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Tag Archives: Trinity

Object of the Month: October 2023

Scenes from the Apocalypse

Oil on panel

Unknown French, mid-16th century

These M&G panels are painted sections from a winged altarpiece, positioned on, above, or behind the church’s altar. The wings or hinged doors would be opened for liturgical feasts and events. When the wings were closed, the side facing the audience was often painted in monochrome colors depicting various saints’ lives; as the wings were opened, the interior (including the other side of the doors) revealed more colorful pictures with a large feature painting in the center.

The Scenes from the Apocalypse by an unknown 16th-century French artist illustrates the medieval tradition of the Signs of the Apocalypse (drawn from Mark 13 and Revelation). These five separate panels were once joined in a single winged altarpiece with a total of fourteen or fifteen panels detailing the Signs and with the central interior panel possibly featuring the Last Judgment. Viewing these works from left to right,

  • Panel 1 is the Third Sign: sea monsters that ravage the seas.
  • Panel 2 is the reverse of Panel 1, being once united as a single panel.
  • Panel 3 is the Second Sign: the seas disappearing into the earth.
  • Panel 4 is the reverse of Panel 5, being once united as a single panel.
  • Panel 5 is the Fourth Sign: the burning of the seas and rivers.

Two ideas are fundamental to understanding this altarpiece. First, these panels illustrate the Word of God. According to Pope Gregory the Great (lived c.540-604), “Illiterate men can contemplate in the lines of a picture what they cannot learn by means of the written word.” Seeing the horrors of the End Times should motivate the viewer to take action to avoid them. These panels become visual conviction.

The Bible portrays man’s sinfulness and presents the atoning work of Christ as the remedy. The panels’ subject matter confronts the viewer with the penalty for sin even before the Last Judgment arrives. Juxtaposing these panels directly with the altar argues that Christ’s sacrificial death on the cross, accepted by God the Father as payment for man’s sin and ratified by Christ’s resurrection from the dead, is man’s rescue from the Apocalypse. In view of these coming events, the physical placement of these panels prompts the viewer to appropriate for himself Christ’s sacrifice.

Secondly, the reverse of the panels—scenes from the lives of Old and New Testament figures—argues for the ability of humans to react properly to the revelation of God’s Word.

  • Panel 2 references the conversion of Saul of Tarsus when confronted with the crucified Christ. The presence of the Holy Spirit as the dove and the holding of the slain Christ by God the Father clearly teaches the unity of the Trinity: Saul’s persecution of followers of Christ is persecution of the God that his pharisaical upbringing revered. The panel directly challenges the viewer to answer the Trinity in the same way Saul did: “What would you have me to do, Lord?”
  • Panel 4 is the Woman Clothed with the Sun. She is labeled in the Revelation as a sign (12:1), but not included in the medieval list of signs. The artist portrays the Woman just as the Scripture does: “clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars.” Though many critics identify this Woman as the Virgin Mary, a continued reading of the biblical text—and a careful examination of the panel—shows that this Woman symbolizes the nation Israel whose annihilation the Dragon seeks in the Last Days. Note the dragon tail just visible at the bottom of the panel. The Jewish child is Christ who escapes the Dragon. But “the woman fled into the wilderness, where she hath a place prepared of God that they should feed her there a thousand two hundred and threescore days” (12:6). Mary is not present at the end of the world, but the nation that brought forth the Messiah is. This panel, too, points to Christ as the provision of salvation from destruction of the Last Days.

Like the Pricke of Conscience, a series of stained-glass windows also based on the Signs of the Last Days, M&G’s panels challenge the viewer to consider the Apocalypse from a personal point of view.

 

Dr. Karen Rowe Jones, M&G board member

 

Published 2023

Picture Books of the Past: Lorenzo di Niccolo di Martino

Enjoy this series of segments highlighting Picture Books of the Past: Reading Old Master Paintings, a loan exhibition of 60+ works from the M&G collection. The exhibit has traveled to The Museum of the Bible in Washington, D. C. and the Orlando Museum of Art in Florida.

Each member of the Trinity has distinguishing attributes. However, when illustrating the unity of the Godhead, Old Master painters highlighted similarities rather than differences among the three. This groundbreaking composition is a good illustration.

Object of the Month: June 2014

The Holy Trinity

Tempera on panel

Lorenzo di Niccolò di Martino

Florentine, active 1392–1412

 

Lorenzo di Niccolò worked in Florence around the turn of the fifteenth century—one of the most significant centuries in history known as the Renaissance. Painting during this period continued in the tradition of Giotto (begun a century earlier), and Lorenzo’s own style was not much different from that tradition along with other contemporary artists. While paintings of the Trinity were common imagery within altarpieces of the time, Niccolò’s depiction is unique—painted in a way never done before. All known earlier representations of the Trinity in this configuration (known as “The Mercy Seat”) are depicted with God the Father sitting behind the crucified Christ; whereas, here, God the Father is shown standing.

Perhaps today this seems like an insignificant modification, but in the fourteenth century iconography was more codified; deviations articulated meaning, tradition, and Church dogma—all issues firmly upheld and monitored by Church officials. Interestingly, Trinity subjects with God the Father in a standing position were rare until the same concept appeared about 20 years later in one of the most famous paintings in history, Masaccio’s fresco of the Holy Trinity at Santa Maria Novella, Florence.

Another nuance of Niccolò’s imagery is that God the Father is also shown as a young man—the same likeness used for Christ. This approach heightens the physical and spiritual connection between the Father and Son, who are mysteriously distinct persons in a unified Trinity. However, the depiction of a youthful Heavenly Father was later forbidden by papal edict revealing that the iconography shown in this painting was short lived in art history.

An intriguing facet of this panel is that the entire back side of the panel is painted (with the exception of areas of wear and damage expected for an artwork over 600 years old). A full, decorative reverse side of a painting is somewhat common to early Italian panel paintings and suggests that people were intended to view the reverse. Sometimes entire narratives or portraits are found on the back of paintings; others have painted inscriptions or symbols for organizations such as confraternities. However, the pattern and application here supply a completely abstract, decorative function. In fact, the effect was intended to mimic the type of decorative marble inlaid patterns commonly incorporated into many existing Florentine churches, including the Duomo, Santa Maria Novella, and Santa Croce.

Preliminary research has revealed an almost identical pattern for what we see on this panel on a wall fresco border painted by Agnolo Gaddi in 1380 at Santa Croce. This pattern could be a clue to its inclusion in that same church to match the existing faux stonework existing on the walls. The pattern is distinct and would have the same markings as some or all of the other panels associated with the altarpiece from which this panel came. Such unique features can aid in attribution and dating, if related panels have firm documentation.

John M. Nolan, Curator 

 

Published in 2014

 

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