Acta Papensia 2002 - A Pápai Református Gyűjtemények Közleményei 2. évfolyam (Pápa, 2002)
1-2. szám - Műhely - Szacsvay Éva: Hang, kép, szöveg: a kommunikáció váltásai a templombelsők dekorációjának példáján
Műhely Szerit Biblia 1949: Fordította Károli Gáspár. Bp. TOMBOR Ilona 1968: Magyarországi festett famennyezetek és rokon emlékek a XV-'XI'X. századból. Bp. TÓTH István György 1998: A magyar művelődés a kora újkorban = Magyar művelődéstörténet, Budapest: Osiris 136-257 VEGH Olivér 1977: A kalotaszegi fazekasság. Kriterion Bukarest VILHELM Károly 1975: Festett famennyezetek Alakos ábrázolások a 'XV-'XVIII. századi erdélyi templomokban. Bukarest. VOIGT Vilmos 1989: Órás András eksztázisban (1690) = Extázis, álom, látomás. (Szerk. Pócs É.) Bp.-Pécs 93-101. SUMMARY ÉVA SZACSVAY Sound, text, picture—changes of communication as illustrated by the decorations of church interiors Acoustics was the major viewpoint of the design of Protestant churches. The word uttered, which „comes” from the Bible is the voice of the Lord (as heard by Luther in his extasies), and the direct contact of the believers with God was delivered by voice. The construction and reconstruction of churches places the pulpit in the middle of the space in order to ensure major communities to be able to hear the sermon well from every nook of the space. Texts were placed on the walls in Calvinist churches, and these quotations from the Bible (textus) make the voice of the Lord speak: faith originates in the hearing of the word. Images were originally permitted to stay in place on the walls of Lutheran and some Calvinist communities as means of religious education, and captions were inserted near the frescoes and framed by ornamental foliage as attested by the coats of plaster uncovered from the 17th century. Only after these procedures were the floral patterns painted on wooden ceilings with inscriptions and illustrations among the plant ornaments. Objects in the churches including dishes and textiles were also decorated by the Word. Protestant art was a „preaching” art. How were all these read? Under the influence of angelic obsession, illiterate András Órás was telling the answers of the angel in high-pitched feminine voice and in biblical langauge — according to the sources. How was it possible? Let’s suppose that preaching, prayers, biblical quotations and their knowledge spread as a verbal culture. Teaching was carried out by loud reading and inculcation. Believers could acquire rich biblical erudition by reading the catechism and by collective loud reading exercises. We dare to risk the statement that Protestantism could survive by maintaining its 17-18'1' century written erudition by verbalism. Prayer-cards, inscriptions and illustrations could bring up the memory of their biblical contents. Illustrations cannot even be qualified as „pictures”, decorative ornaments meant teaching and tutoring. The inscriptions and illustrations of each Acta Papensia II (2002) 1-2. 193
