The Image and the Figure. Our Lady of Częstochowa in Polish Culture and Popular Religion

Anna Niedźwiedź

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ISBN/ISSN:

978-83-233-2900-8

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Wydawnictwo Uniwersytetu Jagiellońskiego

Rok wydania:

2010

Liczba stron:

211

XML:ISBN/ISSN:

ONIX MARC21

Bibliografia:

Niedźwiedź, Anna. The Image and the Figure. Our Lady of Częstochowa in Polish Culture and Popular Religion. Red. . Kraków: Wydawnictwo Uniwersytetu Jagiellońskiego, 2010, 211 s. ISBN 978-83-233-2900-8

Bibliografia refWorks:

RT Book, Whole

SR Electronic(1)

A1 Niedźwiedź, A.

T1 The Image and the Figure. Our Lady of Częstochowa in Polish Culture and Popular Religion

PB Wydawnictwo Uniwersytetu Jagiellońskiego

PP Kraków

YR 2010

SN 978-83-233-2900-8

Bibliografia BibTex:

@Book{ 13217, author = "Niedźwiedź, Anna", editor = "", title = "The Image and the Figure. Our Lady of Częstochowa in Polish Culture and Popular Religion", publisher = "Wydawnictwo Uniwersytetu Jagiellońskiego", year = "2010", address = "Kraków", isbn = "978-83-233-2900-8" }

Bibliografia endNote:

TY - BOOK

AU - Niedźwiedź, Anna

ED -

TI - The Image and the Figure. Our Lady of Częstochowa in Polish Culture and Popular Religion

PB - Wydawnictwo Uniwersytetu Jagiellońskiego

CY - Kraków

PY - 2010

SN - 978-83-233-2900-8

ER -

Netografia (standard APA):

Niedźwiedź, Anna. The Image and the Figure. Our Lady of Częstochowa in Polish Culture and Popular Religion [baza danych online] Kraków: Wydawnictwo Uniwersytetu Jagiellońskiego, 2010 [dostęp: 04 07 2024]. Dostęp w Ibuk Libra: https://libra.ibuk.pl/reader/the-image-and-the-figure-our-lady-of-czestochowa-in-polish-culture-anna-niedzwiedz-13217.

Poland, holy image, cultural icon, polish catholicism, catholic religion

The image of Our Lady of Częstochowa is the most famous and the most venerated holy image in Poland. In contemporary Poland the image is a kind of a cultural icon, instantly recognizable and connected with popular symbolic and mythological meaning...

Więcej

ISBN/ISSN:

978-83-233-2900-8

DOI:

Wydawnictwo:

Wydawnictwo Uniwersytetu Jagiellońskiego

Rok wydania:

2010

Liczba stron:

211

XML:ISBN/ISSN:

ONIX MARC21

List of illustrations9
List of tables and appendices, Abbreviations11
Acknowledgements12
Introduction14
Chapter I. STORIES OF ORIGIN18
1. What is acheiropoietos?18
2. The image of Our Lady of Częstochowa as acheiropoietos22
3. The oldest legends about the image and how it came to Jasna Góra35
4. Translations of the image - variations of texts39
5. The contemporary legends of origin43
6. The great story as a contemporary etiological legend56
Chapter II. THE WOUNDED IMAGE62
1. The image of Our Lady of Częstochowa as a wounded picture62
2. Changes within the oldest legends concerning the wounding of the image64
3. The meanings attributed to the attack of 143067
4. The contemporary tale of the wounding of the image73
5. The bleeding and weeping of images76
6. "The wounds are elongating"79
7. The symbolism of the wounds in the underground art of the 1980s84
8. The wounds in the transitory poetry of the 1980s89
9. "Wounded and Black"96
Chapter III. QUEEN OF THE NATION102
1. The myth of the miraculous defense in European culture102
2. The miraculous defense of the Jasna Góra Monastery107
3. Contemporary memory of the defense109
4. The miraculous defense and the story of the wounding114
5. The coronation of 1717 and the title of Queen117
6. The Miracle on the Vistula125
7. Miraculous defense in stories about World War II129
8. The great story as a national myth132
9. Jasna Góra - the spiritual capital of Poland139
10. Queen and Mother - a documentation of one exhibition145
Chapter IV. THE IMAGE-FIGURE IN LIVED RELIGION152
1. Sensual non-differentiation152
2. "Countenance"157
3. "Mother"163
4. Mater Dolorosa167
5. Miraculous consciousness169
6. Peregrination of the image-figure175
7. "A Guest in the home"183
8. The fi gure without the image - the peregrination of an empty frame187
Epilogue story192
Appendix193
Selected bibliography196

TheImageandtheFigure

Anobjectliketheshroudisespeciallyimportanttobelieversbecausethecontact

withtheholypersonhasleftavisualrepresentation.

Thestoriesofacheiropoieticimages,veraiconsandmiraculoussudariums

arepartofafundamentalmechanismdeterminingtherelationshipbetweenthe

faithfulandholyimages.InareligiousreceptionofChristianimages,theborder

betweentherepresentation(painting,portrayal)andtheﬁgure(theholyﬁgure

e.g.Christ,Mary)isveryoftenobliteratedbythefaithful.Thestoryoforigin

describesthemomentoftheimage’screationanddeﬁnesthemiraculousstatusof

theobject.Therefore,inlegendarynarrations,specialemphasisisplacedonthe

directcontactoftheholyﬁgurewithhis(orher)portrait.Forareligiousrecipi-

entofthestory,theholinessoftheimageisbasednotonlyuponaresemblance

betweenimageandﬁgurebutalsouponontologicalparticipationoftheﬁgurein

theimage.Thankstosuchanunderstanding,theimagegainsanimportanceclose

tothestatusofrelic.11

Signiﬁcantly,atalmostthesametimethatacheiropoieticimagesandvera

iconsbegantoappearinChristianculture,anothergroupofpicturesemerged.

ThesepictureswereattributedtoSaintLuke.Amongthisgroupwereimagesof

bothChrist,aswellasoftheVirginMarywithChild.12Similartotheicons"not

madebyhumanhand,”theseimagesweresurroundedbyaparticulardevotion.

LegendsaboutSaintLukestructurallyresembledthestoriesaboutacheiropoietos.

Andso,forexample,inmanylegendstherewasathemeoftheEvangelistfall-

ingasleeporleavinghisworkunattendedduringtheprocessofpainting.Itwas

duringthesetimesthattheholyimagewassaidtohavebeencompletedthanksto

miraculousdivineintervention.13

Boththeimages"notmadebyhumanhand”andthoseascribedtoSaintLuke,

constitutedanswerstodesiresandquestionsthattroubledtheChristianreligion

atatimewhenitwasgrowingandspreadingtomoreandmoreplaces.Thefor-

mationofdogmafounditsreﬂection,conﬁrmationandsupplementationinthe

Someresearchersemphasizethatthecultofimages"notmadebyhumanhand”within

theOrthodoxChristiantradition,expressesthehighrankingoficonsequaltothatofrelicsin

theWest.SeeA.Różycka-BryzekandJ.Gadomski,‘ObrazMatkiBoskiejCzęstochowskiej

wświetlebadańhistoriisztuki’,StudiaClaromontana5(1984),p.44,footnote48.According

toBarbaraDąb-Kalinowska,holyimages(inOrthodoxtradition)wererankedevenhigherthan

relics.See.B.Dąb-Kalinowska,Ikonyiobrazy(Warszawa,2000),p.14.Onthecultofrelicsin

thehistoryofChristianityseeJ.Kracik,Relikwie(Kraków,2002).

AccordingtotheOrthodoxChristiantradition,SaintLukepaintedportraitsofMary

afterthedescentoftheHolySpirit.Thereare21icons,renownedinOrthodoxtradition,thatare

saidtobepaintedbySaintLuke.SeeG.Kobrzeniecka-Sikorska,Ikona,kult,polityka.Rosyj-

skieikonymaryjneoddrugiejpołowyXVIIwieku(Olsztyn,2000),p.6.MieczysławSkrudlik

claimsthattheﬁrstreferencetoSaintLukeasthepainteroftheimageoftheVirginMarycanbe

foundinsixth-centurysources:inthelettersofTheodoretheLector.SeeM.Skrudlik,Królowa

KoronyPolskiej.SzkicezhistoriimalarstwaikultuBogarodzicywPolsce(Lwów,1930),p.57.

OneofthemedievallegendsconnectedwiththeimageofChrist(keptintheLateran

papalcomplex)statesthatSaintLukehadstartedthisimage,however,itwascompleted"by

Godthroughthehandofanangel.”SeeCormack,PaintingtheSoul,p.99.

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