ARTH Option 2
Jesus, one of the most influential religious messiahs, has been romanticized throughout religious history. Even today he is still an important figure to religious people all over the world. In about 420-430 AD, The Crucifixion and the suicide of Judas (either created in Rome or Southern Gaul) was made to give a representation of the death of both Christ and Juda. During the reign of Pope Sixtus III classical revival flourished. Amid this epoch, many other pieces were created such as Ascension and the Holy Women at Christ’s Tomb. Both of the mentioned pieces of art were made of ivory. These artworks were created to convey different stories of the bible which are currently in the British Museum. The image of The Crucifixion
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My assumption is that the exact story couldn't have been created on the ivory because there was not enough surface space to work with. Likewise, ivory is expensive. The artist had to jump straight to the point in order to get the image across without wasting precious materials.
Moving on from Juda, I notice that the tree seems to carry a symbolic meaning as well. In the top left-hand corner, a bird is feeding its offspring, which is identified as a reference to the eternal life promised by Christ(Marylin Stokstad 35). This message was not written in Mathew’s passage. I assume this was an artistic element the artist incorporated in order to lift people's spirits when looking at this piece instead of causing negative
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John or Joseph of Arimathea based on the beard on his face (Marylin Stokstad 35). Symbolism is truly depicted through these two character’s faces. They both seem to be looking down and frowning while facing the direction of the cross. This depicts a feeling of sorrow. I assume this was done with the intention of influencing religious subordination amongst the common people. A ‘Jesus died for us’ message is portrayed through their faces. It is stated in Mathew’s passage that there were two Mary’s that stood by the cross. It isn't identified which Mary is in this art piece. “Among them were Mary Magdalene, and Mary the mother of James and Joseph, and the mother and sons of Zeebedee.”(Mathew 27.55) Again we find that this art piece is merely a symbolical rendition of the written text. The male character must surely be portraying Joseph of Arimathaea, the pious Christian who would later place the body of the savior in his own tomb. “When it was evening, there came a rich man from Armathea, named Joseph, who was also a disciple of Jesus. He went to Pilate and asked for the body of Jesus; then Pilate ordered it to be given to him.”(Mathew 27.57-58). After analyzing Mathew’s passage, I realized the male character could not be St. John because he is not even discussed in the text. Because the intentions of the artist’s work are unclear, I can only postulate it’s true meaning. On
Rogier van der Weyden painted his vision of the biblical Deposition before the year 1443, likely between 1435 and 1438. The painting is oil on wood panel and was an altarpiece commissioned by the crossbowmen’s guild in Louvain, Belgium. Jesus’s body is at the center of the scene, being carefully lifted down from his cross. He is surrounded by mourners, his mother, Mary, swooning in her grief as John the Evangelist reaches out to support her and Mary Magdalene wringing her hands, her head bowed in sorrow. The figures in the artwork do not fit completely within the frame of the altarpiece and the only the lower part of the cross is shown in full. In his Deposition, Rogier van der Weyden attempts to capture the extreme grief apparent at Christ’s death and reflect the emotion onto the observer, placing him/her within the narrative.
Albrecht Durer-Saint Jerome in His Study: In this engraving done in 1514 Durer depicts Saint Jerome hard at work at a desk. He appears to be reading or inditing some document that is very engrossing. He does not seem to descry the lion or the canine that are near the foot of his desk. A skull is optically discerned on the left side of the engraving sitting on the window ledge facing the interior of the room. It appears as though there is an imaginary line from Saint Jerome’s head to the cross that culminates at the skull, it is believed that this designates the contrast between death and the Resurrection. The canine is a symbol of adhesion often depicted in Durer’s works, while the lion is a component of the iconography of Saint Jerome. This engraving is often grouped with two other Durer engravings that betoken the three spheres of activity apperceived in Medieval times. Durer was an accomplished engraver, painter, printmaker, mathematician, and theorist.
Both sculptures represent Mary holding the dead body of Jesus. According to our textbook, “This figure group represented a challenge for sculptors, because the body of the adult Christ had to be positioned across his mother’s lap,” (139). Both of the sculptures were created through carving. This is a “subtractive process in which a block of material is cut away to reveal the desired form,” (Carving).
Saint Matthew, folio 25 verso of the Lindisfarne is dated in Early Middle Age during 8thcentury in England. He is a symbol of winged man because his Gospel opens with a description of human ancestry of Christ. He sits in a semi-profile view on the left side of a bench facing the accompanying text. This suggests a Mediterranean model employing classical perspective. The double page that opens the Gospel of Matthew provides an example of innovation and synthesis in style. He holds a pen in his right hand, but appeared poised in a moment of thoughtful contemplation. A curtain sets the scene indoors as in classical art. The identity of the represented as a disembodied head and shoulders behind the curtain is uncertain. He could possibly be a
The painting is of a young St. John the Baptist preaching to his congregation. St. John is an important figure in Catholicism not only for his preaching and baptisms in the River Jordan, but for his role as the last prophet and the forerunner of Jesus Christ. His preaching foretells the coming of Christ as the Messiah, and thereupon Christ’s baptism, the voice from Heaven told St. John that Jesus was God’s son. This piece by Calabrese captures John at the height of his oration. Fixed atop a decrepit tree trunk yet grappling for stability, John is shown here in his ascetic attire composed of camel hair, holding his staff and scroll bearing the words “Ecce Agnus Dei,” which translates into Beho...
Throughout history religion has been taught by art. The Christian religion especially, teaches about their religion through stories or parables. Some of these stories have been turned into art to further the understanding of the story. Many Christian artists have showed Christ’s life through paintings. Carl Bloch had the opportunity to paint the life of Christ for the Frederiksborg Castle church. They showed his birth to the Virgin Mary and his death on the cross. These paintings also show what he did on earth. Christ taught and healed many people. Some of his paintings are alter pieces for the church. The size of these paintings invites its viewers to experience the story in the painting and apply it to themselves. In the painting Christ Healing at the Pool of Bethesda by Carl Bloch, it is portrayed that even in times of darkness and despair Christ is there to help people.
Also, I thought that the trees seemed impossibly long and unbelievably tall. They looked like they could go up and up forever. I stared long and hard trying to figure out how tall they must actually be. The areas where the trees were seemed higher than the stream. So, that the land actually looked like somewhat of a "u" shape. I think that it could be some type of valley. I thought the piece, in its entirety, was exceptionally painted and insanely beautiful. After, leaving it I felt inspired.
Asher Lev paints against the values of his family and community. He disregards Jewish traditions and observance by pursuing his passion for art. His individuality has him disobeying the Rebbe, the mashphia, his mythic ancestor as well as his parents. Asher does not intend for his artwork to be harmful, but that they convey truths and feelings. Yet, the Brooklyn Crucifixions cause shame for his observant Jewish parents. In that way, he disrespects their teachings and wishes. He challenges the Jewish belief on modesty in creating nude works and disturbs the Hasidic community in his Christian imagery. Worst of all is the reflection of the life-like representation of his family in the paintings. This causes a shocked and angry reaction from the public. The climax evolves towards the last chapter of My Name is Asher Lev, when Asher's parents react hurtingly after the paintings are exposed to them in the New York Museum. Chaim Potok writes their reaction as happening slowly in a step-by-step movement; in silences; building up readers' expectations of a negative outcome.
There is one figure in the sculpture that is unknown to me. The individual that is standing next to St. Peter and has his right hand on Judas' back. He can be portrayed as two things. He might be there along side Judas helping him. His hand may be to help Judas along in his betrayal. He could be pushing him towards Christ as if to say, "You can do it, go ahead." He can also be portrayed as against Judas. His hand might represent a type of concern as if to say, "What are you doing?" and "Why are you doing this?" Furthermore, there is some object in his left hand, which seems to be right next to Christ's head. It may be something to hurt Christ, or it may be something to stop Judas. Unless I can find out more about this individual, I cannot fully understand his significance in this sculpture.
The Raising of the Cross is one in a series of paintings based on the crucifixion of Christ by Peter Paul Rubens. This piece was painted between 1609 and 1610 with oil on canvas in life size with the centerpiece of the triptych measuring 15’2” by 11’2”. It is now displayed in the Cathedral of Our Lady in Antwerp, Belgium (Dunton, 164). Peter Paul Rubens was a Flemish artist that painted in Baroque style, his paintings were mostly of religious and mythical origin and his skill in such has been highly regarded in his lifetime and since. (www.peterpaulrubens.com) Born June 28, 1577, Rubens development as a painter, apparently, started early. After his father’s death and his family moving to Antwerp he decided he wished to be a painter and “In 1598, at the age of 21, he was accorded the rank of master painter of the Antwerp Guild of St. Luke” (CSU Eastbay article).
A common topic of artwork throughout history has been the crucifixion of Christ. Since it is such a common topic, it makes it very easy to see how artwork changed and developed from the Middle Ages to the Renaissance. The painting on the left, The Crucifixion by Pietro Lorenzetti, shows the usual characteristics of a painting from the Middle Ages. The facial expressions are not varied or very in depth, Jesus and the other saints have the typical halo that is used very often, and the colors are mostly all bright, making nothing in particular stand out. The second painting, on the right, is by Caravaggio and is titled The Flagellation of Christ. There is an obvious shift from one painting to the next. Caravaggio’s piece is much more realistic.
In his Crucifixion, with the Virgin and Saint John the Evangelist Mourning (c.1460), a piece within the Northern Renaissance collection of the Philadelphia Museum of Art, Rogier van der Weyden portrays a stark image of the crucifixion of Jesus Christ. The right panel of the diptych depicts the gruesome image of a crucified Christ. Weight pulls the emaciated body down into a Y-shape, contrasting the T-shape of the cross it is mounted on. The only movement comes from the loincloth wrapped around Christ’s waist that dances in the wind. Blood visibly trickles from the corpse’s wounds. Behind the body, a red cloth is draped down the grey wall. At the base of the cross sits a skull and bone. The left panel portrays the Virgin Mary swooning in despair as Saint John attempts to support her weight. Her hands are clasped in prayer as she gazes up at her lifeless son. Both figures are clothed in pale draping robes. The vibrant red of the cloth that hangs from the grey wall in the background contrasts the subdued colors of the
One of the very first well-known portrayals of this narrative was by Giotto di Bondone. From around 1304, it is an Early Renaissance painting. Jesus is lying down, cradled by the Virgin Mary, and Mary Magdalene is cares...
I chose “The Martyrdom of St. Matthew” as the painting that best illustrates the baroque period. The reasons surrounding my decision are clear in Caravaggio’s painting. Here Caravaggio uses the entire canvas to illustrate complexity, flow, and chiaroscuro. The painting depicts the source of lighting to be coming from the left side of the plane. The brightest light focuses directly on Matthew’s executioner who intends to strike Matthew with an old balcanic hand weapon. Caravaggio masterfully illustrates the use of lighting by casting believable shadows. As an example, the shadow of the handle on balcanic hand weapon reflects on the executioner’s left thigh and knee. Another shadow appears on the executioner’s right inner thigh. The lighting source to the left of the executioner, the executioner, St. Matthews, the boy, the 2 observer’s bottom, right, and the fainter lighting upper left of the canvas illustrates the technique of visual movement. The lighting is placed strategically, causing visual movement within the piece. For example, the illumination of the executioner’s forearm directs my attention to the angel who appears to be handing St. Matthew a palm leaf. As a result, my eyes then focuses on the body of St. Matthew, lying on the bottom of the altar, then my eyes shifts up toward the Angle’s arm. The lighting on the angel's arm contrasted with the darkness of the palm leaf forces the viewer to look at the hand to see what St. Matthew is reaching for. The boy fleeing the scene further draws in the viewer. The two adult observers at the bottom right of the painting are illuminated but not as bright as the two main characters. Next, my attention is drawn to the man lying on the bottom steps, left side of the canv...
The most influential theme in art for centuries was that of religion. There have been many things that have influenced art over the generations. Nothing has had the impact on the art world that religions has. Many of the ancient art works were dedicated to the gods or other religious figures. The statues of the Ancient Egyptians were not just for beauty. Instead, they were representations of the gods and were meant to have significant meaning to the people who saw them. The people of the time knew the meaning of every reed, flower, bird, or animal that was depicted in the art. The same is true of the Greeks and Romans. Most of the art was inspired by the gods and the mythology of the region. Art as a way of imparting a message dominates the art world. For most of history, art had a meaning that was often connected to the religion of the region. This is fitting since art has a sense of permanence that most other mediums do not possess.