Christology and the Devotional Image 2/2

[jum...@my-deja.com]

V

Notes for conclusion: Further work needs to be done to relate
Sallman's influence on the broader social and cultural changes taking
place within contemporary American Protestantism, especially
evangelicalism's creation of a vibrant visual popular culture in the
age of electronic image-making. Why is it that those segments of the
Christian community most resistant to Sallman's art have demonstrated
the greatest difficulty in making the transition from print culture to
an electronic culture?

What brought evangelicals into the cinemas? Toga drama.(122) The
impact of a Sallmanesque Charlton Heston playing Moses in The Ten
Commandments on disabusing evangelicals and on their fear of movie
houses as the Devil's home would be hard to minimize. This one movie
was essentially a toga drama which showed evangelicals the value of
using cinema for the glory of God.

ENDNOTES

1. Paul Tillich went so far as virtually to equate theology with
politics: "What one believes about the image of God is, among other
matters, a political statement." See his Love, Power, Justice

2. For the historical dimensions of biblical criticism, see Dieter
Georgi, "The Interest in Life of Jesus Theology as a Paradigm for the
Social History of Biblical Criticism," Harvard Theological Review 85
(1992): 51-83.

3. It appears that biblical scholars are not immune to similar
criticisms. E. P. Sanders professes to be "a liberal, modern,
secularized Protestant, brought up in a church dominated by low
christology and the social gospel." Not surprisingly, Sanders finds in
the New Testament a Jesus who stands as a first-century Jewish
authority for this kind of faith. See J. L. Houlden's review of E. P.
Sanders' Jesus and Judaism, "The Prophet as Past," TLS: Times literary
Supplement, 5 April 1985, 391.

4. Jungian analyst James Hillman, in his attack on the "nominalist"
refusal to "recognize the person in the word" or to acknowledge that
"words are persons" which "like angels, are powers which have
invisible power over us," argues that "We sin against the imagination
whenever we ask an image for its meaning, requiring that images be
translated into concepts." Hillman, Re-Visioning Psychology (New York:
Harper & Row, 1975), 9, 10, 39.

5. Michael Oakeshott, "The Tower of Babel" (1948) in Rationalism in
Politics (London: Methuen, 1962).

6. Walter Roberts Matthews, The Problem of Christ in the Twentieth
Century (New York: Oxford University Press, 1950), 2. Matthews writes:
"The concept of 'person' is plainly central in any doctrine of the
Person of Christ" (42).

7. Bruce Baylor, "A Man's Artist," Sunday School Promoter 5 (May
1943): 26.

8. Ever since Bloomingdale High School was built in 1962 in
southwestern Michigan, the painting was hung up in the hallway. Eric
Pensinger, 17, and his mother Dott Washegesic, filed suit in 1993 to
have Sallman's portrait removed from the high school. Bloomingdale
Board of education contested the suit, arguing that for 30 years the
picture had been displayed "as an artistic work" and that furthermore
"it is a depiction of a historical figure." Eric and his mother
believed the work possessed religious power, and hence wanted it
removed. The Board of Education, on the other hand, said the image was
merely historical with no religious power, and hence wanted it to stay
there. Judge Benjamin Gibson of the U.S. District Court agreed with
the student and his mother. "The portrayal of one who is the object of
veneration and worship by the Christian faith" conveys "a religious
message" and therefore "promotes religion." The Board is appealing.

9. By the 1970s, calls emerged for the healing of the "false
polarization of American religion." See for example John C. Bennett,
"Two Christianities," Worldview, October 1973, 20-25, where he argues
that the split between a faith that "comforts" and one that
"challenges" is mistaken, and that the "affirmative and supportive"
components of the Christian religion must be united with the "judgment
and prophetic illumination" components. Bennett admits that a
Christianity based primarily on "prophetic challenge" may "lead to an
uncritical identification of Christian faith or the Kingdom of God
with particular movements for liberation or revolutionary change"
(24).

10. Martin E. Marty, Righteous Empire: The Protestant Experience in
America (New York: Dial Press, 1970).

11. In his work on Gerald Birney Smith, which started as a 1978 Ph.D.
dissertation at the University of Chicago, "The Theology of Gerald
Birney Smith," Larry Greenfield has proffered the following analogy to
explain theologians' preoccupation with christological concerns. Just
as when a part of the body gets wounded, all the attention goes there,
so with this period: the doctrine of Christ was wounded, hence all the
attention went there. Personal conversation with author.

12. Ned B. Stonehouse, "The Pathos of Religious Liberalism,"
Christianity Today, 29 April 1957, 5.

13. Quoted in editorial, "Christ and the Campus," Christianity Today,
11 May 1958, 21.

14. Bernard Ramm, "The Continental Divide in Contemporary Theology,"
Christianity Today, 8 October 1965, 14; reprinted in Christianity
Today, ed. Frank E. Gaebelein (New York: Pyramid Books, 1968), 57-66.

15. Billy Graham, How to be Born Again (Dallas, Tex.: Word Books,
1977, 161.

16. Martin Heidegger's 1935-36 essay "The Origin of the Work of Art"
is reproduced in Poetry, Language, Thought (New York: Harper & Row,
1971), 17-87.

17. Albert D. Belden, "Jesus as Teacher," London Quarterly and Holborn
Review 178 (April 1953): 101. In the words of Carl F. H. Henry, "what
Jesus taught He was." Jesus was "more than the great Teacher of
ethics. He was its great Liver."

18. Joseph Barber Lightfoot, St. Paul's Epistle to the Philippians, 2d
ed. (London: Macmillan, 1869), viii.

19. See Richard S. Taylor, "Beyond Immediate Emancipation: Jonathan
Blanchard, Abolitionism and the Emergence of American Fundamentalism,"
Civil War History 29 (September 1981): 260-74.

20. Charles G. Finney, Lectures on Revivals of Religion (Cambridge,
Mass.: Belknap Press of Harvard University Press, 1960), 424-25.

21. George W. Gale to Charles G. Finney, 24 January 1830, Finney
Papers, Oberlin College.

22. See letter to Charles G. Finney from the Association for the
Promotion of Revivals, 27 May 1830, Charles G. Finney Papers, Oberlin
College.

23. "The Contemplation of Christ," editorial [I. W. Wiley is the
editor], Ladies' Repository 26 (January 1866): 8-16, esp. 8.

24. "The Contemplation of Christ," Ladies Repository 26 (March 1866):
134-37.

25. Henry Ward Beecher wrote The Life of Jesus, the Christ (New York:
J. B. Ford, 1871) and Harriet Beecher Stowe wrote Footsteps of the
Master (New York: Forts, Howard & Hubert, 1876).

26. This is the estimate of historian Michael Grant.

27. For Thomas Jefferson's love of principles and reach after the
abstraction, see Jeffersonian Legacies, ed. Peter S. Onuf
(Charlottesville: University Press of Virginia, 1993).

28. See Marie Caskey, Chariots of Fire: Religion and the Beecher
Family (New Haven: Yale University Press, 1978), 340, 366-67.

29. "Now, at a revival meeting, who is prayed for, prayed at, prayed
against? The Ecclesiastical archers do not draw their bow at a
venture; it is with good aim. What Saint Sebastian is there who is
stuck full of the arrows of Calvinistic imprecation? Is it the sly,
corrupt politician? the 'democrat' who hates democracy, but under its
covert seeks to ruin the people? No; he is orthodox in profession,
though atheistic in his public practice and private creed. Is it the
able lawyer, who prostitutes his grand talents to bring the most
miserable culprit safe from the justice of the law? No; Sunday after
Sunday he sits in an orthodox meeting-house, and requires no
conversion. Is it the capitalist who rents his shops for drunkeries
and gambling dens, his houses for brothels? No; he is sound in the
faith. Is it the merchant who trades in coolies? No; he is a church
member, painted with the proper stripe. Is it the Doctor of Divinity
who defends Slavery as a Divine institution? Not at all; he believes
in the damnation of Unitarians, Universalists, and babies not wet with
baptism; he needs no repentance. Is it the trader, whose word is good
for nothing, who will always take you in? No; he is out in the street
pimping for the prayer-meetings of his sect. Is it the man who sends
rum and gunpowder to the negroes of Africa, and fills his ship with
slaves for Cuba, half of them cast shrieking to the hungry waves
before it touches land? Oh no; he contributes to the Tract Society. Do
men pray for the President of the United States, that in his grand
position, with his magnificent opportunities, he may secure to all men
the 'unalienable right to life, liberty, and the pursuit of
happiness'?--may take the Golden Rule of this blessed New Testament
and make that a meet-wand for the American Government? They ask no
such thing. Do they pray that our Supreme Court may 'do justly, and
love mercy, and walk humbly with its God?' They pray for no such men;
and those they do pray for, they ask only that they may believe the
creed, and 'come to Christ.' To Jesus of Nazareth. It does not mean to
come to him who said religion was love to God and love to man! It
means only, come to the Catechism and the meeting house!" (Theodore
Parker, The Revival of Religion Which We Need [Boston: W. L. Kent,
1858], 8-9.

30. The proslavery argument tried to separate the literal reading of
an authoritative Bible from the "principles of Christianity" approach
of those opposed to slavery. South Carolina minister Richard Furman
argued that the principle of the "golden rule" didn't apply to
slavery. "Surely this rule" was "never to be urged against the order
of things, which the Divine government has established." See Richard
Furman, Exposition of the Views of the Baptists Relative to the
Coloured Population in the United States in a Communication to the
Governor of South-Carolina (Charleston: Printed by A.E. Miller, 1823),
9.

31. See James W. Jones, The Shattered Synthesis: New England
Puritanism Before the Great Awakening (New Haven: Yale University
Press, 1973).

32. Sandra S. Sizer, Gospel Hymn and Social Religion: The Rhetoric of
Nineteenth-Century Revivalism (Philadelphia: Temple University Press,
1978).s

33. Horace Bushnell, The Character of Jesus: Forbidding His Possible
Classification With Men (New York: Charles Scribner's Sons, 1884), 10.

34. David O. Moberg, The Great Reversal: Evangelism Versus Social
Concern (Philadelphia: Lippincott, 1972).

35. H. Richard Niebuhr, The Kingdom of God in America (Chicago:
Willett, Clark, 1937).

36. John Locke saw Jesus as primarily a teacher of an ethical code,
and John Stuart Mill reduced Christianity to the Golden Rule. See
Locke's The Reasonableness of Christianity: As Delivered in the
Scriptures, ed. George W. Ewing (Chicago: Henry Regnery, 1965),
169-76. For the devaluation of metaphysical questions that accompanied
modern western culture, see Peter Gay's The Enlightenment: An
Interpretation (New YOrk: NOrton, 1977), 2 volumes. .

37. David Hume repeatedly stressed that "The proper Office of Religion
is to reform Men's Lives, to purify their Hearts, to inforce all moral
Duties, & to secure Obedience to the Laws & civil Magistrate." As
quoted in Ernest Campbell Mossner, "The Religion of David Hume,"
Journal of the History of Ideas, 39 (1978): 658.

38. Ralph Waldo Emerson, "An Address Delivered Before the Senior Class
in Divinity College, Sunday Evening, July 15, 1838," in his Essays and
Lectures (New York: Literary Classics of the U.S., 1983), 81.

39. Robert Nozick, The Nature of Rationality (Princeton, N.J.:
Princeton University Press, 1993).

40. Alasdair MacIntyre, After Virtue: A Study in Moral Theory (Notre
Dame: University of Notre Dame Press, 1981).

41. For example, Moses Stuart, a student of Timothy Dwight's who
taught at Andover, interpreted Scripture from the standpoint that the
doctrinal and ethical teachings of the Bible constituted the
infallible revelation from God, not the person of Jesus. Similarly
Andrews Norton, Dexter Lecturer in Biblical Criticism at Harvard,
argued that the Bible rested on a small number of "great truths" upon
which all of Christianity was built. The function of the theologian,
therefore, was to discover and define these "great truths." See
Herbert Hovenkamp, Science and Religion in America: 1800-1860
(Philadelphia: University of Pennsylvania Press, 1978), 67-68.

42. Conrad Cherry, "Nature and the Republic: The New Haven Theology,"
New England Quarterly 51 (1978): 509-26.

43. Walter Rauschenbusch, A Theology for the Social Gospel (New York:
MacMillan, 1917), 148.

44. John Jentz, "Liberal Evangelicals and Psychology during the
Progressive Era," Journal of Religious Thought 33 (Fall-Winter, 1976):
65-72.

45. James Black, Rogues of the Bible (New York: Harper, 1930), 62-63.

46. Sydney E. Ahlstrom, "The Romantic Religious Revolution and the
Dilemmas of Religious History," Church History 46 (June 1977): 166.

47. See Harold O. J. Brown, "Your Theology is Too Small," Christianity
Today, 15 April 1966, 4, reprinted in Christianity Today, ed. F. E.
Gaebelein, 325.

48. Georges Florovsky, "The Predicament of the Christian Historian,"
in his Christianity and Culture (Belmont, Mass.: Nordland Publishing
Co., 1974), 32-33.

49. As quoted in Andrew Delbanco, William Ellery Channing (Cambridge:
Harvard University Press, 1987), 79.

50. Grant Wacker, "The Demise of Biblical Civilization," in The Bible
in America: Essays in Cultural History, ed. Nathan O. Hatch and Mark
A. Noll (New York: Oxford University Press, 1982), 121-38.

51. For examples of this last "Jesus of history" school which believed
that Jesus was an ethical teacher who announced the kingdom of God,
see Albert Schweitzer The Quest for the Historical Jesus: A Critical
Study of Its Progress from Remarus to Wrede (London: A. & C. Black,
1922), et al.

52. Monika Hellwig, "Re-Emergence of the Human, Critical, Public
Jesus," Theological Studies 50 (September, 1989): 466-80.

53. A. Eustace Haydon, Biography of the Gods (New York: Macmillan,
1941), 329.

54. Søren Kierkegaard had decried this tendency, and demurred from it
himself. He warned that the object of the student is the teaching not
the teacher, while the object of the Christian is not the teaching but
the teacher. See his Concluding Unscientific Postscript to
Philosophical Fragments (Princeton, N.J.: Princeton University Press,
1992), 1:326-27.

55. This is the argument of Leo Steinberg, The Sexuality of Christ in
Renaissance Art and in Modern Oblivion (New York: Pantheon Books,
1983), 45.

56. Schubert M. Ogden, The Point of Christology (San Francisco: Harper
& Row, 1982), 58. One evangelical critique of Bultmann's making Jesus
not a historical figure but an existential force can be found in
Lutheran biblical scholar Robert Paul Roth's "Bultmann: Genius or
Apostle?" Christianity Today 16 September 1957, 14-17.

57. Paul Tillich, The Interpretation of History (New York: Scribner's
Sons, 1936), 33, 59, 250-65.

58. As quoted in Harold W. Currie, "The Religious Views of Eugene V.
Debs," Mid-America 54 (July 1972): 155.

59. See William Hamilton, "The Death of God Theologies Today," in
Radical Theology and the Death of God, by Thomas J. J. Altizer and W.
Hamilton (Indianapolis: Bobbs-Merrill Co., 1966), 36-50, esp. 36,
41-42.

60. George Burman Foster, The Finality of the Christian Religion
(Chicago: University of Chicago Press, 1906), 331-32.

61. Carl F. H. Henry, "Dare We Renew the Controversy?" Christianity
Today 8 July 1957, 17.

62. The christological thrusts of the "father of liberal
Protestantism," Friedrich Schleiermacher, set the pattern and
triumphed in thinking about Christ even today: rather than a divine
being that comes down, there is the "completion of the creation of
man," the divine nature found in Jesus' perfected humanity. Experience
wins over history in establishing truth claims of Christ. See his The
Christian Faith (Edinburgh: T. & T. Clark, 1928, 367.

63. 63. Hans Conzelmann, History of Primitive Christianity (Nashville:
Abingdon, 1973), Foreword, 7.

64. Norman H. Maring, "Baptists and Changing Views of the Bible,
1865-1918 (Part I)," Foundations 1 (July 1958): 72-73. I am grateful
to Virginia Lieson Brereton for pointing this out.

65. Robert Paul Roth, "Bultmann: Genius or Apostle?" Christianity
Today 16 September 1957, 15.

66. Gabriel Fackre, "Evangelical Hermeneutics: Commonality and
Diversity," Interpretation 43 (1989): 127.

67. John Alexander Mackay, "The Restoration of Theology," Religion in
Life 6 (Spring 1937): 174.

68. Carl F. H. Henry, "Jesus as the Ideal of Christian Ethics," chap.
17 of his Christian Personal Ethics (Grand Rapids, Mich.: Eerdmans,
1957), 404-405.

69. Henry, "Jesus as the Ideal," 404.

70. Henry, "Jesus as the Ideal," 398-418.

71. G. C. Berkouwer, "Changing Climate of European Theology,"
Christianity Today, 15 October 1957, 4.

72. Albrecht Ritschl's dictum ("Christianity is an ellipse with two
foci--one, Redemption, with Christ the Redeemer; two, the Kingdom of
God, with Christ the Founder") attempted to rescue Protestant theology
from the subjectivism of Schliermacher and the intellectualism of
Hegel and to return to the theological basis of Luther. (See Eric G.
Jay's chapter on "Schleiermacher and Ritschl," in his The Church: Its
Changing Image Through Twenty Centuries [London: SPCK, 1978], 2:5-37.)
But in basing his theology on the calling of Jesus as illumined by his
fidelity to moral and spiritual "value-judgments," not absolute
values, Ritschl aided those forces that made Jesus into the Lord of
the Kingdom, not the divine Savior. (See Bernard Meland, "A Critical
Analysis of the Appeal to Christ in Present-Day Religious
Interpretations," [Ph.D. diss., University of Chicago, 1919], 42.)

73. Notwithstanding Sacvan Bercovitch's thesis that greatness in
America was defined, not in terms of one's imitatio Christi but in the
context of being "most like America." See his The Puritan Origins of
the American Self (New Haven: Yale University Press, 1975), 148-63,
esp. 151.

74. Robert T. Handy, "The American Messianic Consciousness: The
Concept of the Chosen People and Manifest Destiny," Review and
Expositor 73 (Winter 1976): 47-58.

75. Shailer Mathews, The Validity of American Ideals (New York:
Abingdon Press, 1922), 176, 28.

76. As cited in Charles Harvey Arnold, God Before You and Behind You:
The Hyde Park Union Church Through a Century (Chicago: Hyde Park Union
Church, 1974), 67.

77. Patricia Ward, "François Mauriac: The Threshold of the Soul,"
Christianity Today, 8 August 1975, 17-18. Surprisingly, Mauriac's Life
of Jesus (1937) was not mentioned in this article. For Francois
Mauriac's reflections on "The Holy Face," see Mauriac, The Son of Man
(Cleveland: World Publishing Company, 1960), 62-69. Mauriac also said
of Jesus: "There is no encounter in which we do not encounter Him; no
solitude in which He does not join us' no silence where His voice is
not heard deepening, rather an troubling, tht silence" (The Son of
Man, 129); "In not other story do we feel anyone really live as in
this story," (Mauriac, The Life of Jesus [London: Hodder and
Stoughton, 1937], 276).

78. See Gabriel Marcel, Faith and Reality, vol. 2 of The Mystery of
Being (Chicago: Henry Regnery, 1951) where he says: "If we are to
reach a greter precision of thought, we shall have to concentrate our
attention not on the fact of believing that but that of believing in"
(77).

79. Dorothy L. Sayers, Christian Letters to a Post-Christian World
(Grand Rapids, Mich.: Eerdmans, 1969), 34. See also Cheryl Forbes,
"Dorothy L. Sayers--For Good Work, For God's Work," Christianity
Today, 4 March 1977, 16-18; and also Alzina Stone Dale, Maker and
Craftsman: The Story of Dorothy L. Sayers (Grand Rapids: Eerdmans,
1978).

80. William Temple, Nature, Man and God, Being the gifford Lectures
Delivered in the University of Glasgow in the Academic Years 1932-1933
and 1933-1934 (London: Macmillan, 1949), 54. See also Temple's
statement: "Religious faith does not consist in supposing that there
is a God; it consists in personal trust in God rising to personal
fellowship with God." Temple, Basic Convictions (New York: Harper,
1936), 7.

81. Of all the disciples, it was pointed out, only Judas referred to
Jesus as "Teacher" or "Rabbi."

82. John Macquarrie, The Humility of God (Philadelphia: Westminster
Press, 1978), 29.

83. See Timothy P. Weber, Living in the Shadow of the Second Coming:
American Premillennialism, 1875-1925 (New York: Oxford University
Press, 1979).

84. Norris Magnuson, Salvation in the Slums: Evangelical Social Work,
1865-1920 (Metuchen, N.J.: Scarecrow Press, 1977).

85. For the growing debate over whether reform and revolution were
sufficient to give society a second starter, and the criticism of the
social gospel because it focused on changing human conditions and not
human nature, see Nicholas Berdyaev, Slavery and Freedom, trans. R. M.
French (London: Geoffrey Bles, 1944), 199.

86. Washington Gladden, Burning Questions of the Life That Now Is and
of That Which Is to Come (New York: Century, 1890), 166.

87. Susan Curtis, A Consuming Faith: The Social Gospel and Modern
American Culture (Baltimore: Johns Hopkins University Press, 1991).

88. See, i.e., Walter Rauschenbusch, The Righteousness of the Kingdom,
ed. Max L. Stackhouse (Nashville: Abingdon Press, 1968), 118-32.

89. See Richard B. Dressner, "William Dwight Porter Bliss's Christian
Socialism," Church History 47 (March 1978): 66-82.

90. For Edward Carnell's dissatisfaction with the person of Jesus
Christ as the object of faith, see his Introduction to Christian
Apologetics, 66.

91. As quoted by Thomas Merton, Conjectures of a Guilty Bystander
(Garden City, N.Y.: Doubleday, 1966), 9.

92. Henry Burton Trimble, The Christian Motive and Method in
Stewardship (Nashville: Cokesbury Press, 1929), 21.

93. NBC's National Radio Pulpit preacher David H. C. Read puts it like
this: "It was not Paul's arguments that gripped us: it was his
adventures. It was not the Sermon on the Mount that captured our
imagination: it was the story of Jesus." "What Story Are You Telling?"
[sound recording] (New York: Broadcasting & Film Commission, National
Council of the Churhes of Christ in the U.S.A., 1978).

94. James Drummond, Some Thoughts on Christology (London: Philip
Green, 1902), 27-28, 31.

95. D. T. Niles, That They May Have Life (New York: Harper, 1951), 83.

96. L. Nelson Bell, "Simplicity in Preaching--A Plea," Christianity
Today, 17 February 1958, 19.

97. Jim Wallis, "Conversion," Sojourners 7 (May 1978): 14.

98. Evangelicals themselves often had trouble with this feature of
Sallman's "Head of Christ." In his Christianity Today attack on the
new, abstract art, New Testament scholar Robert Paul Roth castigated
the "calendar art of the unsophisticated" and used Sallman's Head of
Christ as an example of the fatigue in "old art" as an inadequate
expression of the Christian faith. Here we have, Roth sneered, "a
pretty picture of a woman with a curling beard who has just come from
the beauty parlor with a Halo shampoo, but we do not have the Lord who
died and rose again!" Roth, "Christ and the Muses," Christianity
Today, 3 March 1958, 8-9.

99. Bishop George Stallings of the Imani Temple celebrated Good Friday
in 1993 by a burning and mock burial of the Sallman image. He gathered
hundreds at the Freedom Plaza, three blocks from the White House, and
burned the Sallman portrait of Jesus (among others) with these words:
"We have come to bury the white Christ. If you want to see what Jesus
looked like, go to a mirror" (AP clipping).

100. See William M. Spangler's letter to the editor, Christian
Century, 4 November 1992, 1013.

101. "Readers' Responses to the Art of Warner Sallman," Brian Rice
McCarthy, 21 February 1993, letter no. 2, Sallman Papers (hereafter
referred to by correspondent's name, date, and letter no.); John H.
Brand, 19 March 1993, letter no. 43.

102. John F. Gertridge, 26 May 1993, letter no. 298.

103. Martha E. Reeves, 15 June 1993, letter no. 329.

104. Louise Branscomb to David Morgan, 2 April 1993, Sallman Papers.

105. Jo Arnold, 23 February 1993, letter no. 5; Mary Louise
Sadler-Ouska, 19 March 1993, letter no. 38.

106. Norbert E. Johnson, 26 March 1993, letter no. 82.

107. Alice Gorishek, 23 March 1993, letter no. 63.

108. Edna M. Moss, 29 March 1993, letter no. 96.

109. Mildred L. Cox, 18 March 1993, letter no. 34.

110. Eleanor S. Sloan, 24 March 1993, letter no. 74.

111. Sue Swanne, 12 March 1993, letter no. 20.

112. Anna Marie Reynolds, 22 March 1993, letter no. 39; Marian Porter,
22 March 1993, letter no. 61.

113. Pauline Harvey, 23 march 1993, letter no. 71.

114. Susan Mitchell, 14 March 1993, letter no. 24.

115. Linda Francisco Bets, 5 April 1993.

116. Sylvia E. Peterson, Story of Sallman's "Teach Me Thy Way"
(Indianapolis: Kriebel and Bates, 1952), 5.

117. Howard W. Ellis, Story of Sallman's "Head of Christ"
(Indianapolis: Kriebel and Bates, 1944) and Warner Sallman, "The Story
Behind This Painting," Saints' Herald, 1 June 1963, 18-19.

118. Howard W. Ellis, Story of Sallman's "Good Shepherd"
(Indianapolis: Kriebel and Bates, 1944); and S. E. Peterson, Story of
Sallman's "Teach Me Thy Way."

119. As quoted by Carl F. H. Henry, "Evangelical Piety and Christian
Art," Christianity Today, March 1958, 26.

120. See as examples B. Baylor, "A Man's Artist," 25-28; Chicago
Temple's pastor Charles R. Goff's tract "The Story of Warner Sallman's
'Head of Christ,'" (Chicago: Chicago Temple (n.d.).

121. John R. W. Stott, "The Mythmakers' Myth," Christianity Today, 7
December 1979, 30.

122. See David Mayer, Playing Out the Empire: "Ben Hur" and Other Toga
Plays and Films (Oxford: Clarendon Press, 1994).

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