To open the Book of Psalms is to enter the world of God. To read the Psalms is to read the words of God and hear the words of these ancient people in response to this God who has graciously drawn them into an eternal covenant. The Book of Psalms is one continuous conversation that ranges over many centuries—perhaps nearly a millennium—between the God of Israel and the people of Israel; or more accurately, the God of glory and this particular people who have been called to live life on the edge of glory as the people of God. There is no mystery to this conversation. It is all an embroidery of grace. Modern day readers may find themselves caught in the nexus between personal experience and the desire to live a life of faith on the other. These will find a voice in the Psalms. Ancient Israel strove to put their trust in the One God of All—in the face of myriad challenges throughout her long history. What we find here is a bold witness to their hard-won faith and confidence in the sheltering presence of the One God of All. This is a message that is especially timely for people who may desire the deeper dimensions of life and faith amid the inescapable incongruities and anxieties of postmodern life.
“Although many of the iconographic traditions in Byzantine art formed in the early centuries of Christianity, they were not petrified within a time warp. Subtle changes and refinements in Byzantine theology did find reflection in changes to the iconographic and stylistic conventions of Byzantine art. This is a brilliant and innovative book in which Dr Anita Strezova argues that a religious movement called Hesychasm, especially as espoused by the great Athonite monk St Gregory Palamas, had a profound impact on the iconography and style of Byzantine art, including that of the Slav diaspora, of the late Byzantine period. While many have been attracted to speculate on such a connection, none until now has embarked on proving such a nexus. The main stumbling blocks have included the need for a comprehensive knowledge of Byzantine theology; a training in art history, especially iconological, semiotic and formalist methodologies; extensive fieldwork in Macedonia, Bulgaria, Serbia, Greece, Turkey and Russia, and a working knowledge of Greek, Old Church Slavonic, Macedonian, Russian, Serbian, Latin as well as several modern European languages, French, German, Russian and Italian. These are some of the skills which Dr Strezova has brought to her topic.” Professor Sasha Grishin AM, FAHA Adjunct Professor of Art History School of Literature, Languages and Linguistics The Australian National University