Christian Materiality

Late Medieval Christianity's encounter with miraculous materials viewed in the context of changing conceptions of matter itself. In the period between 1150 and 1550, an increasing number of Christians in western Europe made pilgrimage to places where material objects--among them paintings, statues, relics, pieces of wood, earth, stones, and Eucharistic wafers--allegedly erupted into life through such activities as bleeding, weeping, and walking about. Challenging Christians both to seek ever more frequent encounters with miraculous matter and to turn to an inward piety that rejected material objects of devotion, such phenomena were by the fifteenth century at the heart of religious practice and polemic. In Christian Materiality, Caroline Walker Bynum describes the miracles themselves, discusses the problems they presented for both church authorities and the ordinary faithful, and probes the basic scientific and religious assumptions about matter that lay behind them. She also analyzes the proliferation of religious art in the later Middle Ages and argues that it called attention to its materiality in sophisticated ways that explain both the animation of images and the hostility to them on the part of iconoclasts. Seeing the Christian culture of the fourteenth and fifteenth centuries as a paradoxical affirmation of the glory and the threat of the natural world, Bynum's study suggests a new understanding of the background to the sixteenth-century reformations, both Protestant and Catholic. Moving beyond the cultural study of "the body"--a field she helped to establish--Bynum argues that Western attitudes toward body and person must be placed in the context of changing conceptions of matter itself. Her study has broad theoretical implications, suggesting a new approach to the study of material culture and religious practice.

Despite the fact that Christianity is understood to be thoroughly intertwined with matter, objects, and things, Christians struggle to cope with this materiality in their daily lives. This volume argues that the ambivalent relationships many Christians have with materiality is a driving force that contributes to the way people in different Christian traditions and in different parts of the world understand and live out their religion. By placing the questions of limits and boundary-work to the fore, the volume addresses the question of exactly how Christianity takes place materially, addressing a gap in studies to date. Christianity and the Limits of Materiality presents ground-breaking research on the frameworks and contexts in relation to and within which Christian logics of materiality operate. The volume places the negotiations at the limits of materiality within the larger framework of Christian identities and politics of belonging. The chapters discuss case studies from North and South America, Europe, and Africa, and demonstrate that the limits preoccupying Christians delimit their lives but also enable many things. Ultimately, Christianity and the Limits of Materiality demonstrates that it is at the interfaces of materiality and the transcendent that Christians create and legitimise their religion.

From an acclaimed historian, a mesmerizing account of how medieval European Christians envisioned the paradoxical nature of holy objects Between the twelfth and the sixteenth centuries, European Christians used a plethora of objects in worship, not only prayer books, statues, and paintings but also pieces of natural materials, such as stones and earth, considered to carry holiness, dolls representing Jesus and Mary, and even bits of consecrated bread and wine thought to be miraculously preserved flesh and blood. Theologians and ordinary worshippers alike explained, utilized, justified, and warned against some of these objects, which could carry with them both anti-Semitic charges and the glorious promise of heaven. Their proliferation and the reaction against them form a crucial background to the European-wide movements we know today as “reformations” (both Protestant and Catholic). In a set of independent but interrelated essays, Caroline Bynum considers some examples of such holy things, among them beds for the baby Jesus, the headdresses of medieval nuns, and the footprints of Christ carried home from the Holy Land by pilgrims in patterns cut to their shape or their measurement in lengths of string. Building on and going beyond her well-received work on the history of materiality, Bynum makes two arguments, one substantive, the other methodological. First, she demonstrates that the objects themselves communicate a paradox of dissimilar similitude—that is, that in their very details they both image the glory of heaven and make clear that that heaven is beyond any representation in earthly things. Second, she uses the theme of likeness and unlikeness to interrogate current practices of comparative history. Suggesting that contemporary students of religion, art, and culture should avoid comparing things that merely “look alike,” she proposes that humanists turn instead to comparing across cultures the disparate and perhaps visually dissimilar objects in which worshippers as well as theorists locate the “other” that gives religion enduring power.

Named One of the 50 Best Spiritual Books of 2020 by Spirituality & Practice What is materiality? Jesus practiced materiality when he healed the bodies of the sick, proclaimed Jubilee to the poor, and fed the five thousand. He practiced materiality over materialism. In Materiality as Resistance, Walter Brueggemann defines materiality as the use of the material aspects of the Christian faith, as opposed to materialism, which places possessions and physical comfort over spiritual values. In this concise volume, Brueggemann lays out how we as Christians may reengage our materiality for the common good. How does materiality inform our faith when it comes to food, money, the body, time, and place? How does it force us to act? Likewise, how is the church obligated to use its time, money, abundance of food, the care and use of our bodies, observance of Sabbath, and stewardship of our world and those with whom we share it? With a foreword from Jim Wallis, Materiality as Resistance serves as a manifesto of Walter Brueggemann's most important work and as an engaging call to action. It is suited for group or individual study.

This volume advances our understanding of early Christianity as a lived religion by approaching it through its rites, the emotions and affects surrounding those rites, and the material setting for the practice of them. The connections between emotions and ritual, between rites and their materiality, and between emotions and their physical manifestation in ancient Mediterranean culture have been inadequately explored as yet, especially with regard to early Christianity and its water and dining rites. Readers will find all three areas—ritual, emotion, and materiality—engaged in this exemplary interdisciplinary study, which provides fresh insights into early Christianity and its world. Ritual, Emotion, and Materiality in the Early Christian World will be of special interest to interdisciplinary-minded researchers, seminarians, and students who are attentive to theory and method, and those with an interest in the New Testament and earliest Christianity. It will also appeal to those working on ancient Jewish and Greco-Roman religion, emotion, and ritual from a comparative standpoint.

"Judaism and Christianity as condensed illustrations of how people across time struggle with the materiality of life and death. Speaking across many fields, including classics, history, anthropology, literary, gender, and queer studies, the book journeys through the ancient Mediterranean world by way of the myriad physical artifacts that punctuate the transnational history of early Christianity. By bringing a psychoanalytically inflected approach to bear upon her materialist studies of religious history, Kotrosits makes a contribution not only to our understanding of Judaism and early Christianity, but also our sense of how different disciplines construe historical knowledge, and how we as people and thinkers understand our own relation to our material and affective past"--

Conceptualism and Materiality. Matters of Art and Politics underscores the significance of materials and materiality within Conceptual art and conceptualism more broadly. It challenges the notion of conceptualism as an idea-centered, anti-materialist enterprise, and highlights the political implications thereof.

Religious Materiality in the Early Modern World investigates for the first time how seismic religious changes, a dramatic rise in the availability and consumption of goods, and new global connections transformed the nature and experience of religious material life.