NA 5965 .M66

ontents 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 Adomnan'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 1517 -- Epilogue -- Bibliography -- Notes.

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.