I am very relieved to have finished my thesis. Though I finished the bulk of the writing a month ago, the process of final polishing, securing approvals, printing it out (a hefty expense), and depositing it at the library is done now as well. My biggest challenge now is to answer that ever present question: What is your thesis about?
This question is all kinds of hard for me. First of all, does the asker really care? If not and I launch into a protracted explanation I may put them to sleep. But if they are, how to explain something that requires a good amount of specialized knowledge to understand well? I often assume people know things about art history that they don’t, or about history in general. I blame the education system (I joke, kinda). Knowing what the Baroque was or the specifics of the Counter Reformation aren’t exactly mainstays of American education. Often the best you can hope for is familiarity with the Renaissance (it was about rebirth or something?) and the Protestant Reformation (95 theses!). This shouldn’t be seen as some kind of snobbery, most certainly most people don’t need to know this, and there are many things that I have just as superficial (or less) knowledge about.
So then what is my thesis about? Well, the one sentence answer is it’s about the decoration of Jesuit churches in the Baroque era. A little more specifically it is about three Jesuit churches in Rome: Sant’Andrea al Quirinale, Il Gesù, and Sant’Ignazio, which were all decorated in the High Baroque style in the second half of the 17th century. Let’s make one thing clear, these churches are awesome! If you ever go to Rome you simply have to go see all of them. What makes them so fantastic is their Baroque styling which is gaudy as hell, but strong and powerful rather than fanciful.
The triumphant, powerful, affecting and emotional style of the Baroque was a direct product of the Counter-Reformation (the Catholic reform movement in the wake of the division of Christendom). It sought to bring the faithful back to the fold by appealing to emotion, by provoking reactions by being dramatic and even theatrical. It stands in dramatic contrast to the art of the Renaissance which appealed to the intellect and emphasized eternal forms and platonic ideals.
As amazing as I find the Baroque style, after its fall from favor it was vilified as decadent and empty. The Jesuit too were denigrated (rightly or wrongly, but I have a soft spot). They were blamed for the spread of the Baroque, and “Jesuit Style” became a pejorative, as well as implying a world-wide conspiracy on the part of the Jesuits to spread the Baroque across the globe supplanting the more pure classicism. We come a long way from this view, but the role of the Jesuits in the invention and propagation of the Baroque is still rife with intrigue, a mystery I probed a bit in my thesis.
In actuality the Jesuits came late to the Baroque party. The style was in full swing by the 1630′s Bernini was already doing up St. Peters in full Baroque grandeur, and several other churches were being decorated in elaborate ceiling paintings (a hallmark of the style). What took the Jesuits so long? Well the order had been dedicated to simplicity and austerity from its beginning a hundred years before. The question we have then is why the shift? They had held off so far, why give in now?
The answer I came up with (perhaps not the only answer) was that the Baroque style was uniquely suited to argue for the Jesuit conception of salvation and to undermine the views of their critics. This is the part of my thesis that gets all religious studies, but it is always vital to really understand the theological backdrop of Church art. The problem is theology is incredibly nuanced and often gets boiled down to gross simplifications and the more you investigate the more you find.
Despite this warning the best simplification I can articulate goes a bit like this. There are two forces at work in the process of becoming saved, free will: man’s own agency to do good works and and grace: god’s gift of goodness to people. The respective importance of these two concepts was endlessly debated even or especially within the Catholic Church. If we start with one axiom that there are only be a limited number of saved individuals, we can take these two concepts on different logical paths. If God is all powerful it stands to reason then that if he gives you his grace you are incapable of saying “no thanks, I’ll pass”, God’s grace in this conception is irresistible. From this we must then assume that God doesn’t just offer this grace to anybody, because then everybody would be saved (and this violates our axiom). Thus free-will is practically non-existent, and there is some very strong predestination going on.
On the other hand, if we say that man’s free will is paramount, we must say that God’s grace isn’t so irresistible after all. Then we can say that God does offer this much reduced grace to everybody, and those who are saved are those who say “okay, sign me up.” Free-will is preserved and predestination is de-emphasized (but lets be clear, even Catholics believe in a form of predestination, but in this conception God merely knows what you plan to do with your own free will, logical paradoxes be damned). This was the position of the Jesuits, while the former was that of some of their biggest critics the Jansenists and the Quitests. These groups were in fact Catholic (yes their theology has ties with Protestantism, but only because Luther and Calvin took their theology from Augustine who first wrote on the power of Grace, and who was a doctor of the Catholic Church as well as a saint). While these positions seem stark it was really more of a continuum, which of course didn’t stop each of the groups from painting the other as extremists.
What then follows is an analysis of the iconography and style of the three churches put in this context. How do they trumpet Jesuit theology, how do they promote the tenets of free will and universal salvation. These were especially important ideas in the 17th century due to the Jesuit mission to convert pretty much everyone. The Baroque was a powerful style that overwhelmed the viewer, opened up the heavens before them, and showed them the path to salvation. In these churches, the Jesuit order used this to embed their opinions on these theologies into the church structure itself. I’ll leave the actual visual analysis for the thesis itself.
Free Will Under Fire: Jesuit Church Decoration as Theological Argument






























