“Origins Of Christian Iconography” While the author mentions continuity and renewal that we see in human society in general, he applies the aspect of changing cycle to the art history.
In the article, Christian iconography and its development is discussed in order to understand the contexts and meanings expressed in new Christian art, and the process of transformation and its relationship with the new conditions that the contemporary society brings in.Understanding this process, the author claims that the artistic content of Christian art changes its presentation while the image is introduced in different ways, such as in using the method which Manes applied (p. 227). Christian art started to denote Christ and to give characteristics to the ordinary Christian by representing allegorical images instead of dogmatic images. For example, in the third century, the image o
...f Saviour began to appear in various allegories such as Good Shepherd with a lamb that stands for Jesus who saved the lamb.Moreover, the image-makers in the fourth century began to individualize the personal image of Jesus while multiplying instances of the miracles of Jesus.
However, in the earliest Christian art, there are small places that are devoted to Christ or to symbols that would represent Christ. (Grabar, 1968). To get a deeper understanding of the difference between presentations of image presentation, the author points out the historical relationship between the two iconographies, Jewish and Christian.He brings up a question: “Why did the two traditionally aniconic religions, which existed side by side within the Empire, equip themselves with a religious art at the same period? ” To find an answer to this question, the author first discusses similarity in th
images that each religion presents as well as the differences in them.
The resemblance the author mentions is between the synagogue Dura and the Christian catacombs and sarcophagi of Rome. The author discusses, at the same time, the different influences that each image presents.While the majority of the Christian images of the third century are abbreviated and abstract, the images of the synagogue at Dura are recognized as description of scenes presented in much detail. More importantly, the images present different concepts. While Dura is presented as the destiny of the chosen people and the subject of the ensemble, the Christian iconography presents images concerning the salvation of the individual. The author concludes based on these findings that the Jewish seems more developed iconographically while the Christian adapted the development and presented it in a culturally acceptable ways.
Understanding these different meanings and influences that each image brings to the contemporary world is the key concept to answer the question, why those traditionally symbolic religions coexisted and arranged themselves a religious art during the same period. Mentioning Manes who invented Manichean images soon after the first Jewish and Christian images occurred, the author tries to reach the point of answering the question above. The author claims that Manes criticized imagery in terms of capability of expressing ideas that would support the propagation of the religion.He sees that Manes' imagery was destined for the crowds and what could favored. This shows its competition with other religions, while three iconographies of those religions appear almost simultaneously influencing one another.
While the author claims that all religious groups are created under competition, he tries to understand the competition as
a way of keeping iconographic repertories that underline what is specific to each of the religions.In short, the coexistence of Jewish and Christian was for emphasizing the existence of each religion by having the other religion aside. In the article, the author is being critical about the claims that the first Christian iconography made into dogmatic images. He insists that the images of dogmatic themes were extremely limited compare to abstract representations of salvation in Christian iconography.
Article#1; How urban forms of Christian art have been recognized in the middle Europe. Article#2; j
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