Are There Any Paintings of Crucified Baby Jesus

Crucifixions and crucifixes take appeared in the arts and popular culture from before the era of the pagan Roman Empire. The crucifixion of Jesus has been depicted in religious art since the 4th century CE. In more modernistic times, crucifixion has appeared in flick and television also as in fine fine art, and depictions of other historical crucifixions have appeared likewise equally the crucifixion of Christ. Modernistic fine art and civilization have also seen the rising of images of crucifixion beingness used to brand statements unconnected with Christian iconography, or even simply used for daze value.

Art [edit]

Late Artifact [edit]

The earliest known creative representations of crucifixion predate the Christian era, including Greek representations of mythical crucifixions inspired by the utilize of the punishment by the Persians.^[1]

The Alexamenos graffito, an early depiction of crucifixion (left), and a mod-mean solar day tracing (right)

The Alexamenos graffito, currently in the museum in the Palatine Hill, Rome, is a Roman graffito from the 2nd century CE which depicts a man worshiping a crucified donkey. This graffito, though manifestly meant every bit an insult,^[two] is the primeval known pictorial representation of the crucifixion of Jesus.^{[two] [three] [4] [5] [half-dozen]} The text scrawled around the epitome reads Αλεξαμενος ϲεβετε θεον, which translates to "Alexamenos worships God" or some variant of this sentence.^{[7] [viii] [9] [10]}

In the showtime three centuries of Early Christian art, the crucifixion was rarely depicted. Some engraved gems idea to be 2nd or third century have survived, simply the subject does not appear in the art of the Catacombs of Rome, and it is thought that at this period the paradigm was restricted to heretical groups of Christians. The primeval Western images clearly originating in the mainstream of the church are fifth-century, including the scene on the doors of Santa Sabina, Rome.^[11] Constantine I forbade crucifixion equally a method of execution, and early church building leaders regarded crucifixion with horror, and thus, equally an unfit discipline for artistic portrayal.^[12]

The purported discovery of the Truthful Cross by Constantine's mother, Helena, and the development of Golgotha as a site for pilgrimage, together with the dispersal of fragments of the relic across the Christian earth, led to a alter of attitude. Information technology was probably in Syria Palaestina that the image developed, and many of the earliest depictions are on the Monza ampullae, minor metal flasks for holy oil, that were pilgrim's souvenirs from the Holy Land, as well every bit 5th-century ivory reliefs from Italy.^[thirteen] Prior to the Middle Ages, early Christians preferred to focus on the "triumphant" Christ, rather than a dying i, because the concept of the risen Christ was and so fundamental to their organized religion.^[14] The manifestly cross became depicted, often as a "glorified" symbol, as the crux gemmata, covered with jewels, as many real early medieval processional crosses in goldsmith piece of work were.

Eastern church [edit]

Early depictions showed a living Christ, and tended to minimize the appearance of suffering, then as to depict attention to the positive message of resurrection and faith, rather than to the physical realities of execution.^{[12] [15]} In the early history of the church building in Ireland, important events were oft commemorated by erecting pillars with elaborate crucifixes carved into them, such as where Saint Patrick, returning as a missionary bishop, saw the place he was held convict in his youth.^[16]

Early Byzantine depictions such as that in the Rabbula Gospels ofttimes show Christ flanked by Longinus and Stephaton with their spear and pole with vinegar. According to the gospels, the vinegar was offered just earlier Christ died, and the lance used just later, then the presence of the ii flanking figures symbolizes the "double reality of God and man in Christ".^[17] In images from after the stop of the Byzantine Iconoclasm, Christ is shown as dead, but his "body is undamaged and in that location is no expression of pain"; the Eastern church held that Christ's body was invulnerable. The "Southward"-shaped slumped trunk type was developed in the 11th century. These images were 1 of the complaints confronting Constantinople given by Rome in the Great Schism of 1054, although the Gero Cross in Cologne is probably nearly a century older.^[18]

Western church [edit]

The earliest Western images of a dead Christ may exist in the Utrecht Psalter, probably before 835.^[nineteen] Other early Western examples include the Gero Cross and the reverse of the Cross of Lothair, both from the end of the 10th century. The showtime of these is the earliest near life-size sculpted cross to survive, and in its big scale represents "suffering in its extreme physical consequences", a trend that was to go along in the West.^[20] Such figures, especially as roods, large painted or sculpted crucifixes hung loftier in forepart of the chancel of churches, became very of import in Western fine art, providing a sharp contrast with Eastern Orthodox traditions, where the subject was never depicted in monumental sculpture, and increasingly rarely even in small Byzantine ivories. By contrast, an altar cross, almost always a crucifix, became compulsory in Western churches in the Eye Ages,^[21] and minor wall-mounted crucifixes were increasingly popular in Cosmic homes from the Counter-Reformation, if not earlier.

Equally a broad generalization, the earliest depictions, earlier nearly 900, tended to show all three crosses (those of Jesus, the Expert Thief and the Bad Thief), but later medieval depictions mostly showed just Jesus and his cross. From the Renaissance either type might exist shown. The number of other figures shown depended on the size and medium of the work, merely at that place was a similar trend for early depictions to show a number of figures, giving way in the High Middle Ages to simply the Virgin Mary and Saint John the Evangelist, shown standing on either side of the cross, equally in the Stabat Mater depictions, or sculpted or painted on panels at the end of each arm of a rood cross.

The soldiers were less likely to be shown, but others of the political party with Mary and John might be. Angels were oftentimes shown in the sky, and the Hand of God in some early on depictions gave style to a small-scale figure of God the Father in the heavens in some later ones, those these were always in the minority. Other elements that might exist included were the sun and moon (evoking the darkening of the heavens at the moment of Christ'south death), and Ecclesia and Synagoga. Although co-ordinate to the Gospel accounts his article of clothing was removed from Jesus before his crucifixion, most artists take thought it proper to represent his lower trunk equally draped in some way. In i type of sculpted crucifix, of which the Volto Santo in Lucca is the classic example, Christ continued to clothing the long collobium robe of the Rabbula Gospels.

A crowded Gothic narrative treatment, workshop of Giotto, c. 1330

In the Gothic period more than elaborate narrative depictions developed, including many extra figures of Mary Magdalene, disciples, especially The Iii Marys backside the Virgin Mary, soldiers oft including an officer on a equus caballus, and angels in the sky. The moment when Longinus the centurion pierces Christ with his spear (the "Holy Lance") is often shown, and the blood and h2o spurting from Christ's side is often caught in a chalice held by an affections. In larger images the other two crosses might render, but almost often not. In some works donor portraits were included in the scene.^[22] Such depictions begin in the belatedly twelfth century, and go mutual where space allows in the 13th century.^[23]

Related scenes such as the Deposition of Christ, Entombment of Christ and Nailing of Christ to the Cantankerous developed. In the Late Middle Ages, increasingly intense and realistic representations of suffering were shown,^[24] reflecting the evolution of highly emotional andachtsbilder subjects and devotional trends such as German mysticism; some, like the Throne of Mercy, Homo of Sorrows and Pietà, related to the Crucifixion. The same trend afflicted the delineation of other figures, notably in the "Swoon of the Virgin", who is very commonly shown fainting in paintings of between 1300 and 1500, though this depiction was attacked by theologians in the 16th century, and became unusual. After typically more tranquil depictions during the Italian Renaissance—though not its Northern equivalent, which produced works such as the Isenheim Altarpiece—there was a return to intense emotionalism in the Baroque, in works such as Peter Paul Rubens's Meridian of the Cantankerous.

The scene always formed part of a wheel of images of the Life of Christ after nigh 600 (though it is noticeably absent before) and unremarkably in ane of the Life of the Virgin; the presence of Saint John made it a common subject for altarpieces in churches dedicated to him. From the late Middle Ages various new contexts for images were devised, from such large calibration monuments as the "calvaire" of Brittany and the Sacri Monti of Piedmont and Lombardy to the thousands of small wayside shrines found in many parts of Catholic Europe, and the Stations of the Cross in the bulk of Catholic churches.

• 

  14th-century woods crucifix, Milan

• 

  18th-century Russian Orthodox contumely crucifix

• 

• 

• 

Modern art [edit]

Crucifixion has appeared repeatedly as a theme in many forms of modern fine art.

The surrealist Salvador Dalí painted Crucifixion (Corpus Hypercubus), representing the cantankerous as a hypercube. Fiona Macdonald describes the 1954 painting as showing a classical pose of Christ superimposed on a mathematical representation of the time that is both unseeable and spiritual;^[26] Gary Bolyer assesses it as "one of the about beautiful works of the mod era."^[27] The sculpture Structure (Crucifixion): Homage to Mondrian, by Barbara Hepworth, stands on the grounds of Winchester Cathedral. Porfirio DiDonna'due south abstract Crucifixion is one of a number of religious works he painted in the 1960s, "blending the artist's devotion to the liturgy and his commitment to painting".^[28] The "Welsh Window", given to the 16th Street Baptist Church after it was bombed past four Ku Klux Klansmen in 1963, is a piece of work of support and solidarity. The stained glass window depicts a black man, artillery outstretched, reminiscent of the crucifixion of Jesus; it was sculpted past John Petts, who likewise initiated a entrada in Wales to raise money to assistance rebuild the church.^[29]

Photographer Robert Mapplethorpe's 1975 self-portrait shows the artist, nude and smiling, posed as if crucified.^{[xxx] [31]} The 1983 painting Crucifixion, past Nabil Kanso, employs a perspective that places the viewer backside Christ's cross. In 1987 photographer Andres Serrano created Piss Christ, a controversial photograph that shows a small plastic crucifix submerged in a drinking glass of the creative person'south urine, in which Serrano intended to depict sympathetically the abuse of Jesus past his executioners.^[32] In the 1990s, Marcus Reichert painted a series of crucifixions, though he did not identify the figure as Christ, but every bit a representation of human suffering.^[33]

Other artists accept used crucifixion imagery as a form of protest. In 1974, Chris Burden had himself crucified to a Volkswagen in Trans-Fixed. Robert Cenedella painted a crucified Santa Claus every bit a protestation against Christmas commercialization,^[34] displayed in the window of New York's Fine art Students League in December 1997. In August 2000, performance artist Sebastian Horsley had himself crucified without the use of whatsoever analgesics.^[35]

• 

  Marcus Reichert, Crucifixion VII (1991), oil and charcoal on linen with newsprint collage, 74" x 62"

• 

  Gabriel von Max'due south 1866 painting Martyress depicts a crucified young woman and a young man laying flowers at her feet – a scene not corresponding to whatever of the female martyrs attested in formal Christian hagiography.

Popular fine art [edit]

Crucifixion in popular art, equally with modernistic art, is sometimes used for its shock value. For case, a Globe War I Liberty bond poster by Fernando Amorsolo depicts a German soldier nailing an American soldier, his arms outspread, to the torso of a tree. Crucifixion imagery is also used to make points in political cartoons. An image of a skinhead beingness crucified is a popular symbol among the skinhead subculture, and it is used to convey a sense of societal alienation or persecution against the subculture.^[36]

• 

  Postcard protesting German occupation of Poland. Sergey Solomko, circa 1915–17

• 

  A crucified skinhead, an identifying symbol of the skinhead subculture

Graphic novels [edit]

Crucifixion figures prominently in graphic novels from many cultures throughout the world.^[37] In Western comic books, characters in cruciform are seen more often than actual crucifixions.^[38] For example, Brute Homo'due south fifth event earned an Eisner Award nomination in 1989^[39] for its "The Coyote Gospel", the story of Crafty, a thinly-bearded Wile East. Coyote (of the Road Runner cartoons)^[40] and the depiction at the culmination of the issue of his expressionless body in cruciform. Superman, often seen as a Christ figure,^[41] has also been crucified, too as beingness shown in cruciform.^{[42] [43]}

Comparison of images from the manga Fullmetal Alchemist past Hiromu Arakawa, showing crucifixion in the original Japanese version (left), and alteration of the image for distribution in the Us (right)^[44]

Crucifixions and crucifixes have appeared repeatedly in Japanese manga and anime.^[45] In manga iconography, crucifixes serve two purposes: every bit death symbols, and as symbols of justice.^[46] Scholars such equally Michael Broderick and Susan J. Napier argue that Japanese readers associate crucifixion imagery with apocalyptic themes, and trace this symbolism to Japanese secular views of the bombings of Hiroshima and Nagasaki, rather than to religious faith.^[47] Producers of anime generally deny any religious motivation for depiction of crucifixion.^{[48] [49]} Business concern that Westerners may observe these portrayals of crucifixion offensive has led some distributors and localization studios to remove crucifixion imagery from manga such equally Fullmetal Alchemist ^{[44] [50]} and anime such as Crewman Moon.^{[51] [52]}

Passion plays [edit]

A passion play, Poland, 2006

Passion plays are dramatic presentations of the trial and crucifixion of Jesus. They originated equally expressions of devotion in the Centre Ages. In modern times, critics have said that some performances are antisemitic.^[53]

Film and television [edit]

Film [edit]

Numerous movies take been produced which describe the crucifixion of Jesus. Some of these movies depict the crucifixion in its traditional sectarian form, while others intend to show a more historically authentic account. For example, Ben-Hur (1959), was probably the first movie to depict the nails being driven through Jesus' wrists, rather than his palms. Mel Gibson'south controversial The Passion of the Christ (2004) depicted an extreme level of violence, merely showed the nails being driven into Jesus' palms, every bit is traditional, with ropes supporting the wrists.

Although crucifixion imagery is common, few films depict actual crucifixion outside of a Christian context. Spartacus (1960) depicts the mass crucifixions of rebellious slaves along the Appian Style subsequently the 3rd Servile War. The character Big Bob is crucified past cannibals in Wes Craven'south horror exploitation motion picture The Hills Have Eyes (1977) as well as its 2006 remake. Conan the Barbaric (1982) depicts the protagonist being crucified on the Tree of Woe.

The 1979 British comedy film Monty Python's Life of Brian ends with a comical sequence in which several of the cast, including Brian, are crucified by the Romans. The picture ends with them all singing the song "Always Wait on the Bright Side of Life". In this sequence, the characters are not nailed to the crosses, but tied at the wrists to the batten, and are standing on smaller crosspieces at human foot level.

In the 2010 film Legion, 1 of the diner patrons is establish crucified upside down and covered with huge boils.

Television [edit]

Faux crucifixions have been performed in professional wrestling. On the December 7, 1998, edition of WWF Monday Dark Raw, professional wrestling graphic symbol The Undertaker crucified Steve Austin.^[54] On October 26, 1996, in Extreme Title Wrestling, Raven, during a feud with The Sandman, instructed his Raven'south Nest to crucify Sandman.^[55]

Other television performers accept used crucifixion to make a point. The Australian comedian John Safran had himself crucified in the Philippines as function of a Good Friday crucifixion ritual for the Australian Broadcasting Corporation evidence, John Safran's Race Relations (2009).^[56] Vocalizer Robbie Williams performed a stunt on an April 2006 Easter Sun show shown on the Britain tv channel Channel 4, in which he was affixed to a cross and pierced with needles.^[57]

The HBO television series Rome (2005–2007) contained several depictions of crucifixion, equally it was a common torture method during the historical period the prove takes place in.

In the 2010 Starz television series Spartacus: Claret and Sand, Segovax, a slave recruit to the gladiatorial ludus of Lentulus Batiatus, attempts to assassinate Spartacus in the ludus washrooms and is crucified for doing so "afterward being parted from his cock".

Crucifixion has been depicted in the idiot box series Xena: Warrior Princess (1995–2001), where its delineation has been cited in feminist studies equally illustrating tearing and misogynist tendencies within a messianic paradigm.^[58]

In the History Channel series "Vikings", the character Æthelstan, later on beingness captured by the Saxons and named an apostate, is shown wearing a crown of thorns and being nailed to a cantankerous. After the cantankerous is raised he is taken down at the gild of Rex Ecbert.^{[ commendation needed ]}

The Japanese science fiction series Neon Genesis Evangelion features crucifixion as a recurring motif.

During the Pilot episode of Smallville, Clark Kent was tied up (but his underwear and a red S painted on his chest) on a scarecrow pole, resembling very much like a cross, and subdued with a Kryptonite necklace.

Video games [edit]

In Danganronpa Another Episode: Ultra Despair Girls, one of the women gets ultimately crucified on a cross with screws every bit Monokuma plays with the marionette strings.

Music [edit]

Classical music [edit]

Famous depictions of crucifixion in classical music include the St John Passion and St Matthew Passion by Johann Sebastian Bach, and Giovanni Battista Pergolesi'south setting of Stabat Mater. Notable recent settings include the St. Luke Passion (1965) by Polish composer Krzysztof Penderecki and the St. John Passion (1982) by Estonian composer Arvo Pärt. The 2000 work, La Pasión según San Marcos (St. Mark Passion) by Argentinian Jewish composer Osvaldo Golijov, was named 1 of the top classical compositions of the decade^[59] for its fusion of traditional passion motifs with Afro-Cuban, tango, Capoeira, and Kaddish themes.^[threescore]

Crucifixion has figured prominently in Easter cantatas, oratorios, and requiems. The tertiary section of a full mass, the Credo, contains the post-obit passage at its climax: "Crucifixus etiam pro nobis sub Pontio Pilato, passus et sepultus est," which means "And was crucified also for us under Pontius Pilate; he suffered and was cached." This passage was sometimes prepare to music separately as a Crucifixus, the about famous example being that of Antonio Lotti for eight voices.

The seven utterances of Jesus while on the Cross, gathered from the iv gospels, have inspired many musical compositions, from Heinrich Schütz in 1645 to Ruth Zechlin in 1996, with the all-time known being Joseph Haydn'southward ''composition, written in 1787.

Depictions of crucifixion outside the Christian context are rare. One of the few examples is in Ernest Reyer's opera Salammbô (1890).

Pop music [edit]

The 1970 stone opera Jesus Christ Superstar by Tim Rice and Andrew Lloyd Webber ends with Jesus' crucifixion.

The encompass art of Tupac Shakur's anthology The Don Killuminati: The seven 24-hour interval Theory features an image of Tupac being crucified on a cross. He stated that the image was not a mockery of Christ; rather, it showed how he was being "crucified" past the media.^{[ citation needed ]} Multiple Marilyn Manson videos such as "I Don't Like The Drugs But The Drugs Like Me" and "Coma White" feature crucifixion imagery, often oddly staged in surreal modernistic or nearly modern-twenty-four hour period settings. The Norwegian black metal ring Gorgoroth had several people on stage affixed to crosses to give the advent of crucifixion at a at present infamous concert in Kraków,^[61] and repeated this human action in the music video for "Carving a Giant." In 2006, vocaliser Madonna opened a concert held near State of the vatican city with a mock crucifixion, consummate with a crown of thorns.^{[ commendation needed ]}

Novels [edit]

Sue Monk Kidd's 2020 novel The Book of Longings, tells the fictional story of Ana, an educated woman who marries Jesus. D. G. Martin says the novel "reconstructs the crucifixion feel in a way more horrible and poignant than any of the four Gospels."^[62]

See too [edit]

• Christian symbolism
• Depiction of Jesus
• Descent from the Cross
• Stations of the Cross
• Religious images in Christian theology

Notes [edit]

1. ^ Hengel, Martin (1977). Crucifixion in the ancient world and the folly of the message of the cross. Philadelphia: Fortress Press. pp. 13 and 22. ISBN978-0-8006-1268-9 . Retrieved May 22, 2010.
2. ^ ^{a b} Viladesau, Richard (1992). The Discussion in and Out of Season. Paulist Press. p. 46. ISBN978-0-8091-3626-1.
3. ^ Walter Lowrie, Monuments of the Early on Church, Macmillan, 1901, p. 238
4. ^ Dom Dunstan Adams, What is Prayer?, Gracewing Publishing, 1999, p. 48
5. ^ Male parent John J Pasquini, John J. Pasquini, True Christianity: The Catholic Style, iUniverse, 2003, p. 105
6. ^ Augustus John Cuthbert Hare, Walks in Rome, Volume i, Adamant Media Corporation, 2005, p. 201
7. ^ Catholic Encyclopedia, The Donkey (in Extravaganza of Christian Behavior and Practices)
8. ^ The Crucifixion and Docetic Christology Archived July four, 2008, at the Wayback Auto
9. ^ A Sociological Analysis of Graffiti Archived October 4, 2011, at the Wayback Machine
10. ^ Charles William Rex, Gnostics and their Remains, 1887, p. 433 annotation 12
11. ^ Schiller, 89–91, fig. 321
12. ^ ^{a b} Elizabeth A. Dreyer, The Cross in Christian Tradition: From Paul to Bonaventure, Paulist Press, 2001, pp. 21–22.
13. ^ Schiller, 89–90, figs. 322–326
14. ^ Smith, Julia J. (1 January 1984). "Donne and the Crucifixion". The Modernistic Linguistic communication Review. 79 (3): 513–525. doi:10.2307/3728859. JSTOR 3728859.
15. ^ R. Kevin Seasoltz ,A Sense Of The Sacred: Theological Foundations Of Christian Architecture And Art, 2005, Continuum International Publishing Group, pp. 99–110.
16. ^ Adomnan of Iona. Life of St Columba, Penguin books, 1995.
17. ^ Schiller, 93
18. ^ Schiller, 99 quoted, 94–99
19. ^ Schiller, 99 quoted, 94–99, 105–106
20. ^ Schiller, 141 quoted, 105–106, 141–142
21. ^ That it should be a crucifix was showtime specified in the Roman Missal of 1570
22. ^ Schiller, 151–158
23. ^ Schiller, 151–152
24. ^ Irene Earls, Renaissance Art: A Topical Dictionary, 1987, Greenwood Press, p. 73.
25. ^ Rookmaaker, H. R. (1970). Modern Art and the Death of a Civilization. Crossway Books. p. 73. ISBN978-0-89107-799-two.
26. ^ Macdonald, Fiona (May 11, 2016). "The painter who entered the fourth dimension". BBC Civilisation.
27. ^ Bolyer, Gary (Jan 21, 2013). "Review of Crucifixion Corpus Hypercubus by Salvador Dali". Retrieved July vii, 2018.
28. ^ Baker, John (2013). Porfirio DiDonna: The Shape of Knowing. Brooklyn, NY: Pressed Wafer. p. 36. ISBN978-1-940396-01-9.
29. ^ Gary Younge. "The Wales Window of Alabama". Produced by Nicola Swords. BBC Radio 4.
30. ^ "Robert Mapplethorpe, Self Portrait 1975, The Masters' Gallery". cegur.com.
31. ^ Murray, Timothy (1993). Like a movie: Ideological fantasy on screen, photographic camera and canvas. Routlegde. p. 84. ISBN978-0-415-07733-0.
32. ^ Heartney, Eleanor (July 1998). "A consecrated critic – profile of popular goggle box art critic Sister Wendy Beckett". Art in America . Retrieved 2010-09-08 .
33. ^ Reichert, Marcus; Rozzo, Edward (2007). Art and Ego. Foreword by Simon Lane. London: Ziggurat Books. pp. 30–31. ISBN978-0-9546656-five-4. {{cite book}}: CS1 maint: others (link) CS1 maint: uses authors parameter (link)
34. ^ RCenedella Gallery Online Archived 2011-07-15 at the Wayback Machine
35. ^ The agony and the ecstasy. The Observer, 26 May 2002
36. ^ "Crucified Skinhead, Hate Symbols Database". Anti-Defamation League . Retrieved 2019-12-15 .
37. ^ Stanley, Sarah (June 2009). "Drawing on God: Theology in Graphic Novels". Theological Librarianship. two (one): 83–88. doi:10.31046/tl.v2i1.72.
38. ^ Arkham Asylum: A Serious House on Serious World pg. 51
39. ^ "1989 Will Eisner Comic Industry Award". hahnlibrary.net.
40. ^ Irvine, Alex (2008), "Animal Human", in Dougall, Alastair (ed.), The Vertigo Encyclopedia, New York: Dorling Kindersley, p. 27, ISBN978-0-7566-4122-1, OCLC 213309015
41. ^ Garrett, Greg (2008). Holy superheroes!: exploring the sacred in comics, graphic novels, and film. Westminster John Knox Printing. pp. 17–nineteen. ISBN978-0-664-23191-0 . Retrieved 2011-06-04 .
42. ^ "Is the new Superman meant to be Jesus?". BBC News. July 28, 2006. Retrieved Apr thirty, 2010.
43. ^ Batman: Holy Terror, pg. 39
44. ^ ^{a b} "Viz Edits Fullmetal Alchemist". Anime News Network. September 11, 2006. Retrieved September thirteen, 2009.
45. ^ Drazen, Patrick (2003). "Faith-Based: Christianity, Shinto, and Other Religions in Anime". Anime Explosion! The What? Why? & Wow! Of Japanese Blitheness. Stone Span Press, LLC. pp. 142–154. ISBN978-one-880656-72-three. OCLC 50898281.
46. ^ Drazen 2003, p. 149
47. ^ Broderick, Michael (2007). "Superflat Eschatology: Renewal and Religion in Anime" (PDF). Animation Studies—Animated Dialogues: 29–45. Archived from the original (PDF) on 2011-04-29.
48. ^ Navok Rudranath, Jay; Jay Navok, Sushil K., Jonathan Mays (2005). Warriors of Legend (2nd ed.). N Charleston, South Carolina: Booksurge LLC. pp. 126–27. ISBN 978-1-4196-0814-8. OCLC 61255404. https://books.google.com/books?id=cQ4PGtPYOugC
49. ^ EvaOtaku.com FAQ Kazuya Tsurumaki; see also an interview with Tsurumaki which contains the same quote [1] (Archive link)
50. ^ "Viz Responds to 'FMA' Edit". ICv2. September xvi, 2006. Retrieved Apr 14, 2008.
51. ^ Drazen 2003, pp. 142–43
52. ^ Referring to Western suppression of these images, Patrick Drazen wrote: "It's ironic that a symbol as potent as crucifixion should be edited out precisely because of that potency. After all, the way it's generally used in anime—when it's used at all—is in a style Westerners tin can understand. It becomes a course of torture for someone who doesn't deserve it."(Drazen 2003, pp. 142–43)
53. ^ Sennott, Charles M. "In Poland, new 'Passion' plays on quondam hatreds", The Boston Globe, Apr 10, 2004.
54. ^ "Stone Cold gets crucified by Undertaker on Taker's symbol". flickr.com. 2007-09-fourteen.
55. ^ "Wrestlinggonewrong.com".
56. ^ Philippines villagers bewildered by John Safran comedy stunt
57. ^ "Church Slams Williams Crucifixion Stunt". premiere.com. ^{[ permanent dead link ]}
58. ^ Kennedy, Kathleen (2007). "Xena On The Cross". Feminist Media Studies. 7 (three): 313–332. doi:ten.1080/14680770701477966. S2CID 143461262.
59. ^ Huizenga, Tom (December 27, 2009). "The Decade In Classical Recordings". NPR. Retrieved Apr 2, 2010.
60. ^ "Osvaldo Golijov'due south Musical "Passion"". wbur.org. April 2, 2010. Retrieved April 2, 2010.
61. ^ Jonathan Tisdall. "Norwegian black metal ring shocks Poland – Aftenposten.no". Aftenposten.no. Archived from the original on 2009-03-09. Retrieved 2009-08-10 .
62. ^ D.Chiliad. Martin (May 27, 2020). "The married woman of Jesus: the North Carolina connexion". Independent Tribune.

References [edit]

• Schiller, Gertrud, Iconography of Christian Fine art, Vol. Ii,1972 (English translation from German), Lund Humphries, London, ISBN 0-85331-324-5

External links [edit]

• Age of spirituality : belatedly antiquarian and early on Christian art, third to 7th century from The Metropolitan Museum of Art

sturmforrie.blogspot.com

Source: https://en.wikipedia.org/wiki/Crucifixion_in_the_arts

Share this post