How can the arts witness to the transcendence of the Christian God? Many people believe that there is something transcendent about the arts, that they can awaken a profound sense of awe, wonder, and mystery, of something “beyond” this world—even for those who may have no use for conventional forms of Christianity. In this book Jeremy Begbie—a leading voice on theology and the arts—employs a biblical, Trinitarian imagination to show how Christian involvement in the arts can be shaped by the distinctive vision of God’s transcendence opened up in and through Jesus Christ.
How can the arts witness to the transcendence of the Christian God? It is widely believed that there is something transcendent about the arts, that they can awaken a profound sense of awe, wonder, and mystery, of something “beyond” this world. Many argue that this opens up fruitful opportunities for conversation with those who may have no use for conventional forms of Christianity. Jeremy Begbie—a leading voice on theology and the arts—in this book employs a biblical, trinitarian imagination to show how Christian involvement in the arts can (and should) be shaped by a vision of God’s transcendence revealed in the person of Jesus Christ. After critiquing some current writing on the subject, he goes on to offer rich resources to help readers engage constructively with the contemporary cultural moment even as they bear witness to the otherness and uncontainability of the triune God of love.
This book explores the role of aesthetic experience in our perception and understanding of the holy. Richard Viladesau's goal is to articulate a theology of revelation, examined in relation to three principal dimensions of the aesthetic realm: feeling and imagination; beauty (or taste); and the arts. After briefly considering ways in which theology itself can be imaginative or beautiful, Viladesau concentrates on the theological significance of aesthetic data provided by each of the three major spheres of aesthetic perception and response. Throughout the work, the underlying question is how each of these spheres serves as a source (however ambiguous) of revelation. Although he frames much of his argument in terms of Catholic theology--from the Church Fathers to Karl Rahner, Hans urs von Balthasar, Bernard Lonergan, and David Tracy--Viladesau also makes extensive use of ideas from the Protestant theologian of the arts Gerardus van der Leeuw, and draws insights from such diverse thinkers as Hans Goerg Gadamer, Wolfhart Pannenberg, and Iris Murdoch. His analysis is enlivened by the artistic examples he selects: the music of Mozart as contemplated by Karl Barth, Schoenbergs opera Moses und Aron, the sculptures of Chartres Cathedral, poems by Rilke and Michelangelo, and many others. What emerges from this study is what Viladeseau terms a transcendental theology of aesthetics. In Thomistic terms, he finds that beauty is not only a perfection but a transcendental. That is, any instance of beauty, rightly perceived and rightly understood, can be seen to imply divinely beautiful things as well. In other words, Viladesau argues, God is the absolute and necessary condition for the possibility of beauty.
World-renowned theologian Jeremy Begbie has been at the forefront of teaching and writing on theology and the arts for more than twenty years. Amid current debates and discussions on the topic, Begbie emphasizes the role of a biblically grounded creedal orthodoxy as he shows how Christian theology and the arts can enrich each other. Throughout the book, Begbie demonstrates the power of classic trinitarian faith to bring illumination, surprise, and delight whenever it engages with the arts.
Over the centuries some of the world’s greatest painters have explored and expressed their faith in God through their art. Here, Richard Harries invites you to reflect with him on thirty such artists, and to see how their paintings illuminate important aspects of Christian faith and teaching. Encompassing masterpieces by Rembrandt, Leonardo, Titian and Caravaggio as well as modern works by Chagall, Spencer and Rouault, this book presents the essentials of the faith in a way that will move the reader to respond with heart as well as head.
Amid the variety of human experiences, the comic occupies a distinctive place. It is simultaneously ubiquitous, relative, and fragile. In this book, Peter L. Berger reflects on the nature of the comic and its relationship to other human experiences. Berger contends that the comic is an integral aspect of human life, yet one that must be approached and analyzed circumspectly and circuitously. Beginning with an exploration of the anatomy of the comic, Berger addresses humor in philosophy, physiology, psychology, and the social sciences before turning to a discussion of different types of comedy and finally suggesting a theology of the comic in terms of its relationship to folly, redemption, and transcendence. Along the way, the reader is treated to a variety of jokes on a variety of topics, with particular emphasis on humor and its relationship to religion. Originally published in 1997, the second edition includes a new preface reflecting on Berger’s work in the intervening years, particularly on the relationship between humor and modernity.
This title documents the burgeoning eco art movement from A to Z, presenting a panorama of artistic responses to environmental concerns, from Ant Farms anti-consumer antics in the 1970s to Marina Zurkows 2007 animation that anticipates the havoc wreaked upon the planet by global warming.
With a new introduction, acclaimed director and screenwriter Paul Schrader revisits and updates his contemplation of slow cinema over the past fifty years. Unlike the style of psychological realism, which dominates film, the transcendental style expresses a spiritual state by means of austere camerawork, acting devoid of self-consciousness, and editing that avoids editorial comment. This seminal text analyzes the film style of three great directors—Yasujiro Ozu, Robert Bresson, and Carl Dreyer—and posits a common dramatic language used by these artists from divergent cultures. The new edition updates Schrader’s theoretical framework and extends his theory to the works of Andrei Tarkovsky (Russia), Béla Tarr (Hungary), Theo Angelopoulos (Greece), and Nuri Bilge Ceylan (Turkey), among others. This key work by one of our most searching directors and writers is widely cited and used in film and art classes. With evocative prose and nimble associations, Schrader consistently urges readers and viewers alike to keep exploring the world of the art film.
Should Christians even bother with modern art? This STA volume gathers the reflections of artists, art historians, and theologians who collectively offer a more complicated narrative of the history of modern art and its place in the Christian life. Readers will find insights on the work and faith of artists like Marc Chagall, Jackson Pollock, Mark Rothko, Andy Warhol, and more.
