The Architecture of the Christian Holy Land

Kathryn Blair Moore, The Architecture of the Christian Holy Land. Reception from Late Antiquity through the Renaissance, Cambridge, Cambridge University Press, 2017.

 

In the absence of the bodies of Christ and Mary, architecture took on a special representational role during the Christian Middle Ages, marking out sites associated with the bodily presence of the dominant figures of the religion. Throughout this period, buildings were reinterpreted in relation to the mediating role of textual and pictorial representations that shaped the pilgrimage experience across expansive geographies. In this study, Kathryn Blair Moore challenges fundamental ideas within architectural history regarding the origins and significance of European recreations of buildings in Jerusalem, Bethlehem, and Nazareth. From these conceptual foundations, she traces and re-interprets the significance of the architecture of the Holy Land within changing religious and political contexts, from the First Crusade and the emergence of the Franciscan Custody of the Holy Land to the anti-Islamic crusade movements of the Renaissance, as well as the Reformation.

Table des matières :

Preface
Abbreviations
List of illustrations
Introduction

Part I. The Symbolization of Holy Land Architecture:

1. Fragmentary inscriptions and material presence
2. Rome and Constantinople
3. Architectural inscriptions in Adomnán’s De Locis Sanctis
4. Recreations of the Holy Sepulcher and Benedictine monasticism

Part II. Triumphal Restoration and Recreation in the Crusades:

5. The Crusader conquest and triumphal recreation
6. The restoration of the Temple of Solomon
7. Recreating the city of Jerusalem
8. True portraits/true Jerusalems

Part III. The Franciscan Custody of the Holy Land:

9. Formation of the Franciscan Custody
10. Assisi as a New Jerusalem
11. Franciscan books on the Holy Land pilgrimage
12. Signs of Christianity and Islam

Part IV. Imagined Pilgrimages and Crusades in the Renaissance:

13. The ephemeral architecture of Philip the Good’s crusading ambitions
14. The conspicuous nobility of dedication to Holy Land architecture
15. The Franciscan Order, papacy, and symbolic possession of the Holy Land
16. Protestant Reformation, Ottoman conquest, and Catholic renewal after 151

Epilogue
Bibliography
Notes


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