationally acclaimed Piano virtuoso, Daniele Rinaldo (https://danielerinaldo.com/),
performing:
Beethoven “Archduke” Piano Trio Op. 97 and Piano Trio No.3 in F minor Op. 65 by Antonin Dvorak.
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Wishing you a joyous Easter
AMBROSIAN STRINGS