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Use of Icons in the Orthodox Church


use of Icons in the Orthodox Church

to be placed in churches, so that they do not become objects of worship and adoration". The North and South aspects of the Iconostasis is divided by central double doors known as the "Royal Doors" or "Holy Doors". C.430 in his Letter to Heliodorus Silentiarius, records a miracle in which. Orthodox spirituality avoids any such practise. This was in no small part due to Christians being free for the first time to express their faith openly without persecution from the state, in addition to the faith spreading to the non-poor segments of society. I am reminded that Bishop Thomas of the Antiochian Archdiocese once said to us at a College Conference The walls of this church are lined with icons. Palaiologan art reached its pinnacle in mosaics such as those of Chora Church.

use of Icons in the Orthodox Church

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Steven Cranes Imagery of the Church and Its Religions

The Synod in Trullo, for example, which was convened in 692 to complete the work of the Fifth and Sixth Oecumenical Councils, forbids the depiction of Christ as a lamb, despite this having been a common image in the past, and insists He be represented. Veneration of the image venerates its original: a similar analogy is implicit in the images used for the Roman Imperial cult. Nevertheless it does not have the same significance for Lutherans as it does for the Orthodox. However, in most parts of the Christian world, the people developed their religious art for almost 500 years. 21 Nonetheless, popular favor for icons guaranteed their continued existence, while no systematic apologia for or against icons, or doctrinal authorization or condemnation of icons yet existed. Through historical research this council has become better known. Lutherans, however, rejected the iconoclasm of the 16th century, and affirmed the distinction between adoration due to the Triune God alone and all other forms of veneration (CA 21). 1115, illustration, right ) is probably the most representative example of the new trend towards spirituality and emotion. Pelikan, The Spirit of Eastern Christendom Patricia Karlin-Hayter, Oxford History of Byzantium, Oxford University Press, 2002.

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