Abstract

Although traditionally associated with Eastern Christianity, the practice of venerating icons became deeply rooted in the Catholic societies of the broad Adriatic region from the Late Middle Ages onwards and was an indispensable part of everyday popular piety. The evidence lies in the massive amount of icons located today in public and private collections throughout the Italian Peninsula, Croatia, Slovenia, and Montenegro. At a time when Greeks were branded as “schismatics”, and although the Byzantine maniera greca had become obsolete in Western European art, icon painting managed to survive at the margins of the Renaissance, and ultimately went through its own renaissance in the sixteenth century. Omnipresent in Catholic households, icons were very often donated to churches as votive offerings and were gradually transformed into the focal points of collective public devotion. Through the combined study of visual evidence, archival records and literary sources, this article will shed light on the socio-political, confessional, and artistic dynamics that allowed for Byzantine or Byzantinizing icons to gain unprecedented popularity throughout the Catholic milieus of the Late Medieval and Early Modern Adriatic, and become integrated into domestic and public devotional practices.

Highlights

  • BebKceoeKcmyoewemyiowenrtiodnersgtd:ersigac:rtoieacndtoepnidnaptiinnoattidnoinotdgimno; gmem;sametinscatiiaencrniaaedrngapdrguepcrbuealc;ibcaBl;idycBezdyvaeznovattinoionttVeVneicneic; eD; aDlmalamtiaat;iaR;aRgaugsuas; aC;aCnadnida iaOn 2 March 1506 a miracle was recorded in the Italian village of LongianKoeKy,ewiynowrmodrsod:dsic:eoircnnopn-adpianaytinintEginm;gm;ilaminaaienriaergargecreac; aB;yBzyaznatninteinaVeVneicneic; eD; aDlmalamtiaat;iaR;aRgaugsuas; aC;aCnadnidaiaRomagna

  • The practice of commissioning Greek icons was popular with Venetian or Dalmatian noblemen that had participated in the Ottoman–Venetian wars, and it was intended that the images as protective talismans in the battlefield or tokens of gratitude for their survival and success, customs that were widely diffused in the Eastern Orthodox world.29. Such icons were privately venerated in domestic settings, as was the case with the Foscarini Madonnas or similar works kept in private collections; a large proportion of them was commonly donated to churches and monasteries, becoming part of public devotion

  • The large variety of icons venerated in Catholic households and churches, ranging from paintings of high artistic value to works of mass production, reveals that their artistic quality had little impact on their consideration as holy and miraculous, and their integration into private and public devotional practices

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Summary

Introduction

Reliaginonds E20a1r9l,y1M0, 3o9d0ern sources—illustrates the prominent place of Orthodox icons in Catholic devotio2naofl 41 practices, while highlighting the fluid boundaries between domestic and public worship. ODrelpisatretdinagmfroonmg ittheems casluimaliltyateinocnosuonftperreedviionups rsicvhaotelacroshlliepc,titohniss.arDtiecpleawrtiinllgefxrpolmorethtehelimpliatcaetioannds ofuf npcretivoinouosf Bscyhzoalnatrisnheipan, tdhis artiBcylezawnitlilneixzipnlgoriecothnes pinlaCceatahnodlicfuhnocutisoenhoolfdBsythzaronutignheoauntdthBeybzraonatdiniAzdinrgiaitciconresgiinonC,aathnodliacththoeusseahmoelds thrtoiumgeh, oturat ctehetbhreoaadfteArldivrieasticofreigmioang,easndofatdtohmeessatmic edtiemvoet,iotrnacienthteheaftpeurlbivliecs sopfaicme.agTehsroofudghomthesetic devcotmiopnarinatitvhee epvuabluliactisopnacoef.mTahtreoruiaglhevthideecnocme wpaitrhataivrceheivaluaantdiolniteorfamryasteoruiracleesv, itdheisnscteuwdyithseaerkcshtioval andoulittleinraertyhesosuocrcioe-sp, othliitsicsatlu, cdoynsfeseskiosntoalo, auntldinaerttihsteicsodcyinoa-pmoilcistitchaalt, cfoosntefersesdioanfalv,oarnadblaersteisttincgdfyonratmheics thartefcoesptteiorendoaf ifcaovnorpaabinletisnegttiinntghfeoAr dthrieartiecc.eApstitohnisoafritcicolne wpaililnatringugei,nththeeinAtednrsieatciicr.cuAlsattihoins oafrtairctliestws,ill argauretw, tohreksinatnednsaertcisirticcutlraetniodns oinf athrteisEtsa,staerrtnwMorekdsitaenrrdanaeratnistfircomtretnhdesfifntetehnethEacesntetrunryMoendwitaerrdrsa,naesan frowmetllhaesfitfhteeeimntahgecetnhteuorryiesonpwroamrdulsg, aatsedwdeullriansgtthheeiamgaegoef tchoenofersiesisopnarolimzautilognatwedereduthreinkgeythfeacatgoresof conthfeastsaiollnowaleizdaftoiornthwe esurervtihvealkoefyBfyazcatnotrisnethaartisatlilcofworemdsfloorntghaeftseurrtvhieviralporefsBumyzeadnatibnaendarotnismtiecnftobryms long after their presumed abandonment by Renaissance Humanism, rendering Orthodox icons the vot2ive(PoablujemctbsopFaorsseaxtcie1l9le8n4c; eLyindetchkeerp1r9e8-7a; nGdrupbobs2t0-T00r;idBeronwtinne20s0o4c; iPeatliuems obof bFostshatAi 2d0r0i4a;tiAcjmcoaar sWtso.llDheuime to and Dennis 2006; Currie 2006; Ajmar Wollheim et al 2007; Anderson 2007; Cavallo and Evangelisti 2009; Henry 2011; Morse 2013; Feigenbaum and Freddolini 2014; Walsham 2014, Corry et al 2017; Brundin et al.2018; Corry et al 2018). Italian atnhIdtaltDiaIatnlamalinaatdniaDnanawldmoDraktaisalhnmopwastoisratknasrhwteodoprspksrstoahdroutepcdisnpsgrtaoicrdotunec-dilnikpgeriodcdoenvu-ocltiiknoegndailceovimonta-ilgoienksae,lidinmeflvauogeetnisco,enidnafbluyimetnhacegedesb,yinthfleurepnucteeddlbyyancient and miracu re3puFteodrltythrheeeapnruroectliepeedunoltytfeaidacnonldnycsimeainnnitrcaBiaceynuzndlatonmuatisnuirmdiaccomsuneleisoru(atBhsceaulittcliooncngausms19teih9c4aso;tnrCecsaartmrhiea2n0tgs0ct4raf,ermpaompe. is1nt4thgr2ee–f5arE2oma;msVitn,atgshasneifldraEokaipmso2t0s,t0sha8ibne, ldpyEpapb. soy7ts5,st8aih–bn6el9yd; bpyosthsiebly by the Drandaki 2013, pp. 109–14)

For the role of icons in Byza
The Archival Evidence
A World of Homely Madonnas and More
From the House Tabernacle to the Church Altar
Findings
Conclusions
Full Text
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