Once I was a clever boy learning the arts of Oxford... is a quotation from the verses written by Bishop Richard Fleming (c.1385-1431) for his tomb in Lincoln Cathedral. Fleming, the founder of Lincoln College in Oxford, is the subject of my research for a D. Phil., and, like me, a son of the West Riding. I have remarked in the past that I have a deeply meaningful on-going relationship with a dead fifteenth century bishop... it was Fleming who, in effect, enabled me to come to Oxford and to learn its arts, and for that I am immensely grateful.


Showing posts with label Holy Trinity. Show all posts
Showing posts with label Holy Trinity. Show all posts

Sunday, 31 May 2015

Trimity Sunday


Today is the Solemnity of the Most Holy Trinity - a few images posted by Gordon Plumb on the Medieval Religion discussion group:

York Minster, sXXVIII, 4a, c.1450:

Leicester, Jewry Wall Museum, Roundel showing Trinity crowning Mary, late 15th century.:

York, Holy Trinity, I, 1c, the same subject of c1470:

York, Holy Trinity, I, 2c, Trinity with Christ as Corpus Christi":

Stamford, Browne's Hospital, sII, Throne of Grace or Gnadenstuhl Trinity, c.1475::

Greystoke, St Andrew, Cumbria, sIII, 2b, Trinity shield:

Salle, St Peter & St Paul, I, 2d, angel holding Trinity shield:

Prof Maddy Gray added a note about the repainted Trinity at St Teilo's chuirch now re-erected and restored at the Welsh National History Museumwith a link to the following account of that painting:
and added that originally the fragmentary wall painting was identified as a Christ in Majesty and it had to be repainted when the text at the bottom was identified

As an addendum to the images in glass John Dillon posted some later medieval images of the Trinity in other media:

a) The Trinity (at centre) as depicted on a later thirteenth-century altarpiece (1260s) from Soest now in the Gemäldegalerie in Berlin (image greatly expandable):

b) The Trinity as depicted in an earlier fourteenth-century fresco (1317 or later) in Perugia's chiesa di Sant'Agata:
Detail view:

c) The Trinity (upper right) as portrayed by Michiel van der Borch in an earlier fourteenth-century copy (1332) of Jacob Maerlant's Rijmbibel (Den Haag, Museum Meermanno, cod. 10 B 21, fol. 118r):

d) The Trinity as portrayed in the earlier fourteenth-century Hours of Jeanne of Navarre (ca. 1336-1340; Paris, BnF, ms. Nouvelle acquisition latine 3145, fol. 11r):

e) The Trinity as depicted in the mid- to later fourteenth-century Breviary of King Charles V (betw. 1347 and 1380; Paris, BnF, ms. Latin 1052, fol. 154r):

f) The Trinity as portrayed in a mid-to later fourteenth-century copy (before 1376) of Guiard des Moulins' Bible historiale (Paris, BnF, ms. Français 161, fol. 1r):

g) The Trinity as portrayed on a late fourteenth-century boss in the west porch of Peterborough Cathedral (cf. C. S. Lewis' Christ-figure Aslan, often a maned lion, sometimes a bird):

peterborough cathedral porch boss

This boss under the late fourteenth century western porch shows the Trinity, with the Father as the sun holding up Christ's wounded hand whilst the Holy Spirit takes the form of a dove. 

I would add that this is an image I have not seen before and it is quite extraordinary - Clever Boy

h) The Trinity as portrayed on an early fifteenth-century boss (ca. 1402-07) in the south porch of the church of St. John the Baptist, Peterborough:

i) The Trinity as depicted by Antonio Martini of Atri in an early fifteenth-century fresco (ca. 1410) in the basilica cattedrale di Santa Maria Assunta in Atri (TE) in Abruzzo:
Detail view:

j) The Trinity as depicted in an early fifteenth-century panel painting (ca. 1410 or ca. 1423-25) by Andrei Rublev in the State Tretyakov Gallery, Moscow:

k) The Trinity as depicted by Masaccio in an earlier fifteenth-century fresco (ca. 1425-27) in the left aisle of Florence's chiesa di Santa Maria Novella:

l) Jerome's vision of the Trinity (at left St. Eustochium; at right, St. Paula of Rome) as depicted by Andrea del Castagno in an earlier fifteenth-century fresco (ca. 1444-1445) in the chapel of Girolamo Corboli in Florence's chiesa della Santissima Annunziata:

m) The Trinity as portrayed on a fifteenth-century boss in the south porch of the church of St Margaret, Lowestoft (Suffolk):

n) The Trinity as portrayed in a later fifteenth-century apse fresco in the chiesa di San Nicolao in Giornico (canton Ticino):



I would add to these examples the fact that in the late middle ages the Trinity were often depicted crowning the Blessed Virgin Mary as opposed to that act being performed by Christ alone.

In the sixteenth and seventeenth centuries reformation attitudes to depictions of the Trinity were strong, based on the Second Commandment, and many such images were doubtless destroyed.

Sunday, 26 May 2013

Holy Trinity


Today is Trinity Sundaya day to celebrate and to attempt to reflect upon the ineffable nature of the Godhead.


http://www.casa-in-italia.com/artpx/flem/images/Campin_Louvain_Holy_Trinity.JPG

The Holy Trinity
Robert Campin (circa 1375-1444)
Louvain

Image: casa-in -italia.com

This type of depiction of the Holy Trinity was very popular in the late middle ages, and popular in alabaster carvings for churches, tombs and domestic use. However it became the object of particular hatred to Lollards and other such heretics, who saw it as breaching the Second Commandment and as being idolatrous, and increasingly fell out of favour in the Catholic Church at Trent because it was open to such theological misunderstanding.

I have posted paintings by Robert Campin before, both because I like them as works of art and devotion and because they are works produced in a period in which I have a particular interest as a historian.
Three works by Campin - a Standing Virgin and Child, Saint Veronica, and Holy Trinity (all now in the Städelsches Kunstinstitut, Frankfurt) - were wrongly thought to have come from a non-existent abbey at Flémalle, near Liège giving rise to the creation of an anonymous Master of Flémalle. It is now generally agreed that this painter is identical with Robert Campin.

Campin's origins and exact date of birth remain obscure. In 1410 he acquired his citizenship in Tournai, where he was already working as a painter by 1405-6. He was dean of the Guild of Saint Luke between 1425 and 1427 and was elected to the town council. Probably the head of a large workshop, Campin accepted commissions from city officials, churches, and the bourgeoisie, made designs for banners, coats of arms, and costumes, and sometimes produced manuscript illuminations. He had two famous pupils, Rogelet de la Pasture (Rogier van der Weyden) and Jacques Daret, both of whom worked for him until 1432. The early works of Rogier and those of his master are sometimes confused.

A triptych with the Lamentation (Courtauld Institute Galleries, London) is considered the earliest of his works. Among the latest is the Von Werl Altarpiece, dated 1438 (Prado, Madrid), sometimes ascribed to Rogier. While the Annunciation Triptych has traditionally been viewed as a key painting by the master, its attribution within the Campin group, is a matter of controversy. Campin's influence was widespread, and some of his compositions were frequently copied well into the sixteenth century.

Adapted from the Casa-in-Italia website

Here is an example of a textile of the Holy Trinity by Campin. Worked in  gold. silver silk embroidery, pearls, glass beads and velvet on linen it is dated to 1433 and is now in the Kunsthistorisches Museum Vienna:


http://uploads1.wikipaintings.org/images/robert-campin/holy-trinity-gold-silver-and-silk-embroidery-pearls-glass-beads-and-velvet-applique-on-linen-1433.jpg!Large.jpg

Image: Wikipaintings


Here is a list of other paintings by Campin together with links to them:

Thursday, 1 November 2012

All Saints



The Adoration of the Holy Trinity

Albrecht Dürer, 1511
Kunsthistorisiches Museum Vienna

Image: Wikipedia
The work was painted in 1511 for Matthaeus Landauer and there is more about it at the link Adoration of the Trinity.

The painting is a wonderul image of the Communion of Saints, of which we are called to be part. Let us pray that we may indeed become that which we are called to be.


Sunday, 3 June 2012

Rejoicing in the Holy Trinity


I managed on my return to Oxford yesterday to attend the Ordinariate Group's Mass at Holy Rood where the preacher was John Hunwicke, and exercising his ministry as a Deacon following his Ordination thereto last week.

In his sermon on the Holy Trinity he drew attention to the point that what we are called to do on Trinity Sunday is to celebrate the One in Three and Three in One, and not to attempt, with all the attendent theological dangers, to seek to understand it. Thus, as he pointed out, the customary antiphons for the day suggest an intellectual intoxication with the idea of the Trinity, a sheer delight in its wonderous unity and self-sufficiency that commands our worship and celebration.

This, it seems to me, is a very good point, and far better than trying to re-invent the Trinity, or at least Trinitarian theology in a parish sermon. Much more sensible, celebrate the Mystery, and rejoice in what has been revealed to us. When the composer of the Athanasian Creed said the Trinity was incomprehensible he knew what he was saying, and knew what he could not say, and did not try to.


https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiVYi0nzBmUYMomJomwQubWOi-Hkro-UHVembPkEnx2bSWVDEMc6sx5zN3xBjcJY2k4BzC5C8uqGsVdK1UsRlPY2pPLgREZkmV913spKlhS8vIsG-iB_A688VUCNkU8_5QIr9HPKMSkIrs/s400/adoration+of+the+trinity++durer.jpg

The Adoration of the Holy Trinity
Albrecht Dürer, 1511

Image:idlespeculations

There is an online article about the painting at Adoration of the Trinity
 

Friday, 18 May 2012

El Greco and St Leo the Great on the Ascension



A painting which does, to my mind, convey substantially more than other depictions the theology, and not just the mechanics, of the Ascension is El Greco's Holy Trinity, which is sometimes presented as a depiction of the Ascension, or at least the reception of Christ, both human and divine, back into the unity of the Trinity. It was painted as part of a series of nine canvasses for the Cistercian monastery of Santo Domingo el Antiguo in Toledo in 1577-79, and is now in the Prado in Madrid.

http://www.backtoclassics.com/images/pics/elgreco/elgreco_thetrinity.jpg

Image: backtoclassics.com

Derived from late medieval representations of the Holy Trinity, familiar in paintings and alabasters, but whereas these are static and facing the viewer, in this painting El Greco infuses the theme with a profoundly human and tender feeling, derived from the tradition of the Pieta.

Here in visual form is one of the great themes of the Epistle to the Hebrews. Here then is the return of Christ in the flesh to the throne of God. Here then is an emphatically Trinitarian presentation. Here too is the carrying of human flesh into the very Godhead. Here is the exhaustion and self-giving of immolation. Here is the full accomplishment of the act of Salvation. Here is the one all-sufficient sacrifice of God in the flesh offered by the Son. Here is its acceptance by the Father, who wears the High Priestly crown. Here the Holy Spirit hovers over the Father and the Son expressing their unity. Here is completion, fulfillment, reconciliation.

Coincidentally there have been some recent comments from contributors to the Medieval Religion discussion group about late medieval concepts of the Holy Trinity which reinforce this view. Thus, as one member wrote,
"the roles of the Persons of the Trinity can be interchangeable: The Father can be both Creator and Judge; the Son can be both Judge and Advocate; the Spirit can be both Advocate and Creator ... and I think there are more overlaps if one hunts for them ... I have never seen this as contradictoriness so much as flexibility - the essential Oneness of the Three. On the lines of the Athanasian Creed, perhaps ?" Another pointed out that in the fifteenth century, "students learned concerning the Trinity that  "Opera divina ad extra sunt indivisa", that is that the actions of the Trinity toward others cannot be neatly sorted.  So, the Son, sent by the Father and supported by the Spirit, performed the act of redemption." A third writer pointed out that in the Eastern tradition "all actions of the godhead (creation, salvation, judgement) are actually actions of the Trinity, no single Person. Nonetheless, in iconographic tradition, the Father cannot be depicted (for no one has seen Him) and the Spirit appears more or less as beams of light, so Christ alone is shown. There is no sense of needing to reconcile Christ as intercessor and judge because they are really one and the same thing - i.e., God’s judgement and mercy are the same thing seen from different perspectives." I wonder if his Cretan origins influenced, in this respect, his very un-Eastern depiction of the Trinity.
 

In artistic terms, El Greco has animated the existing tradition into the vibrancy of naturalism, or supra-naturalism. A stunning painting infused with spiritual insights. This is of course a painting created in the era of St Teresa of Avila and St John of the Cross and the great age of Spanish mysticism. Here one senses, as with them, the opening up of perceptions beyond the visible and material into the Eternal.

The eastern origins of the painter may in part explain the awareness of the Divine behind the image, but is a way that is radically different from the static world of the icon - indeed diametrically opposed in every brush stroke. Here is the Divine life surging through and transforming the created order, here the Divine and the temporal meet, and are reconciled. There is the same spiritual vision can be seen in El Greco's contemporaneous painting of the Resurrection:
 


http://uploads5.wikipaintings.org/images/el-greco/resurrection-1579.jpg

Image:Wikipaintings.org


and even more in his later version of the same subject of 1596-1600:


http://www.backtoclassics.com/images/pics/elgreco/elgreco_theresurrection.jpg


Image:backtoclassics.com


Here again there is the Divine energy, and, just as in the Holy Trinity he combines the sacrifice of Calvary and the culmination of the Ascension with the very nature of the Godhead, so here he combines the force and power of the Resurrection with the upward vigour of the Ascension.

Turning from one of my favourite painters to one of my favourite patristic authors, here are the same themes as in the Holy Trinity as presented in two sermons on the Ascension from the fifth century by Pope St Leo the Great:

From Homily I
“And truly great and unspeakable was their [the Apostles] cause for joy, when in the sight of the holy multitude, above the dignity of all heavenly creatures, the nature of mankind went up, to pass above the angels’ ranks and to rise beyond the archangels’ heights, and to have its uplifting limited by no elevation until, received to sit with the Eternal Father, it should be associated on the throne with his glory, to whose nature it was united in the Son.”

- Extract from the Office of Readings for Wednesday before Ascension Day

and Homily II



Our faith is increased by the Lord's ascension
"At Easter, beloved brethren, it was the Lord’s resurrection which was the cause of our joy; our present rejoicing is on account of his ascension into heaven. With all due solemnity we are commemorating that day on which our poor human nature was carried up, in Christ, above all the hosts of heaven, above all the ranks of angels, beyond the highest heavenly powers to the very throne of God the Father. It is upon this ordered structure of divine acts that we have been firmly established, so that the grace of God may show itself still more marvellous when, in spite of the withdrawal from men’s sight of everything that is rightly felt to command their reverence, faith does not fail, hope is not shaken, charity does not grow cold.
For such is the power of great minds, such is the light of truly believing souls, that they put unhesitating faith in what is not seen with the bodily eye; they fix their desires on what is beyond sight. Such fidelity could never be born in our hearts, nor could anyone be justified by faith, if our salvation lay only in what was visible.
And so our Redeemer’s visible presence has passed into the sacraments. Our faith is nobler and stronger because sight has been replaced by a doctrine whose authority is accepted by believing hearts, enlightened from on high. This faith was increased by the Lord’s ascension and strengthened by the gift of the Spirit; it would remain unshaken by fetters and imprisonment, exile and hunger, fire and ravening beasts, and the most refined tortures ever devised by brutal persecutors. Throughout the world women no less than men, tender girls as well as boys, have given their life’s blood in the struggle for this faith. It is a faith that has driven out devils, healed the sick and raised the dead.
Even the blessed apostles, though they had been strengthened by so many miracles and instructed by so much teaching, took fright at the cruel suffering of the Lord’s passion and could not accept his resurrection without hesitation. Yet they made such progress through his ascension that they now found joy in what had terrified them before. 
They were able to fix their minds on Christ’s divinity as he sat at the right hand of his Father, since what was presented to their bodily eyes no longer hindered them from turning all their attention to the realisation that he had not left his Father when he came down to earth, nor had he abandoned his disciples when he ascended into heaven.
The truth is that the Son of Man was revealed as Son of God in a more perfect and transcendent way once he had entered into his Father’s glory; he now began to be indescribably more present in his divinity to those from whom he was further removed in his humanity. A more mature faith enabled their minds to stretch upward to the Son in his equality with the Father; it no longer needed contact with Christ’s tangible body, in which as man he is inferior to the Father. For while his glorified body retained the same nature, the faith of those who believed in him was now summoned to heights where, as the Father’s equal, the only-begotten Son is reached not by physical handling but by spiritual discernment."

Responsory

We have a high priest who sits at the right of the throne of the Divine Majesty in heaven. Let us come near to God, then, with a sincere heart and a sure faith, with heart made clean and guilty conscience purified, alleluia. 
Let us hold on firmly to the hope we profess, because we can trust God to keep his promise. Let us come near to God, then, with a sincere heart and a sure faith, with heart made clean and guilty conscience purified, alleluia. 

- From the Office of Readings for the Friday after Ascension Day