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Books on the topic 'Religious art; Altars'

Author: Grafiati

Published: 4 June 2021

Last updated: 10 February 2022

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1

Beautiful necessity: The art and meaning of women's altars. Thames and Hudson, 1999.

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2

Norn, Otto. The house of wisdom =: Visdommen i Vestjylland. Selskabet til udgivelse af danske mindesmærker, 1990.

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3

H, Brown David. The light inside: Abakuá society arts and Cuban cultural history. Smithsonian Books, 2003.

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4

Menschenopfer und Mord am Altar: Griechische Mythen in etruskischen Gräbern. Dr. Ludwig Reichert Verlag, 1998.

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5

W, Geertz Armin. Hopi Indian altar iconography. E.J. Brill, 1987.

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6

Bay, Edna G. Asen, ancestors, and vodun: Tracing change in African art. University of Illinois Press, 2008.

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7

Hederman, Mark Patrick. Anchoring the altar: Christianity and the work of art. Veritas, 2002.

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8

Bay, Edna G. Asen, iron altars of the Fon people of Benin: October 2-December 21, 1985, Emory University, Museum of Art and Archaeology, Michael C. Carlos Hall, Emory University, Atlanta, Georgia. The Museum, 1985.

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9

Gottfried, Richter. The Isenheim altar: Suffering and salvation in the art of Grünewald. Floris Books, 1998.

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10

Joswig, Benita. Altäre: Theologie und Kunst im urbanen Raum - ein Tischprojekt. Gütersloher Verlagshaus, 2003.

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11

Schildkret, Day. Morning Altars: A 7-Step Practice to Nourish Your Spirit Through Nature, Art, and Ritual. Norton & Company, Incorporated, W. W., 2018.

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12

Schildkret, Day. Morning Altars: A 7-Step Practice to Nourish Your Spirit through Nature, Art, and Ritual. Countryman Press, 2018.

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13

(Photographer), Denise Geddes, ed. A Book of Women's Altars: How to Create Sacred Spaces for Art, Worship, Solace, Celebration. Red Wheel/Weiser, 2002.

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14

Jesús, González Rafael, Santiago Chiori, and Oakland Museum of California, eds. El corazón de la muerte: Altars and offerings for days of the dead. Heyday Books, 2005.

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15

Idols Behind Altars: Modern Mexican Art and Its Cultural Roots (Economy Editions). Dover Publications, 2002.

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16

Hederman, Mark Patrick. Anchoring the Altar: Christianity and the Work of Art. Veritas House, 2005.

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17

Haynes, Clare. Anglicanism and Art. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199644636.003.0020.

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The relationship between art and Anglicanism had many aspects. The chapter begins with a very brief exploration of clerical portraiture, religious satire, Bible illustration, and topographical prints. The rest is dedicated to the visual culture of the church interior. It surveys the use of ornament on fittings, including fonts and pulpits, before exploring the expanding repertoire for painting at the altar. The extent to which paintings of Moses and Aaron, the apostles, and subjects narrating the life of Christ were admitted to Anglican churches during the period may surprise. Over a thousand

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18

Richter, Gottfried, and Matthias Grunewald. The Isenheim Altar: Suffering and Salvation in the Art of Grunewald. Floris Books, 1999.

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19

Asen, Ancestors, and Vodun: Tracing Change in African Art. University of Illinois Press, 2008.

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20

Bogdanović, Jelena. Canopies in the Byzantine Church. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190465186.003.0003.

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By highlighting more than two hundred archeologically confirmed canopies, this chapter details their geographical and chronological distribution and placement and use within the church over altars, baptismal and holy water fonts, ambos, tombs, shrines, relics, and icons. With the increasing interest in “soft” archeology that not only documents architecture as buildings but also carefully analyzes traces of their original settings, including various fittings and material evidence that can hint at a better understanding of religious space, new discoveries of canopies from the Christian East are

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21

Sanchez-Walsh, Arlene M. Latinos/as and Religious Identities in the Twentieth Century. Edited by Paul Harvey and Kathryn Gin Lum. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780190221171.013.10.

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This chapter explores the complex melding of traditions that make up contemporary religious identities among Latinos/as in the United States. Although Latinos/as are largely still Catholic, Protestantism is a growing presence. Examining various Latino/a groups by nationalities (such as Mexican Americans and Cuban Americans), geographic regions (such as Caribbean or Central American immigrants), and religious traditions (Catholics, Protestants, Jews, and Muslims), it becomes evident that transnational links have shaped, maintained, and propelled religious life for over a century. Transnationali

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22

L, Grabbe Lester, and Bellis Alice Ogden 1950-, eds. The priests in the prophets: The portrayal of priests, prophets, and other religious specialists in the latter prophets. T & T Clark International, 2004.

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23

LIGHT INSIDE. Smithsonian, 2003.

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24

Johansen, Birgitte Schepelern. Tolerance. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190465544.003.0009.

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In public campaigning and NGO mobilization against hate crimes, tolerance is often called upon as the antidote to hate. Yet, while tolerance in its classical liberal versions is a balanced negative attitude in contexts of profound disagreements, when mobilized in the context of fighting hate, tolerance loses its negative emotional component. This happens, the chapter argues, because the anti-hate activities promote an understanding of difference (racial, ethnic, religious, sexual, etc.) in which acts and beliefs are largely invisible. Instead, what is foregrounded is political being. Such an u

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25

Peckruhn, Heike. Meaning in Our Bodies. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190280925.001.0001.

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What do our everyday experiences and bodily movements have to do with our theological imagination? How should we draw the connection between lived experience and theology? Feminist theologians, as well as other scholars, appeal to the importance of bodily experiences and perceptions when developing claims regarding social and cultural values and argue that our actions are always meaningful. But where and how do these arguments gain traction beyond mere thinking about methods in religious studies or theological exploring of metaphors? Religious scholars and theologians need to acquire a robust

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26

A, Minenko N., ред. Dukhovnai͡a︡ kulʹtura Urala. 2-ге вид. Bank kulʹturnoĭ informat͡s︡ii, 1998.

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27

Berger, Tobias. Between the State and the Shalish. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198807865.003.0004.

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This chapter reconstructs the background knowledge that underpins all processes of conflict resolution in rural Bangladesh. It starts with the in-depth analysis of an attempted murder case and shows how state and non-state courts are intricately intertwined in what is conceptualized as the logic of non-enforcement. According to this logic, people frequently file cases with the state court, but not to get binding and enforceable verdicts. Instead, they do so to alter the dynamics of non-state courts. Although non-state justice institutions respond to representations of the state (for example in

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28

Wellman, James, Katie Corcoran, and Kate Stockly. High on God. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199827718.001.0001.

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Humans are homo duplex, seeking to be individuals but knowing this is only possible in communities. Thus, humans struggle to integrate these two sides of their nature. Megachurches have been enormously successful at resolving this struggle. How do they do it, and what is it about their structure and rituals that makes so many feel as if they are high on God? The affective energies and emotional valences that characterize religious ecstasy are the primary focus of our study of megachurches. Empirically, humans want and desire forms of what Randall Collins calls “emotional energy.” Drawing on ex

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29

Padgett, John F. The Emergence of Organizations and States. Edited by Jennifer Nicoll Victor, Alexander H. Montgomery, and Mark Lubell. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780190228217.013.2.

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Organizations and states emerge, exist, and evolve through dynamic processes operating across multiple network domains (e.g., political, economic, kinship, religion, and war). Autocatalytic networks—sets of nodes that reproduce themselves through ties—create and sustain organizations, but also contain the seeds of their evolution and destruction. Change occurs through novelty, which can take the form of innovation (transposition of ties or feedback among network domains) or invention (when innovation spills over to alter organizations across an entire domain). Equilibrium (through autocatalysi

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