Icon - Knowledge

2846: 3143: 2094:, Christian art began to change not only in quality and sophistication, but also in nature. 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. Paintings of martyrs and their feats began to appear, and early writers commented on their lifelike effect, one of the elements a few Christian writers criticized in pagan art—the ability to imitate life. The writers mostly criticized pagan works of art for pointing to false gods, thus encouraging idolatry. Statues in the round were avoided as being too close to the principal artistic focus of pagan cult practices, as they have continued to be (with some small-scale exceptions) throughout the history of 73: 31: 2795:, says: "The honor paid to the image passes to the prototype". He also illustrates the concept by saying, "If I point to a statue of Caesar and ask you 'Who is that?', your answer would properly be, 'It is Caesar.' When you say such you do not mean that the stone itself is Caesar, but rather, the name and honor you ascribe to the statue passes over to the original, the archetype, Caesar himself." This is thus the approach to icons; to kiss an icon of Jesus, in the Eastern Orthodox view, is to show love towards Jesus himself, not mere wood and paint making up the physical substance of the icon. Worship of the icon as somehow entirely separate from its prototype is expressly forbidden by the Seventh Ecumenical Council. 3453: 2343: 3299: 2826: 3390: 3528:. The Seventh Ecumenical Council, the Second Council of Nicaea in 787, which rejected iconoclasm and restored the veneration of icons in the churches, was not part of the tradition received by the Reformation. 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). Through historical research this council has become better known. Nevertheless it does not have the same significance for Lutherans as it does for the Orthodox. Yet, Lutherans and Orthodox are in agreement that the 2810: 1670: 2552:

church's use of religious images". "As we reach the second half of the sixth century, we find that images are attracting direct veneration and some of them are credited with the performance of miracles". Cyril Mango writes, "In the post-Justinianic period the icon assumes an ever increasing role in popular devotion, and there is a proliferation of miracle stories connected with icons, some of them rather shocking to our eyes". However, the earlier references by Eusebius and Irenaeus indicate veneration of images and reported miracles associated with them as early as the 2nd century.

3261: 2759:), in Genesis 1:26–27. In Exodus, God commanded that the Israelites not make any graven image; soon afterwards, however, he commanded that they make graven images of cherubim and other like things, both as statues and woven on tapestries. Later, Solomon included still more such imagery when he built the first temple. Eastern Orthodox believe these qualify as icons, in that they were visible images depicting heavenly beings and, in the case of the cherubim, used to indirectly indicate God's presence above the Ark. 1717:, opposed to religious imagery in both theory and practice until about 200, has been challenged by Paul Corby Finney's analysis of early Christian writing and material remains (1994). His assumption distinguishes three different sources of attitudes affecting early Christians on the issue: "first that humans could have a direct vision of God; second that they could not; and, third, that although humans could see God they were best advised not to look, and were strictly forbidden to represent what they had seen". 3433: 3409: 3165: 2068: 3533:

seen, the more are those who see them drawn to remember and long for those who serve as models, and to pay these icons the tribute of salutation and respectful veneration. Certainly this is not the full adoration in accordance with our faith, which is properly paid only to the divine nature, but it resembles that given to the figure of the honored and life-giving cross, and also to the holy books of the gospels and to other sacred objects" (Definition of the Second Council of Nicaea).

1654: 2879: 2134: 1623: 2666: 1682: 1634: 6957: 2613: 2750:. Thus, icons are words in painting; they refer to the history of salvation and to its manifestation in concrete persons. In the Orthodox Church, "icons have always been understood as a visible gospel, as a testimony to the great things given man by God the incarnate Logos". In the Council of 860 it was stated that "all that is uttered in words written in syllables is also proclaimed in the language of colors". 2251: 2483: 2845: 3128:", continued the traditional stylization of icons, while the State Church modified its practice. From that time icons began to be painted not only in the traditional stylized and nonrealistic mode, but also in a mixture of Russian stylization and Western European realism, and in a Western European manner very much like that of Catholic religious art of the time. The 2548:

in which the god Zeus was depicted. Theodorus Lector remarked that of the two, the one with short and frizzy hair was "more authentic". To support his assertion, he relates a story (excerpted by John of Damascus) that a pagan commissioned to paint an image of Jesus used the "Zeus" form instead of the "Semitic" form, and that as punishment his hands withered.

2118:, records a miracle in which Saint Plato of Ankyra appeared to a Christian in a dream. The saint was recognized because the young man had often seen his portrait. This recognition of a religious apparition from likeness to an image was also a characteristic of pagan pious accounts of appearances of gods to humans, and was a regular 2130:. Another, an African bishop, had been rescued from Arab slavery by a young soldier called Demetrios, who told him to go to his house in Thessaloniki. Having discovered that most young soldiers in the city seemed to be called Demetrios, he gave up and went to the largest church in the city, to find his rescuer on the wall. 3341:, there are religious works of art which were largely patterned on Byzantine works, and equally conventional in composition and depiction. Until the 13th century, icon-like depictions of sacred figures followed Eastern patterns—although very few survive from this early period. Italian examples are in a style known as 2803:

declares statues as unorthodox or in any way canonically inferior to paintings." Historically, the Orthodox Church has always approved of veneration of statues, for example, the statue of the Mother of God at Sokolica Monastery in Serbia, the devotional statues of St. Nil Stolbensky, and those of St. Paraskeva.

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7. As Lutherans and Orthodox we affirm that the teachings of the ecumenical councils are authoritative for our churches. The ecumenical councils maintain the integrity of the teaching of the undivided Church concerning the saving, illuminating/justifying and glorifying acts of God and reject heresies

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According to Fr. Les Bundy, "The Ecumenical Counciliar dogmatic decrees on icons refer, in fact, to all religious images including three-dimensional statues. Professor Sergios Verkhovskoi, the conservative professor of dogmatics at St. Vladimir’s Seminary forthrightly condemns as heretical anyone who

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At this time the manner of depicting Jesus was not yet uniform, and there was some controversy over which of the two most common icons was to be favored. The first or "Semitic" form showed Jesus with short and "frizzy" hair; the second showed a bearded Jesus with hair parted in the middle, the manner

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after establishing his reputation in Crete, is the most famous artist of the school, who continued to use many Byzantine conventions in his works. In 1669 the city of Heraklion, on Crete, which at one time boasted at least 120 painters, fell to the Turks. From that time Greek icon painting went into

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Catholics also, however, share the same viewpoint with the Orthodox when it comes to image veneration, believing that whenever approached, sacred images are to be shown reverence. Though using both flat wooden panel and stretched canvas paintings, Catholics traditionally have also favored images in

3383:, after an initial uncertainty among early Lutherans, who painted a few icon-like depictions of leading Reformers, and continued to paint scenes from Scripture, Protestants came down firmly against icon-like portraits, especially larger ones, even of Christ. Many Protestants found these idolatrous. 2376:

The use of icons was seriously challenged by Byzantine Imperial authority in the 8th century. Though by this time opposition to images was strongly entrenched in Judaism and Islam, attribution of the impetus toward an iconoclastic movement in Eastern Orthodoxy to Muslims or Jews "seems to have been

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relates a tradition that the original icon of Mary attributed to Luke, sent by Eudokia to Pulcheria from Palestine, was a large circular icon only of her head. When the icon arrived in Constantinople it was fitted in as the head into a very large rectangular icon of her holding the Christ child and

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Finney suggests that "the reasons for the non-appearance of Christian art before 200 have nothing to do with principled aversion to art, with other-worldliness, or with anti-materialism. The truth is simple and mundane: Christians lacked land and capital. Art requires both. As soon as they began to

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These derived respectively from Greek and Near Eastern pagan religions, from Ancient Greek philosophy, and from the Jewish tradition and the Old Testament. Of the three, Finney concludes that "overall, Israel's aversion to sacred images influenced early Christianity considerably less than the Greek

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According to John of Damascus, anyone who tries to destroy icons "is the enemy of Christ, the Holy Mother of God and the saints, and is the defender of the Devil and his demons". This is because the theology behind icons is closely tied to the Incarnational theology of the humanity and divinity of

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As can be judged from such items, the first depictions of Jesus were generic, rather than portrait images, generally representing him as a beardless young man. It was some time before the earliest examples of the long-haired, bearded face that was later to become standardized as the image of Jesus

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within Christianity from very early times. "Whenever images threatened to gain undue influence within the church, theologians have sought to strip them of their power". Further, "there is no century between the fourth and the eighth in which there is not some evidence of opposition to images even

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notes that this occurred more than a century before the first extant reference to a similar honouring of the image of Jesus or of his apostles or saints known today, but that it would seem a natural progression for the image of Christ, the King of Heaven and Earth, to be paid similar veneration as

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From the 13th century, the Western tradition came slowly to allow the artist far more flexibility, and a more realist approach to the figures. If only because there was a much smaller number of skilled artists, the quantity of works of art, in the sense of panel paintings, was much smaller in the

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Though their development was gradual, it is possible to date the full-blown appearance and general ecclesiastical (as opposed to simply popular or local) acceptance of Christian images as venerated and miracle-working objects to the 6th century, when, as Hans Belting writes, "we first hear of the

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confirms the christological teaching of the earlier councils and in setting forth the role of images (icons) in the lives of the faithful reaffirms the reality of the incarnation of the eternal Word of God, when it states: "The more frequently, Christ, Mary, the mother of God, and the saints are

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They also possess images, some of them painted, and others formed from different kinds of material; while they maintain that a likeness of Christ was made by Pilate at that time when Jesus lived among them. They crown these images, and set them up along with the images of the philosophers of the

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Eastern Orthodoxy further teaches that "a clear understanding of the importance of Icons" was part of the church from its very beginning, and has never changed, although explanations of their importance may have developed over time. This is because icon painting is rooted in the theology of the

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Of the icon painting tradition that developed in Byzantium, with Constantinople as the chief city, we have only a few icons from the 11th century and none preceding them, in part because of the Iconoclastic reforms during which many were destroyed or lost, and also because of plundering by the

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of the divinity of the emperor, expressed through the traditional burning of candles and the offering of incense to the emperor's image, was tolerated for a period because it would have been politically dangerous to attempt to suppress it. In the 5th century the courts of justice and municipal

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went into the bedchamber, and saw the portrait of an old man crowned with garlands, and lamps and altars set before it. And he called him and said: Lycomedes, what do you mean by this matter of the portrait? Can it be one of thy gods that is painted here? For I see that you are still living in

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Icons are often illuminated with a candle or jar of oil with a wick. (Beeswax for candles and olive oil for oil lamps are preferred because they burn very cleanly, although other materials are sometimes used.) The illumination of religious images with lamps or candles is an ancient practice

2544:(354–430) said that no one knew the appearance of Jesus or that of Mary. However, Augustine was not a resident of the Holy Land and therefore was not familiar with the local populations and their oral traditions. Gradually, paintings of Jesus took on characteristics of portrait images. 2457:

as well as icons, and their images were naturally seen as authoritative as to the true appearance of the subject: naturally and especially because of the reluctance to accept mere human productions as embodying anything of the divine, a commonplace of Christian deprecation of man-made

3034:, on Western lines. Cretan painting was heavily patronized both by Catholics of Venetian territories and by Eastern Orthodox. For ease of transport, Cretan painters specialized in panel paintings, and developed the ability to work in many styles to fit the taste of various patrons. 2776:

also regarded the brazen serpent as an icon. Further, Jesus Christ himself is called the "image of the invisible God" in Colossians 1:15, and is therefore in one sense an icon. As people are also made in God's images, people are also considered to be living icons, and are therefore

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The Eastern Orthodox view of the origin of icons is generally quite different from that of most secular scholars and from some in contemporary Roman Catholic circles: "The Orthodox Church maintains and teaches that the sacred image has existed from the beginning of Christianity",

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following its conversion to Orthodox Christianity from the Eastern Roman (Byzantine) Empire in 988 AD. As a general rule, these icons strictly followed models and formulas hallowed by usage, some of which had originated in Constantinople. As time passed, the Russians—notably

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During this period the church began to discourage all non-religious human images—the Emperor and donor figures counting as religious. This became largely effective, so that most of the population would only ever see religious images and those of the ruling class. The word

3201:. "In the Transylvanian countryside, the expensive icons on panels imported from Moldavia, Wallachia, and Mt. Athos were gradually replaced by small, locally produced icons on glass, which were much less expensive and thus accessible to the Transylvanian peasants". 2580:

of Christ. In icons of Jesus and Mary, Jesus wears red undergarment with a blue outer garment (representing God becoming human) and Mary wears a blue undergarment with a red overgarment (representing a human who was granted gifts by God), and thus the doctrine of

2735:"Mother of God of the Sign" of Novgorod are accepted as fact: "Church Tradition tells us, for example, of the existence of an Icon of the Savior during His lifetime (the 'Icon-Made-Without-Hands') and of Icons of the Most-Holy Theotokos immediately after Him." 1708:

Pre-Christian religions had produced and used art works. Statues and paintings of various gods and deities were regularly worshiped and venerated. It is unclear when Christians took up such activities. Christian tradition dating from the 8th century identifies

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may be classified as "icons", although "iconic" may also be used to describe the static style of a devotional image. In the Greek language, the term for icon painting uses the same word as for "writing", and Orthodox sources often translate it into English as

2243:. This icon was subjected to repeated repainting over the subsequent centuries, so that it is difficult to determine what the original image of Mary's face would have looked like. Guarducci states that in 1950 an ancient image of Mary at the Church of 2745:

of God) which did not change, though its subsequent clarification within the Church occurred over the period of the first seven Ecumenical Councils. Icons also served as tools of edification for the illiterate faithful during most of the history of

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has written. Accounts that some non-Orthodox writers consider legendary are accepted as history within Eastern Orthodoxy, because they are a part of church tradition. Thus accounts such as that of the miraculous "image not made by hands", and the

2698:. Of these various forms the oldest tradition dates back to before the Christian era among the ancient Greeks. The various "folk" traditions are more poorly documented and often are associated with local folk narratives of uncertain origin. 2560:

In the icons of Eastern Orthodoxy, and of the early Medieval West, very little room is made for artistic license. Almost everything within the image has a symbolic aspect. Christ, the saints, and the angels all have halos. Angels (and often

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probably saw the use of Christian images become very widespread among the faithful, though with great differences from pagan habits. Robin Lane Fox states "By the early fifth century, we know of the ownership of private icons of saints; by

1774:, the painted image transforms into an image that miraculously appeared on a towel when Christ pressed the cloth to his wet face. Further legends relate that the cloth remained in Edessa until the 10th century, when it was taken by General 1998:'s half-sister) for an image of Jesus, Eusebius denied the request, replying: "To depict purely the human form of Christ before its transformation, on the other hand, is to break the commandment of God and to fall into pagan error." Hence 2313:" (8th and 9th centuries, much later than most art historians put it). According to Reformed Baptist pastor John Carpenter, by claiming the existence of a portrait of the Theotokos painted during her lifetime by the evangelist Luke, the 3109:—widened the vocabulary of iconic types and styles far beyond anything found elsewhere. The personal, improvisatory and creative traditions of Western European religious art are largely lacking in Russia before the 17th century, when 2380:

Though significant in the history of religious doctrine, the Byzantine controversy over images is not seen as of primary importance in Byzantine history; "ew historians still hold it to have been the greatest issue of the period".

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often differ greatly from later ones. The icons of later centuries can be linked, often closely, to images from the 5th century onwards, though very few of these survive. Widespread destruction of images occurred during the

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within the Church". 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.

2772:, and hold it up, so that anyone looking at the snake would be healed of their snake bites. In John 3, Jesus refers to the same serpent, saying that he must be lifted up in the same way that the serpent was. 2565:) have wings because they are messengers. Figures have consistent facial appearances, hold attributes personal to them, and use a few conventional poses. Archangels bear a thin staff and sometimes a mirror. 520: 4570: 4402:

24: "on seeing an image of the king in the square, one does not allege that there are two kings". Veneration of the image venerates its original: a similar analogy is implicit in the images used for the

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Russian icons are typically paintings on wood, often small, though some in churches and monasteries may be as large as a table top. Many religious homes in Russia have icons hanging on the wall in the

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of 726–842, although this did settle permanently the question of the appropriateness of images. Since then, icons have had a great continuity of style and subject, far greater than in the icons of the

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that given to the earthly Roman emperor. However, the Orthodox, Eastern Catholics, and other groups insist on explicitly distinguishing the veneration of icons from the worship of idols by pagans.

1549:. Although especially associated with portrait-style images concentrating on one or two main figures, the term also covers most of the religious images in a variety of artistic media produced by 2520:

survive, as the other examples in Rome have all been drastically over-painted. The surviving evidence for the earliest depictions of Christ, Mary and saints therefore comes from wall-paintings,

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which subvert the saving work of God in Christ. Orthodox and Lutherans, however, have different histories. Lutherans have received the Nicaeno-Constantinopolitan Creed with the addition of the

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which were produced in vast numbers (although hardly any survive). They were mostly sold, hand-coloured, by churches, and the smallest sizes (often only an inch high) were affordable even by

580: 2983:. In the last half of the 14th century, Palaiologan saints were painted in an exaggerated manner, very slim and in contorted positions – a style known as the Palaiologan Mannerism, of which 1965:

by Jesus (Luke 8:43–48), because it depicted a standing man wearing a double cloak and with arm outstretched, and a woman kneeling before him with arms reaching out as if in supplication.

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world that is to say, with the images of Pythagoras, and Plato, and Aristotle, and the rest. They have also other modes of honouring these images, after the same manner of the Gentiles .

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was determined to be a very exact, but reverse mirror image of the original circular icon that was made in the 5th century and brought to Rome, where it has remained until the present.

550: 2462:". Like icons believed to be painted directly from the live subject, they therefore acted as important references for other images in the tradition. Beside the developed legend of the 1961:/Paneas under Mount Hermon, of which he wrote, "They say that this statue is an image of Jesus". Further, he relates that locals regarded the image as a memorial of the healing of the 1757:) sent a letter to Jesus at Jerusalem, asking Jesus to come and heal him of an illness. This version of the Abgar story does not mention an image. A later account found in the Syriac 2585:

is conveyed by icons. Letters are symbols too. Most icons incorporate some calligraphic text naming the person or event depicted. Even this is often presented in a stylized manner.

1972:, the Greek god of healing, but the description of the standing figure and the woman kneeling in supplication precisely matches images found on coins depicting the bearded emperor 865: 5836: 2809: 2228:

it is this composite icon that became the one historically known as the Hodegetria. She further states another tradition that when the last Latin Emperor of Constantinople,

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and some carvings. They are realistic in appearance, in contrast to the later stylization. They are broadly similar in style, though often much superior in quality, to the

570: 72: 640: 4487:"St.Paraskeva Pyatnitsa 17th century.Novgorod province popular in ancient russia.protector of travellers.tempera,gilding and levkas on carved wood Stock Photo - Alamy" 2453:, literally 'not-made-by-hand') accrued to icons that are alleged to have come into existence miraculously, not by a human painter. Such images functioned as powerful 1479: 555: 2990:

After 1453, the Byzantine tradition was carried on in regions previously influenced by its religion and culture—in the Balkans, Russia, and other Slavic countries,

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In the late Comnenian period this severity softened, and emotion, formerly avoided, entered icon painting. Major monuments for this change include the murals at

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Jesus, so that attacks on icons typically have the effect of undermining or attacking the Incarnation of Jesus himself as elucidated in the Ecumenical Councils.

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John Francis Wilson suggests the possibility that this refers to a pagan bronze statue whose true identity had been forgotten. Some have thought it to represent

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also have distinctive, living icon painting traditions. Coptic icons have their origin in the Hellenistic art of Egyptian Late Antiquity, as exemplified by the

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who had it inserted into a much larger image of Mary and the Christ child, which is presently enshrined above the high altar of the Benedictine Abbey church of

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considers that, while images may have existed earlier, the tradition can be traced back only as far as the 3rd century, and that the images which survive from

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A somewhat disinterested treatment of the emotional subject and painstaking attention to the throne and other details of the material world distinguish this

2404:. The council anathemized all who hold to iconoclasm, i.e. those who held that veneration of images constitutes idolatry. Then the ban was enforced again by 565: 377: 3408: 2423:, usually an image of Christ for larger denominations, with the head of the Emperor on the obverse, reinforcing the bond of the state and the divine order. 3306: 3318: 764: 495: 2825: 4070:

notes the following "The picture at the mount is one of the oldest, and, therefore, one of the most venerable Christian paintings to be had in India."

2925:(1081–1185) that the cult of the icon became widespread in the Byzantine world, partly on account of the dearth of richer materials (such as mosaics, 2021:, we can be sure that the inside of a saint's shrine would be adorned with images and votive portraits, a practice which had probably begun earlier." 5049: 681: 545: 525: 2177:

It is in a context attributed to the 5th century that the first mention of an image of Mary painted from life appears, though earlier paintings on

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has at least seven more. Bissera V. Pentcheva concludes, "The myth was invented in order to support the legitimacy of icon veneration during the

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Only in the 15th century did production of painted works of art begin to approach Eastern levels, supplemented by mass-produced imports from the

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Colour plays an important role as well. Gold represents the radiance of Heaven; red, divine life. Blue is the colour of human life, white is the

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On the other hand, Irenaeus does not speak critically of icons or portraits in a general sense—only of certain gnostic sectarians' use of icons.

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A joint Lutheran–Orthodox statement made in the 7th Plenary of the Lutheran–Orthodox Joint Commission, in July 1993 in Helsinki, reaffirmed the

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or icon believed to have a protective role in military contexts for a whole city, people or nation. Such beliefs first become prominent in the

1055: 3841: 3197:, icons painted as reversed images behind glass and set in frames were common in the 19th century and are still made. The process is known as 1904:

At least some of the hierarchy of the Christian churches still strictly opposed icons in the early 4th century. At the Spanish non-ecumenical

7004: 6633: 5210: 5143: 1472: 1138: 3400: 5158: 5153: 468: 4009: 6234: 5220: 5195: 3463: 2717:, and later spread to the Western church. Palladia were processed around the walls of besieged cities and sometimes carried into battle. 1901:

Later in the passage John says, "But this that you have now done is childish and imperfect: you have drawn a dead likeness of the dead."

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has been used figuratively to mean anything believed to provide protection or safety, and in particular in Christian contexts a sacred

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regarding images. There is some minor difference, however, in the Catholic attitude to images from that of the Orthodox. Following

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a special screen for icons was introduced then in ecclesiastical practice. The style of the time was severe, hieratic and distant.

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Eastern Orthodox find the first instance of an image or icon in the Bible when God made man in his own image (Septuagint Greek

1915:) bishops concluded, "Pictures are not to be placed in churches, so that they do not become objects of worship and adoration". 1617: 860: 817: 317: 236: 118: 6733: 5493: 5486: 5042: 4856: 4802: 4666: 3655: 1445: 1163: 888: 883: 3828:

David M. Gwynn, From Iconoclasm to Arianism: The Construction of Christian Tradition in the Iconoclast Controversy , p. 227.

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apparently specified that the saint resembled the "more ancient" images of him—presumably the 7th-century mosaics still in

1929:) in which he recounted how he tore down an image in a church and admonished the other bishop that such images are "opposed 1435: 1425: 1252: 1029: 911: 129: 107: 30: 3462:

by the Bulgarian artist Georgi 'Chapa' Chapkanov. This depiction differs radically from traditional Orthodox iconography.

2325: 5476: 3113:'s painting became strongly influenced by religious paintings and engravings from Protestant as well as Catholic Europe. 2582: 2400:, under whom another council was held reversing the decisions of the previous iconoclast council and taking its title as 1143: 4906: 1714: 6814: 6227: 4923: 4884: 1113: 1080: 870: 850: 453: 6915: 5481: 4829: 4773: 4598: 4162: 4055: 3913: 3681: 2652: 627: 2674:, a 1703 copy of the 11th-century icon, following the same Byzantine "Tender Mercy" type as the Vladimirskaya above. 2169:

referred to any and all images, not just religious ones, but there was barely a need for a separate word for these.

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as an altarpiece, or in a domestic room, probably stood in place of the larger collections typical of Orthodox "

2290: 1504: 6999: 6989: 6920: 6910: 6782: 6703: 6521: 6389: 5961: 5905: 5826: 5693: 2634: 2513: 2498: 2153: 1309: 45: 36: 3364:. In this century, the use of icon-like portraits in the West was enormously increased by the introduction of 123: 6777: 6767: 6682: 6437: 6222: 2071: 1280: 1208: 973: 5657: 6851: 6819: 6723: 6432: 6404: 6212: 5751: 4948: 4534: 4404: 3060: 2679: 2594: 2342: 2229: 1962: 1450: 1023: 845: 261: 241: 221: 6575: 6217: 6064: 5821: 5572: 4732:"The Ecumenical Councils and Authority in and of the Church (Lutheran-Orthodox Dialogue Statement, 1993)" 4252: 4215: 3924:

Excerpted by Nicephorus Callistus Xanthopoulos; this passage is by some considered a later interpolation.

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in the Caucasus, and among Eastern Orthodox minorities in the Islamic world. In the Greek-speaking world

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believed to have acted as the artist or commissioner of images (also embroidered in the case of Mary).

1218: 840: 448: 405: 393: 56: 4364: 3961: 2218: 6755: 6279: 6135: 5920: 5811: 5698: 3573: 3467: 3117: 2369: 1737: 904: 798: 651: 632: 342: 103: 4880: 3695:... ancient religious art can be said to have created, all unconsciously, a pre-Christian icon. 3507:

the form of three-dimensional statuary, whereas in the East, statuary is much less widely employed.

6054: 5806: 5293: 5172: 4707: 4547: 4315: 3529: 2670: 2577: 2321: 2310: 2217:, the former emperor and father of Theodosius II. The image was specified to have been "painted by 1729:

acquire land and capital, Christians began to experiment with their own distinctive forms of art".

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philosophical tradition of invisible deity apophatically defined", so placing less emphasis on the

1330: 1068: 750: 661: 473: 458: 367: 347: 337: 194: 113: 4658: 1770:) mentions a painted image of Jesus in the story. Even later, in the 6th-century account given by 1713:

as the first icon painter, but this might not reflect historical facts. A general assumption that

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Crete was under Venetian control from 1204 and became a thriving center of art with eventually a

2972:) is probably the most representative example of the new trend towards spirituality and emotion. 2623: 2236: 1991: 1173: 938: 720: 676: 666: 463: 332: 327: 64: 3985: 3934: 3908:

Robin Cormack, "Writing in Gold, Byzantine Society and its Icons", 1985, George Philip, London,

3633: 2324:, stories attributing the creation of icons to the New Testament period greatly increased, with 1576:

Eastern Orthodox tradition holds that the production of Christian images dates back to the very

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This article is about religious images. For pictograms used in graphical user interfaces, see

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Autocephaly and canonicity recognized by Constantinople and 3 other autocephalous Churches:

164: 24: 6846: 6829: 6650: 6409: 6374: 6257: 6194: 6189: 5724: 5667: 4984: 3443: 3338: 2710: 2385: 2361: 2337: 2282: 2232:, fled Constantinople in 1261 he took this original circular portion of the icon with him. 2224: 2095: 2009:

within the Roman Empire in 313, huge numbers of pagans became converts. This period of the

1786:

sacked Constantinople, but by then numerous copies had firmly established its iconic type.

1733: 1590: 1565: 1560:, but they may also be cast in metal or carved in stone or embroidered on cloth or done in 1550: 1385: 1350: 855: 735: 283: 189: 160: 5004:– gallery of icons, murals, and mosaics (mostly Russian) from the 11th to the 20th century 3676:. Ashgate studies in theology, imagination, and the arts. Aldershot: Ashgate. p. 84. 2265:

In later tradition the number of icons of Mary attributed to Luke greatly multiplied. The

2031:) apparently converted to Christianity, the majority of his subjects remained pagans. The 1883:

discovers that one of his followers has had a portrait made of him, and is venerating it:

8: 5756: 5672: 5662: 5526: 5289: 5277: 5164: 4460: 3761: 3548: 3396: 3076: 3031: 2420: 2298: 2274: 2266: 2036:

buildings of the empire still honoured the portrait of the reigning emperor in this way.

2032: 1827: 1793:

produced the earliest known written records of Christian images treated like icons (in a

1742:, provides a more substantial reference to a "first" icon of Jesus. He relates that King 1722: 1710: 1674: 1585: 1395: 1365: 4646: 3503:, the "Bible of the Poor", from which those who could not read could nonetheless learn. 3260: 3221: 2979:, which began in 1261. Palaiologan art reached its pinnacle in mosaics such as those of 2727: 2678:

The historical tradition of icons used for purposes other than visual depiction are the

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because they still honored the image of the emperor Constantine the Great in this way.

1577: 1345: 1275: 989: 928: 793: 730: 704: 168: 78: 4964: 2083: 6956: 6890: 6795: 6728: 6708: 6676: 6608: 6595: 6516: 6511: 6262: 6027: 5877: 5396: 5349: 5339: 5329: 4894: 4852: 4841: 4825: 4798: 4769: 4662: 4594: 4504: 4158: 4051: 3909: 3893: 3677: 3651: 3492: 3150: 3006:

until the mid-17th century, was an important centre of painted icons, as home of the

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The Glory of Byzantium: Art and Culture of the Middle Byzantine Era, A.D. 843–1261

3220:

The earliest historical records about icons in Serbia dates back to the period of

2090:

After adoption of Christianity as the only permissible Roman state religion under

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a decline, with a revival attempted in the 20th century by art reformers such as

2930: 2898: 2883: 2852: 2763: 2569: 2525: 2467: 2397: 2294: 2190: 1905: 1646: 1611: 1530: 1405: 1360: 615: 490: 443: 6743: 6623: 6356: 6115: 6009: 5995: 5794: 5498: 5253: 4177:, pp. 80–95) Covers all these plus the few other painted images elsewhere. 4034: 3782: 3708:

Il pennello dell'Evangelista. Storia delle immagini sacre attribuite a san Luca

3650:

Bogomolets O. Radomysl Castle-Museum on the Royal Road Via Regia". Kyiv, 2013

3598: 3459: 3326: 3097: 2911: 2860: 2510: 2506: 2317:"fabricated evidence for the apostolic origins and divine approval of images." 2101: 2006: 1984: 1871:

Another criticism of image veneration appears in the non-canonical 2nd-century

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Aside from the legend that Pilate had made an image of Christ, the 4th-century

1594: 1430: 1188: 1153: 1075: 825: 788: 610: 4999: 4904:"Icon & Worship – Icons of Karakallou Monastery, Mt. Athos" 3235: 3213: 6978: 6663: 6540: 6506: 6244: 6179: 6152: 6037: 5652: 5592: 4903: 4891:

Vol. 30, No. 1 (January–February 1980), pp. 42–45 (via Archangel Books).

4765: 3667: 3361: 3310: 3293: 3174: 3125: 3110: 3102: 3056: 3019: 3007: 2695: 2689: 2602: 2436: 2389: 2194: 2067: 2040: 1995: 1856: 1826:

of images of deified emperors, of portraits of his ancestors, and of Christ,

1696: 1687: 1553:, including narrative scenes, usually from the Bible or the lives of saints. 1370: 1294: 1259: 600: 4631: 6424: 6399: 6379: 6184: 6162: 6017: 5265: 5260: 5094: 4993: 3229: 2980: 2890: 2732: 2240: 2091: 1893: 1880: 1872: 1627: 1123: 978: 231: 179: 82: 5027: 2878: 2665: 2133: 1622: 1580:, and that it has been a continuous tradition since then. Modern academic 6925: 6900: 6394: 6204: 5971: 5577: 5562: 4033:

Margherita Guarducci, The Primacy of the Church of Rome, (San Francisco:

3816: 3485: 3380: 3354: 3265: 3243: 3225: 3089: 3072: 2976: 2935: 2747: 2714: 2396:

near Constantinople in 754. Image veneration was later reinstated by the

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or fresco work or printed on paper or metal, etc. Comparable images from

1557: 1198: 1118: 1108: 1093: 968: 933: 297: 251: 226: 4586:

The Cave Church of Paul the Hermit at the Monastery of St. Paul in Egypt

4436: 2419:

From then on all Byzantine coins had a religious image or symbol on the

2058:(See further below on the doctrine of veneration as opposed to worship.) 1681: 1517: 'image, resemblance') is a religious work of art, most commonly a 6199: 6059: 6049: 5882: 5872: 5582: 3578: 3558: 3317:

The Aleppo School was a school of icon-painting, founded by the priest

3255: 3116:

In the mid-17th century, changes in liturgy and practice instituted by

2637: in this section. Unsourced material may be challenged and removed. 2459: 2206: 2075: 1823: 1638: 1633: 1299: 1178: 1158: 1012: 4872: 6748: 6628: 6120: 5988: 5935: 5867: 4959:"On the Difference of Western Religious Art and Orthodox Iconography" 3568: 3543: 3155: 3106: 3084: 2886: 2768: 2754: 2740: 2687: 2442: 2427: 2314: 2210: 2202: 1510: 1228: 1223: 1213: 1203: 1128: 1036: 948: 830: 199: 136: 5021: 3209: 2612: 2377:

highly exaggerated, both by contemporaries and by modern scholars".

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meaning "Three-handed Theotokos" is the most important icon of the

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appeared. When they did begin to appear there was still variation.

2351: 2306: 2214: 2048: 1946: 1794: 1518: 1088: 1018: 1006: 995: 434: 5015: 4647:"Idols in the Landscape: The Impact of the Protestant Reformation" 2047:

Christian, charged the Orthodox Christians in Constantinople with

6640: 6526: 6467: 5966: 5940: 5618: 5024:

icon of Christ at Hagia Sophia, and four galleries of other icons

3894:"Is Venerating Icons Idolatry? A Response to the Credenda Agenda" 3373: 3369: 3350: 3194: 2995: 2509:

icons earlier than the few from the 6th century preserved at the

2384:

The Iconoclastic period began when images were banned by Emperor

1973: 1876: 1835: 1831: 1798: 1743: 1103: 953: 411:

Spiritual independence recognized by Georgian Orthodox Church:

303:

Autocephalous Churches who are officially part of the communion:

3519:

decisions on the nature of Christ and the veneration of images:

3136:

rank among the last important schools of Russian icon-painting.

2250: 1725:

of most of the first Christians than most traditional accounts.

6269: 6044: 5910: 4943: 4157:, Vol. I (English trans. from German), London: Lund Humphries, 3423: 3322: 3216:

meaning "Three-handed Theotokos", the most important Serb icon.

3039: 2958: 2856: 2533: 2521: 2259: 1958: 1822:), himself not a Christian, had kept a domestic chapel for the 1747: 1561: 1390: 983: 5007: 1936: 3593: 3583: 2999: 2926: 2894: 2706: 2517: 2482: 2454: 2448: 2079: 2044: 1662: 1546: 1542: 1534: 1098: 1001: 41: 4915: 4571:

Cathedral of the Forty Martyrs: fresco of the Last Judgement

2781:" along with painted icons during Orthodox prayer services. 2766:

it is written that God told Moses to make a bronze serpent,

2408:

in 815. Finally, icon veneration was decisively restored by

4548:"[Projekat Rastko - Boka] Ikone bokokotorske skole" 3608: 3124:. The traditionalists, the persecuted "Old Ritualists" or " 3080: 2975:

The tendency toward emotionalism in icons continued in the

2836: 1597:. At the same time there have been change and development. 4265: 4390:

Rituals and Power: The Roman Imperial Cult in Asia Minor

2122:

in hagiography. One critical recipient of a vision from

3842:"Answering Eastern Orthodox Apologists regarding Icons" 2713:

in the period after the reign of the Byzantine Emperor

2297:, which is believed to be one of the seven painted by 2011:

Historiography of Christianization of the Roman Empire

1949:

reports seeing what he took to be portraits of Jesus,

1704:

Origins in primitive Christianity in the first century

384:

Autocephaly recognized by some autocephalous Churches

4111:, Dumbarton Oaks, 1954, quoted by Pelikan, Jaroslav; 3956: 3954: 3066: 2868: 2505:

Although there are earlier records of their use, no

2392:, a council forbidding image veneration was held at 1922:, wrote his letter 51 to John, Bishop of Jerusalem ( 1556:

Icons are most commonly painted on wood panels with

3874: 3872: 4840: 4813: 3951: 3337:Although the word "icon" is not generally used in 4895:"The Iconic and Symbolic in Orthodox Iconography" 4082:Painting the Soul; Icons, Death Masks and Shrouds 3376:, who glued or pinned them straight onto a wall. 3321:(also known as Joseph the Painter) and active in 2293:are examples, and another is in the cathedral on 6976: 3869: 3743:, Kuryluk, Ewa, Basil Blackwell, Cambridge, 1991 3673:Redeeming Beauty: Soundings in Sacral Aesthetics 3495:, Catholics emphasize the role of images as the 3079:associated with icons. In Russian churches, the 2819:icon corner as would be found in a private home. 2694:, and various "folk" traditions associated with 1983:) reaching out to a female figure—symbolizing a 4330:: 6–18 – via Orthodox Research Institute. 4109:The Cult of Images in the Age before Iconoclasm 3814:Caesarea Philippi: Banias, the Lost City of Pan 2859:master from works by imperial icon-painters of 5418:Spain (Iberian Peninsula and Balearic Islands) 4933:"Contemporary Orthodox Byzantine Style Murals" 142: 5043: 4320:"'Never as Gods': Icons and Their Veneration" 4227: 3047:, who emphasized a return to earlier styles. 3025: 1473: 4996:, from Greek Orthodox Archdiocese of America 4115:600–1700, University of Chicago Press, 1974. 4048:A History of Ideas and Images in Italian Art 3883:. New York: Seabury Press. pp. 413–414. 3718: 3716: 3349:West, and in most Western settings a single 3309:(1703), one of the most famous icons of the 2720: 2388:sometime between 726 and 730. Under his son 5057: 4839:Evans, Helen C.; Wixom, William D. (1997). 3496: 3232:from the 17th century to the 19th century. 2002:calls Eusebius "the father of iconoclasm". 1937:Icons in Eusebius to Philostorgius (425 AD) 1533:churches. The most common subjects include 5050: 5036: 4737:. The Lutheran World Federation. July 1993 3754:"The Gentle Exit » Council of Elvira" 3401:Iconostasis of the Cathedral of Hajdúdorog 2181:bear resemblance to modern icons of Mary. 2172: 2062: 1480: 1466: 44:in heaven in the top right. 12th century, 4965:"Explanation of Orthodox Christian Icons" 4789: 4659:10.1093/acprof:oso/9780199243556.003.0003 4613: 4314: 4268:, "Palladium, 2", first recorded use 1600 3713: 3075:). There is a rich history and elaborate 2653:Learn how and when to remove this message 2588: 2477: 2005:After the emperor Constantine I extended 1715:early Christianity was generally aniconic 4759: 4249:The Art of the Byzantine Empire 312–1453 4174: 3836: 3834: 3297: 3259: 3208: 2877: 2701:In English, since around 1600, the word 2664: 2481: 2341: 2249: 2132: 2066: 1855:(1:25;6) says scornfully of the Gnostic 1680: 1668: 1652: 1632: 1621: 1605: 29: 6306: 4644: 4310: 4308: 4079: 3666: 3475: 3332: 2235:This remained in the possession of the 1957:, and also mentions a bronze statue at 1811:. According to Lampridius, the emperor 6977: 4981:, from Antiochian Orthodox Archdiocese 4816:Byzantium: Faith and Power (1261–1557) 4768:History of Art series (2nd ed.). 4582: 4290:, St. Vladimir's Seminary Press, 1978. 3395:A Western-style icon of the archangel 2326:several apostles and even Mary herself 1618:Religious images in Christian theology 6874: 6305: 6090: 5782: 5449: 5070: 5031: 4705: 4416: 4387: 4246: 4084:. Reaktion Books, London. p. 46. 4050:, p. 111, 1983, John Murray, London, 3904: 3902: 3831: 3249: 2370:opposition to images and their misuse 16:Religious work of art in Christianity 7005:Eastern Christian liturgical objects 6091: 4971:"Concerning the Veneration of Icons" 4340:Mansi xvi. 40D. See also Evdokimov, 4305: 4302:, St. Tikhon's Seminary Press, 1986. 3783:"Church Fathers: Letter 51 (Jerome)" 3722:Finney, viii–xii, viii and xi quoted 3564:Early Christian art and architecture 3274:Coptic Orthodox Church of Alexandria 3096:The use and making of icons entered 3030:, or organized painter's guild, the 2635:adding citations to reliable sources 2606: 2331: 2320:In the period before and during the 1436:Encyclical of the Eastern Patriarchs 1046:Differences from the Catholic Church 912:History of Eastern Orthodox theology 5793: 4484: 4407:. It does not occur in the Gospels. 3878: 3264:Ethiopian Orthodox painting of the 2873: 2007:official toleration of Christianity 758:Other possible ecumenical councils: 521:Australia, New Zealand, and Oceania 13: 4885:John of Shanghai and San Francisco 4783: 4529:Dancu, Juliana and Dumitru Dancu, 3899: 3329:, between at least 1645 and 1777. 14: 7021: 6916:Greek scholars in the Renaissance 4866: 4762:Early Christian and Byzantine Art 4645:Walsham, Alexandra (2011-02-01). 4573:(Rensselaer Digital Collections). 4126:The Spirit of Eastern Christendom 4113:The Spirit of Eastern Christendom 2869:Icon painting tradition by region 2116:Letter to Heliodorus Silentiarius 628:American Orthodox Catholic Church 6955: 4651:The Reformation of the Landscape 4392:(illustrated reprint ed.). 4228:Karlin-Hayter, Patricia (2002). 3510: 3451: 3431: 3407: 3388: 3224:. One of the notable schools of 3163: 3141: 3083:is typically separated from the 2844: 2824: 2808: 2611: 2426: 2258:" icon (12th century) symbol of 531:Belgium, Holland, and Luxembourg 71: 5305:Decline of the Byzantine Empire 5127:Constantinian–Valentinianic era 5012:– collection of Byzantine icons 4979:"Holy Icons: Theology in Color" 4724: 4699: 4675: 4638: 4607: 4576: 4564: 4540: 4523: 4478: 4453: 4429: 4410: 4380: 4369: 4358: 4347: 4334: 4293: 4280: 4271: 4259: 4240: 4230:The Oxford History of Byzantium 4221: 4204: 4192: 4180: 4167: 4147: 4130: 4118: 4101: 4088: 4073: 4060: 4040: 4027: 4002: 3978: 3927: 3918: 3887: 3852: 3822: 3806: 3793: 3554:Council of Constantinople (843) 3325:, which was then a part of the 2684:Palladium (classical antiquity) 2622:needs additional citations for 2599:Palladium (classical antiquity) 2124:Saint Demetrius of Thessaloniki 2026: 1978: 1817: 1805:(xxix) that formed part of the 1782:. It went missing in 1204 when 1645:12 and 15th centuries), at the 851:Christianization of Kievan Rus' 712:First Seven Ecumenical Councils 6390:Great Palace of Constantinople 6131:Patriarchate of Constantinople 5450: 4967:, from Church of the Nativity 4465:ICONS AND THEIR INTERPRETATION 3775: 3746: 3734: 3725: 3700: 3660: 3644: 3626: 2739:Incarnation (Christ being the 1673:A rare ceramic icon depicting 1: 4973:, from Church of the Nativity 4961:, by icon painter Paul Azkoul 4753: 4583:Lyster, William, ed. (2008). 4417:Bundy, Fr. Les (2017-02-06). 4398:Price paraphrases St. Basil, 4066:Father H. Hosten in his book 2966: 2947: 2491: 2360:, currently exhibited in the 2146: 2137:The oldest surviving icon of 2108: 2015: 1923: 1909: 1843: 1764: 1751: 1642: 1281:Intercession of the Theotokos 1056:Opposition to papal supremacy 875:Moscow–Constantinople schism 576:Switzerland and Liechtenstein 6852:University of Constantinople 6433:Arch of Galerius and Rotunda 5783: 5583:Chartoularios tou vestiariou 5272:Byzantine successor states ( 4881:"A Discourse in Iconography" 4535:Wayne State University Press 4155:Iconography of Christian Art 3484:accepted the decrees of the 3416:Black Madonna of Częstochowa 3061:List of oldest Russian icons 3010:, exporting many to Europe. 2755: 2741: 2688: 2680:Palladium (protective image) 2595:Palladium (protective image) 2555: 2443: 2428: 2291:Black Madonna of Częstochowa 2198: 2105: 1963:woman with an issue of blood 846:Christianization of Bulgaria 7: 6995:Christian religious objects 6522:Saint Catherine's Monastery 5578:Chartoularios tou sakelliou 5573:Logothetes tou stratiotikou 5071: 4253:University of Toronto Press 4216:University of Chicago Press 4138:Oxford History of Byzantium 4098:, Chicago and London, 1994. 3537: 3120:resulted in a split in the 3067: 2831:A precious Russian icon of 2514:Saint Catherine's Monastery 2499:Saint Catherine's Monastery 2201:460) sent an image of the " 2154:Saint Catherine's Monastery 2057: 1401:Photios I of Constantinople 918:20th century (Neo-Palamism) 841:Christianization of Georgia 46:Saint Catherine's Monastery 40:depicts monks ascending to 10: 7026: 6911:Neo-Byzantine architecture 6875: 5532:Comes sacrarum largitionum 4849:Metropolitan Museum of Art 4822:Metropolitan Museum of Art 4394:Cambridge University Press 3693:– via Google Books. 3489:Seventh Ecumenical Council 3291: 3253: 3186: 3182: 3054: 3017: 2592: 2449: 2434: 2402:Seventh Ecumenical Council 2357:The Angel with Golden Hair 2335: 2024:When Constantine himself ( 1789:The 4th-century Christian 1615: 1609: 1600: 1578:early days of Christianity 1503: 1051:Opposition to the Filioque 594:Noncanonical jurisdictions 18: 6938: 6881: 6870: 6791: 6691: 6649: 6594: 6539: 6494: 6481:Sant'Apollinare in Classe 6466: 6423: 6355: 6325: 6316: 6312: 6301: 6243: 6101: 6097: 6086: 6008: 5954: 5893: 5850: 5802: 5789: 5778: 5737: 5712: 5681: 5640: 5631: 5606: 5550: 5514: 5467: 5460: 5456: 5445: 5318: 5234: 5181: 5112: 5083: 5079: 5066: 4344:(Neuchâtel 1965), p. 222. 4316:Scouteris, Constantine B. 3879:Dix, Dom Gregory (1945). 3634:"Icons Are Not "Written"" 3574:Icon of Christ of Latomos 3468:Stanley, Falkland Islands 3287: 3268:nursing the infant Christ 3204: 3118:Patriarch Nikon of Moscow 3050: 2955:Church of St. Panteleimon 2799:pre-dating Christianity. 2721:Eastern Orthodox teaching 2414:Council of Constantinople 1803:Life of Alexander Severus 1695:in the interpretation of 1691:: a traditional Orthodox 1677:(Byzantine, 10th century) 1641:carved in stone (between 1521:, in the cultures of the 1288:The four fasting periods: 1169:Eastern Orthodox marriage 777:Other important councils: 633:American World Patriarchs 551:Great Britain and Ireland 6055:Droungarios of the Fleet 5020:by Bob Atchison, on the 4812:Evans, Helen C. (2004). 4423:catalog.obitel-minsk.com 4388:Price, S. R. F. (1986). 4136:Patricia Karlin-Hayter, 3881:The Shape of the Liturgy 3619: 3530:Second Council of Nicaea 3228:icons was active in the 3013: 2671:Our Lady of St. Theodore 2322:Iconoclastic Controversy 2311:Iconoclastic controversy 2301:and brought to India by 1875:(generally considered a 1331:Athanasius of Alexandria 581:United States of America 373:Czech Lands and Slovakia 195:Four Marks of the Church 6569:Early Byzantine mosaics 5931:Domestic of the Schools 4760:Beckwith, John (1979). 4632:10.2143/ECA.2.0.2004557 4614:Immerzeel, Mat (2005). 4531:Romanian Icons on Glass 4234:Oxford University Press 4142:Oxford University Press 4080:Cormack, Robin (1997). 3990:www.avellinomagazine.it 3939:www.avellinomagazine.it 3589:Panagia Ierosolymitissa 3458:A modern metal icon of 3240:Serbian Orthodox Church 3189:Romanian Orthodox icons 3122:Russian Orthodox Church 3071:—the "red" corner (see 2933:), but also because an 2410:Empress Regent Theodora 2368:There was a continuing 2173:Luke's portrait of Mary 2063:Theodosius to Justinian 1164:Eastern Orthodox bowing 65:Eastern Orthodox Church 37:Ladder of Divine Ascent 6985:Eastern Orthodox icons 6886:Byzantine commonwealth 5648:Praetorian prefectures 5568:Logothetes tou genikou 5542:Quaestor sacri palatii 5537:Comes rerum privatarum 5310:Fall of Constantinople 5249:Sack of Constantinople 4985:"Icons of Mount Athos" 4955:– free e-learning site 4924:"Orthodox Iconography" 3966:www.mariadinazareth.it 3741:Veronica and her Cloth 3535: 3497: 3440:Melanesian Brotherhood 3399:in the Greek Catholic 3314: 3269: 3217: 3199:reverse glass painting 3026: 2916:Fall of Constantinople 2902: 2675: 2589:Palladium and miracles 2572:of God, only used for 2502: 2478:Stylistic developments 2365: 2262: 2245:Santa Francesca Romana 2207:Icon of the Hodegetria 2161: 2087: 2072:Christ and Saint Menas 1987:—kneeling before him. 1899: 1866: 1700: 1678: 1666: 1650: 1630: 1441:Eastern Orthodox cross 606:Spiritual Christianity 49: 23:. For other uses, see 7000:Christian terminology 6990:Christian iconography 6586:Komnenian renaissance 6581:Macedonian period art 6486:Sant'Apollinare Nuovo 6458:Walls of Thessaloniki 5558:Logothetes tou dromou 5173:Twenty Years' Anarchy 5137:Valentinianic dynasty 5132:Constantinian dynasty 5017:My World of Byzantium 4877:, by Elias Damianakis 4712:the owl in the pulpit 4620:Eastern Christian Art 4591:Yale University Press 4247:Mango, Cyril (1986). 4212:Likeness and Presence 4096:Likeness and Presence 3860:Pagans and Christians 3812:John Francis Wilson: 3521: 3301: 3282:Fayum mummy portraits 3263: 3212: 3148:Muscovite Mannerism: 2987:is a superb example. 2985:Ochrid's Annunciation 2963:Theotokos of Vladimir 2881: 2833:Joy of All Who Sorrow 2668: 2485: 2346:12th-century icon of 2345: 2287:Theotokos of Smolensk 2271:Theotokos of Vladimir 2256:Theotokos of Vladimir 2253: 2187:History of the Church 2185:, in his 6th-century 2136: 2070: 1920:Epiphanius of Salamis 1885: 1861: 1772:Evagrius Scholasticus 1686:Image of the Saviour 1684: 1672: 1659:Theotokos of Vladimir 1656: 1636: 1625: 1616:Further information: 1610:Further information: 1606:Emergence of the icon 1451:Statistics by country 1376:Maximus the Confessor 804:Constantinople (1872) 33: 25:Icon (disambiguation) 6783:Units of measurement 6517:Panagia Gorgoepikoos 6410:Pammakaristos Church 6258:Corpus Juris Civilis 6209:Missionary activity 5668:Exarchate of Ravenna 5494:Imperial bureaucracy 4874:Orthodox Iconography 4706:Karen (2010-05-12). 4437:"Sokolica Monastery" 4300:These Truths We Hold 4288:Theology of the Icon 3846:The Gospel Coalition 3710:(Pisa: Gisem, 1998). 3476:Catholic Church view 3446:(Anglican Communion) 3444:Canterbury Cathedral 3339:Western Christianity 3333:Western Christianity 2631:improve this article 2470:was the tale of the 2398:Empress Regent Irene 2386:Leo III the Isaurian 2362:State Russian Museum 2338:Byzantine Iconoclasm 2283:Theotokos of Tikhvin 2225:Margherita Guarducci 2096:Eastern Christianity 1879:work), in which the 1734:Eusebius of Caesarea 1626:Russian icon of the 1591:Byzantine Iconoclasm 1566:Western Christianity 1551:Eastern Christianity 1386:Theodore the Studite 1351:Gregory of Nazianzus 1209:Russian bell ringing 1134:Liturgical entrances 944:Essence vs. Energies 939:Contemplative prayer 692:Evangelical Orthodox 514:Episcopal assemblies 237:Ecumenical Patriarch 190:Apostolic succession 6307:Culture and society 6170:Ecumenical councils 5673:Exarchate of Africa 5663:Quaestura exercitus 5527:Magister officiorum 5522:Praetorian prefects 5165:Byzantine Dark Ages 4989:Macedonian Heritage 4926:Theodore Koufos at 4795:The Art of the Icon 4653:. pp. 80–152. 4419:"Orthodox Statues?" 4405:Roman Imperial cult 4396:. pp. 204–205. 4153:G Schiller (1971), 3549:Christian symbolism 3171:Christ the Redeemer 3132:and the icons from 3093:, a wall of icons. 3077:religious symbolism 3032:Guild of Saint Luke 2921:It was only in the 2910:in 1204 during the 2855:work by a medieval 2815:A fairly elaborate 2299:Luke the Evangelist 2275:Theotokos Iverskaya 2267:Salus Populi Romani 2033:Roman Imperial cult 1711:Luke the Evangelist 1586:Early Christian art 1396:Cyril and Methodius 1366:Cyril of Alexandria 1253:Liturgical calendar 1069:Liturgy and worship 705:Ecumenical councils 108:History of theology 6724:Flags and insignia 6370:Baths of Zeuxippus 6253:Codex Theodosianus 6143:Oriental Orthodoxy 5101:Later Roman Empire 4951:2020-08-01 at the 4909:2014-04-18 at the 4515:has generic name ( 4286:Leonid Ouspensky, 4277:Kitzinger, 109-112 3614:Warsaw Icon Museum 3517:ecumenical council 3315: 3307:Nehmatallah Hovsep 3303:The Last Judgement 3278:Oriental Orthodoxy 3270: 3250:Egypt and Ethiopia 3218: 3027:Scuola di San Luca 2914:, and finally the 2908:Republic of Venice 2903: 2793:On the Holy Spirit 2733:weeping and moving 2676: 2542:Augustine of Hippo 2503: 2495: 6th century 2488:encaustic on panel 2366: 2303:Thomas the Apostle 2263: 2209:from Jerusalem to 2162: 2150: 6th century 2143:encaustic on panel 2139:Christ Pantocrator 2088: 1933:to our religion". 1701: 1679: 1667: 1657:Luke painting the 1651: 1631: 1346:Cyril of Jerusalem 1276:Feast of Orthodoxy 571:Spain and Portugal 79:Christ Pantocrator 50: 6972: 6971: 6934: 6933: 6891:Byzantine studies 6866: 6865: 6862: 6861: 6677:Alexander Romance 6535: 6534: 6512:Nea Moni of Chios 6375:Blachernae Palace 6297: 6296: 6293: 6292: 6263:Code of Justinian 6111:Eastern Orthodoxy 6082: 6081: 6078: 6077: 6004: 6003: 5878:Scholae Palatinae 5774: 5773: 5770: 5769: 5739:Foreign relations 5733: 5732: 5627: 5626: 5441: 5440: 5437: 5436: 5240:(1204–1453) 4945:Iconography Guide 4858:978-0-8109-6507-2 4804:978-0-60059-895-4 4708:"Biblia Pauperum" 4668:978-0-19-924355-6 4107:Ernst Kitzinger, 3866:, New York, 1989. 3787:www.newadvent.org 3758:Conorpdowling.com 3656:978-617-7031-15-3 3493:Gregory the Great 3368:on paper, mostly 3366:old master prints 3319:Yusuf al-Musawwir 3242:and main icon of 3158:and his workshop. 3151:Harrowing of Hell 2977:Paleologan period 2791:, in his writing 2789:Basil of Caesarea 2663: 2662: 2655: 2441:The tradition of 2348:Archangel Gabriel 2332:Iconoclast period 2193:(wife of emperor 1941:Elsewhere in his 1813:Alexander Severus 1791:Aelius Lampridius 1760:Doctrine of Addai 1723:Jewish background 1527:Oriental Orthodox 1490: 1489: 1341:Basil of Caesarea 1336:Ephrem the Syrian 1219:Sign of the cross 1194:Paschal troparion 974:Mystical theology 784:Quinisext Council 485:Semi-Autonomous: 130:View of salvation 7017: 6959: 6872: 6871: 6815:Imperial Library 6761:Byzantine Greeks 6502:Daphni Monastery 6453:Panagia Chalkeon 6448:Hagios Demetrios 6415:Prison of Anemas 6365:Basilica Cistern 6323: 6322: 6314: 6313: 6303: 6302: 6158:West Syriac Rite 6148:Alexandrian Rite 6099: 6098: 6092:Religion and law 6088: 6087: 6023:Maritime themata 5979:Palaiologan army 5832:Military manuals 5800: 5799: 5791: 5790: 5780: 5779: 5638: 5637: 5614:Megas logothetes 5465: 5464: 5458: 5457: 5447: 5446: 5320:By modern region 5241: 5188: 5187:(717–1204) 5119: 5081: 5080: 5068: 5067: 5059:Byzantine Empire 5052: 5045: 5038: 5029: 5028: 4862: 4846: 4835: 4819: 4808: 4791:Cawthorne, Nigel 4779: 4747: 4746: 4744: 4742: 4736: 4728: 4722: 4721: 4719: 4718: 4703: 4697: 4696: 4694: 4693: 4679: 4673: 4672: 4642: 4636: 4635: 4611: 4605: 4604: 4580: 4574: 4568: 4562: 4561: 4559: 4558: 4544: 4538: 4527: 4521: 4520: 4514: 4510: 4508: 4500: 4498: 4497: 4485:Limited, Alamy. 4482: 4476: 4475: 4473: 4472: 4461:"Nil Stolbensky" 4457: 4451: 4450: 4448: 4447: 4433: 4427: 4426: 4414: 4408: 4397: 4384: 4378: 4373: 4367: 4362: 4356: 4351: 4345: 4338: 4332: 4331: 4312: 4303: 4297: 4291: 4284: 4278: 4275: 4269: 4263: 4257: 4256: 4244: 4238: 4237: 4225: 4219: 4208: 4202: 4196: 4190: 4184: 4178: 4171: 4165: 4151: 4145: 4134: 4128: 4122: 4116: 4105: 4099: 4092: 4086: 4085: 4077: 4071: 4064: 4058: 4044: 4038: 4031: 4025: 4024: 4022: 4021: 4012:. 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Archived from 3750: 3744: 3738: 3732: 3729: 3723: 3720: 3711: 3704: 3698: 3697: 3692: 3690: 3664: 3658: 3648: 3642: 3641: 3638:Orthodox History 3630: 3502: 3455: 3435: 3420:national symbols 3411: 3392: 3222:Nemanjić dynasty 3167: 3145: 3130:Stroganov School 3070: 3045:Photis Kontoglou 3029: 2971: 2968: 2952: 2949: 2944:Daphni Monastery 2931:vitreous enamels 2923:Komnenian period 2874:Byzantine Empire 2848: 2828: 2817:Eastern Orthodox 2812: 2774:John of Damascus 2758: 2744: 2728:Léonid Ouspensky 2711:Eastern Churches 2693: 2658: 2651: 2647: 2644: 2638: 2615: 2607: 2563:John the Baptist 2496: 2493: 2472:Veil of Veronica 2452: 2451: 2446: 2431: 2219:the Apostle Luke 2200: 2189:1:1 stated that 2183:Theodorus Lector 2151: 2148: 2128:Hagios Demetrios 2113: 2110: 2107: 2059: 2030: 2028: 2020: 2017: 2000:Jaroslav Pelikan 1982: 1980: 1932: 1928: 1925: 1914: 1911: 1897: 1888:heathen fashion. 1852:Against Heresies 1848: 1845: 1821: 1819: 1808:Augustan History 1801:context) in his 1769: 1766: 1756: 1753: 1688:Not Made by Hand 1644: 1523:Eastern Orthodox 1514: 1507: 1482: 1475: 1468: 1381:John of Damascus 1356:Gregory of Nyssa 1184:Paschal greeting 1149:Memorial service 959:Hypostatic union 836:Byzantine Empire 621:Old Calendarists 242:Episcopal polity 185:Christian Church 75: 52: 51: 21:Icon (computing) 7025: 7024: 7020: 7019: 7018: 7016: 7015: 7014: 6975: 6974: 6973: 6968: 6965: 6930: 6906:Cyrillic script 6877: 6858: 6803: 6787: 6687: 6669:Digenes Akritas 6645: 6590: 6531: 6495:Other locations 6490: 6462: 6419: 6351: 6340:Cross-in-square 6308: 6289: 6239: 6093: 6074: 6000: 5950: 5946:Varangian Guard 5889: 5863:East Roman army 5858:Late Roman army 5846: 5785: 5766: 5729: 5708: 5677: 5623: 5602: 5598:Epi ton deeseon 5588:Epi tou eidikou 5546: 5510: 5452: 5433: 5420: 5323: 5321: 5314: 5300:Palaiologan era 5242: 5239: 5230: 5201:Nikephorian era 5189: 5186: 5177: 5120: 5118:(330–717) 5117: 5108: 5088: 5075: 5062: 5056: 4953:Wayback Machine 4911:Wayback Machine 4869: 4859: 4838: 4832: 4811: 4805: 4786: 4784:Further reading 4776: 4756: 4751: 4750: 4740: 4738: 4734: 4730: 4729: 4725: 4716: 4714: 4704: 4700: 4691: 4689: 4681: 4680: 4676: 4669: 4643: 4639: 4612: 4608: 4601: 4593:. p. 267. 4581: 4577: 4569: 4565: 4556: 4554: 4546: 4545: 4541: 4528: 4524: 4512: 4511: 4502: 4501: 4495: 4493: 4483: 4479: 4470: 4468: 4459: 4458: 4454: 4445: 4443: 4435: 4434: 4430: 4415: 4411: 4385: 4381: 4376:Colossians 1:15 4374: 4370: 4363: 4359: 4354:Genesis 1:26–27 4352: 4348: 4339: 4335: 4313: 4306: 4298: 4294: 4285: 4281: 4276: 4272: 4264: 4260: 4245: 4241: 4226: 4222: 4209: 4205: 4197: 4193: 4185: 4181: 4172: 4168: 4152: 4148: 4135: 4131: 4123: 4119: 4106: 4102: 4093: 4089: 4078: 4074: 4065: 4061: 4045: 4041: 4037:, 1991) 93–101. 4032: 4028: 4019: 4017: 4008: 4007: 4003: 3994: 3992: 3984: 3983: 3979: 3970: 3968: 3960: 3959: 3952: 3943: 3941: 3933: 3932: 3928: 3923: 3919: 3907: 3900: 3892: 3888: 3877: 3870: 3864:Alfred A. Knopf 3857: 3853: 3840: 3839: 3832: 3827: 3823: 3819:, London, 2004. 3811: 3807: 3798: 3794: 3781: 3780: 3776: 3767: 3765: 3752: 3751: 3747: 3739: 3735: 3730: 3726: 3721: 3714: 3706:Michele Bacci, 3705: 3701: 3688: 3686: 3684: 3665: 3661: 3649: 3645: 3632: 3631: 3627: 3622: 3604:Religious image 3540: 3513: 3499:Biblia Pauperum 3482:Catholic Church 3478: 3471: 3456: 3447: 3436: 3427: 3414:An icon of the 3412: 3403: 3393: 3343:Italo-Byzantine 3335: 3296: 3290: 3258: 3252: 3207: 3191: 3185: 3178: 3168: 3159: 3146: 3063: 3055:Main articles: 3053: 3038:, who moved to 3022: 3016: 2969: 2950: 2899:North Macedonia 2884:Palaiologan-era 2882:A key piece of 2876: 2871: 2864: 2853:Italo-Byzantine 2849: 2840: 2829: 2820: 2813: 2764:Book of Numbers 2723: 2659: 2648: 2642: 2639: 2628: 2616: 2605: 2593:Main articles: 2591: 2578:transfiguration 2570:Uncreated Light 2558: 2532:) and found at 2526:mummy portraits 2494: 2480: 2468:Image of Edessa 2439: 2433: 2340: 2334: 2295:St Thomas Mount 2237:Angevin dynasty 2175: 2149: 2111: 2084:Musée du Louvre 2065: 2043:, an allegedly 2025: 2018: 1977: 1939: 1930: 1926: 1912: 1906:Synod of Elvira 1898: 1892: 1846: 1816: 1767: 1754: 1706: 1661:(16th century, 1647:Radomysl Castle 1620: 1614: 1612:Image of Edessa 1608: 1603: 1486: 1457: 1456: 1455: 1420: 1412: 1411: 1410: 1406:Gregory Palamas 1361:John Chrysostom 1325: 1317: 1316: 1315: 1285: 1265:12 Great Feasts 1255: 1245: 1244: 1243: 1139:Liturgical fans 1081:Divine Services 1071: 1061: 1060: 1042: 907: 897: 896: 895: 820: 810: 809: 808: 774: 755: 707: 697: 696: 688: 637: 616:Catacomb Church 595: 587: 586: 585: 556:Italy and Malta 515: 507: 506: 505: 483: 474:Bessarabia (RP) 438: 427: 426: 425: 423: 421: 398: 382: 378:North Macedonia 301: 290: 289: 288: 216: 206: 205: 204: 173: 170: 155: 147: 85: 28: 17: 12: 11: 5: 7023: 7013: 7012: 7007: 7002: 6997: 6992: 6987: 6970: 6969: 6967: 6966: 6964: 6963: 6953: 6948: 6942: 6939: 6936: 6935: 6932: 6931: 6929: 6928: 6923: 6918: 6913: 6908: 6903: 6898: 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3474: 3473: 3472: 3460:Saint Nicholas 3457: 3450: 3448: 3437: 3430: 3428: 3413: 3406: 3404: 3394: 3387: 3334: 3331: 3327:Ottoman Empire 3292:Main article: 3289: 3286: 3254:Main article: 3251: 3248: 3206: 3203: 3187:Main article: 3184: 3181: 3180: 3179: 3169: 3162: 3160: 3147: 3140: 3052: 3049: 3018:Main article: 3015: 3012: 2912:Fourth Crusade 2875: 2872: 2870: 2867: 2866: 2865: 2861:Constantinople 2850: 2843: 2841: 2830: 2823: 2821: 2814: 2807: 2722: 2719: 2661: 2660: 2619: 2617: 2610: 2590: 2587: 2557: 2554: 2511:Greek Orthodox 2479: 2476: 2435:Main article: 2432: 2425: 2412:in 843 at the 2336:Main article: 2333: 2330: 2213:, daughter of 2179:catacomb walls 2174: 2171: 2102:Nilus of Sinai 2074:, 6th-century 2064: 2061: 2029: 306–337 2019: 480–500 1990:When asked by 1981: 117–138 1943:Church History 1938: 1935: 1890: 1847: 130–202 1820: 222–235 1780:Constantinople 1776:John Kourkouas 1739:Church History 1705: 1702: 1607: 1604: 1602: 1599: 1595:Western church 1488: 1487: 1485: 1484: 1477: 1470: 1462: 1459: 1458: 1454: 1453: 1448: 1443: 1438: 1433: 1428: 1422: 1421: 1418: 1417: 1414: 1413: 1409: 1408: 1403: 1398: 1393: 1388: 1383: 1378: 1373: 1368: 1363: 1358: 1353: 1348: 1343: 1338: 1333: 1327: 1326: 1323: 1322: 1319: 1318: 1314: 1313: 1307: 1305:Apostles' Fast 1302: 1297: 1291: 1290: 1289: 1284: 1283: 1278: 1272: 1271: 1270: 1267: 1262: 1256: 1251: 1250: 1247: 1246: 1242: 1241: 1239:Use of incense 1236: 1231: 1226: 1221: 1216: 1211: 1206: 1201: 1196: 1191: 1189:Paschal Homily 1186: 1181: 1176: 1171: 1166: 1161: 1156: 1154:Memory Eternal 1151: 1146: 1141: 1136: 1131: 1126: 1121: 1116: 1111: 1106: 1101: 1096: 1091: 1085: 1084: 1083: 1078: 1076:Divine Liturgy 1072: 1067: 1066: 1063: 1062: 1059: 1058: 1053: 1048: 1041: 1040: 1033: 1026: 1021: 1016: 1009: 1004: 999: 986: 981: 976: 971: 966: 961: 956: 951: 946: 941: 936: 931: 925: 924: 923: 922: 921: 908: 903: 902: 899: 898: 894: 893: 892: 891: 886: 881: 873: 868: 866:Ottoman Empire 863: 858: 853: 848: 843: 838: 833: 828: 826:Church Fathers 822: 821: 816: 815: 812: 811: 807: 806: 801: 796: 791: 786: 780: 779: 778: 773: 772: 767: 761: 760: 759: 754: 753: 748: 743: 738: 733: 728: 723: 717: 716: 715: 708: 703: 702: 699: 698: 695: 694: 687: 686: 685: 684: 679: 674: 669: 664: 659: 654: 646: 645: 644: 636: 635: 630: 625: 624: 623: 618: 611:True Orthodoxy 608: 603: 597: 596: 593: 592: 589: 588: 584: 583: 578: 573: 568: 563: 558: 553: 548: 543: 538: 533: 528: 523: 517: 516: 513: 512: 509: 508: 504: 503: 498: 493: 487: 482: 481: 476: 471: 466: 461: 456: 451: 446: 440: 439: 433: 432: 429: 428: 420: 419: 413: 409: 408: 402: 397: 396: 390: 381: 380: 375: 370: 365: 360: 355: 350: 345: 340: 335: 330: 325: 320: 315: 310: 308:Constantinople 304: 302: 296: 295: 292: 291: 287: 286: 281: 280: 279: 269: 264: 259: 254: 249: 244: 239: 234: 229: 224: 218: 217: 212: 211: 208: 207: 203: 202: 197: 192: 187: 182: 176: 175: 174: 159: 156: 153: 152: 149: 148: 146: 145: 140: 133: 126: 124:Holy Mysteries 121: 119:Church history 116: 111: 101: 95: 92: 91: 87: 86: 76: 68: 67: 61: 60: 15: 9: 6: 4: 3: 2: 7022: 7011: 7008: 7006: 7003: 7001: 6998: 6996: 6993: 6991: 6988: 6986: 6983: 6982: 6980: 6962: 6958: 6954: 6952: 6949: 6947: 6944: 6943: 6941: 6940: 6937: 6927: 6924: 6922: 6919: 6917: 6914: 6912: 6909: 6907: 6904: 6902: 6899: 6897: 6894: 6892: 6889: 6887: 6884: 6883: 6880: 6873: 6869: 6853: 6850: 6849: 6848: 6845: 6843: 6840: 6836: 6833: 6832: 6831: 6828: 6826: 6823: 6821: 6818: 6816: 6813: 6811: 6810:Encyclopedias 6808: 6807: 6805: 6799: 6797: 6794: 6793: 6790: 6784: 6781: 6779: 6776: 6774: 6771: 6769: 6766: 6762: 6759: 6758: 6757: 6754: 6750: 6747: 6745: 6742: 6741: 6740: 6737: 6735: 6734:Hellenization 6732: 6730: 6727: 6725: 6722: 6720: 6717: 6715: 6712: 6710: 6707: 6705: 6702: 6700: 6697: 6696: 6694: 6692:Everyday life 6690: 6684: 6681: 6679: 6678: 6674: 6670: 6667: 6666: 6665: 6664:Acritic songs 6662: 6660: 6657: 6656: 6654: 6652: 6648: 6642: 6639: 6635: 6632: 6630: 6627: 6625: 6622: 6621: 6620: 6617: 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6171: 6168: 6164: 6161: 6159: 6156: 6154: 6153:Armenian Rite 6151: 6149: 6146: 6145: 6144: 6141: 6137: 6134: 6132: 6129: 6127: 6124: 6122: 6119: 6117: 6114: 6113: 6112: 6109: 6108: 6106: 6104: 6100: 6096: 6089: 6085: 6071: 6070:Naval battles 6068: 6066: 6063: 6061: 6058: 6056: 6053: 6051: 6048: 6046: 6043: 6039: 6036: 6034: 6031: 6029: 6026: 6025: 6024: 6021: 6019: 6016: 6015: 6013: 6011: 6007: 5997: 5994: 5990: 5987: 5985: 5982: 5981: 5980: 5977: 5973: 5970: 5968: 5965: 5964: 5963: 5960: 5959: 5957: 5953: 5947: 5944: 5942: 5939: 5937: 5934: 5932: 5929: 5927: 5924: 5922: 5919: 5917: 5914: 5912: 5909: 5907: 5904: 5902: 5899: 5898: 5896: 5892: 5884: 5881: 5879: 5876: 5874: 5871: 5869: 5866: 5865: 5864: 5861: 5859: 5856: 5855: 5853: 5849: 5843: 5840: 5838: 5835: 5833: 5830: 5828: 5825: 5823: 5820: 5818: 5815: 5813: 5810: 5808: 5805: 5804: 5801: 5798: 5796: 5792: 5788: 5781: 5777: 5763: 5760: 5758: 5755: 5753: 5750: 5748: 5745: 5744: 5742: 5740: 5736: 5726: 5723: 5721: 5718: 5717: 5715: 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5238: 5233: 5227: 5224: 5222: 5221:Komnenian era 5219: 5217: 5214: 5212: 5209: 5207: 5204: 5202: 5199: 5197: 5194: 5193: 5191: 5185: 5180: 5174: 5171: 5166: 5162: 5161: 5160: 5159:Heraclian era 5157: 5155: 5154:Justinian era 5152: 5150: 5147: 5145: 5142: 5138: 5135: 5133: 5130: 5129: 5128: 5125: 5124: 5122: 5116: 5111: 5103: 5102: 5098: 5097: 5096: 5093: 5092: 5090: 5087: 5082: 5078: 5074: 5069: 5065: 5060: 5053: 5048: 5046: 5041: 5039: 5034: 5033: 5030: 5023: 5019: 5018: 5014: 5011: 5010: 5006: 5003: 5002: 4998: 4995: 4992: 4990: 4986: 4983: 4980: 4977: 4972: 4969: 4968: 4966: 4963: 4960: 4957: 4954: 4950: 4947: 4946: 4942: 4938: 4934: 4931: 4929: 4925: 4922: 4921: 4919: 4918: 4914: 4912: 4908: 4905: 4902: 4900: 4899:Orthodox Info 4896: 4893: 4890: 4889:Orthodox Life 4886: 4882: 4879: 4876: 4875: 4871: 4870: 4860: 4854: 4850: 4845: 4844: 4837: 4833: 4831:1-58839-113-2 4827: 4823: 4818: 4817: 4810: 4806: 4800: 4796: 4792: 4788: 4787: 4777: 4775:0-14-056033-5 4771: 4767: 4763: 4758: 4757: 4733: 4727: 4713: 4709: 4702: 4688: 4687:www.artway.eu 4684: 4678: 4670: 4664: 4660: 4656: 4652: 4648: 4641: 4633: 4629: 4625: 4621: 4617: 4610: 4602: 4600:9780300118476 4596: 4592: 4588: 4587: 4579: 4572: 4567: 4553: 4552:www.rastko.rs 4549: 4543: 4536: 4532: 4526: 4518: 4506: 4492: 4491:www.alamy.com 4488: 4481: 4466: 4462: 4456: 4442: 4438: 4432: 4424: 4420: 4413: 4406: 4401: 4395: 4391: 4383: 4377: 4372: 4366: 4361: 4355: 4350: 4343: 4337: 4329: 4325: 4321: 4317: 4311: 4309: 4301: 4296: 4289: 4283: 4274: 4267: 4262: 4254: 4250: 4243: 4235: 4231: 4224: 4217: 4213: 4207: 4200: 4195: 4188: 4183: 4176: 4175:Beckwith 1979 4170: 4164: 4163:0-85331-270-2 4160: 4156: 4150: 4143: 4139: 4133: 4127: 4121: 4114: 4110: 4104: 4097: 4091: 4083: 4076: 4069: 4063: 4057: 4056:0-7195-3971-4 4053: 4049: 4043: 4036: 4030: 4016:on 2016-03-03 4015: 4011: 4010:"STblogs.org" 4005: 3991: 3987: 3981: 3967: 3963: 3957: 3955: 3940: 3936: 3930: 3921: 3915: 3914:0-540-01085-5 3911: 3905: 3903: 3895: 3890: 3882: 3875: 3873: 3865: 3861: 3855: 3847: 3843: 3837: 3835: 3825: 3818: 3815: 3809: 3802: 3796: 3788: 3784: 3778: 3764:on 2018-11-06 3763: 3759: 3755: 3749: 3742: 3737: 3728: 3719: 3717: 3709: 3703: 3696: 3685: 3683:9780754658955 3679: 3675: 3674: 3669: 3663: 3657: 3653: 3647: 3639: 3635: 3629: 3625: 3615: 3612: 3610: 3607: 3605: 3602: 3600: 3597: 3595: 3592: 3590: 3587: 3585: 3582: 3580: 3577: 3575: 3572: 3570: 3567: 3565: 3562: 3560: 3557: 3555: 3552: 3550: 3547: 3545: 3542: 3541: 3534: 3531: 3527: 3520: 3518: 3511:Lutheran view 3508: 3504: 3501: 3500: 3494: 3490: 3487: 3483: 3469: 3465: 3464:Gilbert House 3461: 3454: 3449: 3445: 3441: 3434: 3429: 3425: 3421: 3418:, one of the 3417: 3410: 3405: 3402: 3398: 3391: 3386: 3385: 3384: 3382: 3377: 3375: 3371: 3367: 3363: 3362:Cretan School 3358: 3356: 3352: 3346: 3344: 3340: 3330: 3328: 3324: 3320: 3312: 3311:Aleppo School 3308: 3304: 3300: 3295: 3294:Aleppo School 3285: 3283: 3279: 3275: 3267: 3262: 3257: 3247: 3245: 3241: 3237: 3233: 3231: 3227: 3223: 3215: 3211: 3202: 3200: 3196: 3190: 3176: 3175:Andrei Rublev 3172: 3166: 3161: 3157: 3153: 3152: 3144: 3139: 3138: 3137: 3135: 3131: 3127: 3126:Old Believers 3123: 3119: 3114: 3112: 3111:Simon Ushakov 3108: 3104: 3103:Andrei Rublev 3099: 3094: 3092: 3091: 3086: 3082: 3078: 3074: 3069: 3062: 3058: 3057:Russian icons 3048: 3046: 3041: 3037: 3033: 3028: 3021: 3020:Cretan School 3011: 3009: 3008:Cretan School 3005: 3001: 2997: 2993: 2988: 2986: 2982: 2978: 2973: 2964: 2960: 2956: 2945: 2940: 2938: 2937: 2932: 2928: 2924: 2919: 2917: 2913: 2909: 2900: 2896: 2892: 2888: 2885: 2880: 2862: 2858: 2854: 2847: 2842: 2838: 2834: 2827: 2822: 2818: 2811: 2806: 2805: 2804: 2800: 2796: 2794: 2790: 2786: 2782: 2780: 2775: 2771: 2770: 2765: 2760: 2757: 2751: 2749: 2743: 2736: 2734: 2729: 2718: 2716: 2712: 2708: 2704: 2699: 2697: 2696:folk religion 2692: 2691: 2690:acheiropoieta 2685: 2681: 2673: 2672: 2667: 2657: 2654: 2646: 2636: 2632: 2626: 2625: 2620:This section 2618: 2614: 2609: 2608: 2604: 2603:Acheiropoieta 2600: 2596: 2586: 2584: 2579: 2575: 2571: 2566: 2564: 2553: 2549: 2545: 2543: 2537: 2535: 2531: 2528:done in wax ( 2527: 2523: 2519: 2515: 2512: 2508: 2500: 2489: 2484: 2475: 2473: 2469: 2465: 2461: 2456: 2445: 2444:acheiropoieta 2438: 2437:Acheiropoieta 2430: 2429:Acheiropoieta 2424: 2422: 2417: 2415: 2411: 2407: 2403: 2399: 2395: 2391: 2390:Constantine V 2387: 2382: 2378: 2374: 2371: 2363: 2359: 2358: 2353: 2349: 2344: 2339: 2329: 2327: 2323: 2318: 2316: 2312: 2308: 2304: 2300: 2296: 2292: 2288: 2284: 2280: 2276: 2272: 2268: 2261: 2257: 2252: 2248: 2246: 2242: 2238: 2233: 2231: 2226: 2222: 2220: 2216: 2212: 2208: 2204: 2203:Mother of God 2196: 2195:Theodosius II 2192: 2188: 2184: 2180: 2170: 2168: 2159: 2155: 2144: 2140: 2135: 2131: 2129: 2125: 2121: 2117: 2103: 2099: 2097: 2093: 2085: 2081: 2077: 2073: 2069: 2060: 2054: 2050: 2046: 2042: 2041:Philostorgius 2037: 2034: 2022: 2012: 2008: 2003: 2001: 1997: 1993: 1988: 1986: 1975: 1971: 1966: 1964: 1960: 1956: 1952: 1948: 1944: 1934: 1921: 1916: 1907: 1902: 1895: 1889: 1884: 1882: 1878: 1874: 1869: 1865: 1860: 1858: 1857:Carpocratians 1854: 1853: 1841: 1837: 1833: 1829: 1825: 1814: 1810: 1809: 1804: 1800: 1796: 1792: 1787: 1785: 1781: 1777: 1773: 1762: 1761: 1749: 1745: 1741: 1740: 1735: 1730: 1726: 1724: 1718: 1716: 1712: 1698: 1697:Simon Ushakov 1694: 1690: 1689: 1683: 1676: 1675:Saint Arethas 1671: 1664: 1660: 1655: 1649:, in Ukraine. 1648: 1640: 1635: 1629: 1624: 1619: 1613: 1598: 1596: 1592: 1587: 1583: 1579: 1574: 1572: 1567: 1563: 1559: 1554: 1552: 1548: 1544: 1540: 1536: 1532: 1528: 1524: 1520: 1516: 1513: 1506: 1502: 1499: 1498:Ancient Greek 1495: 1483: 1478: 1476: 1471: 1469: 1464: 1463: 1461: 1460: 1452: 1449: 1447: 1444: 1442: 1439: 1437: 1434: 1432: 1429: 1427: 1424: 1423: 1416: 1415: 1407: 1404: 1402: 1399: 1397: 1394: 1392: 1389: 1387: 1384: 1382: 1379: 1377: 1374: 1372: 1371:John Climacus 1369: 1367: 1364: 1362: 1359: 1357: 1354: 1352: 1349: 1347: 1344: 1342: 1339: 1337: 1334: 1332: 1329: 1328: 1324:Major figures 1321: 1320: 1311: 1308: 1306: 1303: 1301: 1298: 1296: 1295:Nativity Fast 1293: 1292: 1287: 1286: 1282: 1279: 1277: 1274: 1273: 1269:Other feasts: 1268: 1266: 1263: 1261: 1260:Paschal cycle 1258: 1257: 1254: 1249: 1248: 1240: 1237: 1235: 1232: 1230: 1227: 1225: 1222: 1220: 1217: 1215: 1212: 1210: 1207: 1205: 1202: 1200: 1197: 1195: 1192: 1190: 1187: 1185: 1182: 1180: 1177: 1175: 1172: 1170: 1167: 1165: 1162: 1160: 1157: 1155: 1152: 1150: 1147: 1145: 1142: 1140: 1137: 1135: 1132: 1130: 1127: 1125: 1122: 1120: 1117: 1115: 1112: 1110: 1107: 1105: 1102: 1100: 1097: 1095: 1092: 1090: 1087: 1086: 1082: 1079: 1077: 1074: 1073: 1070: 1065: 1064: 1057: 1054: 1052: 1049: 1047: 1044: 1043: 1039: 1038: 1034: 1032: 1031: 1027: 1025: 1022: 1020: 1017: 1015: 1014: 1010: 1008: 1005: 1003: 1000: 998: 997: 992: 991: 987: 985: 982: 980: 977: 975: 972: 970: 967: 965: 962: 960: 957: 955: 952: 950: 947: 945: 942: 940: 937: 935: 932: 930: 927: 926: 919: 915: 914: 913: 910: 909: 906: 901: 900: 890: 887: 885: 882: 880: 877: 876: 874: 872: 871:North America 869: 867: 864: 862: 859: 857: 854: 852: 849: 847: 844: 842: 839: 837: 834: 832: 829: 827: 824: 823: 819: 814: 813: 805: 802: 800: 797: 795: 792: 790: 787: 785: 782: 781: 776: 775: 771: 768: 766: 763: 762: 757: 756: 752: 749: 747: 744: 742: 739: 737: 734: 732: 729: 727: 724: 722: 719: 718: 713: 710: 709: 706: 701: 700: 693: 690: 689: 683: 680: 678: 675: 673: 670: 668: 665: 663: 660: 658: 655: 653: 650: 649: 648: 647: 642: 639: 638: 634: 631: 629: 626: 622: 619: 617: 614: 613: 612: 609: 607: 604: 602: 601:Old Believers 599: 598: 591: 590: 582: 579: 577: 574: 572: 569: 567: 564: 562: 561:Latin America 559: 557: 554: 552: 549: 547: 544: 542: 539: 537: 534: 532: 529: 527: 524: 522: 519: 518: 511: 510: 502: 499: 497: 494: 492: 489: 488: 486: 480: 477: 475: 472: 470: 469:Americas (RP) 467: 465: 462: 460: 457: 455: 452: 450: 447: 445: 442: 441: 437:jurisdictions 436: 431: 430: 424: 418: 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