Drawing from the fields of music, sociology, theology, philosophy, psychology, and aesthetics, VISUAL PIETY is the first book to bring to specialist and lay reader alike an understanding of religious imagery's place in the social formation and maintenance of everyday American life--from Warner Sallman's 'Head of Christ" to velvet renditions of DaVinci's "Last Supper" to prayer card illustrations, and much more. 69 illustrations.
Religious imagery was used to both stimulate what was already known and to communicate new, and often complex theological ideas. Madeleine Gray examines the imagery of medieval Wales found in parish churches, cathedrals and public areas of monastic buildings and explores the dichotomous role in which images held different levels of meaning for an audience with different literacy capabilities. She looks at images of maidenhood, motherhood, sanctity, pity, vice and virtue, and at liturgy and literacy, and the destruction of images.
Medieval manuscripts resisted obsolescence. Made by highly specialised craftspeople (scribes, illuminators, book binders) with labour-intensive processes using exclusive and sometimes exotic materials (parchment made from dozens or hundreds of skins, inks and paints made from prized minerals, animals and plants), books were expensive and built to last. They usually outlived their owners. Rather than discard them when they were superseded, book owners found ways to update, amend and upcycle books or book parts. These activities accelerated in the fifteenth century. Most manuscripts made before 1390 were bespoke and made for a particular client, but those made after 1390 (especially books of hours) were increasingly made for an open market, in which the producer was not in direct contact with the buyer. Increased efficiency led to more generic products, which owners were motivated to personalise. It also led to more blank parchment in the book, for example, the backs of inserted miniatures and the blanks ends of textual components. Book buyers of the late fourteenth and throughout the fifteenth century still held onto the old connotations of manuscripts—that they were custom-made luxury items—even when the production had become impersonal. Owners consequently purchased books made for an open market and then personalised them, filling in the blank spaces, and even adding more components later. This would give them an affordable product, but one that still smacked of luxury and met their individual needs. They kept older books in circulation by amending them, attached items to generic books to make them more relevant and valuable, and added new prayers with escalating indulgences as the culture of salvation shifted. Rudy considers ways in which book owners adjusted the contents of their books from the simplest (add a marginal note, sew in a curtain) to the most complex (take the book apart, embellish the components with painted decoration, add more quires of parchment). By making sometimes extreme adjustments, book owners kept their books fashionable and emotionally relevant. This study explores the intersection of codicology and human desire. Rudy shows how increased modularisation of book making led to more standardisation but also to more opportunities for personalisation. She asks: What properties did parchment manuscripts have that printed books lacked? What are the interrelationships among technology, efficiency, skill loss and standardisation?
"The Matter of Piety provides the first in-depth study of Zoutleeuw's exceptionally well-preserved pilgrimage church in a comparative perspective, and revaluates religious art and material culture in Netherlandish piety from the late Middle Ages through the crisis of iconoclasm and the Reformation to Catholic restoration. Analyzing the changing functions, outlooks, and meanings of devotional objects - monumental sacrament houses, cult statues and altarpieces, and small votive offerings or relics - Ruben Suykerbuyk revises dominant narratives about Catholic culture and patronage in the Low Countries. Rather than being a paralyzing force, the Reformation incited engaged counterinitiatives, and the vitality of late medieval devotion served as the fertile ground from which the Counter-Reformation organically grew under Protestant impulses"--
Medieval churchmen typically defended religious art as a form of "book" to teach the unlettered laity their faith, but in late medieval England, Lollard accusations of idolatry stimulated renewed debate over image worship. Popular Piety and Art in the Late Middle Ages places this dispute within the context of the religious beliefs and devotional practices of lay people, showing how they used and responded to holy images in their parish churches, at shrines, and in prayer books. Far more than substitutes for texts, holy images presented a junction of the material and spiritual, offering an increasingly literate laity access to the supernatural through the visual power of "beholding."
Prophets, saints, martyrs, sages, and seers—one of the richest repositories of lore about such exemplary religious figures belongs to the world's approximately 1.3 billion Muslims. Illuminating some of the most delightful tales in world religious literature, this engaging book is the first truly global overview of Islamic hagiography. John Renard tells of the characters beyond the Qur'an and Hadith, whose stories of piety and service to God and humanity have captured hearts and minds for nearly fourteen hundred years. Renard's thematic approach to the major characters, narratives, social and cultural contexts, and theoretical concepts of this remarkable treasury of tales, based on material ranging from the eighth to the twentieth centuries and from countries ranging from Morocco to Malaysia, provides insight into the ways in which these stories have functioned in the lives of Muslims from diverse cultural, social, economic, and political backgrounds. The book also serves as a useful and evocative tool for approaching the vast geographical and chronological sweep of Islamic civilization.
An analysis of Islamist cultural politics through the ethnography of a thriving, grassroots women's piety movement in the mosques of Cairo, Egypt. Unlike those organized Islamist activities that seek to seize or transform the state, this is a moral reform movement whose orthodox practices are commonly viewed as inconsequential to Egypt's political landscape. The author's exposition of these practices challenges this assumption by showing how the ethical and the political are linked within the context of such movements.
