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The Incarnation of the Word: Andrea Della Robbia’s Annunciation and Adoration Altarpieces at La Verna
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On the mountainous crest of the Apennines are several buildings comprising the monastic site of La Verna where St. Francis received his stigmata in 1224. Described in 1493 as another Jerusalem in the West, the monastery’s Chiesa Maggiore, Santa Maria degli Angeli, and the Chapel of the Stigmata house its most prominent images, Andrea della Robbia’s five altarpieces (c. 1476-c. 1493). This essay explores the beholder’s experiences before Andrea’s earliest two altarpieces at the Observant Franciscan monastery, the Annunciation and Adoration. The history and function of this monastery are considered in light of the themes of these altarpieces and their theological significance. Of relevance are the inscriptions on the altarpieces, which rather than simply identifying the accompanying images, propose interesting interpretations and influences for the altarpieces and which suggest interactive involvement between beholder and the altarpieces in the monastic spaces. Taken together, these works reveal a sensitivity to the specific needs of the Franciscan audience, context, and location and an awareness of Renaissance devotional practices.
Title: The Incarnation of the Word: Andrea Della Robbia’s Annunciation and Adoration Altarpieces at La Verna
Description:
On the mountainous crest of the Apennines are several buildings comprising the monastic site of La Verna where St.
Francis received his stigmata in 1224.
Described in 1493 as another Jerusalem in the West, the monastery’s Chiesa Maggiore, Santa Maria degli Angeli, and the Chapel of the Stigmata house its most prominent images, Andrea della Robbia’s five altarpieces (c.
1476-c.
1493).
This essay explores the beholder’s experiences before Andrea’s earliest two altarpieces at the Observant Franciscan monastery, the Annunciation and Adoration.
The history and function of this monastery are considered in light of the themes of these altarpieces and their theological significance.
Of relevance are the inscriptions on the altarpieces, which rather than simply identifying the accompanying images, propose interesting interpretations and influences for the altarpieces and which suggest interactive involvement between beholder and the altarpieces in the monastic spaces.
Taken together, these works reveal a sensitivity to the specific needs of the Franciscan audience, context, and location and an awareness of Renaissance devotional practices.
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