In Richard C. Trexler’s “Florentine Religious Experience: The Sacred Image,” the relationship between sacred images in image-worshipping and humanist culture is analyzed by focusing on miraculous images and image cults within Florence during the late medieval period. By investigating this subject, the author is able to create the argument that the Florentines experienced benefits on the account of worshipping sacred images. Trexler examines this topic and supports his argument by exploring the behavior of the Florentines towards these sacred images, the devotion and destruction of them, and the sacred images in relation to the culture of humanists.
In order to provide evidence to his argument, Trexler first examines the Florentines’ behavior towards sacred images. He does this by exemplifying Our Lady of Impruneta, otherwise known as the ‘Nostra Donna.’ The Nostra Donna was the rain image of Florence during the mid-trecento up until the cinquecento (Trexler 11). Our Lady would be called upon when other means, such as prayers to God, had been unsuccessful. Trexler states that when needed, the image would be taken to the church of San Felice (Trexler 12). Trexler argues that Our Lady was used not only to control rain, but in a psychological aspect as well (Trexler 13). The author provides…show more content… He turns to the equestrian statue, Mars, to supply evidence for his argument. Trexler states that to defile images would cause the desecraters and the citizens to suffer a punishment (Trexler 24). By stating this, Trexler displays how the fear of punishment keeps them loyal to the images and prevents them from destroying them. If the images brought forth the results they were wanting from their prayers, they would lavish the images with gifts. However, if they were unsatisfied with the results of their prayers, they would punish but not destroy the
