Early Christian Visual Art as Biblical Interpretation

Author(s):  
Robin M. Jensen

Comparing textual and visual interpretations of biblical narratives is complicated insofar as the two modes address distinct intellectual activities: reading and viewing. Although early Christian art often presents scenes and characters from Scripture, it represents much more than literal illustration of its source texts. Art necessarily amplifies details, provides expanded context, and places the figures within a larger compositional framework, all of which guide viewers’ interpretation of familiar stories. Images often even diverge from the narratives in significant ways and are juxtaposed in order to point to an overarching, theological meaning. Thus, while early Christian biblical art is essentially exegetical, it operates through visual perception rather than verbal exposition. Images also interact directly with their surroundings in ways that written words do not. They appear on tombs, in churches and shrines, and on liturgical objects and common domestic vessels, thus introducing visual references to Scripture into liturgy, devotional practices, and daily activities, enriching and elaborating their significance. This chapter offers an introduction to the distinct and complex ways that early Christian art represents a form of non-verbal commentary on Scripture and takes a close look at a particularly relevant example: the depiction of Abraham’s offering of Isaac.

Author(s):  
Paul M. Blowers

This chapter moves straightaway into the first, and foundational, form of early Christian tragical mimesis, the interpretation of tragic (and tragic-comic) biblical narratives. “Dramatic” interpretation was not a method all its own but drew upon both literal and figural reading of the scriptural texts, and focused on mimetic re-presentation of the narratives in ways that highlighted and amplified their tragic elements. It served a primarily “contemplative” mode, or theôria, of reading tragic narratives, conducive to a tragical vision of sacred history. The chapter turns to some case studies of tragical or dramatic interpretation of the primitive tragedies in Genesis: the precipitous fall of Adam and Eve and their recognition thereof; and the tragic sibling rivalries of Cain and Abel and Jacob and Esau. Attention is given to the specific Aristotelian elements of tragedy (plausible or realistic plots; characters’ fateful miscalculation, or hamartia; reversal of fortune, or peripeteia; discovery, or anagnorisis; pathos, et al.) which patristic exegetes discerned in these stories. Mimetic or dramatic interpretation enhanced these elements all the more as means to draw audiences into the cosmic significance of the narratives related to moral evil, the legacies of sin and death, the fear of determinism, and the justice and providence of God.


Author(s):  
Robin M. Jensen

Extant examples of early Christian art allow scholars to evaluate the relationship between ceremonial actions and the decor of the physical environment in which they transpired. Wall paintings in tomb chambers, relief carvings on sarcophagi, floor and wall mosaics, and other embellished objects were not simply didactic or indiscriminate decorative schemes, they depicted, enhanced, and interpreted the activities that were enacted in their presence. In such places, viewers were also participants, and thus the images they saw contributed a core part of their sensory perception of as well as a reflection upon the ritual’s purpose and meaning. This chapter considers the different ways that visual art in ritual spaces sometimes represents elements of certain early Christian practices as well as other instances in which the design and decoration of the spatial context provide a kind of commentary on the activity taking place within it. In some cases, the imagery in ritual environments may even serve as the continuing performance of the ritual itself, even after the living actors have departed.


Author(s):  
Denise Kimber Buell

For New Testament and early Christian studies, posthumanism provides a vantage point for contemporary readers to appreciate just how fully contingent ancient texts perceive “the human” to be. This chapter opens by linking the study of gender and sexuality with posthumanism. Situating posthumanism especially in relation to intersectional feminisms, this chapter explores ways that New Testament and early Christian scholarship has engaged posthumanism and might further contribute to this field. Juxtaposing New Testament and non-canonical writings with contemporary critical theory that may be associated with posthumanism, this essay offers new possibilities for reading ancient narratives of human origins such as Genesis 1-3 and its retellings, for identifying non-reproductive kin-making and multispecies mutualisms through rhetoric and ritual, and for reconsidering temporality. A brief case study of Ephesians also shows how biblical interpretation offers a caution to those who view posthumanism’s potential as primarily liberatory.


Arts ◽  
2019 ◽  
Vol 8 (4) ◽  
pp. 128
Author(s):  
Carles Sánchez Márquez

Since the late 19th century the wall paintings of Sant Miquel in Terrassa have drawn attention due to their singularity. From the early studies of Josep Puig i Cadafalch (1867–1956) to the present, both the iconographic program and the chronology of the paintings have fueled controversy among scholars. In particular, chronological estimates range from the time of Early Christian Art to the Carolingian period. However, a recent technical study of the paintings seems to confirm an early date around the 6th century. This new data allows us to reassess the question in other terms and explore a new possible context for the paintings. First, it is very likely that the choice of iconographic topics was related to the debates on the Arian heresy that took place in Visigothic Spain during the 5th and 6th centuries. Secondly, the paintings of Sant Miquel should be reconsidered as a possible reception of a larger 6th-century pictorial tradition linked to the Eastern Mediterranean, which is used in a very particular way. However, thus far we ignore which were the means for this artistic transmission as well as the reasons which led the “doers” of Terrassa to select such a peculiar and unique repertoire of topics, motifs, and inscriptions. My paper addresses all these questions in order to propose a new Mediterranean framework for the making of this singular set of paintings.


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