Between Judaism and Christianity: Art Historical Essays in Honor of Elisheva (Elisabeth) Revel-Neher (The Medieval Mediterranean, Volume 81)

By Katrin Kogman-Appel, Mati Meyer

The 19 essays assembled during this Festschrift symbolize the multiplicity of pursuits obvious in Elisabeth (Elisheva) Revel-Neher's paintings. They disguise various topics facing pictorial messages encrypted in quite a few inventive media, and tackle a large array of themes: Jewish identification within the past due old interval; patronage in overdue vintage Jewish and Christian non secular structure; Jewish-Christian polemics and the illustration of the 'Other'; the query of Jewish or Christian illuminators of Hebrew books; the cultural historical past of illustrations in Hebrew manuscripts; Christian cosmology and dogma; the imagery of the Temple within the chapters; and, Jewish and Christian perceptions of women.The individuals are Rivka Ben-Sasson, Walter Cahn, Evelyn Cohen, Andreina Contessa, Eva Frojmovic, Lihi Habas, Dalia-Ruth Halperin, Colum Hourihane, Emma Maayan-Fanar, Herbert L. Kessler, Katrin Kogman-Appel, Shulamit Laderman, Mati Meyer, Bezalel Narkiss, Kurt Schubert, Sarit Shalev-Eyni, Margo Stroumsa-Uzan and Rina Talgam.

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John, bishop of Salonica, in a solution to pagan feedback of angels pictured at the icons as humans says that the angels weren't thoroughly incorporeal; they're of air or of fireside and their our bodies are very effective. Angels are localized; they've got seemed in physically shape to these whose eyes God opened and are as a result rightly so painted as religious created beings and ministers of God; Baynes (1951), ninety six. fifty one In Jer. , Hom. 10. 6 (3. seventy six. 8–26 K1). Origen’s concept that angels are in all the pieces of the cosmos can also be repeated in Ezech. Hom. 1. 7 (8, 331. 30 B); Scott (1991), one hundred thirty five. On Clement of Alexandria’s technique that the celebrities are religious our bodies in communion with and ruled through appointed angels, Scott (1991), 108. KOGMAN_APPEL_f8_91-118. indd 107 6/27/2008 5:05:49 PM 108 rina talgam the looks of angels in organization with the 3 personifications that Downey defines as ancillary reminds us that during Greek mythology, Zeus’s reign over the heavens is expressed via his strength over thunder, lightning, and the weather. the looks of angels particularly in reference to those beneficial properties isn't coincidental. neither is the variety of angels. Seven angels seem in Origen’s homily that I quoted above. Their quantity is intended to remind the viewer of the seven church buildings in Revelation 1:20; but it may well relate to the planets or to the quantity representing finishing touch and perfection. fifty two one other major team we must always reflect on for attaining a greater figuring out of the portray from Gaza is defined within the ultimate portion of the ekphrasis: Cosmos stepping on Physis and topped by way of Aither. Plato’s Timaeus is back instrumental for assisting us relish the that means of this crew: we're informed (30c–31a) that the obvious global used to be made within the likeness of the everlasting unique. The created international is an imitation; it really is comparable yet now not similar to the world of shape. The actual international is neither eternal nor consistent, as is the suitable and relentless version, whose perfection within the noticeable universe is the copy of its personal constitution inasmuch because the stipulations of temporal life enable. fifty three This view used to be extra built via Neoplatonists, who have been desirous about exhibiting that the infinitely divided fabric international used to be derived from a unmarried undivided, intelligible first precept. fifty four although, within the portray from Gaza, the conventional gods—those within the Neoplatonic method that symbolize brokers or, really, levels within the chain of emanation from the primeval One to the unending number of the actual international— have been passed over. fifty five We might therefore deduce that the tabula mundi from Gaza combines the Christian perspective with Neoplatonic philosophy. comparable principles seem within the treatises of Pseudo-Dionysius, comparable to The Celestial Hierarchy, the place he discusses the photographs of the angelic powers: fifty two Saturnius and Menander say the realm was once created by way of seven angels; Scott (1991), ninety nine. Cornford (1952), 39–41. fifty four Reydams-Schils (1999), 42–59, 89–99, 145–156, 245–250. The Iamblichan doctrine assumes 3 descending hypostases: the noetic (intelligible), the noeric (intellectual), and the noticeable Kosmoi; Liebeschuetz (2002), a hundred ninety.

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