Ribe Domkirkes Nye Kirkeblad

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VELKOMMEN TIL ENDNU ET NUMMER AF DET NYE KIRKEBLAD!

Hej,

Mit navn er Alexander Tovborg, jeg er billedkunstner og den nye redaktør af Ribe Domkirkes kirkeblad indtil september 2013. 

Dette sker i samarbejde med Ribe Domkirke og Ribe Kunstmuseum og er en del af den omfattende kunstudstilling: »Giv os i dag... Når kunsten går i kirke«. Kunstprojektet »Giv os i dag... Når kunsten går i kirke« er indtil dato det største og mest ambitiøse udstillingsprojekt med fokus på kunsten i kirken.

Udstillingen åbnede i Køge på KØS – museum for kunst i det offentlige rum i oktober og tager derefter videre til Lemvig på Museet for Religiøs Kunst. Parallelt med udstillingen er 6 samtidskunstnere blevet spurgt om at udsmykke en kirke hver i Danmark. Som en af de udvalgte kunstnere har jeg fornøjelsen af at arbejde sammen med Danmarks ældste kirke i Ribe. 

Mit bidrag til Ribe Domkirke består i, at jeg har ønsket at være redaktør af domsognets kirkeblad i et år, fra september 2012 til august 2013. Det betyder, at jeg påtager mig alt ansvar for indhold for de 4 numre, der ud- kommer årligt. Jeg har valgt at ændre bladets grafiske udtryk, og du vil i fremtiden kunne se frem til, at bladet ændrer sig fra nummer til nummer, både grafisk og i størrelse.

Lea Porsager "BLITZ Goetheanum (Beyond Vertigo)" 2009

Dette kirkeblad handler om »Ritualer«.

I dette nummer sætter jeg fokus kirkens ritualer, dets betydninger for kristendommen, dets udvikling samt dets betydning for præsten og kirkegængeren.

Hvor det forrige nummer opfordrede til en udadvendt debat om kirke og politik, så er dette nummer indadvendt og tænkt som information til menighed og sogn, og lægger op til diskussion af spørgsmål som: hvorfor er der ritualer, hvad er de egentligt til for og hvordan skal man forholde sig til dem som kirkegænger?

Konstitueret sognepræst Signe Inge von Oettingen har skrevet en tekst, der fortæller om hendes personlige forhold til kirkens ritualer og brugen af dem i hendes præstevirke.

Lektor i filosofi og videnskabshistorie på Roskilde Universitet Aksel Haaning har skrevet et essay, der fortæller om ritualets genkendelighed som tegn, symboler og metafore.

I kirkebladet vil du også blive introduceret til den danske billedkunstner Lea Porsager, der viser en serie fotografier af Rudolf Steiners Goetheanum i Dornach, Schweitz. Du kan i bladet se et udvalg af fotografier fra denne serie og samtidigt læse en tekst til bedre forståelse af hendes værker.

Lea Porsager "BLITZ Goetheanum (Beyond Vertigo)" 2009

Derudover kan man læse et interview med Lene Tranberg og Erik Frandsen fra Lundgaard & Tranberg Arkitekter, vinderen af arkitektkonkurrencen om det nye hus, Kannikegården.

Samtidigt bringer jeg også resultatet af det nyligt overståede menighedsrådsvalg.

I det forrige kirkeblad kunne man læse om »Kirken i dag«.

I nummeret inviterede jeg forskellige skribenter lige fra Ribe Domkirkes egen sognepræst, Torben Bramming til Politikens kronikredaktør Christoffer Emil Brunn til at italesætte og give deres syn på kirken i dag.

Kirkebladets tekster og de generelle ændringer af kirkebladet skabte mange reaktioner fra kirkebladets læsere.

Lea Porsager "BLITZ Goetheanum (Beyond Vertigo)" 2009

Jeg har valgt at bringe to læserbreve her i kirkebladet, og jeg vil forsat opfordre til at bidrage til diskussion af temaet og med ris og ros til redaktionen på:

Ribesnyekirkeblad(@)gmail.com 

I kirkebladet kan du derudover finde alle de oplysninger, du normalt finder i bladet om gudstjenester, koncerter, særarrangementer etc. 

Rigtig god læselyst!

De bedste hilsener, 

Alexander Tovborg   

LÆS MERE OM UDSTILLINGEN: 

www.koes.dk 

NÆSTE KIRKEBLAD HAR TEMAET: 

»Guddommelig Musik« 

DOWNLOAD KIRKEBLADER SOM PDF VIA KOPENHAGEN.DK: http://kopenhagen.dk/news/nyhed/article/andet-nummer-af-alexander-tovborgs-kirkeblad-er-online/

Teenage Jesus

21 figures in a four-colour offset print 
designed by Ehrhorn-Hummerston

with texts by Tom Morton and Helmut A. Müller (in english) 

Paperback, 56 pages, 27x22,4 cm, 

edition of 500
Lubok Verlag

3.1: Describe the key events in the life of Jesus Christ, and their significance to the Christian Faith

45 minutes. Extra test time is available to eligible students under the US Individuals with Disabilities Education Act (IDEA), 2004

First off, Dr./ Mr./ Mrs./ Ms. or Miss Examiner, I’ve got to tell you that question 3.1 on the test is way confusing, and whoever it was at the Wyoming Department of Education who dreamt it up needs to seriously rethink his/her vocation, and possibly his/her broader Lebensplan. Leaving aside the whole business of whether there ever really was a man or perhaps more precisely some kind of combi man/god who corresponded to the figure of ‘Jesus Christ’ as described in the canonical Gospels (which, as you’ll know, are in any case not exactly a model of biographical consistency), and forgetting the profound difficulties involved in identifying a single ‘Christian Faith’ (I’m guessing the questioner is referring to the beliefs associated with American Mainline Protestantism, rather than, say, the Catechetical School of Alexandria), we’re still left with a problem. Videlicet: the Bible tells us absolutely nothing about Our Lord’s life between the ages of 12 and 30. That’s 18 years, well over 50% of the period Jesus spent on Planet Earth, and plenty of time for all sorts of ‘key events’ to take place. I don’t know about you, Dr./ Mr./ Mrs./ Ms./ or Miss Examiner, but this is what my Dad would call a major gap in the record.

Now, the Wyoming D of E will have issued you with some kind of grading scheme, where the idea is that you go through each student’s paper awarding them ‘X’ out of ‘Y’ possible points for glossing the importance of Christ’s birth, baptism, ministry, miracles, betrayal, trial, crucifixion, resurrection etc., and then maybe a few discretionary points on top if they exhibit extra zip or dash or flair. I’d like to propose a deal. This is a statewide test, sat by nearly every Freshman kid in the Public School System, so this probably isn’t the first paper you’ve read today, perhaps not even the twenty-first or thirty-first, and I’m pretty sure that by this point you’ve become a bit bored with the whole shebang. (I don’t mean to impugn your undoubted professionalism, but seriously I’ve seen my Dad grade his College students’ history exams, and by about the fourth or fifth manuscript he’s hollering for my Step Mom to bring him an Advil and a second glass of scotch). It should be obvious from my actually-sort-of-regrettable showboating in para.1 that I am, in fact, perfectly capable of answering the test question in the spirit it was intended, and it should be equally obvious by this point in para.2 that’s not something I’m planning to do. You’ll appreciate I’m writing against the clock, here (time elapsed thus far: 00.07.19.23, and there’s no way I’m gonna use the extra 15 mins I’m apparently entitled to under IDEA legislation as a ‘minor with a certified History of Serious Emotional Disturbance’), so I’ll just come straight out with it. According to any imaginable Dept. of Ed. grading scheme, this paper is a catastrophic Fail. According to any sane metric of the intellectual abilities of a 14 year-old kid from Whogivesashitsville WY, it is, as you’ll see, an A +++++, with a nice long vinculum over those plus signs. You can stop reading now, give me an F, and nobody will be able to say you haven’t done your job. If you carry on reading, though, we’ll have entered into a covenant, in which you agree to grade me according to a Higher Truth. Deal? Deal.

So, Dr. /Mr./ Mrs./ Ms. or Miss Examiner, I want you to imagine that it’s the year 393 AD, and we’re at the Synod of Hippo in what’s now the city of Annaba, Algeria, and the Bishops of the Early Church have gathered together to settle once and for all the question of which of the Holy Scriptures will make it into the New Testament. Now, we can’t know for sure, but it’s likely that one of the texts that came up for discussion was the Gospel of Thomas, which in contrast to the G’s of Matthew, Mark, Luke and John doesn’t present Jesus as a Lord, or a King, or even really as the Son of God, but rather as the very fabric of the universe itself: ‘I am the light that shines over all things. I am everything. From me all came forth, and to me all return. Split a piece of wood, and I am there. Lift a stone, and you will find me there’. (I might be paraphrasing, stuck as I am in this room without my books, laptop, phone, or even a decent pen, but the meaning should be clear enough: both Ex uno plures and E pluribus unum).

The G of T, of course, didn’t survive the Synod’s editing process, and its author receives a kinda lousy press in the canonical Gospels – you prob. know him as ‘Doubting Thomas’ from John 20:24-29 or thereabouts, where he gets all snarky about the resurrection, and says he won’t believe that Christ has risen until he’s stuck his fingers in His wounds. So-called Doubting T, though, was actually a Pretty Cool Guy. According to the Acts of Thomas (another Scripture that didn’t make the grade at Hippo, IMHO because it claims its subject was Jesus’ actual, genuine, no-shit identical twin), he was the only Apostle to spread the Good News to India, where he performed all sorts of miracles including bringing this one guy’s wife back to life after the guy had murdered her for being really into sexual intercourse, which was way stupid of the guy as sexual intercourse can be enjoyed as part of a happy, loving marriage. A side note: in the Gospel of Thomas, the Boy Jesus kills some poor Palestinian kid just for bumping into Him. Not with His fists, or a weapon, but with six simple words. JC says: ‘Thou shalt not finish thy course’, and the kid drops down dead. Sheesh, no wonder the Bible features Gospels According to M, M, L and J, but no G According to T.

If you’ve got this far and didn’t simply drop the F-for-Fail Bomb at the end of para.2, you’re prob. thinking huh, OK, fine, this is all very fascinating, but what has it got to do with test question 3.1? I submit to you that if a whole bunch of would-be sacred writings were blackballed in the 4^th Century, it’s not beyond the bounds of probability that someplace or other there’s a ‘lost’ or a ‘hidden’ or even a ‘suppressed’ Scripture that tells us exactly what Jesus was doing between the onset of puberty and the moment he hooks up with John the Baptist on the River Jordan’s banks. If such a Scripture were to come to light (and these things do happen, think of the Dead Sea Scrolls, the Nag Hammadi Library etc.), it’s worth thinking about what it might tell us about the Lost Years of Our Lord. One theory is that he basically just sat on his ass in Nazareth for 18 years. Others involve him sailing to England with his Great Uncle Joseph of Arimathea (see for e.g. William Blake’s ‘And did those feet in ancient time…’), or taking a trip to the United States to visit the Native Americans, who at that point were apparently calling themselves the Lamanites (there’s a whole heap of sci-fi stories about this, if you’re into that kind of thing, most of them written by members of the Church of the Latter Day Saints).  My personal favorite theory, though, is that Christ spent his teens and twenties traveling in India, where He studied Buddhism, Hinduism, Jainism etc. etc. etc., all of which were to inform His ministry when He finally set up shop in back in Galilee.

Let’s look at the evidence. That ‘I am everything’ line from the Gospel of Thomas certainly sounds pretty Buddhist to me, then there’s the whole Christ/Krishna same-ish name coincidence/non-coincidence, and an account in the Hindu Puranas of Jesus chilling in the Himalayas, which describes Him as a ‘handsome’ man with ‘copper skin and white garments’, as though He’d stepped right out of that poster at my Real Mom’s Pentecostal Church. Perhaps He went to Kashmir to visit one of the Three Magi or Wise Men (Caspar/ Gaspar/Gathaspar was supposed to have been an Indian dude), kind of like the way I plan to visit my Uncle Robert in San Francisco once I get out of here and  I’m old enough to drive. Furthermore, if we can bring ourselves to accept the whole ‘Jesus Christ and Doubting Thomas were identical Twins’ thing (which means, presumably, that they had the same mother and far more importantly the same freaking father), it makes sense that following JC’s crucifixion DT would head out East, where people were prob. a lot more relaxed than in the supposed ‘Holy Land’ about combi man/gods wandering about the place and offering them spiritual tips. Dr./Mr./Mrs./Ms. or Miss Examiner, I am no conspiracy theorist. I know enough about the Historical Method to know that none of this adds up to proof that Jesus, if there ever was such a person, set foot on Indian soil. But when even my Dad’s number one philosopher Arthur Schopenhauer claims that ‘whatever anyone may say, Christianity has Indian blood in its veins’, it seems to me that we should pay attention. (Personally, I actually prefer F. Nietzsche to A. Schopenhauer, but as Dad says sooner or later I’ll prob. grow out of it, and my Re-Entry Counselor agrees).

OK, so the time elapsed according to my Casio F91W-1 digital wristwatch is now 00.39.24.05, and I still need to make my case for an A+++++ (recurring) grade by actually answering the test question. So here goes: I once asked my Real Mom whether JC is perfect, and if so, was He born that way, or did He learn to be perfect over the course of His life? My RM told me that of course He was, is, and forever will be perfect, and if I didn’t like it I could always go ask my Dad and his new slut wife for a second opinion, seeing as they were both so damned clever, and not like her with only her Faith to light her along her path. It was Dad who showed me the good old G of T, ‘round about the time I became eligible for those extra test minutes owing to my aforementioned History of Serious Emotional D. What I’m getting at here Dr./Mr./Mrs./Ms. or Miss Examiner, is that I believe all of us have some growing to do in our teenage years, and this was as true of Our Lord as it is of you or me. I’m not saying we should take that tale about the Palestinian kid literally or anything (hello, parable alert!), but I think it’s just about possible that JC needed to get away from Nazareth to cool His boots, and to think about the kind of person He wanted to become. India seems to be a pretty good place to do that kind of thing, or at any rate a whole lot better than this room of mine, and so my answer is this: the key event in JC’s life was His timeout in the Himalayas. 00.45.00.00. OK, I’m done.

By Tom Morton

ISBN 978-3-941601-64-2

The publication is released on the occasion of the solo exhibition "Teenage Jesus" at Brenzkirche Stuttgart from September 16 until October 28, 2012.

www.Lubok.de

Order:

http://www.lubok.de/index.php?id=detail&L=1&tt_products[backPID]=23&tt_products[product]=96&cHash=e750c1746377876fbe5a3defd5b259d3

Brenzkirche, Stuttgart. Germany

'TEENAGE JESUS'

Zu Alexanders Tovborgs Ausstellung Teenage Jesus

Alexander Tovborg wendet sich in seiner Ausstellung „Teenage Jesus“ einem Thema zu, das ein Rätsel bleiben wird. Wir wissen kaum etwas über die Kindheit oder die Jugendjahre von Jesus, einer Person, die wie kaum eine andere Einfluss auf die westliche Kultur hatte. Diese unbestimmten Jahre haben den jungen Dänen, Jahrgang 1983, der die „Royal Danish Academy of Fine Arts“ in Kopenhagen abgeschlossen hat, neugierig gemacht und führten ihn zum ersten, intensiven direkten Dialog mit der Kirche – dem Evangelischen Bildungszenrum Hospitalhof, wo 
Gegenwartskunst seit 25 Jahren ausgestellt wird.

21 Miniaturen - die größten sind 60 x 50 cm, die kleinsten 20 x 25cm - sind durch diesen Dialog entstanden. Dabei ließ sich Tovborg von der Ästhetik der indischen und persischen Miniaturmalerei leiten. Mit kraftvollen Formen und Farben, die auf den Betrachter wie aus einem Traum wirken, visualisiert er seine Vorstellung von „Teenage Jesus“ und verbindet damit 
westliche Vorstellung mit östlicher Tradition und Spiritualität.

Tovborg sucht einen interkulturellen Zugang zum Thema „Teenage Jesus“. Schließlich gibt es in jeder Religion ähnliche Fragen oder Symbolik. Sie drehen sich um Leben und Tod, das Heilige und das Göttliche, Propheten, Engel und Offenbarungen. Jesus selbst steht als Symbol für die Vermischung von göttlicher und menschlicher Natur. Mit solche Fragen beschäftigt sich gegenwärtig auch die interkulturelle Theologie als Begegnung zwischen Religionen und Kulturen. Wo ist das Eigene und wo das Andere?

Der Rahmen, durch den der Künstler diverse Zugänge ermöglicht, bekommt eine einzigartige Stellung, er ist dem „inneren Bild“ ebenbürtig. Die zentrale Figuration korreliert mit dem Rahmen und umgkehrt. Eine eigene Welt entsteht. Jeder Rahmen der Serie ist passend zum jeweiligen Bild geschaffen, meist komplimentär abgestimmt und nach den Regeln des Goldenen Schnitts proportioniert. Bilder und Rahmen sind nicht mehr ohne den jeweils anderen Teil zu denken und auch nicht voneinander zu trennen. Sie sind miteinander verschmolzen und zur sich gegenseitig steigernden Einheit geworden.

Der Rahmen bildet sich auch im eigenen Bewusstsein, etwa durch die eigene Biografie, politische Ansichten, soziale Kontexte und Grenzen unseres Erlebens wie Schmerz und Tod – dies beschreibt der Hirnforscher Ernst Pöppel: „Das bedeutet, dass wir nur in einem bestimmten Bezugssystem, mit einer bestimmten Einstellung, mit einer aufgebauten Erwartung, mit einem Vor-Urteil, also einem bestimmten Rahmen, etwas wahrnehmen und erkennen, ein Bild sehen ...Ohne Rahmen kann es nichts geben … Der Rahmen ist notwendige Bedingung, und wenn er nicht erkennbar ist, dann muss er offen gelegt werden, und wenn er nicht vorhanden ist, dann muss er geschaffen werden, weil sonst alles in Unbestimmtes zerfließt.“ Die Rahmengebung, das Framing, führt auch den Künstler Tovborg zu grundsätzlichen Fragen: „Wie wollen wir, dass 
Bilder gelesen werden? Warum erschaffen wir sie überhaupt und für wen?“

Der Rahmen für das Jesubild hat sich in der modernen Theologie erheblich verändert – hin zu einem Verständnis, das eher subjektiv ist, unabhängig von Zeit und Ort. Als historische Wahrheit kann die Bibel nach Stand der Leben-Jesu-Forschung ohnehin nicht gesehen werden, weil jeder Evangelist seine Deutung, seine Ideen und Absichten einfließen lassen hat. Dieser Wandel bedeutet, dass sich heute jeder sein ganz eigenes Bild von Jesus machen kann. Diese große Freiheit und Vieldeutigkeit zeichnet das Werk von Tovborgs Serie „Teenage Jesus“ aus. Je nach Rahmen des Betrachers kann es als ästhetisches Medium und theologisches Medium gelesen und verstanden werden.

Installationsbilleder:

Udstillingen vises fra den 16. september til den 28. oktober

Brenzkirche / www.hospitalhof.de/index.php?id=639

The Sacred & The Profane

"The Sacred & The Profane"

Text by Tom Morton & Jörg Heiser

Clothbound hardcover
112 pages, 35x30 cm. 

Edition of 600

Published by
Lubok Verlag 

Designed by LA Graphic Design

Made in collaboration with Galleri Nicolai Wallner

Order:

http://www.lubok.de/index.php?id=detail&tt_products[backPID]=23&tt_products[product]=91&cHash=9ec3d643deb20aa64a557e363eb76447

Ribe Domkirkes nye kirkeblad

nr. 1 september - november 2012

Leder

VELKOMMEN TIL ET NYT KIRKEBLAD!

Hej, 

Mit navn er Alexander Tovborg, jeg er billedkunstner og den nye redaktør af Ribe Domkirkes kirkeblad i det kommende år. 

Dette sker i samarbejde med Ribe Domkirke og Ribe Kunstmuseum og er en del af den omfattende kunstudstilling: »Giv os i dag... Når kunsten går i kirke«.  Kunstprojektet »Giv os i dag... Når kunsten går i kirke« er indtil dato det største og mest ambitiøse udstillingsprojekt med fokus på kunsten i kirken. Udstillingen, der går Danmark rundt, vil forsøge at sætte fokus på forholdet mellem kunst og kirke ved at vise de største, mest vellykkede og nytænkende kirkeudsmykninger i nyere tid af både danske og udenlandske hovednavne. 

Udstillingen åbner i Køge på KØS – museum for kunst i det offentlige rum og tager derefter videre til Lemvig på Museet for Religiøs Kunst.  Parallelt med udstillingen er 6 samtidskunstnere blevet spurgt om at udsmykke en kirke hver i Danmark. Som en af de udvalgte kunstnere har jeg fornøjelsen af at arbejde sammen med Danmarks ældste kirke i Ribe. 

Mit bidrag til Ribe Domkirke består i, at jeg har ønsket at være redaktør af domsognets kirkeblad i et år, fra september 2012 til august 2013. Det betyder, at jeg påtager mig alt ansvar for indhold for de 4 numre, der ud- kommer årligt. Jeg har valgt at ændre bladets grafiske udtryk, og du vil i fremtiden kunne se frem til at bladet ændrer sig fra nummer til nummer, både grafisk og i størrelse.  

Ønsket om at blive redaktør er et helhjertet forsøg på at skabe en åben, men også kritisk diskussionsplatform for sogn og menighed. Det er mit ønske at skabe et frirum med kunsten som formidler og åbne for nye måder at se og tale om kirken på, ud fra hvordan den opfattes i år 2012. 

Med tidsrelevante artikler fra både forfattere, politikere og præster samt kunstværker fra samtidskunstnere bliver kirkebladet et åbent vindue direkte til kirkens historie og problemstillinger.  

Det første kirkeblad har jeg givet temaet: »Kirken i dag«, og det er mit håb, at du, når du har læst og kigget kirkebladet igennem, har fået en ny måde at se kirken på. 

I dette blad kan du læse en tekst om emnet af sognepræst Torben Bramming. Teksten tager udgangspunkt i Ribe Domkirke og udfolder samtidig, hvordan Bramming opfatter folkekirken i dag. 

I bladet kan du også læse et essay af Politikens kronikredaktør Christoffer Emil Bruun, der tager læseren med på en indadvendt gåtur fra Fanø til Ribe, en rejse der giver en personlig skildring af Emil Bruuns forhold til kirke og tro. 

Forfatteren Ege Schjørring genskaber i sin kunstneriske tekst kendte historier fra Ribe Domkirke i en ny fortælling, der perspektiverer menneskets forhold til kirken i rum og sted.  

Lektor i dansk litteratur og Grundtvigforsker, Sune Auken fremhæver i sin tekst om kirkens manglende forhold til medierne de overordnede problematikker i kirkens måde at tale til og igennem medierne på.

I kirkebladet vil du også blive introduceret til den norske billedkunstner Torbjørn Rødland, der med sine fotografier stiller skarpt på kirken. I bladet kan du se syv specielt udvalgte værker af Rødland og samtidigt læse en tekst til bedre forståelse af hans værker.  

I kirkebladet kan du derudover finde alle de oplysninger, du normalt finder i bladet om gudstjenester, koncerter, særarrangementer etc. 

Jeg håber, du vil tage godt imod kirkebladet!  

De bedste hilsener, 

Alexander Tovborg   

RIS OG ROS ER VELKOMMEN PÅ: 

Ribesnyekirkeblad(@)gmail.com 

LÆS MERE OM UDSTILLINGEN: 

www.koes.dk 

NÆSTE KIRKEBLAD HAR TEMAET: 

»Ritualer« 

DOWNLOAD KIRKEBLADET SOM PDF VIA KOPENHAGEN.DK: http://kopenhagen.dk/fileadmin/billeder/magazine_upload/2012.08.31_Alexander_Tovborg_kirke/ALEXANDER_TOVBORG_RIBE_DOMKIRKES_NYE_KIRKEBLAD.pdf

Lubok Solo 3

Lubok Solo 3

  Mit 16 schwarz-weißen Originallinolschnitten von Alexander Tovborg Broschur, 

16 Seiten, 32x23,5 cm, 

300 nummerierte Exemplare Erschienen 

10/2011 ISBN 978-3-941601-22-2  

 / www.lubok.de

Galleri Nicolai Wallner, Copenhagen

'Sacra conversazione'

It is a great pleasure for Galleri Nicolai Wallner to present Sacra Conversazione an exhibition with new works by Alexander Tovborg and Jeppe Hein. 

The exhibition sets up a meeting between two formally very different artists - Tovborg being predominantly a painter whereas Hein works with installation and sculpture. Using simple forms and reflective surfaces Hein's works directly and surprisingly address the physical presence of the viewer and the surrounding space. Tovborg's paintings capture you in quite a different manner through their large scale and vivid imagery. Through his works Tovborg explores spiritual issues drawn from his own personal thoughts and beliefs. 

The title of the exhibition "Sacra Conversazione" refers to a concept of Renaissance painting with religious figures engaged in contemplative conversation. Traditionally this followed a strict set of rules and preformed norms. During the 15th century it gave way to a more intimate and immediate way of depicting the subject – mirroring a change in belief and a more individual approach to religion. 

In the exhibition Hein and Tovborg engage in a dialogue set within the framework of the spiritual. In five large-scale paintings of various sexual encounters in an Arcadian setting, Tovborg depicts the Old Testament's story of Adam and Eve and the fateful moment they decided to eat the forbidden fruit thus gaining knowledge and awareness. Though obviously more abstract and less direct in their approach to the spiritual, Hein's installations also points to a place for spiritual reflection. The immediacy of the works opens up a space for contemplation for the viewer and a possibility of enlightenment. 

We are happy to welcome you in the gallery. 

With kind regards, 
Galleri Nicolai Wallner

Installationsbilleder:

Udstillingen vises fra den 13. April til den 26. Maj 2012 

/www.nicolaiwallner.com