Patristic thinking is the bedrock of the uniformity of Byzantine culture, legitimization of image use in the Eastern Church, as well as Byzantine aesthetics, Karahan argues. The synergy in Late Byzantine holy images of "meta-images" for God's inexplicability, and elaborated dramatized narration for God's immanence epitomize orthodox tradition in general, and in particular fourth-century Cappadocian modes and models of thought on Christology, trinitarian theology and the Theotokos. The incomprehensible, uncircumscribed invisible Trinity, and the comprehensible God-man born of the Theotokos, circumscribed in flesh but not in divinity is a one-God reality of transcendent ontology and actions in the world of the two-natured image of God, Christ. Explanations in words or in images cannot ignore these orthodox axioms without turning into false images or heretic idols. This book explores why and how the idiosyncratic use of color, form, kinetics, light, and brilliance in Late Byzantine aesthetics concur with the tradition of the Fathers. How narration in image as well as literature is orthodoxos, 'of right belief, orthodox'.

"Explores the Byzantine aesthetic of fugitive appearances by placing and filming art objects in spaces of changing light, and by uncovering the shifting appearances expressed in poetry, descriptions of art, and liturgical performance"--Provided by publisher.

A sweeping account of the controversies surrounding the worship of images in the early Byzantine church In 726, the Byzantine emperor, Leo III, issued an edict that all religious images in the empire were to be destroyed, a directive that was later endorsed by a synod of the church in 753 under his son, Constantine V. If the policy of Iconoclasm had succeeded, the entire history of Christian art—and of the Christian church, at least in the East—would have been altered. Iconoclasm was defeated by Byzantine politics, popular revolts, monastic piety, and, most fundamentally of all, by theology, just as it had been theology that the opponents of images had used to justify their actions. Analyzing an intriguing chapter in the history of ideas, the renowned scholar Jaroslav Pelikan shows how a faith that began by attacking the worship of images ended first in permitting and then in commanding it. Pelikan charts the theological defense of icons during the iconoclastic controversies of the eighth and ninth centuries, whose high point came in 787, when the Second Council of Nicaea restored the cult of images in the church. He demonstrates how the dogmas of the Trinity and the Incarnation eventually provided the basic rationale for images: because the invisible God had become human and therefore personally visible in Jesus Christ, it became permissible to make images of that Image. And because not only the human nature of Christ, but that of his Mother had been transformed by the Incarnation, she, too, could be “iconized,” together with all the other saints and angels. The iconographic “text” of the book is provided by one of the very few surviving icons from the period before Iconoclasm, the Egyptian tapestry Icon of the Virgin now in the Cleveland Museum of Art. Other icons serve to illustrate the theological argument, just as the theological argument serves to explain the icons. In an incisive foreword, Judith Herrin explains the enduring importance of the book and discusses how later scholars have built on Pelikan’s work. Please note: All images in this ebook are presented in black and white and have been reduced in size.

In these studies Gary Vikan has opened new perspectives on the daily life and material culture of Late Antiquity - more specifically, on icons and relics, and on objects revealing of the world of pilgrimage, the early cult of saints, and marriage. He contextualizes these familiar categories of object in the patterns of belief and ritual extracted from contemporary texts and the objects themselves, in order to understand their meaning within the everyday lives of those by whom and for whom they were made. The studies give a nuanced delineation of the inherently ambiguous boundary between conventional religion and magic, noting repeatedly those instances wherein the two are invoked in the same breath (and by way of the same art object), toward the same end. From this historically constructed matrix of art, belief, and ritual, the author derives an anthropologically defined paradigm of charisma and pilgrimage (applied in one essay, as an intriguing parallel, to deconstructing the world of a contemporary secular "saint," Elvis Presley).

This examination of realia in Byzantine religious painting provides valuable information on Byzantine dress, household effects and implements, while introducing at the same time an alternative, literally 'objective', approach to the study of the formative processes of Byzantine art.