Icons in Theology and Worship

Slide 1: 

The Holy Icons Christ Pantocrator in the apse of the Cathedral of Cefalù, Sicily

Icons in Theology and Worship : 

Icons in Theology and Worship “Of old, God the incorporeal and uncircumscribed was never depicted. Now, however, when God is seen clothed in flesh, and conversing with men, I make an image of the God whom I see. I do not worship matter; I worship the God of matter, who became matter for my sake, and … who worked out my salvation through matter” Homily 1: In Defence of the Holy Icons St. John of Damascus (676 – 749) A polymath whose fields of interest and contribution included law, theology, philosophy, and music, before being ordained, he served as a Chief Administrator to the Muslim caliph of Damascus, wrote works expounding the Christian faith, and composed hymns which are still in everyday use in Orthodox Christian monasteries throughout the world.

Figurative Art in the Old Testament : 

Figurative Art in the Old Testament On the Ark - Exodus 25:18 (cherubim) On the Curtains of the Tabernacle - Exodus 26:1 (cherubim) On the Veil of the Holy of Holies - Exodus 26:31 (cherubim) Two huge cherubim in the Sanctuary—1st Kings 6:23 On the Walls—1st Kings 6:29 (cherubim) On the Doors—1st Kings 6:32 (cherubim) And on the furnishings—1st Kings 7:29,36 (lions, oxen and cherubim) Bronze serpent on a pole for healing of snake bite in the time of Moses (Numbers 21:6) an Orthodox bishop’s crozier

Mid 3rd C. B.C. Jewish Figurative Art Dura Europos, R. Euphrates, Syria : 

Mid 3rd C. B.C. Jewish Figurative Art Dura Europos, R. Euphrates, Syria The Synagogue Ruins Moses being rescued from the River Nile Eutyches (2nd C. A.D.) 3rd C. A.D. Fayoum Egyptian Funerary Art Largely thought to have influenced the development of Christian iconography in Egypt this mummification art from 1st Century B.C. to the 3rd Century A.D. is the only surviving representation of the genre from the Fayoum oasis, Greek / Egyptian settlements south west of Alexandria.

Christ – God made visible : 

Christ – God made visible “He is the image of the invisible God, the firstborn over all creation.” (Colossians 1:15) “How therefore shall we not depict in images what Christ our God endured for our salvation and his miracles…?” (St. John of Damascus) In Church Tradition, St. Luke the Apostle and Evangelist was the first writer of icons, notably of the Mother of God. “And to those who thought that he was a spirit he said, See my hands and feet, that it is I myself. Handle me and see, because a spirit does not have flesh and bones, as you see I have [Luke 24,39]. What do you say to that, enemy of Christ? If he has flesh and bones, does he not have the possibility of being portrayed in an image? So if the latter is impossible, so was the former. But he himself silently bears witness also to his being portrayed, for each of them confirms the other.” (St. Theodore the Studite (759 – 826)

6th Century Icons of Christ : 

6th Century Icons of Christ Frescoes from the Roman Catacombs (1st to 4th Century A.D.) Christ bearded, Catacombs of Commodilla, Rome, late 4th C. Fresco of the Good Shepherd,Catacomb of St. Callisto, mid 3rd C. Fresco of St. Paul, Catacomb of St. Thekla, 4th Century. The image was found in 2009, close to the Basilica of St Paul Outside-the-Walls in Rome, the site of St. Paul’s burial. This 6th Century icon of Christ (left) Pantocrator (Ruler of All or Sustainer of the World) is to be found in the Monastery of St. Catherine, Mt. Sinai. It shows Christ in twofold aspect; human and divine, Saviour and Judge of all. (right) Christ and St. Menas from Bawit, Egypt, now in the Louvre, Paris

The Seventh Ecumenical Council (787) : 

The Seventh Ecumenical Council (787) “We, therefore, following the royal pathway and the divinely inspired authority of our Holy Fathers and the traditions of the Catholic Church (for, as we all know, the Holy Spirit indwells her), define with all certitude and accuracy that just as the figure of the precious and life-giving Cross, so also the venerable and holy images, as well in painting and mosaic as of other fit materials, should be set forth in the holy churches of God, and on the sacred vessels and on the vestments and on hangings and in pictures both in houses and by the wayside, to wit, the figure of our Lord God and Saviour Jesus Christ, of our spotless Lady, the Mother of God, of the honourable Angels, of all Saints and of all pious people. For by so much more frequently as they are seen in artistic representation, by so much more readily are men lifted up to the memory of their prototypes, and to a longing after them; and to these should be given due salutation and honourable reverence, not indeed that true worship of faith which pertains alone to the divine nature; but to these, as to the figure of the precious and life-giving Cross and to the Book of the Gospels and to the other holy objects, incense and lights may be offered according to ancient pious custom. For the honour which is paid to the image passes on to that which the image represents, and he who reveres the image reveres in it the subject represented. For thus the teaching of our holy Fathers, that is the tradition of the Catholic Church, which from one end of the earth to the other hath received the Gospel, is strengthened. ” “The honour given to the image passes to the prototype” St. Basil the Great (330-379)On the Holy Spirit 18.45 The 8th and 9th centuries saw a long period of struggle in the Church against the iconoclasts who, if they had prevailed, would have undermined belief in the Incarnation of Christ. Web site for those who challenge the veneration of icons today:- http://www.orthodoxinfo.com/general/icon_faq.aspx

Early English Fresco Iconography : 

Early English Fresco Iconography Christ Enthroned, Clayton, West Sussex (c. 1150) Christ Enthroned, Kempley, Gloucestershire (c. 1120) St. Oswald, Durham Cathedral (12th C.) The Raising of Jairus’ daughter, Copford, Essex (c. 1130) a true Orthodox Christian form The Trinity, Last Judgement and the Apostles (detail), Houghton on the Hill, Norfolk, ?11C. Mostly destroyed or plastered over at the Reformation in the 16th Century.

English and Irish Orthodox Illuminated Scripts : 

English and Irish Orthodox Illuminated Scripts The Four Evangelists from the Lindisfarne Gospels - "The 7th century Lindisfarne Gospels is one of Britain's most famous and beautiful treasures. The Lindisfarne Gospels was written and illuminated 'for God and St Cuthbert' by Eadfrith, Bishop of Lindisfarne (698-721), probably in honour of the original Translation of the Saints relics in 698. Its decoration includes miniatures of the four Evangelists, intricate cross-carpet pages and full-page initials.” (from "Portico" - The Online Information Server of the British Library in London where the Gospels are on permanent display – Sacred Texts section, ground floor).  (left to right: Sts. Matthew, Mark, Luke and John). The Book of Kells (Irish: Leabhar Cheanannais) (Dublin, Trinity College Library, MS A. I. (58), sometimes known as the Book of Columba) is an illuminated manuscript Gospel book in Latin, containing the four Gospels of the New Testament together with various prefatory texts and tables. It was created by Celtic monks ca. 800 or slightly earlier. With the Lindisfarne Gospels It is a masterpiece of western Orthodox calligraphy. (left to right: St. Matthew, Christ Enthroned, the Mother of God and St. John).