God as Expressed in Art Flashcards
Which two religions do not allow depiction of God in Images, and why?
Islam:
- Images of Allah, Muhammed (PBUH) and the prophets are strictly forbidden
- Nothing should be honoured alongside God (Qu’ran 4:48)
- Hadith, Ibn ‘Umar: “Those who paint images will be punished on the day of resurrection”
Judaism:
-Forbidden in the ten commandments (“Thou shalt not make unto me any graven image…for I the Lord thy God [am] a jealous God
Images in early Christianity
- Conflict between Jewish ideas (aniconism) and Greek ideas (as much vitality as possible, tangible art that depicted the divine as human)
- Initially ANICONIC as a result. E.g. The Cross, Fish, Chi-ro (first two letters of Greek word for ‘Christ’ crossed together)
- Some iconic images of Lamb, Jesus as good shepherd
- WATERSHED WITH CONSTANTINE RULE*
- Emperor constantine saw Constantinople of being out of the reach of Barbarian invaders and so established rule there. Built first church Hagia Sophia, which was finished under Julius II in 537 AD. Example of religious Art in the architecture.
Hagia Sophia as an example of symbolic architecture
- Cupola ceiling as opposed to flat ceiling, symbolises heavens
- Topped by half shell dome, Pantocratos, showing Christ to be ruler on earth
- Rectangular, allusion to Noah’s Arc
- Also Cruxiform as shaped like cross
- Mosaics and icons ‘attend’ and participate in service
- Nave and sanctuary separated by iconostasis screen like heaven and earth, joined by ‘royal doors’
Iconoclastic controversies in the 7-8th Century
- Conflicting views on icons. Greeks depict God but Islam do not
- 726 AD, Emperor Leo III takes public stance against icons
- Lead to their removal and destruction from churches
- May have been to integrate Jewish/Muslim communities, or to halt wealth of church
- Constantine V claims that icon of Christ is heresy as Christ was both God and man. An icon can’t show this
- 787: Council of Bishops meet in Nicea and support iconophile (pro-icon) view
- 814: Leo V initiates second wave of iconoclasm
- 843: Empress of Theodora proclaims restoration of icons. Celebrated in “Feast of Orthodoxy”
Images in the Catholic Church
- 17c Post-renaissance ‘rebirth’ where images became far more lifelike
- God the Father, Jesus, the Holy Spirit, Mary, Joseph, and a myriad of canonized saints in statue form
- Christ present in mass, alter centred and raised
- Vatican 2 council in 1960s: More communal, nave altar, spoken in home (vernacular) language, priest faces congregation and involves laity
- Colourful vestements, ritualistic (like orthodox)
- Supposed to mimic heavenly reality
- Christ really present in Eucharist
- Jesus on Cross symbol of redemption, forgivness, love but more morbid/death-centric than Protestants
Images in Protestant Christianity
- Lutheran, no intermediaries as bishops or priests (priesthood of all believers)
- No images as they are idolatrous and distracting
- Justification by faith alone, Bible offers direct access to God. Word centred so pulpit is crucial
- Quakers: movement sprung up in 1650s. Word of God is perfect, and any revelation that contradicts this must be rejected. Kingdom of God is present on earth. Ommited all sacraments and offices of the Catholic church
Paul Tillich on qualities of symbols (there are five?)
1) Point to something beyond themselves: Ie cars/red lights not related, but with context a red light causes one to stop. Symbol valid for as long as convention lasts.
* Signs and symbols are different. Signs do not participate in the reality they point to, but symbols do!*
2) Symbols participate in reality they point to: Ie to dishonour a flag is to dishonour a country. (Anglo/Dutch war 1652)
3) Symbols reveal new level of reality in us: Can’t always be approached another way or approached scientifically.
4) Symbols are not created deliberately: Unless they are accepted by the unconscious dimension of the larger group, they will not function
5) Symbols are transient: Appears when conditions are opportune, and dies without support of the group or the original context it was created in. They don’t appear out of people’s longing for them, nor do they disappear with criticism of them
Worship in an Eastern orthodox church
- Liturgy is poetic and full of symbolism. Words themselves are symbolic, as language is lavish and pictoral
- Christ celebrated through architecture, vestments, icons and frescos (mural painting)
- Could be interpreted as pure ritualism, but is actually conviction to the worship described in revelations 4-5
What is the aim of icons?
- Deification/Apotheosis (to make divine) shows redemption of God’s creation
- Icon saints are depicted in their original magnificence
- Expression of person transfigured (elevated) by Christ, but also of invisible transcendent reality
- “Sacramental quality” - Sr Esther
- They are venerated but NOT worshipped
- Council of Constantinople AD 860: “That which the book (Bible) tells us in words, the icon announces to us by colour and makes present to us”
- Henri Nouwen (1987): “Icons are painted to lead us into the inner room of prayer and bring us close to the heart of God
Stylistic features of icons
- Matter not expressed literally, but stylistically
- Symbols: Haloes, colours, postures, even geometrical forms to convey sense of perfection/unity
- Faces are plain with thin mouths and large eyes. Wrinkles and long hair to connote wisdom and serenity
- Rueben’s trinity 1408 was the “icon of icons” - Council of 100 chapters
- Architecture/landscape was often poorly proportioned. Does this suggest that there is a greater truth than this immanent reality?
How are icons used?
- Liturgical setting
- Private use
- Pilgrimage
Conflict between Greek and Jewish ideas of art pre- Orthodox
GREEK:
- As much detail/vivacity as possible
- Natural to use anthropomorphism/portray divine as human
JEWISH:
- Appalled by human-like depictions of God
- ->
- Nothing 3D
- Icon three way meeting between artist, God and observer
- ‘Icon’ Greek for “image”
Symbolism in the orthodox church architecture
- Cupola
- Pantocratos
- Shape
(i) Rectangular as allusion to Noah’s ark
(ii) Cruxiform (shaped like cross) - Separation of nave and sanctuary by iconostasis (icon screen)
- Paradigm shift from plain to colourful with Constantine§
Art and symbolism in the Anglican church
- Ambiguity
- Seen as “reformed Catholic church” but as that doctrine lacked legitimacy when it has founded, there has been a spectrum of beliefs contained within that church ever since
- Middle way between plain and Catholic worship. Word based, but some sacrament (Communion)
- Empty cross is victorious celebration of resurrection
- High Anglicanism can be extremely Catholic. lots of colour and decor, heavy use of icons, statues, relics, all highly symbolic
- Recorded use of Orthodox icons in CofE, ie on Maundy Thursday and GSM, Cambridge
Aniconism in early Christianity
- Fish, used to associate with other Christians when they were being persecuted
- Lamb, Jesus as good shepherd
- Chi-Ro: Early Christogram seen by Emperor Constantine at Battle of Milvan in sky. Seen as good omen at the time and adopted on shields of soldiers. Now sign of victory/Christ’s resurrection when surrounded by a wreath
- Constantine legalised Church, shift from Synagogue to Temple-style with Gregory Dix
- 4C, Jesus’ face shown
What purposes to art and symbols serve in religious worship?
- Show both immanence and transcendence
- Convey the beauty and immanence of God
- Aids to devotion (Biblia Paurperum)
- To teach and remind
