{"id":243,"date":"2020-12-18T16:40:46","date_gmt":"2020-12-18T16:40:46","guid":{"rendered":"https:\/\/evangelium21.hu\/?page_id=243"},"modified":"2024-02-27T07:50:22","modified_gmt":"2024-02-27T07:50:22","slug":"beke-laszlo-gondolati-probalkozasok-az-evangelium-21-cimu-kiallitas-kapcsan","status":"publish","type":"page","link":"https:\/\/evangelium21.hu\/index.php\/beke-laszlo-gondolati-probalkozasok-az-evangelium-21-cimu-kiallitas-kapcsan\/","title":{"rendered":"Gondolatok az EV21 ki\u00e1ll\u00edt\u00e1sr\u00f3l – Thoughts on the Bible 21"},"content":{"rendered":"\n

Gondolati pr\u00f3b\u00e1lkoz\u00e1sok az Evang\u00e9lium 21 c\u00edm\u0171 ki\u00e1ll\u00edt\u00e1s kapcs\u00e1n
Thoughts on the Exhibition „Bible 21”<\/strong><\/p>\n\n\n\n

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Nagyon k\u00fcl\u00f6n\u00f6s ki\u00e1ll\u00edt\u00e1s katal\u00f3gus\u00e1ba kell egy tanulm\u00e1nyt \u00edrnom, amelyre a felk\u00e9r\u00e9st ez\u00faton is k\u00f6sz\u00f6n\u00f6m. A feladat els\u0151 l\u00e1t\u00e1sra egyszer\u0171nek t\u0171nik: vall\u00e1sos vagy vall\u00e1ssal kapcsolatos m\u0171vekr\u0151l kell \u00edrni \u2013 nem el\u0151sz\u00f6r vagyok hasonl\u00f3 helyzetben.
Azonban a dolog enn\u00e9l sokkal bonyolultabb: vegy\u00fck el\u0151sz\u00f6r a megb\u00edz\u00e1s k\u00f6r\u00fclm\u00e9nyeit. A megb\u00edz\u00e1st az egyik legjelent\u0151sebb magyar kur\u00e1tor kapja az egyik legjelent\u0151sebb magyar m\u0171gy\u0171jt\u0151t\u0151l: hozzon l\u00e9tre egy k\u00fcl\u00f6n\u00f6sen fontos csoportki\u00e1ll\u00edt\u00e1st Evang\u00e9lium-illusztr\u00e1ci\u00f3kb\u00f3l. Kiss\u00e9 k\u00fcl\u00f6n\u00f6s a ki\u00e1ll\u00edt\u00e1s c\u00edme is: \u201eEvang\u00e9lium 21<\/em>\u201d, amely \u00e1ll\u00edt\u00f3lag azt jelenti, hogy \u201eaz evang\u00e9lium a 21. sz\u00e1zadban\u201d. A kur\u00e1tor, majd \u201ea\u201d ki\u00e1ll\u00edt\u00e1st rendez\u0151 kur\u00e1tor az alkot\u00f3k kiv\u00e1laszt\u00e1s\u00e1ra is (szinte) szabad kezet kapott, de a t\u00e9m\u00e1kra (vagyis az evang\u00e9liumi helyekre) m\u00e1r nem. Azokat a megrendel\u0151 el\u0151re kijel\u00f6lte, \u00edgy a kur\u00e1tor azokhoz keresett alkot\u00f3kat. Sz\u00f3ba sem j\u00f6hetett teh\u00e1t, hogy egy-egy m\u0171v\u00e9szre csup\u00e1n az\u00e9rt ess\u00e9k v\u00e1laszt\u00e1s, mert az illet\u0151 vall\u00e1sos.
De mit jelent az, hogy valaki vall\u00e1sos? A ki\u00e1ll\u00edt\u00e1s nem err\u0151l sz\u00f3l. Lehet-e egy\u00e1ltal\u00e1n nem vall\u00e1sos m\u0171v\u00e9sznek evang\u00e9liumot illusztr\u00e1lnia? Lehet. S\u0151t, sz\u00e1mos p\u00e9ld\u00e1t ismer\u00fcnk (f\u0151leg a 19\u201320. sz\u00e1zadb\u00f3l), amikor a legcsod\u00e1latosabb templom \u00e9p\u00edt\u0151je vall\u00e1stalan, net\u00e1n ateista volt. Ism\u00e9t m\u00e1s k\u00e9rd\u00e9s, amikor az egyik vall\u00e1s k\u00e9pvisel\u0151je \u00e9p\u00edttet vagy tervez \u2013 esetleg az \u00f6kumenizmus jegy\u00e9ben \u2013 a m\u00e1sik vall\u00e1s sz\u00e1m\u00e1ra templomot. \u00c9s v\u00e9g\u00fcl vannak m\u0171v\u00e9szek, akik szentt\u00e9 v\u00e1ltak, mint Beato (Fra) Angelico<\/em>, vagy akiket el\u0151bb vagy ut\u00f3bb boldogg\u00e1 vagy szentt\u00e9 fognak avatni (Antoni Gaud\u00ed<\/em>, de nem az\u00e9rt, mert [sz\u00e9p] templomokat \u00e9p\u00edtett, hanem mert szent\u00e9let\u0171 volt).<\/p>\n\n\n\n

E sorok \u00edr\u00f3ja sz\u00e1m\u00e1ra evidens, hogy az ember (az emberis\u00e9g) sz\u00e1m\u00e1ra a legfontosabb az Isten, mert minden j\u00f3 t\u0151le sz\u00e1rmazik. A m\u0171v\u00e9szet egyed\u00fcli feladata pedig az Isten dics\u00e9rete (lenne), mert a m\u0171v\u00e9sz a tehets\u00e9g\u00e9t az Istennek k\u00f6sz\u00f6nheti, akit\u0151l \u2013 k\u00f6zvetve vagy k\u00f6zvetlen\u00fcl \u2013 minden j\u00f3 sz\u00e1rmazik.
Itt tiszt\u00e1zni kell n\u00e9h\u00e1ny fogalmat, amely szorosan \u00f6sszef\u00fcgg Isten \u00e9s a m\u0171v\u00e9szet kapcsolat\u00e1val. Ilyen a vall\u00e1s (vall\u00e1sos m\u0171v\u00e9szet) mellett a szakralit\u00e1s (szakr\u00e1lis m\u0171v\u00e9szet), a szent(s\u00e9g), az egyh\u00e1zm\u0171v\u00e9szet, m\u00e1sfel\u0151l a hit, az erk\u00f6lcs, az \u00e1jtatoss\u00e1g vagy a sz\u00e9ps\u00e9g fogalma.
A szakr\u00e1lis m\u0171v\u00e9szet<\/em> a ferences rend egyik m\u0171v\u00e9szeti el\u00f6lj\u00e1r\u00f3ja, m\u0171v\u00e9szett\u00f6rt\u00e9n\u00e9sze szerint csak olyan m\u0171v\u00e9szet lehet, amely liturgikus funkci\u00f3t t\u00f6lt be, vagyis a r\u00f3mai katolikus egyh\u00e1zban a mise, az eucharisztia szolg\u00e1lat\u00e1ban \u00e1ll. M\u00e1s vall\u00e1sok ezt a defin\u00edci\u00f3t n\u00e9mi jelent\u00e9seltol\u00f3d\u00e1ssal \u00e9rtelmezik, \u00edgy p\u00e9ld\u00e1ul az ortodox egyh\u00e1zak sokkal nagyobb fontoss\u00e1got tulajdon\u00edtanak az ikonnak (amelynek st\u00e1tusza k\u00f6zel \u00e1ll a katolikus erekly\u00e9hez vagy szents\u00e9ghez). A k\u00f6z\u00f6ns\u00e9ges, magyarul \u201eszentk\u00e9pnek\u201d nevezett \u00e1br\u00e1zol\u00e1sok viszont nem felt\u00e9tlen\u00fcl szakr\u00e1lisak, hanem ink\u00e1bb a szem\u00e9lyi vagy k\u00f6z\u00f6ss\u00e9gi \u201e\u00e1jtatoss\u00e1g\u201d szolg\u00e1lat\u00e1ban \u00e1llnak (n\u00e9met\u00fcl \u201eGnadenbild\u201d). A k\u00fcl\u00f6nb\u00f6z\u0151 protest\u00e1ns vall\u00e1sok ugyanakkor elt\u00e9r\u0151en v\u00e9lekednek, hiszen n\u00e1luk az euchariszti\u00e1t legf\u00f6ljebb az \u00farvacsora helyettes\u00edti, vagy \u00e9ppen nem t\u0171rnek meg \u00e1br\u00e1zol\u00e1st a templomban (ak\u00e1rcsak \u2013 m\u00e1s \u00e9s m\u00e1s okokb\u00f3l \u2013 a mohamed\u00e1nok vagy a zsid\u00f3k).
Az egyh\u00e1zm\u0171v\u00e9szet <\/em>besorol\u00e1s mind\u00f6ssze annyit jelent, hogy valamelyik egyh\u00e1z rendelte meg, egyh\u00e1zi (azaz templomi) c\u00e9lokra.
A ki\u00e1ll\u00edt\u00e1shoz f\u0171z\u00f6tt megjegyz\u00e9seink a teol\u00f3gia (a hittan), a filoz\u00f3fia, az etika, az eszt\u00e9tika ter\u00fclet\u00e9t egyar\u00e1nt \u00e9rintik, \u00e9s nem csup\u00e1n nyelvi j\u00e1t\u00e9kok. M\u00e9g a tudom\u00e1nyoss\u00e1g szempontjait is felvethetj\u00fck, hiszen a k\u00f6z\u00e9pkori felfog\u00e1s szerint \u201ea filoz\u00f3fia a teol\u00f3giai szolg\u00e1l\u00f3le\u00e1nya\u201d, m\u00e1sfel\u0151l p\u00e9ld\u00e1ul a 200 \u00e9ves Magyar Tudom\u00e1nyos Akad\u00e9mia ma sem vesz fel soraiba teol\u00f3gusokat. A sz\u00e9p<\/em>, a j\u00f3 <\/em>\u00e9s az igaz <\/em>g\u00f6r\u00f6g filoz\u00f3fi\u00e1ban gy\u00f6kerez\u0151, h\u00e1rmas krit\u00e9riumrendszere egyar\u00e1nt alkalmazhat\u00f3 a m\u0171v\u00e9szetben, ugyanakkor megfelel az Isten h\u00e1rom tulajdons\u00e1g\u00e1nak, amely voltak\u00e9ppen egy, mert Istenben minden j\u00f3 abszolutiz\u00e1l\u00f3dik, teh\u00e1t a sz\u00e9p <\/em>azonos a j\u00f3<\/em>val \u00e9s az igaz<\/em>zal, \u00e9s \u00edgy tov\u00e1bb.<\/p>\n\n\n\n

M\u00e9g tov\u00e1bb elemezve a ki\u00e1ll\u00edt\u00e1st az elm\u00e9let seg\u00edts\u00e9g\u00e9vel, tal\u00e1lkozunk a transzcendencia, a medit\u00e1ci\u00f3, a l\u00e1tom\u00e1s, illetve az \u00e9rt\u00e9kek, \u00f6r\u00f6m \u00e9s a humor, a szeretet, de a szenved\u00e9s, az irgalom vagy az al\u00e1zat fogalmaival is.
A transzcendencia teol\u00f3giai jelent\u00e9s\u00e9r\u0151l e katal\u00f3gusban olvashat\u00f3 egy besz\u00e9lget\u00e9s Feh\u00e9r M\u00e1rt\u00e1val, de nem vall\u00e1sos t\u00f6rekv\u00e9sek is vannak a f\u00f6ld\u00f6nt\u00fali megjelen\u00edt\u00e9s\u00e9re (p\u00e9ld\u00e1ul a sz\u00fcrrealista fest\u00e9szetben). A medit\u00e1ci\u00f3 lehet ak\u00e1r a vall\u00e1sos fest\u00e9szet egyik c\u00e9lja is, ugyan\u00edgy a l\u00e1tom\u00e1sok megjelen\u00edt\u00e9se, b\u00e1r puszt\u00e1n pszichol\u00f3giai \u00e9rdekl\u0151d\u00e9sb\u0151l is fordulhatunk fel\u00e9j\u00fck. Mi t\u00f6bb, a felsorolt emberi \u00e9rt\u00e9kek \u00e9s j\u00f3 tulajdons\u00e1gok \u2013 az \u00f6r\u00f6mt\u0151l az al\u00e1zatig \u2013 mind-mind sug\u00e1rozhatnak vall\u00e1sos m\u0171vekb\u0151l\u2026 A ki\u00e1ll\u00edt\u00e1sb\u00f3l a humor sem hi\u00e1nyzik, legal\u00e1bbis \u00edgy \u00e9rtelmezem Bukta Imre<\/em> hozz\u00e1\u00e1ll\u00e1s\u00e1t, aki A j\u00f3 p\u00e1sztor<\/em>ban saj\u00e1t \u00f6narck\u00e9p\u00e9t festi meg fanyar, sz\u00e1raz ir\u00f3ni\u00e1val, de term\u00e9szetesen minden blaszf\u00e9mi\u00e1t mell\u0151zve.
A ki\u00e1ll\u00edt\u00e1s koncepci\u00f3j\u00e1t k\u00fcl\u00f6n\u00f6s m\u00f3don t\u00fckr\u00f6zi a \u201eprogram\u201d, vagyis az evang\u00e9lium narrat\u00edv\u00e1j\u00e1ra fel\u00e9p\u00edtett strukt\u00fara. Nem az \u00e9n tisztem r\u00e9szletesen ismertetni azt a sz\u00e1mmisztik\u00e1t, amely szerint v\u00e9g\u00fcl 12 m\u0171v\u00e9sz jelen\u00edt meg J\u00e9zus \u00e9let\u00e9b\u0151l 12 esem\u00e9nyt, majd ez a strukt\u00fara hatja \u00e1t k\u00fcl\u00f6nb\u00f6z\u0151 m\u00f3dokon a megval\u00f3s\u00edtott m\u0171veket. \u00cdgy p\u00e9ld\u00e1ul M\u00e1trai Erik<\/em> hatalmas f\u00e9m\u2013f\u00e9ny monstranci\u00e1j\u00e1nak 8 \u00e1g\u00fa csillag a talapzata. A ma m\u0171v\u00e9szei nem illusztr\u00e1lj\u00e1k szolgai m\u00f3don a kijel\u00f6lt szent\u00edr\u00e1sbeli helyeket, hanem ink\u00e1bb parafr\u00e1zisokat ny\u00fajtanak, \u00edgy a m\u0171vek esetleg \u00e1t\u00e9lt szellemis\u00e9get sug\u00e1roznak a n\u00e9z\u0151 fel\u00e9.
Nincs jogom sz\u00e1mon k\u00e9rni a hi\u00e1nyz\u00f3 m\u0171v\u00e9szeket, akik esetleg m\u00e9g jobban oldott\u00e1k volna meg a feladatot. (Tal\u00e1n majd egy k\u00f6vetkez\u0151 alkalommal sorra ker\u00fclnek.) De az eddig megismert m\u0171veket sem tudn\u00e1m behat\u00f3an elemezni. Csup\u00e1n n\u00e9h\u00e1ny k\u00fcl\u00f6nlegess\u00e9get figyeltem meg, amelyek elt\u00e9rnek a konvencion\u00e1lis \u00e1br\u00e1zol\u00e1sokt\u00f3l. Feh\u00e9r M\u00e1rta<\/em>, akinek gondolatvil\u00e1g\u00e1t a m\u0171v\u00e9vel foglalkoz\u00f3 r\u00e9szben jobban megismerhetj\u00fck, furcsa k\u00e9pp\u00e1rokat \u00e1ll\u00edtott ki, amelyek egyszerre absztraktak \u00e9s elm\u00e9ly\u00fclt szimbolik\u00e1j\u00faak. A m\u00e1r eml\u00edtett M\u00e1trai Erik<\/em> n\u00e9gy evang\u00e9list\u00e1ja az eg\u00e9sz gy\u0171jtem\u00e9ny n\u00e9gy szegletk\u00f6ve is lehetne: mind a n\u00e9gy alkot\u00e1s a maga m\u00f3dj\u00e1n, anyag\u00e1ban fejez ki jelk\u00e9pis\u00e9get (p\u00e9ld\u00e1ul a v\u00e1mos M\u00e1t\u00e9 <\/em>\u00f6sszemont\u00edrozott pap\u00edrp\u00e9nz-vagdal\u00e9kokb\u00f3l k\u00e9sz\u00fclt). Az ikonhagyom\u00e1nyokra \u00e9p\u00edt\u0151 Szelley Lell\u00e9<\/em> \u201eikonoszt\u00e1z\u00e1nak\u201d k\u00e9peit hullad\u00e9kpap\u00edrokb\u00f3l \u00e1ll\u00edtotta \u00f6ssze. Szint\u00e9n k\u00fcl\u00f6n\u00f6s anyaghaszn\u00e1lattal kapcsol\u00f3dik ide Imre Mariann<\/em>: m\u00e1r kor\u00e1bban is ismert, h\u00edmzett betonlapjai mellett egy feh\u00e9r ruh\u00e1val, amelynek a fel\u00fclet\u00e9re az \u00f6lel\u00e9s lenyomat\u00e1t sz\u0151tte bele saj\u00e1t hajsz\u00e1laib\u00f3l. Az eredetileg textiltervez\u0151 Richter S\u00e1ra<\/em> hihetetlen hossz\u00fa sz\u00f6v\u00f6tt, k\u00e9t oldalr\u00f3l h\u00edmzett feliratos, rajzos t\u00e9rbeli s\u00e1vokat fesz\u00edt ki a teremben. Asztalos Zsolt<\/em> viszont felg\u0151z\u00f6lve g\u00f6rb\u00edtett deszkalapokkal utal a tan\u00edt\u00e1s\/tanul\u00e1s id\u0151tlens\u00e9g\u00e9re. Gerber P\u00e1l ugyancsak f\u00e1b\u00f3l hozta l\u00e9tre a passi\u00f3 eszk\u00f6zeit. M\u00e9g bonyolultabb asztalosmunka kapcsol\u00f3dik Lovas Ilona<\/em> fotografikus L\u00e1bmos\u00e1s<\/em>-jeleneteihez (amely a saj\u00e1t csal\u00e1dja l\u00e1bait \u00e9s kezeit l\u00e1ttatja, egy\u00fattal az utols\u00f3 vacsor\u00e1ra \u00e9s az euchariszti\u00e1ra is utalva): egy asztal, amely mell\u00e9 kuporodva a n\u00e9z\u0151 is r\u00e9szt vehet a lakom\u00e1n.
M\u00e9g a 20\u201321. sz\u00e1zad legfontosabb m\u00e9diumai is helyet kaptak a ki\u00e1ll\u00edt\u00e1sban: F\u00e1tyol Viola<\/em> anya \u00e9s gyermeke- \u00e9s kisbabafot\u00f3kkal szerepel (\u201eEngedj\u00e9tek hozz\u00e1m a kisdedeket\u201d), Csont\u00f3 Lajos<\/em> t\u00f6megjelenetekb\u0151l emel ki egy-egy arcot (\u201ea tan\u00edtv\u00e1nyok kiv\u00e1laszt\u00e1sa\u201d), m\u00edg Erhardt Mikl\u00f3s<\/em> egy lak\u00f3telepen forgatott vide\u00f3val hivatkozik a Megv\u00e1lt\u00f3 \u00e9s a t\u00f6megek viszony\u00e1ra<\/p>\n\n\n\n

Beke L\u00e1szl\u00f3<\/strong>
m\u0171v\u00e9szett\u00f6rt\u00e9n\u00e9sz<\/p>\n<\/div>\n\n\n\n

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I have to write a study for the catalogue of a very special exhibition, for which I thank for the invitation. At first glance, the task seems simple: to write about religious or religion-related artworks \u2013 I have been in similar situations before. However, the matter is much more complicated: let’s first consider the circumstances of the assignment. The commission is given to one of the most significant Hungarian curators by one of the most significant Hungarian art collectors: to create a particularly important group exhibition of Gospel illustrations. The title of the exhibition is also somewhat peculiar: „Gospel 21,” which allegedly means „the gospel in the 21st century.” The curator, and then „the” curator organizing the exhibition, was given (almost) free rein to select the artists, but not the topics (i.e., the Gospel locations). These were predetermined by the client, so the curator sought artists for them. It was out of the question, therefore, that a particular artist should be chosen simply because they are religious. But what does it mean to be religious? The exhibition is not about that. Can a non-religious artist even illustrate the Gospel? Yes. Moreover, we know many examples (especially from the 19th-20th centuries) when the most wonderful temple builder was irreligious or even atheist. It’s another matter when a representative of one religion builds or designs \u2013 perhaps in the spirit of ecumenism \u2013 a church for another religion. And finally, there are artists who have been canonized, like Beato (Fra) Angelico, or who will eventually be beatified or canonized (Antoni Gaud\u00ed, not because he built [beautiful] temples, but because he lived a holy life).<\/em><\/p>\n\n\n\n

For the writer of these lines, it is evident that the most important thing for humans (humanity) is God, because all good comes from Him. The sole purpose of art would be to praise God, because the artist owes their talent to God, from whom \u2013 directly or indirectly \u2013 all good comes. Here it is necessary to clarify some concepts that are closely related to the relationship between God and art. These include religion (religious art), alongside sacrality (sacred art), holiness, church art, and on the other hand, the concepts of faith, morality, piety, or beauty. According to one of the art leaders and art historians of the Franciscan order, sacred art can only be art that serves a liturgical function, that is, it serves in the service of the Roman Catholic Church, in the mass, in the service of the Eucharist. Other religions interpret this definition with some shift in meaning, so, for example, Orthodox churches attach much greater importance to icons (whose status is close to that of Catholic relics or sacraments). The ordinary representations, called „sacred images” in Hungarian, are not necessarily sacred, but rather serve personal or communal „piety” (in German, „Gnadenbild”). However, different Protestant religions have different opinions, as in their case, the Eucharist is at most replaced by communion, or they do not tolerate images in the church (just like \u2013 for different reasons \u2013 Muslims or Jews). The classification of church art simply means that it was commissioned by one of the churches, for ecclesiastical (i.e., temple) purposes. Our remarks about the exhibition touch on the fields of theology (religious education), philosophy, ethics, aesthetics, and are not just linguistic games. We can even raise scientific considerations, as according to the medieval understanding, „philosophy is the handmaiden of theology”, and on the other hand, for example, even today, the 200-year-old Hungarian Academy of Sciences does not admit theologians into its ranks. The beautiful, the good, and the true, rooted in Greek philosophy, the triple criterion system, can be applied in art, while also corresponding to the three attributes of God, which are essentially one, because in God, all good is absolutized, so beauty is identical with the good and the true, and so on.<\/em><\/p>\n\n\n\n

Further analyzing the exhibition with the help of theory, we encounter the concepts of transcendence, meditation, vision, as well as values, joy and humor, love, but also suffering, mercy, or humility. Regarding the theological meaning of transcendence, a conversation with M\u00e1rta Feh\u00e9r can be found in this catalog, but there are also non-religious endeavors to depict the transcendent (for example, in surrealist painting). Meditation can be one of the aims of religious painting, just as the depiction of visions, although we can turn to them purely out of psychological interest. Moreover, the enumerated human values and virtues \u2013 from joy to humility \u2013 can all radiate from religious works of art… Humor is also not missing from the exhibition, at least that’s how I interpret the attitude of Imre Bukta, who paints his self-portrait in „The Good Shepherd” with bitter, dry irony, but of course, without any blasphemy. The concept of the exhibition is reflected in a peculiar way in the „program”, that is, the structure built on the narrative of the gospel. It is not my task to detail the numerology according to which finally 12 artists represent 12 events from Jesus’s life, and then this structure permeates the realized works in various ways. For example, the 8-pointed star on the base of Erik M\u00e1trai’s huge metal-light monstrance. Today’s artists do not merely illustrate the designated biblical passages in a servile manner, but rather offer paraphrases, so the works may radiate a spirit that has been possibly experienced to the viewer. I have no right to call to account the missing artists, who might have solved the task even better. (Perhaps they will have their turn next time.) But I couldn’t thoroughly analyze the works I have encountered so far. I only noticed a few peculiarities that differ from conventional representations. M\u00e1rta Feh\u00e9r, whose thought world we can get to know better through her work, exhibited strange image pairs that are both abstract and deeply symbolic. The four evangelists of Erik M\u00e1trai, mentioned earlier, could be the cornerstones of the entire collection: all four works express symbolism in their own way (for example, Matthew the tax collector is made from crumpled paper money cuttings). Szelley Lell\u00e9, who builds on icon traditions, composed the images of her „iconostasis” from waste paper. Imre Mariann is also associated with peculiar material use: besides her well-known embroidered concrete slabs, she also presents a white robe, on the surface of which she wove the imprint of an embrace with her own hair. Originally a textile designer, S\u00e1ra Richter stretches incredibly long woven, double-sided embroidered inscribed, drawn spatial strips in the room. On the other hand, Zsolt Asztalos refers to the timelessness of teaching\/learning with steam-bent wooden planks. P\u00e1l Gerber also created the tools of the passion from wood. Even more complicated carpentry is associated with the photographic scenes of foot washing by Ilona Lovas (which show the feet and hands of her own family, also alluding to the Last Supper and the Eucharist): a table, next to which the viewer can squat and take part in the feast. Even the most important media of the 20th and 21st centuries have found their place in the exhibition: Viola F\u00e1tyol appears with mother and child and baby photos („Let the little children come to me”), Lajos Csont\u00f3 extracts a face from mass scenes („the selection of the disciples”), while Mikl\u00f3s Erhardt refers to the relationship between the Savior and the masses with a video shot in a housing estate.<\/em><\/p>\n\n\n\n

Beke L\u00e1szl\u00f3<\/strong>
art historian<\/p>\n<\/div>\n<\/div>\n\n\n\n

<\/p>\n","protected":false},"excerpt":{"rendered":"

Gondolati pr\u00f3b\u00e1lkoz\u00e1sok az Evang\u00e9lium 21 c\u00edm\u0171 ki\u00e1ll\u00edt\u00e1s kapcs\u00e1nThoughts on the Exhibition „Bible 21” Nagyon k\u00fcl\u00f6n\u00f6s ki\u00e1ll\u00edt\u00e1s katal\u00f3gus\u00e1ba kell egy tanulm\u00e1nyt \u00edrnom, amelyre a felk\u00e9r\u00e9st ez\u00faton is k\u00f6sz\u00f6n\u00f6m. A feladat els\u0151 l\u00e1t\u00e1sra egyszer\u0171nek t\u0171nik: vall\u00e1sos vagy vall\u00e1ssal kapcsolatos m\u0171vekr\u0151l kell \u00edrni \u2013 nem el\u0151sz\u00f6r vagyok hasonl\u00f3 helyzetben.Azonban a dolog enn\u00e9l sokkal bonyolultabb: vegy\u00fck el\u0151sz\u00f6r a megb\u00edz\u00e1s … <\/p>\n","protected":false},"author":1,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"_editorskit_title_hidden":true,"_editorskit_reading_time":4,"_editorskit_is_block_options_detached":false,"_editorskit_block_options_position":"{}","ngg_post_thumbnail":0,"footnotes":""},"class_list":["post-243","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/evangelium21.hu\/index.php\/wp-json\/wp\/v2\/pages\/243","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/evangelium21.hu\/index.php\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/evangelium21.hu\/index.php\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/evangelium21.hu\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/evangelium21.hu\/index.php\/wp-json\/wp\/v2\/comments?post=243"}],"version-history":[{"count":5,"href":"https:\/\/evangelium21.hu\/index.php\/wp-json\/wp\/v2\/pages\/243\/revisions"}],"predecessor-version":[{"id":1122,"href":"https:\/\/evangelium21.hu\/index.php\/wp-json\/wp\/v2\/pages\/243\/revisions\/1122"}],"wp:attachment":[{"href":"https:\/\/evangelium21.hu\/index.php\/wp-json\/wp\/v2\/media?parent=243"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}