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1

THE TYPOLOGY OF JESUIT BRICK-BUILT TWIN-TOWER CHURCHES IN THE TERRITORY OF SOUTHERN LATVIA (Jezuitu divtornu mura baznicu tipologija Dienvidlatvijas teritorija)

100%
Ogle K.
Makslas Vesture un Teorija
|
2005
|
vol. 4
5-20
EN
Many Catholic spiritual orders, the missionaries of Societas Jesu among them, have left significant imprints in the heritage of Latvia's art and enriched the region's culture with original features. The followers of this religious movement were active in the territory of Latvia since the late 16th century under the auspices of the province of Lithuania. Consequently, thanks to the advantage of the political situation and the backing of patrons, three churches of significant size and architectural qualities were built at the end of the 17th and during the 18th century: Skaistkalne (1692), Daugavpils (1737-1747), and Ilukste (1754-1769) as well as a chain of other smaller ones. Unfortunately, in the context of political history, we can see not only the birth of sacred buildings but also their tragic fate - the various wars had major and irreversible effects on this part of Latvia's cultural heritage. The common feature of all three objects is that they were inspired by one religious organization and built in a comparatively short period of time; they are also of the same architectonic type - three-aisled churches whose main facade was marked by two towers. However the churches were constructed differently - the Skaistkalne and Ilukste churches were basilicas, whereas the Daugavpils Church was a hall type of building. A detailed analysis of the plans of the buildings and careful examination of the individual features (main facade, side walls, apse, interior) as well as the decorative elements, leads to the conclusion that though all three objects are of the same architectonic type, they are completely different in their construction and arrangement. In the context of the Societas Jesu movement the question arises about a Jesuit style: does the language of architectonic forms allow us to ascertain some features characteristic of this order? In reality, the Society's architecture demonstrated a great variety of stylistic features.
2

AN INSIGHT INTO JESUIT ICONOGRAPHY. PROBLEMS OF RESEARCH REGARDING LATVIAN VISUAL ARTS HERITAGE (Ieskats Jezuitu ordena ikonografija. Latvijas telotajas makslas piemineklu izpetes probliematika)

100%
Ogle K.
Materiali Latvijas makslas vesturei
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2008
|
vol. 7
59-79
EN
Members of Societas Jesu, active in the territory of Latvia from 1582 to 1820, have left significant heritage pertaining to Latvian visual arts. As their influence spread in the area of present Latvia, Jesuits have brought ideas that synchronised with European spiritual life after the Council of Trent. As commissioners and collectors of artworks, members of Societas Jesu have enriched the Latvian cultural space both artistically and ideologically; their contribution shows in the way reflection, prayer and spiritual experience is related to the image of the saint represented in artworks. So far representations of five Jesuit saints in different kinds of art (painting, sculpture and graphics) are known in Latvia. These are: Ignatius Loyola, Francis Xavier, Francis Jerome, Stanislaus Kostka and Aloysius Gonzaga. It is interesting to note that Jesuit saints are current long after the society has quitted its activities (for example, Ignatius Loyola's image painted in RogaiZi Chapel, Riga St. Francis' Catholic Church, sculptures of Ignatius Loyola and Francis Xavier in Indrica Church). This shows that Jesuit ideas had taken roots in the local milieu and acquired actual power transcending that of the narrow aims and needs of a particular organisation. Still this phenomenon (chronological shifts in the dating of work depicting Jesuit saints) causes additional problems for researchers. The artistic level of these examples is very unbalanced. The artists' professional skill and ability to navigate European artistic samples largely influence the later problems of attributing works. Surely the most helpful aid is inscriptions included in artworks that explain what is depicted. Inscriptions are found, for example, on Stanislaus Kostka's image on the procession flag in Brunava Catholic Church, Ignatius Loyola depicted in Rogaizi Chapel, etc.
3

THE URBAN STRATEGY OF THE SOCIETY OF JESUS AND ITS IMPLEMENTATION IN THE TERRITORY OF LATVIA (Jezus biedribas urbana strategija un tas istenosana Latvijas teritorija)

88%
Ogle K.
Materiali Latvijas makslas vesturei
|
2007
|
vol. 6
9-35
EN
In 1558, during the First General Congregation of the Society of Jesus (Societas Jesu), the question of the shape and functionality of Jesuit residential buildings was clarified. Still much more attention was paid to the location of the new buildings. Firstly, there was an aspiration to take an active part in the modern world, responding to its needs and taking into account its possibilities. This tendency largely sets the Society of Jesus apart from other Catholic groups. Ignatius Loyola's correspondence and decrees passed officially later voiced a call for members of the order to reach places as central as possible to get into a closer contact with the town inhabitants. On the one hand, these were Jesuits' aims and principles that prompted to try launching activities in the centre of each newly converted territory, on the other - factors that largely favoured realisation of their ideas and should be regarded as closely connected with political processes and attempts of the spiritual power to maximise its influence and restore the prestige of the Church. Often the missionaries of the Society were invited by the local secular ruler to come there and start their work. Secular rulers considered Jesuits' requests for priority location in the town and allotted space for their residences in strategically most important places (often near town halls, rulers' residences, important trade routes etc.). This background shows that Jesuits' arrival in the territory of Latvia together with the King Stephen Bathory who supported their activities at St. James' and St. Mary Magdalene's Churches in Riga is quite consistent. A similar tendency is found in Jelgava, capital of the Duchy of Courland, where the members of the Society were invited by the ruling persons and worked in a modest church but still located at the town centre. A church was built also in Kuldiga next to the market square, and this place perfectly suited the wish of the Jesuits to operate actively in the heart of the town. Still, like in other places, in spite of the protectorate of rulers and most convenient circumstances, Jesuits had to meet much intolerance and hate on the part of the townspeople, especially Lutherans. But members of the order kept up with their spiritual care and educational work according to their mission.
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