Visual Art as Theology is a post-critical aesthetics for theology based on the epistemology of Michael Polanyi. This aesthetics is employed in examining Paul Tillich's philosophy of art. Polanyi's epistemology is extended into an aesthetics which moves beyond the impasse left by Tillich's work in art and theology. This book demonstrates an appreciation of the possibilities and problems of Tillich's thought, and moves beyond Tillich towards a more integrative program.
From the earliest period of its existence, Christianity has been recognized as the "religion of the cross." Some of the great monuments of Western art are representations of the brutal torture and execution of Christ. Despite the horror of crucifixion, we often find such images beautiful. The beauty of the cross expresses the central paradox of Christian faith: the cross of Christ's execution is the symbol of God's victory over death and sin. The cross as an aesthetic object and as a means of devotion corresponds to the mystery of God's wisdom and power manifest in suffering and apparent failure. In this volume, Richard Viladesau seeks to understand the beauty of the cross as it developed in both theology and art from their beginnings until the eve of the renaissance. He argues that art and symbolism functioned as an alternative strand of theological expression -- sometimes parallel to, sometimes interwoven with, and sometimes in tension with formal theological reflection on the meaning of the Crucifixion and its role insalvation history. Using specific works of art to epitomize particular artistic and theological paradigms, Viladesau then explores the contours of each paradigm through the works of representative theologians as well as liturgical, poetic, artistic, and musical sources. The beauty of the cross is examined from Patristic theology and the earliest representations of the Logos on the cross, to the monastic theology of victory and the Romanesque crucified "majesty," to the Anselmian "revolution" that centered theological and artistic attention on the suffering humanity of Jesus, and finally to the breakdown of the high scholastic theology of the redemption in empirically concentrated nominalism and the beginnings of naturalism in art. By examining the relationship between aesthetic and conceptual theology, Viladesau deepens our understanding of the foremost symbol of Christianity. This volume makes an important contribution to an emerging field, breaking new ground in theological aesthetics. The Beauty of the Cross is a valuable resource for scholars, students, and anyone interested in the passion of Christ and its representation.
At least since the time of Paul (see Acts 18), Christians have wrestled with the power and danger of religious imagery in the visual arts. It was not until the middle of the twentieth century that there emerged in Western Christianity an integrated, academic study of theology and the arts. Here, one of the pioneers of that movement, H. Wilson Yates, along with fourteen theologians, examine how visual culture reflects or addresses pressing contemporary religious questions. The aim throughout is to engage the reader in theological reflection, mediated and enhanced by the arts. This beautifully illustrated book includes more than fifty images in full color.
How can pictures help people to relate to God, and what can historical Christian images offer the viewer today? A compelling theological encounter between Renaissance frescoes and the modern viewer. Transformations in Persons and Paint looks at images from the viewer's position, standing in a series of Florentine chapels, surrounded by frescoes, and discovering their powerful capacity to communicate what it means to live in a post-Resurrection world. Proving that there is still plenty to say about works by Giotto, Taddeo Gaddi, Masolino, Masaccio, Fra Angelico, and Ghirlandaio, this book uncovers previously overlooked theological content, and demonstrates the rewards of attentive interaction between a modern viewer and historical images. Within the growing body of work on theology and the arts, this is a rare example of what can happen when a theological gaze is turned towards some of the classics in the canon of Christian art, while speaking directly to the modern viewer. Chloe Reddaway offers a new model of theological viewing, inhabiting both period and modern perspectives, and reinvigorating our understanding of the incarnational nature of Christian art by taking account of the particular physicality of images, especially as it is experienced through sacred space within and around them. Through close and imaginative encounters with images, a series of critical-devotional interpretations transforms beautiful artefacts into living explorations of the Incarnation and its consequences, the transformation and transfiguration that it enables, the particularity and interconnectedness of the created world, the generative capacity of liminal and (apparently) empty spaces, and the nature of vocation and conformity to Christ.
We live in a visual culture. Today, people increasingly rely upon visuals to help them understand new and difficult concepts. The rise and stunning popularity of the Internet infographic has given us a new way in which to convey data, concepts and ideas. But the visual portrayal of truth is not a novel idea. Indeed, God himself used visuals to teach truth to his people. The tabernacle of the Old Testament was a visual representation of man's distance from God and God's condescension to his people. Each part of the tabernacle was meant to display something of man's treason against God and God's kind response. Likewise, the sacraments of the New Testament are visual representations of man's sin and God's response. Even the cross was both reality and a visual demonstration. As teachers and lovers of sound theology, Challies and Byers have a deep desire to convey the concepts and principles of systematic theology in a fresh, beautiful and informative way. In this book, they have made the deepest truths of the Bible accessible in a way that can be seen and understood by a visual generation.
Christianity has repeatedly valued the "Word" over and above the non-verbal arts. Art has been seen through the interpretative lens of theology, rather than being valued for what it can bring to the discipline. 'Explorations in Art, Theology and Imagination' argues that art is crucially important to theology. The book explores the interconnecting themes of embodiment and incarnation, faith and imagination, and the similarities and differences between art and theology. Arguing for a critique that begins with art and moves to theology, 'Explorations in Art, Theology and Imagination' offers a radical re-evaluation of the role of art in Christian discourse.
Images have caused uproar, violence and even casualties in the meeting of religions and cultures during the last years. Iconoclasm and iconolatry are on the agenda once more. Late Modern Culture is dominated by images and is understood in concepts such as aestheticization and symbolisation. Theological debate is likewise performed through images, symbols and rituals rather than through doctrines and beliefs. In this book, authors from various research backgrounds seek to clarify the terms of reference, and explore the diversity and disagreements in their use from a Christian perspective.
"In recent years the topic of beauty has come into increasing prominence in a number of fields, including theology. This book explores several aspects of the relation between theology and aesthetics in both the pastoral and academic realms. The underlying motif of the book is that beauty is a means of divine revelation and that art is the human mediation that both enables and limits its revelatory power. Using examples from music, pictorial art and rhetoric, the five chapters explore different aspects of the ways that art enters into theology and theology into art, both in pastoral practice (for example, liturgical music, sacred art and preaching) and in the realm of systematic reflection, where, the author contends, art must be recognized as a genuine theological text." "The central chapters are followed by a discography of illustrative musical works and lists of Internet sites of sacred art and art history resources that will complement the text."--BOOK JACKET.Title Summary field provided by Blackwell North America, Inc. All Rights Reserved
For most of history, argues John Dillenberger, the visual arts were, for better or worse, part of the very fabric of the life and thought of the church. But with the Reformation and the Counter-Reformation a major change took place. Protestant rejection of the visual was matched in Roman Catholicism by the reduction of its formative power. While the visual arts dropped out of the lives of Protestant churches, they became a memory rather than a source of ennoblement or power in the Roman Catholic Church. Thus, in different but allied ways, Protestants and Catholics lost the power of the visual. Part art history, part historical theology, and part theological reflection, this book is both an argument and a program for the recovery of the visual arts in the life of the church, for reclaiming seeing as part of religious perception. It offers a theological understanding of the visual and provides a basis upon which the visual arts may again be incorporated into Protestantism and reinvigorated in Roman Catholicism. The first part is devoted to historical reconstruction, exploring those moments in Western history in which the relation between religion and the arts was in ferment. Part 2 is given to contemporary delineation and analysis: of spiritual perceptions in modern American painting and sculpture, of modern church art and architecture, and of the changing views of contemporary theologians toward the visual arts. Citing David Tracy, Karl Rahner, Langdon Gilkey, and others as examples, Dillenberger argues that contemporary theology is moving away from the modern rationalistic understanding of theological analogy to one far closer to the arts. Part 3 is constructive, developing a theological perspective that demands and includes the visual arts, and suggesting ways in which this can be accomplished in pastoral and theological education. The world of art, says Professor Dillenberger, is more aware of the role of religion in the arts than the world of religion is of art. Thus it is time for the church to resume its historic association with the visual arts, albeit in analogous rather than repristinating ways.
