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Time of year $95 In general, however, it is the Father who appears as an old man. These theological ambiguities of the relationship between Father and Son are often reflected by similar ambiguities in Christian art. Photo three is clearly the Son, since it is marked with the Greek Christian abbreviation “IC XC” for “Iesous Christos” (Jesus Christ).
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Add to Cart Add to Cart The subsequent essays each explore a different aspect of the constantly evolving work that figures of Judaism did for Christian art. In Chapter 4, Francisco Prado-Vilar discovers, in the inclusion and exclusion of Jews from the illuminations of a sumptuous thirteenth-century Castilian manuscript of poetry devoted to the Virgin Mary, a strategy of biopolitical resistance to the reduction of the Christian body to “bare life.” And we might add—although he does not claim it—that in the process he has also discovered a strategy by which the illuminations themselves resist the reduction of the image to bare matter and bare mimesis. Felipe Pereda’s “Through a Glass Darkly: Paths to Salvation in Spanish Painting at the Outset of the Inquisition” (Chapter 9) presents us with a case from the same kingdom—Castile—some two centuries later, at a time when the conversion of tens of thousands of Jews to Christianity had fractured consensus about the “Christianity” of art. Pereda provides an illuminating case study of how a Christian culture refashioned its converts into the “Jewish” cohorts it needed to defend Christian art. Stephen Campbell (Chapter 10) addresses a fear of “Judaism” provoked not by old Jews or new converts, but by new “realist” styles of painting. Focusing on a group of mid-sixteenth-century Brescian painters that included Moretto—who explored Old Testament themes like the sacrifice of Isaac in order to differentiate his “sacred naturalism” from rival forms of realism that he associated with carnality, mimesis, and excessive mediation—he offers us a powerful example of how readily pictorial realism was assimilable in Christian thought to “Jewish” emphasis on material form rather than spiritual truth. Finally, at the very end of our Medieval and Renaissance cluster, the illegible Hebrew script that Poussin’s Jesus writes in the dust of “The Woman Caught in Adultery” becomes for Richard Neer (Chapter 11) the founding charter of Christian history painting. It is in these letters, writes Neer, that Poussin “think[s] history painting’s grounding laws of space, time, and legibility, laws that Poussin states precisely in order to transcend them in his figural juxtapositions.”
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