Blog

Theology of Type (2): Gutenberg to Early 1900s William Skeen in his 1872 Early Typography celebrated what he called “The Art Sublime” referring to typography and its use for divine illumination — I seek, Disciple of the Art; That to the famed Teutonic three Just meeds of praise may given be; That all aright the men may know To whom Typography we owe; The men whose names immortal ring, Whose gifts transcendent blessings bring, Whose monuments in every land By wisdom rear’d, heart-honor’d stand, Inscribed in tongues of every clime — “Inventors of the Art Sublime!”[1] Skeen pontificates that “to this Art, as it was invented and perfected in Europe in the Fifteenth century, the epithets Divine and Noble have not untruly been applied.”[2] "It is Divine, inasmuch as it is one of the grand instruments in the hands of Providence for the regeneration of fallen humanity. By it the mightiest movement the world has ever seen since the days when the Apostolic Twelve went about “turning it upside down,” — the Great Reformation of the Sixteenth century, — was mainly effected. Without it the Word of God could not have been diffused, as it has been, is being, and will continue to be, to every nation and tribe and people and tongue throughout the world.”[3] We are made by our Creator to be “sensory-rich,” and our typographic history unfolds this in stunning and diverse ways. As one writer has so eloquently said "Holy Scripture calls us to inhabit an ordered world of creation and providence that is sensory rich, but we suffer what we may regard as spiritual sensory deprivation. And the more we discover the depth, scope and lush richness of the divinely ordered real world, the more we discover the impoverishment of the modern condition."[4] Even the briefest of surveys and historical typographic study will reveal the theology of type. The depth, scope and richness of typography through the centuries displays either the beauty God has given this world, or the resistance to such beauty. The Protestant Reformation of the sixteenth century was deeply tied to advancements in typography and printing, which played a crucial role in spreading reformist ideas. Some major typographical advances during this period include the use of the printing press of Johann Gutenberg around 1440 which had revolutionized printing. Printers improved the efficiency of moveable type, making it faster and easier to print large numbers of religious pamphlets, tracts and Bibles. Instead of obscure Latin, reformers like Martin Luther advocated for scripture and religious texts in local, common languages. The Blackletter face Fraktur was a Gothic script used in German-speaking areas. The more humanist Roman type gained traditional use in parts of Europe. Woodcut illustrations like those of Lucas Cranach the Elder, who supported Martin Luther, complemented printed texts, making complex religious ideas and theological concepts more accessible to a largely illiterate population. There were greater efforts in standardizing spelling and grammar studies and books. Printing advancements enabled the production of smaller, more affordable Bibles. These typographical innovations, combined with the theological upheaval of the Reformation, transformed the way people accessed and engaged with religious texts, ultimately shaping modern literacy and communication.

Theology of Type . What does typography have to do with theology? Actually, quite a lot. It is significant that early typography had strong religious roots, especially Christian European roots. Many of these typographers and printers believed and lived from a worldview filled with the Divine. The history of typography operates out of a viewpoint of creativity that goes back to an overriding faith in God. Early Printers' Marks reveal a strong Christian theological stance. Printers’ Marks are symbols or logos that have been used as trademarks by early printers, starting in the fifteenth century. Before the introduction of copyrights, printers’ marks legitimized a printer’s work. Copyright legislation would not be introduced until the eighteenth century. Such marks usually appeared on the last page of a printed work. The first known mark can be found on the Mainz Psalter, produced by Johann Fust and Peter Schoeffer in 1457. This mark depicted two shields bearing a saltire, a diagonal cross and a chevron surrounded by three stars. At the outset these were marks of the printer, but the practice was gradually adopted by publishers. In early works a statement at the end listed the date of completion and the location. Sometimes the name of the printer or scribe or their initials were included. In printing and typography this is called a colophon, derived from the Greek word κολοφών, meaning summit, or finishing touch. The printer’s mark was added and gradually moved to the title page of the book. The earliest marks were simple designs produced by using a woodcut stamp. Maggie Patton in her excellent introduction to printers’ marks notes that “the design of a printer’s mark used visual puns, wordplay or sometimes a rebus, a puzzle combining illustrations and letters to depict a motto or printer’s initials. Sacred symbols, the cross and the orb, real and mythical animals, heraldic symbols, and scientific instruments were used in thousands of combinations. The sixteenth century was the highpoint for printers’ marks, when lavish illustrations incorporating a printer’s mark decorated title pages. Many famous images and symbols originate from printers’ marks. The design used by Venetian printer Aldus Manutius depicts a dolphin wrapped around an anchor. The printer’s mark used by French printer Robert Estienne shows a man standing by an olive tree, symbolising the tree of knowledge. Christophe Plantin, in Antwerp, used a pair of compasses held by a hand extending from a bank of clouds, the compass points signifying labour and constancy.” [1]

Calligraphy & Typography. Calligraphy, the art of beautiful handwriting, has a long and rich history that spans cultures, religions, and centuries. It developed not only as a means of communication but also as a form of artistic expression, religious devotion, and cultural preservation. While typography is not calligraphy, with much of type carefully structured, straight-backed and neatly drawn and focused on lettering for printing readability, both art forms involve visual expression of language. Both focus on the shape, proportion and beauty of letters. Both reflect religious, historical and cultural influences on writing styles. Both are used for artistic and decorative purposes in design, and much of type has been greatly influenced by calligraphic styles. Yet, they differ significantly in their methods, purposes and tools. Calligraphy is the art of hand drawn, beautiful writing, while typography focuses on the design and arrangement of type letters for print or digital use. Calligraphy is created manually with pens, brushes, or quills, while type is created digitally or mechanically using typefaces. Traditional tools used in calligraphy include dip pens, brushes and ink, while type is formed with digital or physical lettering. Calligraphy is highly expressive and free flowing, while type is usually uniform and consistent across all characters. Calligraphy is usually done for decorative and personal use, while typography is often constructed and used for mass communication in books, websites and signage. Mediums for calligraphy include paper, parchment, walls, while typography focuses on print and digital media. Yet, the roots of much of type comes from the wealth of history and styling offered by calligraphy. CARE Typography has been able with Font Lab's tools like Fontographer, to translate fine calligraphy into usable typefaces, even for the modern market tastes. The fine art of calligraphy is highlighted in the background to this post in the 2018 calligraphic rendering of the Scripture, "Well done, good and faithful servant" (Matthew 25:25a) by Calligraphy for Christ ( https://www.calligraphyforchrist.com/ ). Such beautiful religious typographic pieces actually begin not with the Gutenberg era in 1450 but with the ancient Chinese.

Herbert Hoffmann, Albert Bruckner, Max Hertwig, and Rudolf Koch collaborated on a typographic “atlas” or specimen book titled Hoffmanns Schriftatlas: Das Schriftschaffen der Gegenwart in Alphabeten und Anwendungen (1930) ( Hoffmann’s Type Atlas: Contemporary Type Creation in Alphabets and Applications ) Also distributed in France under the title Alphabets by Herbert Hoffman and other collaborators by Arts et Métiers Graphiques magazine, it is a specimen of alphabets, initials, monograms, logos and other typographic forms from early German typography. The atlas captures typographic modernism in Germany around that time, including influences of the Bauhaus and the modernist movement. It is considered a rich visual record of type and lettering design in that period, showing both experimental and traditional forms. In Part One of this series, we investigated the typography of early Germany through the lens of Rudolf Koch, Louis Oppenheim, E.R. Weiss, Lucian Bernhard, Friedrich Wilhelm Kleukens, and Bernard Naudin. In this Part Two we revisit the typography of Ernst Deutsch, Friedrich Heinrichsen, Benjamin Krebs Nachfolger, Maria Ballé, Margarete Leins, Anna Simons and take a brief visit to the Ecole des Arts et Metiers in Stuttgart.

EARLY GERMAN TYPOGRAPHY A Historical Sketch (Part 1) Herbert Hoffmann, Albert Bruckner, Max Hertwig, and Rudolf Koch collaborated on a typographic “atlas” or specimen book titled Hoffmanns Schriftatlas: Das Schriftschaffen der Gegenwart in Alphabeten und Anwendungen (1930) ( Hoffmann’s Type Atlas: Contemporary Type Creation in Alphabets and Applications ) Also distributed in France under the title Alphabets by Herbert Hoffman and other collaborators by Arts et Métiers Graphiques magazine, it is a specimen of alphabets, initials, monograms, logos and other typographic forms from early German typography. The atlas captures typographic modernism in Germany around that time, including influences of the Bauhaus and the modernist movement. It is considered a rich visual record of type and lettering design in that period, showing both experimental and traditional forms. For collectors and historians, it helps map relationships among type designers, graphic artists, and typographic culture in the interwar years. Alphabets features works by key typographers of early Germany in the 1920s and 1930s including Rudolf Koch, Margarete Leins, Anna Simons, Louis Oppenheim, E.R. Weiss, Ludwig Mayer, Lucian Bernhard and others. CARE Typography has investigated and revived some of the alphabets in this book, giving alphabetic examples of typefaces long since forgotten or discarded along the way. This blog highlights some of those typefaces along with their creators and later digitizers.

Art Nouveau fonts grew out of the late 19th-century Art Nouveau movement (c. 1890–1910), which sought to break away from academic, historicist styles and create a new art for the modern age. The style flourished across Europe and America in architecture, furniture, illustration, and typography. In lettering, Art Nouveau embraced organic forms, flowing curves, floral motifs, and asymmetry, reflecting the movement’s fascination with natural growth and hand-drawn ornament. Art Nouveau took its name from the Maison de l'Art Nouveau, a Parisian gallery that exhibited the works of artists and designers who were associated with the movement. The style was characterized by flowing, curvilinear forms inspired by natural shapes and motifs such as flowers, vines, and insects. It also incorporated elements from other artistic traditions, such as Japanese art and the Arts and Crafts movement. Art Nouveau was particularly popular in Europe, where it influenced a wide range of artistic disciplines, including architecture, interior design, furniture, jewelry, and graphic design. Some of the most notable Art Nouveau architects included Hector Guimard, Antoni Gaudí, and Victor Horta, while artists such as Alphonse Mucha, Aubrey Beardsley, and Gustav Klimt were celebrated for their decorative and ornamental works. Art Nouveau declined in popularity after World War I, as artists and designers began to embrace new, more modernist styles. However, its influence can still be seen in many aspects of contemporary design, and it remains an important and influential movement in the history of art and design. 

Gothics History. Gothic typefaces are a broad group of styles rooted in medieval calligraphy and evolved into distinct print types during and after the invention of movable type via Gutenberg in the 15th century. They are sometimes confusingly named. In Europe “Gothic” usually refers to blackletter (medieval scripts), while in the U.S. “Gothic” often refers to sans-serif typefaces since the 1830s. Gothic script is a broad term for the entire family of medieval European scripts that developed from Carolingian minuscule around the twelfth century. “Minuscules” are lower case letters as distinct from capital letters, or uncials. Type developed in the sixth through tenth centuries with modern lettering evolving from Carolingian scripts. The Emperor Charlemagne used these letters as an educational standard. These densely packed scripts featured tall, narrow letterforms, strong vertical emphasis, sharp, angular connections, a dramatic thick/thin contrast and minimal spacing between letters. Gothic-inspired fonts create immediate medieval impact and work beautifully for titles, logos, and short display text. They are used today in Fantasy Gaming, Historical Projects, Themed Entertainment (like the Renaissance Fair), Book Design, Certificates, Breweries and Distilleries. Jack Nolan, a professional graphics designer, has provided a fetching display of such faces in his "33 Medieval Fonts Perfect for ‘Ye Olde’ Designs in 2025."(1)

(UPDATE FROM POST DECEMBER 23, 2024) Pierre-Simon Fournier — In our history of typography series, Pierre-Simon Fournier (1712–1768) was a French typographer and type designer, renowned for his contributions to the field of typography in the 18th century. He is best known for his work in creating typefaces that reflected the elegance and sophistication of the time. Fournier's work in type design focused on creating typefaces that were both visually appealing and functional. His types were characterized by their clarity, beauty, and legibility. The typeface Fournier is an aristocratic roman typeface. It is transitional, almost modern, in character, with a distinct French flavor, but with more grace and style than traditional French oldstyle designs. This modern character influenced the later work of Bodoni.(See Sample) One of Fournier's significant contributions to typography was his establishment of a typographic point system. He invented a system that standardized measurements for type, which provided consistency and made it easier for printers to produce high-quality texts. This innovation helped printers achieve consistency in their work. Fournier published a seminal work in the history of typography titled Manuel de la Typographie ( Manual of Typography , two volumes published in 1764 and 1766), which included detailed descriptions of his typefaces along with examples. This work served as a reference for printers and typographers. The Introduction gives an overview of the principles of typography. In his Classification of typefaces, Fournier emphasizes the distinction between different styles, such as Roman, Italic, and Gothic types. The manual includes practical tips for setting type, including spacing, alignment, and layout, aimed at improving the quality of printed materials. Fournier includes numerous type specimens, showcasing his designs and providing examples of how different types can be used effectively in printing. Throughout the text, Fournier discusses the historical development of typography and its evolution, reflecting on the influence of various cultures and periods on the art of type. Other contemporaries elsewhere, such as J.M. Fleischman and J. Enschedé, started imitating Fournier's style. In the 1750s, his career was at its peak. He advised royalty in Sweden and Sradinia on types, and set up a printing shop for Madame de Pompadour. He developed musical types in cooperation with J.G.I. Breitkopf in 1756. Fournier's designs influenced future generations of typographers and established a foundation for modern type design. His methods and styles contributed to the evolution of typography, leading to the development of various typefaces we see today. The ORNAMENTS display is a careful digitized reproduction by CARE Typography of Fournier's original ad as seen in the "Fournier Specimen Book" by Lanston Monotype, 1927, in London.

A Cross Inspired Typeface. CARE Typography has been able to craft a typeface of Christian crosses from the history of the Christian Church throughout the world. We named it CrossesTwo to simply distinguish it from other writings. It is a FREE font, available to all who ask. Christian crosses are used widely in churches, on top of church buildings, on bibles, in heraldry, in personal jewelry, on hilltops, and elsewhere as an attestation or other symbol of Christianity. Crosses are a prominent feature of Christian cemeteries , either carved on gravestones or as sculpted stelae . Because of this, planting small crosses is sometimes used in countries of Christian culture to mark the site of fatal accidents. Not far from where we are, there is a huge Christian cross built by a Virginia church marking not merely the site of the church building, but announcing the central message of the Bible there. Christian crosses are powerful symbols that convey theological meaning, cultural identity, and historical legacy. Over centuries, many distinct styles of the cross have developed across Christian traditions, regions, and periods. Some of the most prominent crosses are the traditional Latin Cross (Letter "L" in CrossesTwo typeface), where the vertical beam extends beyond the horizontal cross bar, the Greek Cross , a cross with four arms of equal length (Letter "V" in the typeface), the Orthodox (Eastern) Cross (Letter small "o" in typeface), with three horizontal bars — the top for the inscription (INRI), the middle for the hands, and the slanted bottom bar for the footrest, the Celtic Cross (Letter "1" in the typeface), which is a Latin cross with a circular ring connecting the arms. The traditional Latin cross symbolizes the crucifixion of Jesus, with the empty cross signaling that He rose again from the dead, and is used in Western Christianity, Roman Catholic, Protestant, and many global Christian contexts. The Greek Cross is common in early Christian art and Byzantine Christianity and used in Eastern Orthodox, Byzantine, and early Christian monuments and mosaics. In the Orthodox Eastern Cross the slanted bar represents the two thieves crucified beside Christ — one rose to heaven, the other descended. It is used in Russian, Greek, Serbian, and other Eastern Orthodox Churches. The Celtic Cross had its origins in early medieval Ireland and Britain, associated with Celtic Christianity. It has been used in Irish Christianity, Anglican, some Protestant denominations, and decorative gravestones. The Coptic Cross (Letter "5" in the typeface and note Letter "e" where the Ethiopian Cross is a close match to the new Coptic Cross) is a a variation with intricate, symmetrical designs — sometimes with equal arms or surrounded by circles. It is used by Christians in Ethiopia and Eritrea. The Jerusalem Cross (Letter "j" in the typeface) has a large central cross surrounded by four smaller Greek crosses, used by the Crusades in the eleventh century, is the Heraldic symbol of the Crusader Kingdom of Jerusalem and used by Franciscans and in modern Jerusalem-related contexts. The Russian Orthodox Cross (Letter "o" in the typeface) Features three horizontal bars — top (INRI), middle (hands), and slanted bottom (feet). The Tau Cross (Letters "T" and "t" in the typeface) is shaped like the Greek letter tau and has been adopted by St. Anthony and Franciscans to symbolize Old Testament sacrifices and God's protection (Ezekiel 9:4). St. Andrew's Cross (Saltire) (Letter "s" in the typeface) is an X-shaped cross from the tradition that Andrew the Apostle was crucified on a diagonal cross. It is the symbol of Scotland and the Eastern Orthodox Church. The Papal Cross (Letter "P" in the typeface) is a vertical staff with three horizontal bars, decreasing in length, representing the pope’s triple office: bishop of Rome, patriarch of the West, and successor of Peter. The Cross of Lorraine (Letter "l" in the typeface) is a vertical bar crossed by two horizontal bars — the lower one longer, has been used in Western Europe during the Crusades and was a symbol of French resistance in World War 2. The Patriarchal Cross (Letter "p" in the typeface) is similar to the Cross of Lorraine, but primarily associated with ecclesiastical hierarchy, and used by archbishops and patriarchs in Eastern and Western churches. Each cross reflects regional theological emphases, cultural aesthetics, and historical developments. While the Latin Cross remains the universal Christian emblem, the variety in form reveals Christianity's global and historical richness. Note the CrossesTwo typeface below with the description of these and many other crosses. (Credit for the opening image is given to Matteo Corti - http://en.wikipedia.org/wiki/Image:Muiredach_s_Cross.jpg, CC BY-SA 3.0, https://commons.wikimedia.org/w/index.php?curid=1393567)