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This volume offers 37 original essays from leading scholars on the crucial topics, issues, methods, and resources for studying and teaching religion and the arts.
"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.
This cultural history of mainline Protestantism and American cities--most notably, New York City--focuses on wealthy, urban Episcopalians and the influential ways they used their money. Peter W. Williams argues that such Episcopalians, many of them the country's most successful industrialists and financiers, left a deep and lasting mark on American urban culture. Their sense of public responsibility derived from a sacramental theology that gave credit to the material realm as a vehicle for religious experience and moral formation, and they came to be distinguished by their participation in major aesthetic and social welfare endeavors. Williams traces how the church helped transmit a European-inflected artistic patronage that was adapted to the American scene by clergy and laity intent upon providing moral and aesthetic leadership for a society in flux. Episcopalian influence is most visible today in the churches, cathedrals, and elite boarding schools that stand in many cities and other locations, but Episcopalians also provided major support to the formation of stellar art collections, the performing arts, and the Arts and Crafts movement. Williams argues that Episcopalians thus helped smooth the way for acceptance of materiality in religious culture in a previously iconoclastic, Puritan-influenced society.
Systematically explores the affinity and the rivalry between art and religion, focusing at length on music, visual art, literature, and architecture in turn.
Blaspheming artists get all the press. Some exploit the shock potential of religious imagery - but many also reflect deeply on spiritual matters and are, in fact, some of the most profound and sensitive commentators on religion today. Here, Aaron Rosen shows how religious themes and images permeate the work of contemporary artists from across the globe. Contrary to the expectations of twentieth-century rationalists, religion has not faded away in the 21st century, but roared back onto the scene with renewed vitality. This survey shows how religious themes and images continue to permeate the work of contemporary artists from across the globe. Some exploit the shock potential of religious imagery, but many also reflect deeply on spiritual matters. The introduction outlines the debates and controversies that the art-religion connection has precipitated throughout history. Each of the book's chapters opens by introducing a theme - ideas about creation, the sublime, wonder, diaspora and exile, religious and political conflict, ritual practice, mourning and monumentalizing, environmental art and sacred space - followed by a selection of works of art that develop that theme. The book encompasses a wide range of media and genres, from sculpture to street art, and considers faith in its broadest sense - from Islam and Christianity to Aboriginal mythology and meditation. Artists discussed include Ai Weiwei, Francis Alÿs, Vanessa Beecroft, Maurizio Cattelan, Cristo and Jeanne-Claude, Olafur Eliasson, Tracey Emin, Antony Gormley, Mona Hatoum, David LaChapelle, Richard Long, Annette Messager, Mariko Mori, Grayson Perry, Richard Serra, Hiroshi Sugimoto, Bill Viola, Mark Wallinger and more.
In Religion and the Arts: History and Method, Diane Apostolos-Cappadona presents an overview of the 19th century origins of this discrete field of study and its methodological journey to the present-day through issues of repatriation, museum exhibitions, and globalization. Apostolos-Cappadona suggests that the fluidity and flexibility of the study of religion and the arts has expanded like an umbrella since the 1970s - and the understanding that art was simply a visual exegesis of texts - to now support the study of material, popular, and visual culture, as well as gender. She also delivers a careful analysis of the evolution of thought from traditional iconographies to the transformations once scholars were influenced by response theory and challenged by globalization and technology. Religion and the Arts: History and Method offers an indispensable introduction to the questions and perspectives essential to the study of this field.
Robert Wuthnow shows how music and art are revitalizing churches and religious life across the nation in this first-ever consideration of the relationship between religion and the arts. All in Sync draws on more than four hundred in-depth interviews with church members, clergy, and directors of leading arts organizations and a new national survey to document a strong positive relationship between participation in the arts and interest in spiritual growth. Wuthnow argues that contemporary spirituality is increasingly encouraged by the arts because of its emphasis on transcendent experience and personal reflection. This kind of spirituality, contrary to what many observers have imagined, is compatible with active involvement in churches and serious devotion to Christian practices. The absorbing narrative relates the story of a woman who overcame a severe personal crisis and went on to head a spiritual direction center where participants use the arts to gain clarity about their own spiritual journeys. Readers visit contemporary worship services in Chicago, Philadelphia, and Boston and listen to leaders and participants explain how music and art have contributed to the success of these services. All in Sync also illustrates how music and art are integral parts of some Episcopal, African American, and Orthodox worship services, and how people of faith are using their artistic talents to serve others. Besides examining the role of the arts in personal spirituality and in congregational life, Wuthnow discusses how clergy and lay leaders are rethinking the role of the imagination, especially in connection with traditional theological virtues. He also shows how churches and arts organizations sometimes find themselves at odds over controversial moral questions and competing claims about spirituality. Accessible, relevant, and innovative, this book is essential for anyone searching for a better understanding of the dynamic relationships among religion, spirituality, and American culture.
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.
When Art Disrupts Religion lays bare the power of encounters with the arts to unsettle and overturn deeply ingrained religious beliefs and practices. Grounded in the accounts of more than 80 Evangelicals who experienced such a sea-change of religious identity, the book bridges the gap between aesthetic theory and lived religion, while exploring the interrelationship of religion and art in the modern West.
Religious imagery was ubiquitous in late-nineteenth-century American life: department stores, schoolbooks, postcards, and popular magazines all featured elements of Christian visual culture. Such imagery was not limited to commercial and religious artifacts, however, for it also found its way into contemporary fine art. In Signs of Grace, Kristin Schwain looks anew at the explicitly religious work of four prominent artists in this period--Thomas Eakins, F. Holland Day, Abbott Handerson Thayer, and Henry Ossawa Tanner--and argues that art and religion performed analogous functions within American culture. Fully expressing the concerns and values of turn-of-the-century Americans, this artwork depicted religious figures and encouraged the beholders' communion with them.Describing how these artists drew on their religious beliefs and practices, as well as how beholders looked to art to provide a transcendent experience, Schwain explores how a modern conception of faith as an individual relationship with the divine facilitated this sanctified relationship between art and viewer. This stress on the interior and subjective experience of religion accentuated the artist's efforts to engage beholders personally with works of art; how better to fix the viewer's attention than to hold out the promise of salvation? Schwain shows that while these new visual practices emphasized individual encounters with art objects, they also carried profound social implications. By negotiating changes in religious belief--by aestheticizing faith in a new, particularly American manner--these practices contributed to evolving debates about art, ethnicity, sexuality, and gender.