Based on a thorough examination of buildings, inscriptions, archival documents and hagiographies, this book uncovers the political significance of Bektashi shrines in the Ottoman imperial age. It thus provides a fresh and comprehensive account of the formative process of the Bektashi order, which started out as a network of social groups that took issue with Ottoman imperial policies in the late fifteenth century, was endorsed imperially as part of Bayezid II's (r. 1481-1512) soft power policy, and was kept in check by imperial authorities as the Ottoman approach to the Safavid conflict hardened during the rest of the sixteenth century. This book demonstrates that it was a combination of two collective activities that established the primary parameters of Bektashi culture from the late fifteenth century onwards. One was the writing of Bektashi hagiographies; they linked hitherto distinct social groups (such as wandering dervishes and warriors) with each other through the lives of historical figures who were their patron saints, idols and identity markers (such as the saint HacAE+/- BektaAY and the martyr Seyyid Gazi), while incorporating them into Ottoman history in creative ways. The other one was the architectural remodelling of the saints' shrines. In terms of style, imagery and content, this interrelated literary and architectural output reveals a complicated process of negotiation with the imperial order and its cultural paradigms. Examined in more detail in the book are the shrines of Seyyid Gazi and HacAE+/- BektaAY and associated legends and hagiographies. Though established as independent institutions in medieval Anatolia, they were joined in the emerging Bektashi network under the Ottomans, became its principal centres and underwent radical architectural transformation, mainly under the patronage of raider commanders based in the Balkans. In the process, they thus came to occupy an intermediary socio-political zone between the Ottoman empire and its contestants in the sixteenth century.

The face of the divine feminine can be found everywhere in Mexico. One of the most striking features of Mexican religious life is the prevalence of images of the Virgin Mother of God. This is partly because the divine feminine played such a prominent role in pre-Hispanic Mexican religion. Goddess images were central to the devotional life of the Aztecs, especially peasants and those living in villages outside the central city of Tenochtitlan (present day Mexico City). In these rural communities fertility and fecundity, more than war rituals and sacrificial tribute, were the main focus of cultic activity. Both Aztec goddesses and the Christian Madonnas who replaced them were associated, and sometimes identified, with nature and the environment: the earth, water, trees and other sources of creativity and vitality. This book uncovers the myths and images of 22 Aztec Goddesses and 28 Christian Madonnas of Mexico. Their rich and symbolic meaning is revealed by placing them in the context of the religious worldviews in which they appear and by situating them within the devotional life of the faithful for whom they function as powerful mediators of divine grace and terror.

A contribution to the field of theological aesthetics, this book explores the arts in and around the Pentecostal and charismatic renewal movements. It proposes a pneumatological model for creativity and the arts, and discusses different art forms from the perspective of that model. Pentecostals and other charismatic Christians have not sufficiently worked out matters of aesthetics, or teased out the great religious possibilities of engaging with the arts. With the flourishing of Pentecostal culture comes the potential for an equally flourishing artistic life. As this book demonstrates, renewal movements have participated in the arts but have not systematized their findings in ways that express their theological commitments-until now. The book examines how to approach art in ways that are communal, dialogical, and theologically cultivating.

How can we grasp the significance of what Jesus Christ did for us? Might literature help us as we seek to understand the Christian faith? J.R.R. Tolkien's The Lord of the Rings has generated much discussion about the relationship between Christianity and literature. It is well known that Tolkien disliked allegory. Yet he acknowledged that his work is imbued with Christian symbolism and meaning. Based on the inaugural Hansen Lectureship series delivered by Philip Ryken, this volume mines the riches of Tolkien's theological imagination. In the characters of Gandalf, Frodo, and Aragorn, Ryken hears echoes of the threefold office of Christ-his prophetic, priestly, and royal roles. Guided by Ryken, readers will discover that they can learn much about the one who is the true prophet, priest, and king through Tolkien's imaginative storytelling. Based on the annual lecture series hosted at Wheaton College's Marion E. Wade Center, volumes in the Hansen Lectureship Series reflect on the imaginative work and lasting influence of seven British authors: Owen Barfield, G. K. Chesterton, C. S. Lewis, George MacDonald, Dorothy L. Sayers, J. R. R. Tolkien, and Charles Williams.

The Bible contains some of the greatest stories and teachings of all time. It is also the inspiration for some of the greatest pictures ever painted. Sister Wendy's Bible Treasury captures some of the Bible's most dramatic scenes and memorable characters, as depicted by artists such as Botticelli, Caravaggio, Degas, Duccio, Durer, El Greco, Giotto, Leonardo, Raphael, Rembrandt, Rubens Rublev, Titian and Van Gogh. From the majesty of Genesis to the mystery of Revelation, Sister Wendy invites you to share her delight in the way these painters have interpreted and depicted the Bible over two thousand years. This beautifully presented volume includes 55 illustrations.

At the turn of the fifteenth century, private devotionals became a speciality of the renowned Ghent-Bruges illuminators. Wealthy patrons who commissioned work from these artists often spared no expense in the presentation of their personal prayer books, or 'books of hours', from detailed decoration to luxurious bindings and embroidery. This enchanting illuminated manuscript was painted by the Master of the David Scenes in the Grimani Breviary (known as the David Master), one of the renowned Flemish illuminators in the sixteenth century. Every page of the manuscript is exquisitely decorated. Fine architectural interiors, gorgeous landscapes and detailed city scenes, each one depicting a narrative, form the subjects of three full-size illuminations and forty-two full-page miniatures. There are floral borders on a gold ground or historiated borders in the Flemish and Italian style on every page. It is one of the finest examples of medieval illumination in a personal prayer book and the most copiously illustrated work of the David Master to survive. The manuscript owes its name to the French Queen, Marie de Medici, widow of King Henri IV. For a time she went into exile in Brussels, where she is thought to have acquired the manuscript before moving again to Cologne. An inscription in English states that she left the book of hours in this city, and it is here that an English manuscript collector, Francis Douce, may have acquired the book and eventually donated it to the Bodleian Library. Together with a scholarly introduction that gives an overview of Flemish illumination and examines each of the illustrations in detail, this full-colour facsimile limited edition, bound in linen with a leather quarter binding and beautifully presented in a slipcase, faithfully reproduces all 176 leaves of the original manuscript.

This is a comparative study of the national significance of the classical revival which marked English and French art during the second half of the nineteenth century. It argues that the main focus of artists' interest in classical Greece, was the body of the Greek athlete. It explains this interest, first, by artists' contact with the art of Pheidias and Polycletus which portrayed it; and second, by the claim, made by physical anthropologists, that the classical body typified the race of the European nations.

This richly diverse exploration of female artists and self-portraits is a brilliant and poignant demonstration of originality in works of haunting variety. The two earliest self-portraits come from 12th-century illuminated manuscripts in which nuns gaze at us across eight centuries. In 16th-century Italy, Sofonisba Anguissola paints one of the longest series of self-portraits, spanning adolescence to old age. In 17th-century Holland, Judith Leyster shows herself at the easel as a relaxed, self-assured professional. In the 18th century, artists from Elisabeth Vigee-Lebrun to Angelica Kauffman express both passion for their craft and the idea of femininity; and in the 19th the salons and art schools at last open their doors to a host of talented women artists, including Berthe Morisot, ushering in a new and resonant self-confidence. The modern period demolishes taboos: Alice Neel painting herself nude at eighty, Frida Kahlo rendering physical pain, Cindy Sherman exploring identity, Marlene Dumas dispensing with all boundaries. The full verve of Frances Borzello's enthralling text, and the hypnotic intensity of the accompanying self-portraits, is revealed to the full in this inspiring book.

This book analyses the animal images used in William Hogarth's art, demonstrating how animals were variously depicted as hybrids, edibles, companions, emblems of satire and objects of cruelty. Beirne offers an important assessment of how Hogarth's various audiences reacted to his gruesome images and ultimately what was meant by 'cruelty'.