Late Antique Portraits And Early Christian Icons

This book focuses on the earliest surviving Christian icons, dated to the sixth and seventh centuries, which bear many resemblances to three other well-established genres of ‘sacred portrait’ also produced during late antiquity, namely Roman imperial portraiture, Graeco-Egyptian funerary portraiture and panel paintings depicting non-Christian deities. Andrew Paterson addresses two fundamental questions about devotional portraiture – both Christian and non-Christian – in the late antique period. Firstly, how did artists visualise and construct these images of divine or sanctified figures? And secondly, how did their intended viewers look at, respond to, and even interact with these images? Paterson argues that a key factor of many of these portrait images is the emphasis given to the depicted gaze, which invites an intensified form of personal encounter with the portrait’s subject. The book will be of interest to scholars working in art history, theology, religion and classical studies.

This book focuses on the earliest surviving Christian icons, dated to the sixth and seventh centuries, which bear many resemblances to three other well-established genres of ‘sacred portrait’ also produced during late antiquity, namely Roman imperial portraiture, Graeco-Egyptian funerary portraiture and panel paintings depicting non-Christian deities. Andrew Paterson addresses two fundamental questions about devotional portraiture – both Christian and non-Christian – in the late antique period. Firstly, how did artists visualise and construct these images of divine or sanctified figures? And secondly, how did their intended viewers look at, respond to, and even interact with these images? Paterson argues that a key factor of many of these portrait images is the emphasis given to the depicted gaze, which invites an intensified form of personal encounter with the portrait’s subject. The book will be of interest to scholars working in art history, theology, religion and classical studies.

Staking out new territory in the history of art, this book presents a compelling argument for a lost link between the panel-painting tradition of Greek antiquity and Christian paintings of Byzantium and the Renaissance. While art historians place the origin of icons in the seventh century, Thomas F. Mathews finds strong evidence as early as the second century in the texts of Irenaeus and the Acts of John that describe private Christian worship. In closely studying an obscure set of sixty neglected panel paintings from Egypt in Roman times, the author explains how these paintings of the Egyptian gods offer the missing link in the long history of religious painting. Christian panel paintings and icons are for the first time placed in a continuum with the pagan paintings that preceded them, sharing elements of iconography, technology, and religious usages as votive offerings. Exciting discoveries punctuate the narrative: the technology of the triptych, enormously popular in Europe, traced by the authors to the construction of Egyptian portable shrines, such as the Isis and Serapis of the J. Paul Getty Museum; the discovery that the egg tempera painting medium, usually credited to Renaissance artist Cimabue, has been identified in Egyptian panels a millennium earlier; and the reconstruction of a ring of icons on the chancel of Saint Sophia in Istanbul. This book will be a vital addition to the fields of Egyptian, Graeco-Roman, and late-antique art history and, more generally, to the history of painting.

Even the briefest glance at an art museum’s holdings or an introductory history textbook demonstrates the profound influence of Christian images and art. From Idols to Icons tells the fascinating history of the dramatic shift in Christian attitudes toward sacred images from the third through the early seventh century. From attacks on the cult images of polytheism to the emergence of Christian narrative iconography to the appearance of portrait-type representations of holy figures, this book examines the primary theological critiques and defenses of holy images in light of the surviving material evidence for early Christian visual art. Against the previous assumption that fourth- and fifth-century Christians simply forgot or ignored their predecessors’ censure and reverted to more alluring pagan practices, Robin M. Jensen contends that each stage of this profound change was uniquely Christian. Through a careful consideration of the cults of saints’ remains, devotional portraits, and pilgrimages to sacred sites, Jensen shows how the Christian devotion to holy images came to be rooted in their evolving conviction that the divine was accessible in and through visible objects.

This title examines the parallel phenomena of portraits and icons, and spans from late antiquity through the end of the Byzantine period. Engaging a wide range of material, it addresses prevalent and persistent themes in the creation of a distinctly Christianized portraiture while analyzing the cultural and theological perceptions in place that guided its reception. Christian Rome inherited its traditions and beliefs regarding portraiture from antiquity, especially in terms of its ritual and religious functions. Though certainly altered for its new Christian context, these perceptions did not disappear altogether. Various texts and images survive that allow us to imagine a world where sacred and secular art intermingled, and portraits of Christ and the saints, emperors, bishops, and holy men existed side by side in visual messages of power and hierarchal authority

Surveying the content and character of early Christian iconography from the third to the sixth century CE, this substantially revised and updated new edition of Understanding Early Christian Art makes the critical tools of art historians accessible to students. It opens by discussing a series of questions pertaining to the evidence itself and how scholars through the centuries have regarded this material as expressing and transmitting aspects of the developing faith and practice of early adherents of Christianity. It considers possible sources for the various motifs and the complex relationship between words and images, as well as the importance of studying visual and material culture alongside theological and liturgical texts. Rather than organising surviving examples by medium or chronology, the chapters categorise the evidence according to their general iconographic type, such as generic symbols, biblical narratives, and portraits. Each chapter takes up important questions of visual culture, formal style, and the ways in which the iconography is distinct from or shows parallels with contemporary documentary sources like sermons, exegetical works, catechetical lectures, or dogmatic treatises. Concluding with a discussion of the late-emerging depictions of Jesus’s crucifixion, resurrection, and ascension, it remains a valuable guide to comprehending the complex theology, history, and context of Christian art. Augmented by over 140 full-colour images, accompanied by parallel text, the interdisciplinary and boundary-breaking approach taken in this extensively revised edition of Understanding Early Christian Art enables students and scholars in fields such as religion and art history to further their understanding and knowledge of the art of the early Christian era.

This study examines third- and fourth-century portraits of married Christians and associated images, reading them as visual rhetoric in early Christian conversations about marriage and celibacy, and recovering lay perspectives underrepresented or missing in literary sources. Historians of early Christianity have grown increasingly aware that written sources display an enthusiasm for asceticism and sexual renunciation that was far from representative of the lives of most early Christians. Often called a “silent majority,” the married laity in fact left behind a significant body of work in the material record. Particularly in and around Rome, they commissioned and used such objects as sarcophagi, paintings, glass vessels, finger rings, luxury silver, other jewellery items, gems, and seals that bore their portraits and other iconographic forms of self-representation. This study is the first to undertake a sustained exploration of these material sources in the context of early Christian discourses and practices related to marriage, sexuality, and celibacy. Reading this visual evidence increases understanding of the population who created it, the religious commitments they asserted, and the comparatively moderate forms of piety they set forth as meritorious alternatives to the ascetic ideal. In their visual rhetoric, these artifacts and images comprise additional voices in Late Antique conversations about idealized ways of Christian life, and ultimately provide a fuller picture of the early Christian world. Plentifully illustrated with photographs and drawings, this volume provides readers access to primary material evidence. Such evidence, like textual sources, require critical interpretation; this study sets forth a careful methodology for iconographic analysis and applies it to identify the potential intentions of patrons and artists and the perceptions of viewers. It compares iconography to literary sources and ritual practices as part of the interpretive process, clarifying the ways images had a rhetorical edge and contributed to larger conversations. Accessibly written, The Visual Rhetoric of the Married Laity in Late Antiquity is of interest to students and scholars working on Late Antiquity, early Christian and late Roman social history, marriage and celibacy in early Christianity, and early Christian, Roman, and Byzantine art.

The Routledge Handbook of Early Christian Art surveys a broad spectrum of Christian art produced from the late second to the sixth centuries. The first part of the book opens with a general survey of the subject and then presents fifteen essays that discuss specific media of visual art—catacomb paintings, sculpture, mosaics, gold glass, gems, reliquaries, ceramics, icons, ivories, textiles, silver, and illuminated manuscripts. Each is written by a noted expert in the field. The second part of the book takes up themes relevant to the study of early Christian art. These seven chapters consider the ritual practices in decorated spaces, the emergence of images of Christ’s Passion and miracles, the functions of Christian secular portraits, the exemplary mosaics of Ravenna, the early modern history of Christian art and archaeology studies, and further reflection on this field called “early Christian art.” Each of the volume’s chapters includes photographs of many of the objects discussed, plus bibliographic notes and recommendations for further reading. The result is an invaluable introduction to and appraisal of the art that developed out of the spread of Christianity through the late antique world. Undergraduate and graduate students of late classical, early Christian, and Byzantine culture, religion, or art will find it an accessible and insightful orientation to the field. Additionally, professional academics, archivists, and curators working in these areas will also find it valuable as a resource for their own research, as well as a textbook or reference work for their students.