Religious art

In the side chapel of the church of St Giles’, at the northern apex of the historic Oxford thoroughfare, hangs a remarkable painting. ‘Menorah’ (1993) depicts the (now demolished) Didcot power station with its six massive cooling towers and central chimney stack as the setting for the crucifixion; Christ and the two thieves are set against the minatory bulk of the huge industrial buildings while other figures, lamenting and covering their faces, occupy the foreground. It is haunting and profound, an appalling vision but also a beautifully realised one – the work of a master of his craft. For Wagner, art should never be ‘one person thick’. He believes in

Earlier this year, Saint Veronica went viral. A tweet observing that every painting of the saint made her look like a merchandise seller at the Crucifixion was liked more than 35,000 times and retweeted more than 6,700 times. Not bad for a first-century saint. I disagree slightly. Veronica doesn’t strike me so much as a proto T-shirt tout, more as an early Christian super-fan. ‘I touched the hem of his garment.’ ‘Yeah? Well, I literally mopped the sweat from his brow.’ The Sudarium of Saint Veronica is one of art history’s more peculiar subjects. While some saints and their attributes are easy to confuse (Tau? Sword? Saw? Tongs?), if there’s