Offering snapshots of mercantile devotion to saints in different regions, this volume is the first to ask explicitly how merchants invoked saints, and why. Despite medieval and modern stereotypes of merchants as godless and avaricious, medieval traders were highly devout - and rightly so. Overseas trade was dangerous, and merchants' commercial activities were seen as jeopardizing their souls. Merchants turned to saints for protection and succor, identifying those most likely to preserve their goods, families, reputations, and souls. The essays in this collection, written from diverse angles, range across later medieval western Europe, from Spain to Italy to England and the Hanseatic League. They offer a multi-disciplinary examination of the ways that medieval merchants, from petty traders to influential overseas wholesalers, deployed the cults of saints. Three primary themes are addressed: danger, community, and the unity of spiritual and cultural capital. Each of these themes allows the international panel of contributors to demonstrate the significant role of saints in mercantile life. This book is unique in its exploration of saints and commerce, shedding light on the everyday role religion played in medieval life. As such, it will be of keen interest to scholars of religious history, medieval history, art history, and literature.

"When you're in New York" the sculptor Louise Nevelson once said, "you're in perpetual resurrection." She might have said the same thing about St. Peter's Lutheran Church, set in the heart of midtown Manhattan. In the 1970s the church made a radical move, scrapping its neo-gothic building for a sleek modern structure in the shadow of a skyscraper. The transformation was not just architectural. Inside, Nevelson created a shimmering chapel, while over the years artists and designers such as Willem de Kooning, Kiki Smith, and Massimo and Lella Vignelli produced works for the sanctuary. This fusion of modern art, architecture, and design was complemented by an innovative jazz ministry, including funerals for Billy Strayhorn and John Coltrane, and performances by Duke Ellington and other jazz legends. For the first time, this volume examines the astounding cultural output of this single church. Just as importantly, the story of St. Peter's serves as a springboard for wider reflections on the challenges and possibilities which arise when religion and art intersect in the modern city. Working from a wide range of disciplines, including art history, theology, musicology, and cultural studies, a distinguished group of scholars demonstrate that this church at the center of New York City deserves an equally central place in contemporary scholarship.

An indispensable introduction to the evolution of Buddhist imagery from its origins in India through its spread to China, Japan, and South Asia For more than 2,000 years, sublime works of art have been created to embody essential aspects of Buddhist thought, which developed and evolved as its practice spread from India to East Asia and beyond. How to Read Buddhist Art introduces this complex visual tradition to a general audience by examining sixty seminal works. Beginning with the origins of representations of the Buddha in India, and moving on to address the development of Buddhist art as the religion spread across Asia, this book conveys how Buddhist philosophy affected artistic works and practice across cultural boundaries. Reliquaries, sculptures, and paintings produced in China, the Himalayas, Japan, Korea, and South and Southeast Asia provide insight into the rich iconography of Buddhism, the technical virtuosity of their makers, and the social and political climate in which they were created. Beautiful photographs of the artworks, maps, and a glossary of the major Buddhist deities offer an engaging and informative setting in which readers-regardless of their familiarity with Buddhism-can better understand the art related to the religion's practices and representations. Published by The Metropolitan Museum of Art/Distributed by Yale University Press

For 2,000 years the pope has been the acknowledged head of the Roman Catholic Church. As the direct successor of St Peter, he holds a unique position, ruling over millions of Catholics worldwide. This comprehensive guide to the 266 men who have been pope provides a timeline of the history of the papacy, and details each pope's life, influence and the way they have shaped the church. Divided into three historical sections in chronological order - the First Popes; the Crusades and the Reformation; and Into the Modern Era - this lavishly illustrated reference book will fascinate and inform anyone interested in the history of Catholicism.

IVP Readers' Choice Award Publishers Weekly Starred Review "All shall be well, and all shall be well, and all manner of thing shall be well." Julian of Norwich's Revelations of Divine Love is truly an astounding work: an inspired example of Christian mysticism, a unique contribution to Christian theology, the first book in English known to have been written by a woman. But it can also be a daunting work. Veronica Mary Rolf, who has been studying Julian's text for decades, serves as a trustworthy guide for readers willing to take up and read Julian's work. Rolf not only sets Julian's life and text in its fourteenth-century context, but she also sheds light on each of Julian's sixteen revelations. She then digs deeper into Julian's theological themes, including her innovative mystical theology of the "motherhood of God," and she offers a chapter on developing a retreat based on Julian's work. Throughout, Rolf takes a deeply contemplative approach to Julian, illuminating our understanding of this extraordinary woman, her enduring work, and the revelation that "all shall be well." Books in the Explorer's Guide series are accessible guidebooks for those studying the great Christian texts and theologians from church history, helping readers explore the context in which these texts were written and navigate the rich yet complex terrain of Christian theology.

An exciting new account of Irish high crosses This landmark study of Irish high crosses focuses on the carvings of an unnamed artist, the "Muiredach Master," whose monuments-completed in the early years of the 10th century-deserve a place alongside the Book of Kells as great works of their time. Drawing on a wealth of recent research, Roger Stalley describes in vivid detail how the crosses were made, where they were carved, and how they were lifted into place. His lively prose situates the works in their context, identifying patrons and exploring their motives, as well as venturing to understand what the crosses may have meant to those who gazed at them a millennium ago. In doing so, Stalley rejects preconceived notions about the imagery of the crosses, including the extent to which they were inspired by images from abroad. Distributed for the Paul Mellon Centre for Studies in British Art

Mater Misericordiae-Mother of Mercy-emerged as one of the most prolific subjects in central Italian art from the late thirteenth through the sixteenth centuries. With iconographic origins in Marian cult relics brought from Palestine to Constantinople in the fifth century, the amalgam of attributes coalesced in Armenian Cilicia then morphed as it spread to Cyprus. An early concept of Mary of Mercy-the Virgin standing with outstretched arms and a wide mantle under which kneel or stand devotees-entered the Italian peninsula at the ports of Bari and Venice during the Crusades, eventually converging in central Italy. The mendicant orders adopted the image as an easily recognizable symbol for mercy and aided in its diffusion. In this study, the author's primary goals are to explore the iconographic origins of the Madonna della Misericordia as a devotional image by identifying and analyzing key attributes; to consider circumstances for its eventual overlapping function as a secular symbol used by lay confraternities; and to discuss its diaspora throughout the Italian peninsula, Western Europe, and eastward into Russia and Ukraine. With over 100 illustrations, the book presents an array of works of art as examples, including altarpieces, frescoes, oil paintings, manuscript illuminations, metallurgy, glazed terracotta, stained glass, architectural relief sculpture, and processional banners.

Every Catholic saint, local and liturgical, is honoured on a particular day of the year. In many cases, an order of precedence has been worked out to determine which saints are most important. In "Saints", Rosa Giorgi has chosen up to three saints for every day of the year, along with representations of those saints ranging from world-famous works of art to more modern depictions. From a wide variety of sources, Giorgi has composed a short explanation of each saint to accompany the illustration, including etymology of names, historical background, occupations, cities and countries of patronage. Although many well-known saints are depicted, including Francis of Assisi, Joan of Arc and Thomas Aquinas, some relatively obscure saints are pictured as well.

The art of the Sistine Chapel, decorated by artists who competed with one another and commissioned by popes who were equally competitive, is a complex fabric of thematic, chronological, and artistic references. Four main campaigns were undertaken to decorate the chapel between 1481 and 1541, and with each new addition, fundamental themes found increasingly concrete expression. One theme in particular plays a central role in the chapel: the legitimization of papal authority, as symbolized by two keys-one silver, one gold-to the kingdom of heaven. "The Sistine Chapel: Paradise in Rome" provides a concise, informative account of the decoration of the Sistine Chapel. In unpacking this complex history, Ulrich Pfisterer reveals the remarkable unity of the images in relation to theology, politics, and the intentions of the artists themselves, who included such household names as Botticelli, Michelangelo, and Raphael. Through a study of the main campaigns to adorn the Sistine Chapel, Pfisterer argues that the art transformed the chapel into a pathway to the kingdom of God, legitimising the absolute authority of the popes. First published in German, the prose comes to life in English in the deft hands of translator David Dollenmayer.

This monograph is based on a symposium held in the National Gallery, London which showed how Richard II's beliefs may have been expressed in the highly religious work, the Wilton Diptych, and how he aspired to equal in magnificence the royal figures of Europe, in particular Bohemia and France. Richard's love of material splendour from the rebuilding of Westminster Hall to his lavish expenditure on dress and gifts is argued in these essays. All the facets of the regal image are underpinned by experts in the history, sociology and artefacts of the period, who in their studies aim to bring out the political difficulties under which Richard was operating.

Taking the Noli me tangere and Doubting Thomas episodes as a focal point, this study examines how visual representations of two of the most compelling and related Christian stories engaged with changing devotional and cultural ideals in Renaissance and Baroque Italy. This book reconsiders depictions of the ambiguous encounter of Mary Magdalene and Christ in the garden (John 20:11-19, known as the Noli me tangere) and that of Christ's post-Resurrection appearance to Thomas (John 20:24-29, the Doubting Thomas) as manifestations of complex theological and art theoretical milieus. By focusing on key artistic monuments of the Italian Renaissance and Baroque periods, the authors demonstrate a relationship between the rise of skeptical philosophy and empirical science, and the efficacy of the senses in the construction of belief. Further, the authors elucidate the differing representational strategies employed by artists to depict touch, and the ways in which these strategies were shaped by gender, social class, and educational level. Indeed, over time St. Thomas became an increasingly public--and therefore masculine--symbol of devotional verification, juridical inquiry, and empirical investigation, while St. Mary Magdalene provided a more private model for pious women, celebrating, mostly behind closed doors, the privileged and active participation of women in the faith. The authors rely on primary source material--paintings, sculptures, religious tracts, hagiography, popular sermons, and new documentary evidence. By reuniting their visual examples with important, often little-known textual sources, the authors reveal a complex relationship between visual imagery, the senses, contemporary attitudes toward gender, and the shaping of belief. Further, they add greater nuance to our understanding of the relationship between popular piety and the visual culture of the period.

Distant blue hills, soaring trees, vast cloudless skies-the majesty of nature has always had the power to lift the human spirit. For some it evokes a sense of timelessness and wonder. For others it reinforces religious convictions. And for many people today, it raises concerns for the welfare of the planet.During the Renaissance, artists from Italy to Flanders andEngland to Germany depicted nature in their religious art tointensify the spiritual experience of the viewer. Devotionalmanuscripts for personal or communal use-from small-scale prayer books to massive choir books-were filled withsome of the most illusionistic nature studies of this period.Sacred Landscapes, which accompanies an exhibition at theJ. Paul Getty Museum, presents some of the mostimpressive examples of this art, gathering a wide range ofilluminated manuscripts made between 1400 and 1600, aswell as panel paintings, drawings, and decorative arts.Readers will see the influ-ence of such masters as AlbrechtDu rer, Jan van Eyck, Leonardo da Vinci, and Piero dellaFrancesca and will gain new appreciation for manuscriptilluminators like Simon Bening, Joris Hoefnagel, Vincent Raymond, and the Spitz Master. These artists were innovative in the early development of landscape painting and were revered through-out the early modern period. The authors provide thoughtful examination of works from the fifteenth through seventeenth centuries.

Following current developments in contemporary art history, historians of Jewish art increasingly redefine themselves as studying Jewish visual culture and also distance themselves from any single definition of 'Jewish'. Focusing instead on the range and flexibility of both individual and collective Jewish self-identification, the trend today is to consider artistic creativity, messages, and reception in multiple intracultural settings. Reflecting this trend, the volume presents a round-table discussion and selected papers from Constructing and Deconstructing Jewish Art, an international symposium held at Bar-Ilan University in 2015. Accordingly, Steven Fine questions the role of ideologies and the limits of semantic analysis in contemporary readings of ancient Jewish art. Sergey Kravtsov traces the transmission of legends about the Jewish past through cultures and artistic practices. Larry Silver proposes that in modern societies, all artists of Jewish origin are marked by their Jewishness and develop a minority self-consciousness. Ben Schachter notes how criticism of religious art has neglected the material and artistic process and focused only on spirituality and theology. Kathrin Pieren discusses the role of public displays in negotiating the relationship between art and identities. The volume also includes two articles on the effects of displacement on the art of twentieth-century Jewish artists of Russian origin; description of a forgotten masterpiece by Hermann Struck; and book reviews. Ars Judaica is an annual publication of the Department of Jewish Art at Bar-Ilan University. It showcases the Jewish contribution to the visual arts and architecture from antiquity to the present from a variety of perspectives, including history, iconography, semiotics, psychology, sociology, and folklore. As such it is a valuable resource for art historians, collectors, curators, and all those interested in the visual arts. Contributors: Ziva Amishai-Maisels, Hebrew University of Jerusalem, Maya Balakirsky Katz, Touro College, New York, Samantha Baskind, Cleveland State University, Asher Biemann, University of Virginia, Monika Czekanowska-Gutman, University of Warsaw, Marina Dmitrieva, Leibniz-Institut fur Geschichte und Kultur des OEstlichen Europa, Leipzig, Steven Fine, Yeshiva University, New York, Eva Frojmovich, University of Leeds, Batsheva Goldman-Ida, Tel Aviv Museum of Art, William L. Gross, collector, Tel Aviv, Felicitas Heiman-Jelinek, independent scholar and curator, Vienna, Ahuva Klein, independent researcher, Tel Aviv, Rudolf Klein, Szent Istvan University, Budapest, Lola Kantor Kazovsky, Hebrew University of Jerusalem, Katrin Kogman-Appel, Westfalische Wilhelms-Universitat, Munster, Sergey R. Kravtsov, Hebrew University of Jerusalem, Shulamit Laderman, Schechter Institute for Jewish Studies, Jerusalem, Irit Miller, University of Haifa, Kathrin Pieren, University of Southampton, Mirjam Rajner, Bar-Ilan University, Ramat-Gan, Ilia Rodov, Bar-Ilan University, Ramat-Gan, Ben Schachter, Saint Vincent College, Pennsylvania, Larry Silver, University of Pennsylvania, Daniel Sperber, Bar-Ilan University, Ramat-Gan, Annette Weber, Hochschule fur Judische Studien, Heidelberg, Gil Weissblei, National Library of Israel, Jerusalem, Bracha Yaniv, Bar-Ilan University, Ramat-Gan Volumes of Ars Judaica are distributed by the Littman Library of Jewish Civilization throughout the world, except Israel. Orders and enquiries from Israeli customers should be directed to: Ars Judaica Department of Jewish Art Bar-Ilan University Ramat-Gan 52900 telephone 03 5318413 fax 03 6359241 email [email protected]

The images released by Islamic State of militants smashing statues at ancient sites were a horrifying aspect of their advance across Northern Iraq and Syria during 2015-16. Their leaders justified this iconoclasm (destruction of images) by arguing that such actions were divinely decreed in Islam, a notion that has remained fixed in the public consciousness. The Image Debate: Figural Representation in Islam and Across the World is a collection of thirteen essays which examine the controversy surrounding the use of images in Islamic and other religious cultures and seek to redress some of the misunderstandings that have arisen. Written by leading academics from the United States, Australia, Turkey, Israel and the United Kingdom, the book has a foreword by Stefano Carboni, Director of the Art Gallery of Western Australia, followed by an introduction by the editor Christiane Gruber, who sets the subject in context with a detailed examination of the debates over idols and the production of figural images in Islamic traditions. Twelve further articles are divided into three sections: the first deals with pre-modern Islam: Mika Natif looks at tensions between the Hadith prohibition on images and the praxis of image-making under the Umayyad dynasty and argues that the Umayyad rulers used imagery to establish their political and religious authority; Finbarr Barry Flood examines the practice of epigraphic erasure, i.e., the removal of names of rulers and patrons from historical inscriptions from the medieval Islamic world; and Oya Pancaroglu focuses on the figural conventions of an illustrated manuscript of Varqa and Gulshah, a medieval Persian romance composed in the masnavi (rhyming couplet) form by the 11th-century poet `Ayyuqi. The second section addresses the situation outside Islam: Alicia Walker surveys attitudes toward the production and veneration of religious images in Byzantium from the earliest years of the Christian Roman Empire (early 4th century) to the aftermath of the Iconoclast controversy (late 9th century); Steven Fine explores the history of Jewish engagement with `art' from Roman antiquity through the high middle ages through a detailed exploration of the 3rd-century Dura Europos synagogue and its wall paintings; Michael Shenkar examines evidence for the employment of figural images in the cultic practices of some of the major ancient Iranian cultural and political entities, offering a broad perspective on perceptions of images in ancient Iranian worship; and Robert DeCaroli delves into the question of why no image of the Buddha was made during the first five hundred years of Buddhism. The third section brings the reader back to Islamic lands with five articles examining aspects of the issue in the modern and contemporary periods: Yousuf Saaed investigates South Asian mass-produced images, especially posters that include illustrations of local Sufi shrines, portraits of saints and Shi`i iconography; James Bennett explores the visual depiction of Javanese shadow puppets (wayang kulit), including the sage Begawan Abiyasa, whose narratives convey key elements of Sufi mystical philosophy; Allen and Mary Roberts consider images of Cheikh Amadu Bamba, the founding Sufi saint of the Senegalese Mouride order; Rose Issa addresses how the term `Islamic' relates to contemporary art, how artists manage to create work in countries in constant turmoil and to what extent such works reflect their conceptual, aesthetic, and socio-political concerns; and finally Shiva Balaghi traces the use of the figure, along its symbolic shadows and silhouettes, in works by notable Iranian artists living in Iran and in diaspora.

The Oxford Dictionary of Christian Art and Architecture explains a wide range of terms used in the study of the history of Christian art and architecture including subjects, topics, themes, artists, works, movements, and buildings. This long-awaited new edition of Peter and Linda Murray's classic text continues to provide an invaluable, authoritative, and engaging guide to interpreting Christian Art both for students and teachers of the subject, as well as non-specialists or those without a formal education in Christianity. The new editor, the Reverend Tom Devonshire Jones, has been aided by over a dozen expert contributors, fully updating the text for the new century. Areas that have been expanded upon include the artwork, artists, and innovations of the 19th, 20th, and 21st centuries (such as the relationship between Christianity and film). Coverage includes art from around the world, with new entries upon the Christian art of North America, Latin America, Australasia, and of the non-Western world, as well as Christian artistic interactions with other religions, including Judaism and Islam. The detailed bibliography has been heavily revised and updated, increasing the number of sources cited and expanding on sources relevant to the study of non-traditional Christian art. The updated bibliography will be placed on a companion webpage to the Dictionary, which will also feature an appendix of web links to sites of relevant interest.