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the central scene, flanked by two further scenes from the Life of Christ. Below small scenes depict Old Testament types of baptism and a New Testament baptism scene. The relevant quotation from the litany underlines the high-church emphasis on this sacrament: ‘By thy Baptism Good Lord deliver us.’ The west window, placed directly above the door, depicts three archangels with text referring to the Last Judgment. The quotations
The challenge of the sublime argues that the unprecedented visual inventiveness of the Romantic period in Britain could be seen as a response to theories of the sublime, more specifically to Edmund Burke’s Philosophical Enquiry into the Origin of our Ideas of the Sublime and Beautiful (1757). While it is widely accepted that the Enquiry contributed to shaping the thematics of terror that became fashionable in British art from the 1770s, this book contends that its influence was of even greater consequence, paradoxically because of Burke’s conviction that the visual arts were incapable of conveying the sublime. His argument that the sublime was beyond the reach of painting, because of the mimetic nature of visual representation, directly or indirectly incited visual artists to explore not just new themes, but also new compositional strategies and even new or undeveloped pictorial and graphic media, such as the panorama, book illustrations and capricci. More significantly, it began to call into question mimetic representational models, causing artists to reflect about the presentation of the unpresentable and the inadequacy of their endeavours, and thus drawing attention to the process of artistic production itself, rather than the finished artwork. By revisiting the links between eighteenth-century aesthetic theory and visual practices, The challenge of the sublime establishes new interdisciplinary connections which address researchers in the fields of art history, cultural studies and aesthetics.
, and often audacious installations for museums in Amsterdam, Stockholm, and Lucerne, and for Documenta 5 in Kassel in 1972, Thek spent his time alone on Ponza. He drew and painted the island, the sea, and the interior of the small shack he rented, and kept extensive notebooks documenting his thoughts, feelings, and beliefs. 96 sacraments (1975), for example, listed ways to
. For example, the Tractarian emphasis on the spiritual authority of the priest, and the sacraments he performed, was physically expressed through large chancels and ornate baptisteries. The correct chancel, as recommended by the CCS, should be large (about one third of the length of the nave), separated from the nave by a step on the floor and a chancel arch above, and it should be decorated with a richness (in stained glass
baptistery, and the two small scenes in the tracery depict the Anointing of David by Samuel and the Baptism of Christ: two typological references to the sacrament of baptism. The Anointing of David is a rare subject in Early Victorian stained glass and this points towards the intervention by the patron. 40 Other windows at Langford Budville, also commissioned by a Sotheby, consist of medallions containing symbols of the Crucifixion
). But while the sacraments remained essentially a mystery, the liquefaction of blood was publicly disclosed; and its power lay precisely in its public visibility. While the real presence in the Mass produced no sensible transformation in wine or bread, San Gennaro’s blood was sensationally transformed from solid to liquid and in its transformed state was offered to the assorted worshippers to be seen and kissed. It required faith in the domain of sense perception and especially in the power of sight. While the Mass, if performed by a priest in a state of grace, was
interior here is both wider and higher than the opening; consequently the group appears less displayed from than screened within the tabernacle, which simultaneously struggles to contain it. The outstanding precedent for such a double sanctuary in the transept of a church is the sacrament altar in San Giovanni in Laterano ( Fig. 7 ). 7 As the Cathedral of Rome, the Lateran basilica is heir to the Temple of Jerusalem and mother church of the eternal city and of all Christianity. The manna conserved in the sanctum sanctorum of the Temple of Jerusalem was the most
of the pope and the emperor. Treaties were similarly considered to have validity through the Christian oath, which was a sacrament and subject to the authority and jurisdiction of the Church. 9 However, while this conceptualisation is a main part of the story of international law in the medieval period, it is also one that was only just emerging in its full sense by the time this study ends in 1200. The Christianisation, or
Masses, entitled ‘E. (i.o.u.) Noncummings’. Schneider made a piquant reference to Eimi: ‘unlife and non-men are laid out in this poetry as they packed the morgue-like vaults of his Hearstian Russian Diary’.36 In a stirring broadside to modernist poetry, he proclaimed: The culture of capitalism is dying varied deaths. Where it does not disappear through sheer neglect, where it does not run for the last sacrament to the church like T. S. Eliot, where it does not starve itself to death before the urns of tradition like Allen Tate, it gyrates to death in the St. Vitus
of Uniformity was enforced in August 1662. 8 Meanwhile, on 28 November 1660, ‘choir service began’ and ‘they told us that they set with candles on the table to remind us of the persecutions of former times, when all services were done by candle’. In January 1662 Newcome thought the sacrament had ‘more sap and savour in it’ though ‘administered in those forms [i.e. of the Book of Common Prayer] than sometimes it had.’ In May 1662, Johnson read ‘the Common Prayer at large’ and baptized children with the sign of