The Art Of God And The Religions Of Art

Can contemporary art say anything about spirituality? John Updike calls modern art "a religion assembled from the fragments of our daily life," but does that mean that contemporary art is spiritual? What might it mean to say that the art you make expresses your spiritual belief? On the Strange Place of Religion in Contemporary Art explores the curious disconnection between spirituality and current art. This book will enable you to walk into a museum and talk about the spirituality that is or is not visible in the art you see.

The Art of God traces the progressive loss in the West of contact with, or faith in, a real created order, and discusses the manifestations of this loss in fine art. Making detailed reference to specific artists and works, Thistlewaite shows how the diversity ofour responses to modern art, as well as that of previous centuries, inescapably raises the question of truth. This readable and thought-provoking book breaks new ground as it links the pleasures of art to the dynamic character of God, and asks what happens to creativity and to artists when the appreciation of God is absent. It thus offers readers a fresh perspective from which to appreciate art. FROM THE AUTHOR : June 23, 2009 All art historians must find a way of explaining the gap between the 'traditional' art and modern. Older art answered questions such as Ôwhat was Henry VIII like?Õ The new is not so much about the world as about the breakdown in perceiving the world. But some histories are still written as if art has followed a path of inevitable progress. Others, as if all beliefs that produce genuine art, however weird, are equally valid. Ê In my book, I argue that modernism has produced a genuine art that grapples with perceived reality, but that its real lack of content is disastrous. When we see objects that are essentially blank or empty, and start to find them significant and powerful, we ought to be getting worried. To explain this, I have developed an account of art which sees it as a given, and delightful, form of knowing that equips us for living in GodÕs world. But when the Ôart areaÕ becomes part of the human agenda for unbelief, independence, and defining ourselves in the cosmos, it ceases to be a window on reality. It starts to function as a totem replacing thought: a sub-human icon for humanity Ê However, towards the end of the book I focus on the dynamism of the living God and the transformative power of his grace that can turn any modern ÔformÕ, however desolate, into a vehicle of truth and meaning. When modernism plunges into the depths of Ônot-knowingÕ, it can seldom go so far that real humanity and truth are not discovered in the unlikeliest places.ÊÊ

Religion, Art, and Visual Culture is a cross-cultural exploration of the study of visuality and the arts from a religious perspective. This forward looking and accessible collection gathers together the most current scholarship for those interested in art, religion, visual culture, and cultural studies. Inherently interdisciplinary, this reader approaches the study of world religions through the human, meaning-making activity of seeing. The volume oscillates between specific visual subjects (painting, landscape gardens, calligraphy, architecture, mass media) and the broader theoretical discourses which are relevant to Humanities students today.

An art historian develops a theological, philosophical, and historical framework within which to experience and interpret modern and contemporary art that is in dialogue with the Christian faith.

A fresh approach to the connection between art and religion that seeks to redefine their relationship in the contemporary age The relationship between art and religion has been long, complex, and often conflicted, and it has given rise to many of the greatest works in the history of art. Artists today continue to reflect seriously upon religious traditions, themes, and institutions, suggesting a new approach to spirituality that is more considered than confrontational. Art & Religion in the 21st Century is the first in-depth study to survey an international roster of artists who use their work to explore religion’s cultural, social, political, and psychological impact on today’s world. An introduction outlines the debates and controversies that the art/religion connection has precipitated throughout history. Each of the book’s ten chapters introduces a theme—ideas of the Creation, the figure of Jesus, the sublime, wonder, diaspora and exile, religious and political conflict, ritual practice, mourning and monumentalizing, and spiritual “dwelling” in the body and in space—followed by a selection of works of art that illustrates that theme. Artists discussed include Vanessa Beecroft, Maurizio Cattelan, Makoto Fujimura, David LaChapelle, Annette Messager, Jason Rhoades, Andres Serrano, and Zeng Fanzhi.

From a world-renowned painter, an exploration of creativity’s quintessential—and often overlooked—role in the spiritual life “Makoto Fujimura’s art and writings have been a true inspiration to me. In this luminous book, he addresses the question of art and faith and their reconciliation with a quiet and moving eloquence.”—Martin Scorsese “[An] elegant treatise . . . Fujimura’s sensitive, evocative theology will appeal to believers interested in the role religion can play in the creation of art.”—Publishers Weekly Conceived over thirty years of painting and creating in his studio, this book is Makoto Fujimura’s broad and deep exploration of creativity and the spiritual aspects of “making.” What he does in the studio is theological work as much as it is aesthetic work. In between pouring precious, pulverized minerals onto handmade paper to create the prismatic, refractive surfaces of his art, he comes into the quiet space in the studio, in a discipline of awareness, waiting, prayer, and praise. Ranging from the Bible to T. S. Eliot, and from Mark Rothko to Japanese Kintsugi technique, he shows how unless we are making something, we cannot know the depth of God’s being and God’s grace permeating our lives. This poignant and beautiful book offers the perspective of, in Christian Wiman’s words, “an accidental theologian,” one who comes to spiritual questions always through the prism of art.

British bishop argues for a distinctively Christian approach to art.

Over the centuries some of the world’s greatest painters have explored and expressed their faith in God through their art. Here, Richard Harries invites you to reflect with him on thirty such artists, and to see how their paintings illuminate important aspects of Christian faith and teaching. Encompassing masterpieces by Rembrandt, Leonardo, Titian and Caravaggio as well as modern works by Chagall, Spencer and Rouault, this book presents the essentials of the faith in a way that will move the reader to respond with heart as well as head.

Religion has always been a fundamental force for constructing identity, from antiquity to the contemporary world. The transformation of ancient cults into faith systems, which we recognise now as major world religions, took place in the first millennium AD, in the period we call 'Late Antiquity'. Our argument is that the creative impetus for both the emergence, and much of the visual distinctiveness of the world religions came in contexts of cultural encounter. Bridging the traditional divide between classical, Asian, Islamic and Western history, this exhibition and its accompanying catalogue highlights religious and artistic creativity at points of contact and cultural borders between late antique civilisations. This catalogue features the creation of specific visual languages that belong to four major world religions: Christianity, Judaism, Buddhism and Islam. The imagery still used by these belief systems today is evidence for the development of distinct religious identities in Late Antiquity. Emblematic visual forms like the figure of Buddha and Christ, or Islamic aniconism, only evolved in dialogue with a variety of coexisting visualisations of the sacred.0As late antique believers appropriated some competing models and rejected others, they created compelling and long-lived representations of faith, but also revealed their indebtedness to a multitude of contemporaneous religious ideas and images. 00Exhibition: Ashmolean Museum, Oxford, UK (19.10.2017-18.02.2018).

"One might say that where Religion becomes artificial, it is reserved for Art to save the spirit of religion." With these words Richard Wagner began "Religion and Art" (1880), one of his most passionate essays. That passion made Wagner himself a central icon in the growing cult of art. Wagner felt that he lived in an age of spiritual crisis. "It can but rouse our apprehension, to see the progress of the art-of-war departing from the springs of moral force, and turning more and more to the mechanical," he wrote. In response to the frightening progress of dynamite and steel, Wagner adopted the role of the Tone Poet Seer, who reveals the inexpressible in concert halls and cleanses souls in waves of symhonic revelation. "Religion and Art" is the pivot of the works collected here. Also included are his defining essays "Public and Popularity" and "The Public in Time and Space"; his papers relating to the creation of the Bayreuth School; his complaint against publishers, "On Poetry and Composition" (1879); his article on the first production of Parsifal (1882); and other works that speak his mind about strengthening the spirit through music. These works participated in the duel between Wagner and Nietzsche that ensued after the breakup of their friendship in 1878. Nietzsche publicly called Wagner an incurable romantic, emphasizing how sick he thought both Wagner and his art were. Here Wagner counterattacks with arch innuendo and sarcasm. This edition includes the complete volume 6 of the 1897 translation of Wagner's works commissioned by the London Wagner Society. William Ashton Ellis is one of the most important translators of nineteenth-century musicology. In addition to his monumental translation of Wagner's prose works, he translated Wagner's correspondence with Franz Lizst, Mathilde Wesendonck, and Wagner's own family. Ellis died in 1919.