Download Beholding the Sacred Mysteries: Programs of the Byzantine by Sharon E. J. Gerstel PDF

By Sharon E. J. Gerstel

Gerstel (Byzantine paintings heritage and structure, U. of Maryland) analyzes the ornament of the Byzantine sanctuary from the point of view of its modern audience, from monk to liturgical celebrant, from bishop to put worshipper. She relatively unearths to trendy readers what was once and is show up

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Extra info for Beholding the Sacred Mysteries: Programs of the Byzantine Sanctuary (Monographs on the Fine Arts)

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The second type of polystavrion decoration consists of alternating crosses. It is found often in Macedonian churches. The Protaton on Mount Athos (Fig. 45), the churches of Christ (Fig. 49) and St. Blasios in Veroia (Fig. 51), and the churches of St. Catherine (Fig. 59), St. Panteleimon, and St. Nicholas Orphanos in Thessalonike (Fig. 56) all present alternating crosses on episcopal polystavria. As is the case with the gammata decoration, painters often alternated the color of the crosses between figures.

James wear omophoria decorated with a clover leaf pattern (Figs. 33, 34). This motif is not restricted to Macedonia: in St. Neophytos near Paphos (Cyprus), the omophoria worn by Basil and Epiphanios are decorated with clover leaf crosses (Fig. 68). In discussing episcopal costume in the paintings of Veljusa,Vojislav Djuric suggests that such motifs were found on omophoria worn by heretical bishops or by Latin prelates following the end of the twelfth century. 78 His statement is based on representations of bishops in church councils included in the thirteenth-century monastic churches of Mileseva and Arilje in Serbia.

5r). The lower register of the apse of the church of the Taxiarchs in Kastoria is fully dedicated to the consecration (Figs. 117 The scene of the communion of the apostles is absent from most churches employing this system, a pattern suggesting that the inscription of consecratory prayers obviated the need for the painted communion. The inscribed passages derive almost exclusively from the silent prayers that precede the entrance of the liturgical offerings into the sanctuary for deposit on the altar; rather, they focus on the spiritual preparedness of the celebrant and his petition to the Lord to accept the sacrifice on behalf of the faithful.

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