Worin begründet sich der ikonische Überschuss des christlichen Heiligenbildes? Janine Luge-Winter geht dieser Frage nach, indem sie die verschiedenen Argumente byzantinischer Bildapologien des 8. und ...9. Jahrhunderts und der modernen Ikonentheorien des 20. Jahrhunderts erstmals versammelt, miteinander vergleicht und kontextualisiert. Sie zeigt, dass das Mehr der Ikone deren besondere Sichtbarkeit ist, die eine Überwindung der Undarstellbarkeit des Undarstellbaren evoziert, indem sie das Undarstellbare konkret als solches akzeptiert. Verständlich wird dies nur, wenn die Ikone als »etwas anderes« als ein repräsentationales oder mimetisches Bild anerkannt wird.
Getreu dem Motto »Sex & Drugs & Rock'n'Roll« scheint der Konsum von Drogen geradezu prototypisch zum Lifestyle vieler Musiker*innen dazuzugehören. Auffällig ist, dass es immer wieder musikalische ...Vertreter*innen des Typus »Junkie« sind, die zu Weltstars und Ikonen werden. Doch warum ist dieser Lebenswandel und dabei ausgerechnet der Konsum von Heroin so populär (gewesen)? Durch die Rekonstruktion individueller Lebensgeschichten heroinabhängiger Musiker in Los Angeles bestimmt Melanie Ptatscheck nicht nur sozialpsychologische und musikspezifische Suchtfaktoren. Ebenso zeigt sie auf, durch welche individuellen Bedürfnisse und gesellschaftlichen Narrative die Selbstvorstellungen dieser Musiker geprägt sind.
A fragmentarily preserved Byzantine icon made of steatite was discovered in 2015 during regular excavations in Chełm, eastern Poland. Identified as the left wing of a diptych illustrating the Twelve ...Great Feasts and created at the close of the 12
century, the find is one of the most important and beautiful Byzantine artefacts to have been found in Poland. The icon was uncovered within the confines of the palace complex which was created by Daniel (Danylo) Romanovych († 1264) in Chełm in the second quarter of 13
century. The icon, even though it was found within the borders of what is now Poland, is material evidence of contact between Byzantium and the social elite of the Galicia-Volhynia lands, rather than with the Polish Piasts.
In this paper we concentrated on the presentation of the archaeological context of the find, which made it possible to establish that the icon arrived Chełm before the middle of the 13
century (
1253), and especially on petrographic and traceological analyses of the icon.
Assuming that greenish plaques were indeed the most characteristic steatite icon type, a decision was made to examine, apart from the Chełm artefact made from white rock, a greenish icon from the National Museum in Krakow as well.
Petrographic analyses were based on optical microscopy, scanning electron microscopy with energy dispersive spectrometry (SEM-EDS) and X-ray powder diffraction (XRPD). Both icons were carved in steatite i. e. talc rich rock but their chemical compositions indicate the presence of other components. Artifact from Chełm is white. Porous, enriched in potassium (K) and locally blistering outer rim of the icon from Chełm was formed probably during the fire event. Presence of forsterite and subordinate amount of leucite also indicate high temperature influence. Local enrichment in calcium (Ca) is related to exchange reactions with ground compounds. Accumulation of different components on the surface of the icon’s surface was noted. The icon from the National Museum in Krakow is greenish probably because of the presence of chlorite.
The results of the traceological analysis (icon from National Museum in Krakow was not analysed) indicate that the icon found in Chełm was created most likely by a skilled and experienced carver with access to the high-quality magnifying glass and specialist tools required for rendering minuscule objects and their details. The production of the icon also involved the use of a “mechanical” tool, probably a kind of a miller with a rotating polishing head, which also seems to point to a specialist workshop. The use-wear traces observed on artefact are limited to polish resulting from prolonged contact with human hands or storing the icon in a leather case.
Most of the extant Byzantine icons are unprovenanced objects held in museum collections or church treasuries. Therefore, as the icon presented in this paper was discovered during archaeological excavations, it ranks among the few Byzantine artefacts to have been found outside of this realm. The petrographic and traceological analyses conducted are the first published natural science contributions to the study of Byzantine steatite icons and we hope they will provide the impetus for undertaking such research on other Byzantine finds, helping to develop Byzantine archaeology further.
Icons in Time, Persons in Eternity presents a critical, interdisciplinary examination of contemporary theological and philosophical studies of the Christian image and redefines this within the ...Orthodox tradition by exploring the ontological and aesthetic implications of Orthodox ascetic and mystical theology. It finds Modernist interest in the aesthetic peculiarity of icons significant, and essential for re-evaluating their relationship to non-representational art. Drawing on classical Greek art criticism, Byzantine ekphraseis and hymnography, and the theologies of St. Maximus the Confessor, St. Symeon the New Theologian and St. Gregory Palamas, the author argues that the ancient Greek concept of enargeia best conveys the expression of theophany and theosis in art. The qualities that define enargeia - inherent liveliness, expressive autonomy and self-subsisting form - are identified in exemplary Greek and Russian icons and considered in the context of the hesychastic theology that lies at the heart of Orthodox Christianity. An Orthodox aesthetics is thus outlined that recognizes the transcendent being of art and is open to dialogue with diverse pictorial and iconographic traditions. An examination of Ch'an (Zen) art theory and a comparison of icons with paintings by Wassily Kandinsky, Pablo Picasso, Mark Rothko and Marc Chagall, and by Japanese artists influenced by Zen Buddhism, reveal intriguing points of convergence and difference. The reader will find in these pages reasons to reconcile Modernism with the Christian image and Orthodox tradition with creative form in art.
In The Icon and the Square , Maria Taroutina examines how the traditional interests of institutions such as the crown, the church, and the Imperial Academy of Arts temporarily aligned with the ...radical, leftist, and revolutionary avant-garde at the turn of the twentieth century through a shared interest in the Byzantine past, offering a counternarrative to prevailing notions of Russian modernism.
Focusing on the works of four different artists—Mikhail Vrubel, Vasily Kandinsky, Kazimir Malevich, and Vladimir Tatlin—Taroutina shows how engagement with medieval pictorial traditions drove each artist to transform his own practice, pushing beyond the established boundaries of his respective artistic and intellectual milieu. She also contextualizes and complements her study of the work of these artists with an examination of the activities of a number of important cultural associations and institutions over the course of several decades. As a result, The Icon and the Square gives a more complete picture of Russian modernism: one that attends to the dialogue between generations of artists, curators, collectors, critics, and theorists.
The Icon and the Square retrieves a neglected but vital history that was deliberately suppressed by the atheist Soviet regime and subsequently ignored in favor of the secular formalism of mainstream modernist criticism. Taroutina’s timely study, which coincides with the centennial reassessments of Russian and Soviet modernism, is sure to invigorate conversation among scholars of art history, modernism, and Russian culture.
Das Freisinger Lukasbild Roll, Carmen; Bosselmann-Ruickbie, Antje; Blänsdorf, Catharina ...
2019, 20181116
eBook
Das sogenannte Lukasbild des Freisinger Diözesanmuseums gehört zu den kostbarsten byzantinischen Kunstwerken in Bayern. Zahlreiche Wissenschaftler aus unterschiedlichen historischen und ...kunsttechnologischen Spezialgebieten haben sich mit ihrer Entstehung, Veränderung und abenteuerlichen Geschichte beschäftigt. Beiträge eines internationalen Symposiums mit Spezialisten aus Geschichte und Kunstgeschichte, Theologie und Byzantinistik rekonstruieren die mit der Ikone verknüpften Ambitionen. Sie widmen sich u.a. dem Phänomen der Ikone und ihrer wundersamen Entstehung, der Aussagekraft einer Bildreliquie als Kultbild sowie der Frage nach ihrer Einbettung in westliche Repräsentationsformen. In einem internationalen Projekt wurden die Ikone und ihr mit Emailarbeiten kostbar geschmückter Silberbeschlag mit Hilfe neuester kunsttechnologischer Methoden untersucht. Die Ergebnisse werden erstmals in diesem Band präsentiert. The so-called "Icon of Saint Luke" at the Diözesanmuseum Freising - a small Byzantine panel depicting Virgin Mary as "Hagiosoritissa" - ranks among the most precious religious art objects in Bavaria (Germany). According to legend the Byzantine Emperor Manuel II Palaiologus (1350-1425) took the icon with him on his journey to several European courts with the aim of seeking assistance against the Ottoman. It was presented to the Cathedral of Freising by Bishop Nicodemus della Scala in 1440. An international symposium examined the icon on historical, art historical, cultural-historical and art-technological issues. The results are presented for the first time in the publication.
Dieser Band ergänzt zahlreiche kunsthistorische und ästhetische Untersuchungen zur russischen Ikone. Er vereint Forschungen zu den geistigen Grundlagen der Ikonenmalerei und geht dabei von ihrem ...primär religiösen Anliegen aus. Die Beiträge stammen von Geistlichen der Russischen Orthodoxen Kirche und Wissenschaftlern verschiedener Disziplinen.
Icons and the Liturgy, East and West: History, Theology, and Culture is a collection of nine essays developed from papers presented at the 2013 Huffington Ecumenical Institute's symposium "Icons and ...Images," the first of a three-part series on the history and future of liturgical arts in Catholic and Orthodox churches. Catholic and Orthodox scholars and practitioners gathered at Loyola Marymount University to present papers discussing the history, theology, ecclesiology, and hermeneutics of iconology, sacred art, and sacred space in the Orthodox and Catholic traditions.
Nicholas Denysenko's book offers two significant contributions to the field of Eastern and Western Christian traditions: a critical assessment of the status of liturgical arts in postmodern Catholicism and Orthodoxy and an analysis of the continuity with tradition in creatively engaging the creation of sacred art and icons. The reader will travel to Rome, Byzantium, Armenia, Chile, and to other parts of the world, to see how Christians of yesterday and today have experienced divine encounters through icons. Theologians and students of theology and religious studies, art historians, scholars of Eastern Christian Studies, and Catholic liturgists will find much to appreciate in these pages.
Contributors: Nicholas Denysenko, Robert Taft, S.J., Thomas M. Lucas, S.J., Bissera V. Pentcheva, Kristin Noreen, Christina Maranci, Dorian Llywelyn, S.J., Michael Courey, and Andriy Chirovsky.
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