Icon - Knowledge (XXG)

2857: 2105:, 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 3154: 84: 2806:, 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. 42: 3464: 2354: 3310: 3539:. 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 2837: 2563:

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.

3401: 2821: 1681: 2770:), 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. 1728:, 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". 3272: 3544:

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).

3444: 3420: 3176: 2079: 1665: 2890: 2677: 2145: 1634: 1693: 2761:. 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". 1645: 6968: 2856: 2624: 2262: 3139:", 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 2559:

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.

2494: 2129:, 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 2141:. 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. 3352:, 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 2814:

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

3394:, 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. 2387:

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

2555:(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. 2468:

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

3045:, 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. 2787:

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

3212:. "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". 2591:

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

2746:"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." 1719:

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

3221: 2254:. 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 2756:

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

2709:. 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. 2571:

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

1785:, 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 2009:'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 2324:" (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 3120:—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 531: 2391:

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.

561: 2783:, 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. 2576:) 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. 4581: 4413:

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.

1560:. 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 581: 2531:

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

2820: 2994:. 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 1976:

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.

928: 2473:". 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 1972:/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 1768:) 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 889: 571: 2596:

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.

2021: 1861: 1983:, 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 388: 6080: 576: 3443: 775: 506: 2239:

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

2836: 692: 5060: 556: 536: 4498:"St.Paraskeva Pyatnitsa 17th century.Novgorod province popular in ancient russia.protector of travellers.tempera,gilding and levkas on carved wood Stock Photo - Alamy" 3419: 2464:, 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 1061: 551: 546: 3001:

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

2415:. 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 489: 479: 2434:, 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. 6245: 5231: 5206: 3474: 1275: 682: 651: 224: 109: 41: 6596: 6579: 5236: 5216: 6295: 6141: 6113: 5757: 5749: 5226: 5159: 4081:

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."

2936:(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, 2032:, 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." 511: 323: 318: 6491: 5852: 2965: 1476: 667: 333: 257: 2188:

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

1628: 871: 828: 328: 247: 129: 3852: 3208:, 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 1915:

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

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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

2694: 2609: 2584: 2424: 2301: 2134: 1926:) bishops concluded, "Pictures are not to be placed in churches, so that they do not become objects of worship and adoration". 780: 756: 736: 722: 7010: 7000: 6931: 6921: 6793: 6714: 6400: 5972: 5916: 5837: 5704: 2645: 1320: 47: 6532: 3839:

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

2524: 2509: 2164: 56: 4742: 4627:"The Wall Paintings in the Church of Mar Elian at Homs: A 'Restoration Project' of a Nineteenth-century Palestinian Master" 2137:

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

1940:) in which he recounted how he tore down an image in a church and admonished the other bishop that such images are "opposed 6788: 6778: 6693: 6448: 6233: 3473:

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

2082: 1291: 1219: 282: 3124:'s painting became strongly influenced by religious paintings and engravings from Protestant as well as Catholic Europe. 2411:, under whom another council was held reversing the decisions of the previous iconoclast council and taking its title as 6862: 6830: 6734: 6443: 6415: 6223: 5762: 4917: 4545: 4415: 3071: 2690: 2605: 2240: 1973: 1461: 1034: 856: 272: 232: 4934: 6586: 6228: 6075: 5832: 5583: 4263: 4226: 1411: 702: 2685:, a 1703 copy of the 11th-century icon, following the same Byzantine "Tender Mercy" type as the Vladimirskaya above. 2180:

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 "

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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

7020: 6614: 6468: 5658: 5568: 5532: 5417: 5147: 5142: 4693: 4601: 3317: 3292: 2973: 2843: 2641: 2297: 2281: 2266: 1930: 1782: 1669: 1549: 1386: 1144: 175: 35: 6205: 4386: 4364: 3329: 2485:, whose very name signifies "true icon" or "true image", the fear of a "false image" remaining strong. 2339:

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

866: 4375: 3972: 1664: 6857: 6840: 6661: 6420: 6385: 6268: 6200: 5735: 5678: 3454: 3349: 2721: 2396: 2372: 2348: 2293: 2235: 2106: 1744: 1601: 1576: 1561: 1396: 1361: 746: 294: 200: 171: 4891: 3706:... ancient religious art can be said to have created, all unconsciously, a pre-Christian icon. 3518:

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

5767: 5683: 5673: 5537: 5300: 5288: 5175: 4718: 4558: 3559: 3407: 3232: 3087: 3042: 2738: 2431: 2309: 2285: 2277: 2229: 2228:, the former emperor and father of Theodosius II. The image was specified to have been "painted by 2043: 1838: 1740:

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

1733: 1732:

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

1721: 1685: 1596: 1406: 1376: 6967: 4669: 1781:) mentions a painted image of Jesus in the story. Even later, in the 6th-century account given by 1724:

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

3014: 2983:) is probably the most representative example of the new trend towards spirituality and emotion. 2918: 2552: 2540: 2498: 2416: 2313: 2153: 2149: 1588: 1356: 1286: 1000: 939: 804: 741: 715: 179: 89: 3996: 3945: 3919:

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

3644: 2335:, stories attributing the creation of icons to the New Testament period greatly increased, with 2094: 1587:

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

411:

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

6771: 6564: 6512: 6458: 6425: 6375: 6168: 6158: 5936: 5624: 5516: 5439: 5422: 5400: 5385: 5370: 5284: 5069: 4665: 4638: 3376: 3140: 3055: 2954: 2933: 2827: 2784: 2573: 2482: 2193: 2138: 2078: 2010: 1965: 1818: 1533: 1391: 1366: 1194: 969: 846: 631: 368: 363: 252: 195: 31: 4995: 2243:, fled Constantinople in 1261 he took this original circular portion of the icon with him. 2020:

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

1797:

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

1571:, but they may also be cast in metal or carved in stone or embroidered on cloth or done in 6916: 6749: 6729: 6724: 6679: 6669: 6629: 6624: 6569: 6350: 5956: 5873: 5868: 5608: 5598: 5434: 5428: 5412: 5390: 5380: 5365: 5015:– gallery of icons, murals, and mosaics (mostly Russian) from the 11th to the 20th century 4963: 4921: 4801: 4527: 3874: 3687:. Ashgate studies in theology, imagination, and the arts. Aldershot: Ashgate. p. 84. 3614: 3509: 3492: 3430: 3353: 2941: 2909: 2894: 2863: 2774: 2580: 2536: 2478: 2408: 2305: 2276:

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

2201: 2042:) apparently converted to Christianity, the majority of his subjects remained pagans. The 1916: 1894:

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

1657: 1622: 1541: 1416: 1371: 626: 501: 454: 4471: 3772: 2047:

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

1804:

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

1753:, provides a more substantial reference to a "first" icon of Jesus. He relates that King 4657: 3514:, the "Bible of the Poor", from which those who could not read could nonetheless learn. 2990:, which began in 1261. Palaiologan art reached its pinnacle in mosaics such as those of 2889: 2689:

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.

2017: 1995: 1794: 1790: 1786: 1605: 1441: 1199: 1164: 1086: 836: 799: 621: 4975: 1692: 6989: 6674: 6551: 6517: 6255: 6190: 6163: 6048: 5663: 5603: 4905: 4852: 4776: 3904: 3678: 3372: 3321: 3304: 3185: 3136: 3121: 3113: 3067: 3030: 3018: 3017:

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

2706: 2700: 2613: 2447: 2400: 2336: 2205: 2051: 2006: 1867: 1707: 1698: 1381: 1305: 1270: 611: 1644: 6435: 6410: 6390: 6195: 6173: 6028: 5276: 5271: 5105: 3240: 2991: 2901: 2743: 2251: 2102: 1904: 1891: 1883: 1638: 1134: 989: 242: 190: 93: 4931:– contemporary Byzantine icon studio, iconography school, and Orthodox resources] 4854:

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

3231:

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

2101:

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

4595: 3682: 3054:

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

6936: 6911: 6405: 6215: 5982: 5588: 5573: 3827: 3496: 3391: 3365: 3276: 3254: 3236: 3220: 3100: 3083: 2987: 2946: 2758: 2725: 2623: 2289: 2168: 2063: 1980: 1961: 1703: 1592: 1568: 1209: 1129: 1119: 1104: 979: 944: 308: 237: 4188:, pp. 80–95) Covers all these plus the few other painted images elsewhere. 3793: 3719:

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

3661:

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

2328:"fabricated evidence for the apostolic origins and divine approval of images." 1882:

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

1743:

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

6210: 6070: 6060: 5893: 5883: 5593: 5010: 4915:"Icon & Worship – Icons of Karakallou Monastery, Mt. Athos" 3589: 3569: 3266: 2470: 2217: 2086: 1834: 1649: 1310: 1189: 1169: 1023: 4914: 4902:

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

1837:

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

1564:, including narrative scenes, usually from the Bible or the lives of saints. 6759: 6639: 6131: 5999: 5946: 5878: 4642: 3579: 3554: 3166: 3117: 3095: 2897: 2779: 2325: 2221: 2213: 1239: 1234: 1224: 1214: 1139: 1047: 959: 841: 210: 147: 134: 17: 5032: 5004: 2261: 5038: 1591:, and that it has been a continuous tradition since then. Modern academic 6285: 6185: 6136: 5994: 5926: 5714: 4044:

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

3536: 3144: 3046: 2789: 2407:

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

2362: 2317: 2225: 2059: 1957: 1805: 1575:

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

1529: 1249: 1244: 1099: 1029: 1017: 1006: 445: 4597:

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

4447: 2430:

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

2069:(See further below on the doctrine of veneration as opposed to worship.) 1528: 'image, resemblance') is a religious work of art, most commonly a 6651: 6537: 6478: 5977: 5951: 5629: 3384: 3380: 3361: 3328:

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

3205: 3127:

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

3006: 2648: in this section. Unsourced material may be challenged and removed. 2493: 1984: 1887: 1846: 1842: 1809: 1754: 1114: 964: 4883: 6574: 6280: 6055: 5921: 4970:"On the Difference of Western Religious Art and Orthodox Iconography" 3434: 3333: 3050: 2969: 2867: 2765: 2751: 2698: 2544: 2532: 2453: 2438: 2270: 1969: 1758: 1572: 1521: 1401: 994: 277: 262: 2388:

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

3249:

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

2551:

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

5026: 4658:"Idols in the Landscape: The Impact of the Protestant Reformation" 3604: 3594: 3308: 3270: 3219: 3010: 2937: 2905: 2888: 2717: 2675: 2528: 2492: 2465: 2352: 2260: 2143: 2090: 2077: 2058:

Christian, charged the Orthodox Christians in Constantinople with

2055: 1691: 1679: 1673: 1663: 1643: 1632: 1557: 1553: 1545: 1109: 1012: 52: 40: 5035:

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

3905:"Is Venerating Icons Idolatry? A Response to the Credenda Agenda" 2520:

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

2395:

The Iconoclastic period began when images were banned by Emperor

422:

Spiritual independence recognized by Georgian Orthodox Church:

314:

Autocephalous Churches who are officially part of the communion:

3619: 3530:

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

3147:

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

3091: 2847: 1736:

of most of the first Christians than most traditional accounts.

6885: 6316: 6101: 5793: 5460: 5081: 5042: 4954: 4168:, Vol. I (English trans. from German), London: Lund Humphries, 3227:

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

1833:), himself not a Christian, had kept a domestic chapel for the 5018: 4276: 2617: 2459: 4926: 4582:

Cathedral of the Forty Martyrs: fresco of the Last Judgement

2792:" along with painted icons during Orthodox prayer services. 2777:

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

2419:

in 815. Finally, icon veneration was decisively restored by

4559:"[Projekat Rastko - Boka] Ikone bokokotorske skole" 3135:. The traditionalists, the persecuted "Old Ritualists" or " 2986:

The tendency toward emotionalism in icons continued in the

1608:. At the same time there have been change and development. 4401:

Rituals and Power: The Roman Imperial Cult in Asia Minor

2133:

in hagiography. One critical recipient of a vision from

3853:"Answering Eastern Orthodox Apologists regarding Icons" 2724:

in the period after the reign of the Byzantine Emperor

2308:, which is believed to be one of the seven painted by 2022:

Historiography of Christianization of the Roman Empire

1960:

reports seeing what he took to be portraits of Jesus,

1715:

Origins in primitive Christianity in the first century

395:

Autocephaly recognized by some autocephalous Churches

4122:, Dumbarton Oaks, 1954, quoted by Pelikan, Jaroslav; 3967: 3965: 3077: 2516:

Although there are earlier records of their use, no

2403:, a council forbidding image veneration was held at 1933:, wrote his letter 51 to John, Bishop of Jerusalem ( 1567:

Icons are most commonly painted on wood panels with

6802: 6702: 6660: 6605: 6550: 6505: 6477: 6434: 6366: 6327: 6254: 6112: 6019: 5965: 5904: 5861: 5804: 5748: 5723: 5692: 5651: 5642: 5617: 5561: 5525: 5471: 5329: 5245: 5192: 5123: 5094: 3885: 3883: 4851: 4824: 3348:Although the word "icon" is not generally used in 4906:"The Iconic and Symbolic in Orthodox Iconography" 4093:Painting the Soul; Icons, Death Masks and Shrouds 3387:, who glued or pinned them straight onto a wall. 3332:(also known as Joseph the Painter) and active in 2304:are examples, and another is in the cathedral on 3754:, Kuryluk, Ewa, Basil Blackwell, Cambridge, 1991 3684:Redeeming Beauty: Soundings in Sacral Aesthetics 3506:, Catholics emphasize the role of images as the 3090:associated with icons. In Russian churches, the 2830:icon corner as would be found in a private home. 2705:, and various "folk" traditions associated with 1994:) reaching out to a female figure—symbolizing a 4341:: 6–18 – via Orthodox Research Institute. 4120:The Cult of Images in the Age before Iconoclasm 3825:Caesarea Philippi: Banias, the Lost City of Pan 3532: 2870:master from works by imperial icon-painters of 1896: 1872: 5429:Spain (Iberian Peninsula and Balearic Islands) 4944:"Contemporary Orthodox Byzantine Style Murals" 153: 5054: 4331:"'Never as Gods': Icons and Their Veneration" 3058:, who emphasized a return to earlier styles. 3036: 1484: 8: 5007:, from Greek Orthodox Archdiocese of America 4126:600–1700, University of Chicago Press, 1974. 4059:A History of Ideas and Images in Italian Art 3894:. New York: Seabury Press. pp. 413–414. 3729: 3727: 3360:West, and in most Western settings a single 3320:(1703), one of the most famous icons of the 2399:sometime between 726 and 730. Under his son 4850:Evans, Helen C.; Wixom, William D. (1997). 3507: 3243:from the 17th century to the 19th century. 2013:calls Eusebius "the father of iconoclasm". 1948:Icons in Eusebius to Philostorgius (425 AD) 1544:churches. The most common subjects include 6882: 6333: 6324: 6313: 6109: 6098: 5810: 5801: 5790: 5648: 5475: 5468: 5457: 5091: 5078: 5061: 5047: 5039: 4748:. The Lutheran World Federation. July 1993 3765:"The Gentle Exit » Council of Elvira" 3412:Iconostasis of the Cathedral of Hajdúdorog 2192:bear resemblance to modern icons of Mary. 1491: 1477: 62: 55:in heaven in the top right. 12th century, 4976:"Explanation of Orthodox Christian Icons" 4670:10.1093/acprof:oso/9780199243556.003.0003 4279:, "Palladium, 2", first recorded use 1600 3086:). There is a rich history and elaborate 2664:Learn how and when to remove this message 2016:After the emperor Constantine I extended 1726:early Christianity was generally aniconic 4260:The Art of the Byzantine Empire 312–1453 4185: 3847: 3845: 2712:In English, since around 1600, the word 1866:(1:25;6) says scornfully of the Gnostic 4321: 4319: 3636: 3396: 3149: 2816: 2246:This remained in the possession of the 1968:, and also mentions a bronze statue at 1822:. According to Lampridius, the emperor 100: 74: 4992:, from Antiochian Orthodox Archdiocese 4827:Byzantium: Faith and Power (1261–1557) 4779:History of Art series (2nd ed.). 4523: 4513: 4301:, St. Vladimir's Seminary Press, 1978. 3406:A Western-style icon of the archangel 2337:several apostles and even Mary herself 1629:Religious images in Christian theology 4095:. Reaktion Books, London. p. 46. 4061:, p. 111, 1983, John Murray, London, 3915: 3913: 2381:opposition to images and their misuse 27:Religious work of art in Christianity 7: 7016:Eastern Christian liturgical objects 4982:"Concerning the Veneration of Icons" 4351:Mansi xvi. 40D. See also Evdokimov, 4313:, St. Tikhon's Seminary Press, 1986. 3794:"Church Fathers: Letter 51 (Jerome)" 3733:Finney, viii–xii, viii and xi quoted 3575:Early Christian art and architecture 3285:Coptic Orthodox Church of Alexandria 3107:The use and making of icons entered 3041:, or organized painter's guild, the 2646:adding citations to reliable sources 2331:In the period before and during the 1447:Encyclical of the Eastern Patriarchs 1057:Differences from the Catholic Church 923:History of Eastern Orthodox theology 4418:. It does not occur in the Gospels. 3275:Ethiopian Orthodox painting of the 2018:official toleration of Christianity 769:Other possible ecumenical councils: 532:Australia, New Zealand, and Oceania 4896:John of Shanghai and San Francisco 4540:Dancu, Juliana and Dumitru Dancu, 3340:, between at least 1645 and 1777. 25: 6927:Greek scholars in the Renaissance 4773:Early Christian and Byzantine Art 4656:Walsham, Alexandra (2011-02-01). 4584:(Rensselaer Digital Collections). 4137:The Spirit of Eastern Christendom 4124:The Spirit of Eastern Christendom 2880:Icon painting tradition by region 2127:Letter to Heliodorus Silentiarius 639:American Orthodox Catholic Church 6966: 4662:The Reformation of the Landscape 4403:(illustrated reprint ed.). 4239:Karlin-Hayter, Patricia (2002). 3462: 3442: 3418: 3399: 3235:. One of the notable schools of 3174: 3152: 3094:is typically separated from the 2855: 2835: 2819: 2622: 2269:" icon (12th century) symbol of 2183: 542:Belgium, Holland, and Luxembourg 82: 5316:Decline of the Byzantine Empire 5138:Constantinian–Valentinianic era 5023:– collection of Byzantine icons 4990:"Holy Icons: Theology in Color" 4241:The Oxford History of Byzantium 3565:Council of Constantinople (843) 3336:, which was then a part of the 2695:Palladium (classical antiquity) 2633:needs additional citations for 2610:Palladium (classical antiquity) 2135:Saint Demetrius of Thessaloniki 2037: 1989: 1828: 1816:(xxix) that formed part of the 1793:. It went missing in 1204 when 1656:12 and 15th centuries), at the 862:Christianization of Kievan Rus' 723:First Seven Ecumenical Councils 6401:Great Palace of Constantinople 6142:Patriarchate of Constantinople 4978:, from Church of the Nativity 4476:ICONS AND THEIR INTERPRETATION 2750:Incarnation (Christ being the 1684:A rare ceramic icon depicting 1: 4984:, from Church of the Nativity 4972:, by icon painter Paul Azkoul 4594:Lyster, William, ed. (2008). 4428:Bundy, Fr. Les (2017-02-06). 4409:Price paraphrases St. Basil, 4077:Father H. Hosten in his book 2977: 2958: 2502: 2371:, currently exhibited in the 2157: 2148:The oldest surviving icon of 2119: 2026: 1934: 1920: 1854: 1775: 1762: 1653: 1292:Intercession of the Theotokos 1067:Opposition to papal supremacy 886:Moscow–Constantinople schism 587:Switzerland and Liechtenstein 6863:University of Constantinople 6444:Arch of Galerius and Rotunda 5594:Chartoularios tou vestiariou 5283:Byzantine successor states ( 4892:"A Discourse in Iconography" 4546:Wayne State University Press 4166:Iconography of Christian Art 3495:accepted the decrees of the 3427:Black Madonna of Częstochowa 3072:List of oldest Russian icons 3021:, exporting many to Europe. 2766: 2752: 2699: 2691:Palladium (protective image) 2606:Palladium (protective image) 2454: 2439: 2302:Black Madonna of Częstochowa 2209: 2116: 1974:woman with an issue of blood 857:Christianization of Bulgaria 7006:Christian religious objects 6533:Saint Catherine's Monastery 5589:Chartoularios tou sakelliou 5584:Logothetes tou stratiotikou 4264:University of Toronto Press 4227:University of Chicago Press 4149:Oxford History of Byzantium 4109:, Chicago and London, 1994. 3131:resulted in a split in the 3078: 2842:A precious Russian icon of 2525:Saint Catherine's Monastery 2510:Saint Catherine's Monastery 2212:460) sent an image of the " 2165:Saint Catherine's Monastery 2068: 1412:Photios I of Constantinople 929:20th century (Neo-Palamism) 852:Christianization of Georgia 57:Saint Catherine's Monastery 51:depicts monks ascending to 7037: 6922:Neo-Byzantine architecture 5543:Comes sacrarum largitionum 4860:Metropolitan Museum of Art 4833:Metropolitan Museum of Art 4405:Cambridge University Press 3704:– via Google Books. 3500:Seventh Ecumenical Council 3302: 3264: 3197: 3065: 3028: 2603: 2460: 2445: 2413:Seventh Ecumenical Council 2368:The Angel with Golden Hair 2346: 2035:When Constantine himself ( 1800:The 4th-century Christian 1626: 1620: 1589:early days of Christianity 1514: 1062:Opposition to the Filioque 605:Noncanonical jurisdictions 29: 6949: 6892: 6881: 6492:Sant'Apollinare in Classe 6336: 6323: 6312: 6108: 6097: 5813: 5800: 5789: 5478: 5467: 5456: 5090: 5077: 4355:(Neuchâtel 1965), p. 222. 4327:Scouteris, Constantine B. 3890:Dix, Dom Gregory (1945). 3645:"Icons Are Not "Written"" 3585:Icon of Christ of Latomos 3479:Stanley, Falkland Islands 3279:nursing the infant Christ 3129:Patriarch Nikon of Moscow 2966:Church of St. Panteleimon 2810:pre-dating Christianity. 2732:Eastern Orthodox teaching 2425:Council of Constantinople 1814:Life of Alexander Severus 1706:in the interpretation of 1702:: a traditional Orthodox 1688:(Byzantine, 10th century) 1652:carved in stone (between 1532:, in the cultures of the 1299:The four fasting periods: 1180:Eastern Orthodox marriage 788:Other important councils: 644:American World Patriarchs 562:Great Britain and Ireland 6066:Droungarios of the Fleet 5031:by Bob Atchison, on the 4823:Evans, Helen C. (2004). 4434:catalog.obitel-minsk.com 4399:Price, S. R. F. (1986). 4147:Patricia Karlin-Hayter, 3892:The Shape of the Liturgy 3541:Second Council of Nicaea 3239:icons was active in the 2682:Our Lady of St. Theodore 2333:Iconoclastic Controversy 2322:Iconoclastic controversy 2312:and brought to India by 1886:(generally considered a 1342:Athanasius of Alexandria 592:United States of America 384:Czech Lands and Slovakia 206:Four Marks of the Church 6580:Early Byzantine mosaics 5942:Domestic of the Schools 4771:Beckwith, John (1979). 4643:10.2143/ECA.2.0.2004557 4625:Immerzeel, Mat (2005). 4542:Romanian Icons on Glass 4245:Oxford University Press 4153:Oxford University Press 4091:Cormack, Robin (1997). 4001:www.avellinomagazine.it 3950:www.avellinomagazine.it 3600:Panagia Ierosolymitissa 3469:A modern metal icon of 3251:Serbian Orthodox Church 3200:Romanian Orthodox icons 3133:Russian Orthodox Church 3082:—the "red" corner (see 2944:), but also because an 2421:Empress Regent Theodora 2379:There was a continuing 2184:Luke's portrait of Mary 2074:Theodosius to Justinian 1175:Eastern Orthodox bowing 76:Eastern Orthodox Church 48:Ladder of Divine Ascent 6996:Eastern Orthodox icons 6897:Byzantine commonwealth 5659:Praetorian prefectures 5579:Logothetes tou genikou 5553:Quaestor sacri palatii 5548:Comes rerum privatarum 5321:Fall of Constantinople 5260:Sack of Constantinople 4996:"Icons of Mount Athos" 4966:– free e-learning site 4935:"Orthodox Iconography" 3977:www.mariadinazareth.it 3752:Veronica and her Cloth 3546: 3508: 3451:Melanesian Brotherhood 3410:in the Greek Catholic 3325: 3280: 3228: 3210:reverse glass painting 3037: 2927:Fall of Constantinople 2913: 2686: 2600:Palladium and miracles 2583:of God, only used for 2513: 2489:Stylistic developments 2376: 2273: 2256:Santa Francesca Romana 2218:Icon of the Hodegetria 2172: 2098: 2083:Christ and Saint Menas 1998:—kneeling before him. 1910: 1877: 1711: 1689: 1677: 1661: 1641: 1452:Eastern Orthodox cross 617:Spiritual Christianity 60: 34:. For other uses, see 7011:Christian terminology 7001:Christian iconography 6597:Komnenian renaissance 6592:Macedonian period art 6497:Sant'Apollinare Nuovo 6469:Walls of Thessaloniki 5569:Logothetes tou dromou 5184:Twenty Years' Anarchy 5148:Valentinianic dynasty 5143:Constantinian dynasty 5028:My World of Byzantium 4888:, by Elias Damianakis 4723:the owl in the pulpit 4631:Eastern Christian Art 4602:Yale University Press 4258:Mango, Cyril (1986). 4223:Likeness and Presence 4107:Likeness and Presence 3871:Pagans and Christians 3823:John Francis Wilson: 3312: 3293:Fayum mummy portraits 3274: 3223: 3159:Muscovite Mannerism: 2998:is a superb example. 2996:Ochrid's Annunciation 2974:Theotokos of Vladimir 2892: 2844:Joy of All Who Sorrow 2679: 2496: 2357:12th-century icon of 2356: 2298:Theotokos of Smolensk 2282:Theotokos of Vladimir 2267:Theotokos of Vladimir 2264: 2198:History of the Church 2196:, in his 6th-century 2147: 2081: 1931:Epiphanius of Salamis 1783:Evagrius Scholasticus 1697:Image of the Saviour 1695: 1683: 1670:Theotokos of Vladimir 1667: 1647: 1636: 1627:Further information: 1621:Further information: 1617:Emergence of the icon 1462:Statistics by country 1387:Maximus the Confessor 815:Constantinople (1872) 44: 36:Icon (disambiguation) 6794:Units of measurement 6528:Panagia Gorgoepikoos 6421:Pammakaristos Church 6269:Corpus Juris Civilis 6220:Missionary activity 5679:Exarchate of Ravenna 5505:Imperial bureaucracy 4885:Orthodox Iconography 4717:Karen (2010-05-12). 4448:"Sokolica Monastery" 4311:These Truths We Hold 4299:Theology of the Icon 3857:The Gospel Coalition 3721:(Pisa: Gisem, 1998). 3487:Catholic Church view 3457:(Anglican Communion) 3455:Canterbury Cathedral 3350:Western Christianity 3344:Western Christianity 2642:improve this article 2481:was the tale of the 2409:Empress Regent Irene 2397:Leo III the Isaurian 2373:State Russian Museum 2349:Byzantine Iconoclasm 2294:Theotokos of Tikhvin 2236:Margherita Guarducci 2107:Eastern Christianity 1890:work), in which the 1745:Eusebius of Caesarea 1637:Russian icon of the 1602:Byzantine Iconoclasm 1577:Western Christianity 1562:Eastern Christianity 1397:Theodore the Studite 1362:Gregory of Nazianzus 1220:Russian bell ringing 1145:Liturgical entrances 955:Essence vs. Energies 950:Contemplative prayer 703:Evangelical Orthodox 525:Episcopal assemblies 248:Ecumenical Patriarch 201:Apostolic succession 6318:Culture and society 6181:Ecumenical councils 5684:Exarchate of Africa 5674:Quaestura exercitus 5538:Magister officiorum 5533:Praetorian prefects 5176:Byzantine Dark Ages 5000:Macedonian Heritage 4937:Theodore Koufos at 4806:The Art of the Icon 4664:. pp. 80–152. 4430:"Orthodox Statues?" 4416:Roman Imperial cult 4407:. pp. 204–205. 4164:G Schiller (1971), 3560:Christian symbolism 3182:Christ the Redeemer 3143:and the icons from 3104:, a wall of icons. 3088:religious symbolism 3043:Guild of Saint Luke 2932:It was only in the 2921:in 1204 during the 2866:work by a medieval 2826:A fairly elaborate 2310:Luke the Evangelist 2286:Theotokos Iverskaya 2278:Salus Populi Romani 2044:Roman Imperial cult 1722:Luke the Evangelist 1597:Early Christian art 1407:Cyril and Methodius 1377:Cyril of Alexandria 1264:Liturgical calendar 1080:Liturgy and worship 716:Ecumenical councils 119:History of theology 6735:Flags and insignia 6381:Baths of Zeuxippus 6264:Codex Theodosianus 6154:Oriental Orthodoxy 5112:Later Roman Empire 4962:2020-08-01 at the 4920:2014-04-18 at the 4526:has generic name ( 4297:Leonid Ouspensky, 4288:Kitzinger, 109-112 3625:Warsaw Icon Museum 3528:ecumenical council 3326: 3318:Nehmatallah Hovsep 3314:The Last Judgement 3289:Oriental Orthodoxy 3281: 3261:Egypt and Ethiopia 3229: 3038:Scuola di San Luca 2925:, and finally the 2919:Republic of Venice 2914: 2804:On the Holy Spirit 2744:weeping and moving 2687: 2553:Augustine of Hippo 2514: 2506: 6th century 2499:encaustic on panel 2377: 2314:Thomas the Apostle 2274: 2220:from Jerusalem to 2173: 2161: 6th century 2154:encaustic on panel 2150:Christ Pantocrator 2099: 1944:to our religion". 1712: 1690: 1678: 1668:Luke painting the 1662: 1642: 1357:Cyril of Jerusalem 1287:Feast of Orthodoxy 582:Spain and Portugal 90:Christ Pantocrator 61: 6983: 6982: 6945: 6944: 6902:Byzantine studies 6877: 6876: 6873: 6872: 6688:Alexander Romance 6546: 6545: 6523:Nea Moni of Chios 6386:Blachernae Palace 6308: 6307: 6304: 6303: 6274:Code of Justinian 6122:Eastern Orthodoxy 6093: 6092: 6089: 6088: 6015: 6014: 5889:Scholae Palatinae 5785: 5784: 5781: 5780: 5750:Foreign relations 5744: 5743: 5638: 5637: 5452: 5451: 5448: 5447: 5251:(1204–1453) 4956:Iconography Guide 4869:978-0-8109-6507-2 4815:978-0-60059-895-4 4719:"Biblia Pauperum" 4679:978-0-19-924355-6 4118:Ernst Kitzinger, 3877:, New York, 1989. 3798:www.newadvent.org 3769:Conorpdowling.com 3667:978-617-7031-15-3 3504:Gregory the Great 3379:on paper, mostly 3377:old master prints 3330:Yusuf al-Musawwir 3253:and main icon of 3169:and his workshop. 3162:Harrowing of Hell 2988:Paleologan period 2802:, in his writing 2800:Basil of Caesarea 2674: 2673: 2666: 2452:The tradition of 2359:Archangel Gabriel 2343:Iconoclast period 2204:(wife of emperor 1952:Elsewhere in his 1824:Alexander Severus 1802:Aelius Lampridius 1771:Doctrine of Addai 1734:Jewish background 1538:Oriental Orthodox 1501: 1500: 1352:Basil of Caesarea 1347:Ephrem the Syrian 1230:Sign of the cross 1205:Paschal troparion 985:Mystical theology 795:Quinisext Council 496:Semi-Autonomous: 141:View of salvation 16:(Redirected from 7028: 6970: 6883: 6826:Imperial Library 6772:Byzantine Greeks 6513:Daphni Monastery 6464:Panagia Chalkeon 6459:Hagios Demetrios 6426:Prison of Anemas 6376:Basilica Cistern 6334: 6325: 6314: 6169:West Syriac Rite 6159:Alexandrian Rite 6110: 6103:Religion and law 6099: 6034:Maritime themata 5990:Palaiologan army 5843:Military manuals 5811: 5802: 5791: 5649: 5625:Megas logothetes 5476: 5469: 5458: 5331:By modern region 5252: 5199: 5198:(717–1204) 5130: 5092: 5079: 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Knopf 3868: 3864: 3851: 3850: 3843: 3838: 3834: 3830:, London, 2004. 3822: 3818: 3809: 3805: 3792: 3791: 3787: 3778: 3776: 3763: 3762: 3758: 3750: 3746: 3741: 3737: 3732: 3725: 3717:Michele Bacci, 3716: 3712: 3699: 3697: 3695: 3677: 3676: 3672: 3660: 3656: 3643: 3642: 3638: 3633: 3615:Religious image 3551: 3524: 3510:Biblia Pauperum 3493:Catholic Church 3489: 3482: 3467: 3458: 3447: 3438: 3425:An icon of the 3423: 3414: 3404: 3354:Italo-Byzantine 3346: 3307: 3301: 3269: 3263: 3218: 3202: 3196: 3189: 3179: 3170: 3157: 3074: 3066:Main articles: 3064: 3049:, who moved to 3033: 3027: 2980: 2961: 2910:North Macedonia 2895:Palaiologan-era 2893:A key piece of 2887: 2882: 2875: 2864:Italo-Byzantine 2860: 2851: 2840: 2831: 2824: 2775:Book of Numbers 2734: 2670: 2659: 2653: 2650: 2639: 2627: 2616: 2604:Main articles: 2602: 2589:transfiguration 2581:Uncreated Light 2569: 2543:) and found at 2537:mummy portraits 2505: 2491: 2479:Image of Edessa 2450: 2444: 2351: 2345: 2306:St Thomas Mount 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History 1716: 1713: 1618: 1615: 1613: 1610: 1606:Western church 1499: 1498: 1496: 1495: 1488: 1481: 1473: 1470: 1469: 1465: 1464: 1459: 1454: 1449: 1444: 1439: 1433: 1432: 1429: 1428: 1425: 1424: 1420: 1419: 1414: 1409: 1404: 1399: 1394: 1389: 1384: 1379: 1374: 1369: 1364: 1359: 1354: 1349: 1344: 1338: 1337: 1334: 1333: 1330: 1329: 1325: 1324: 1318: 1316:Apostles' Fast 1313: 1308: 1302: 1301: 1300: 1295: 1294: 1289: 1283: 1282: 1281: 1278: 1273: 1267: 1262: 1261: 1258: 1257: 1253: 1252: 1250:Use of incense 1247: 1242: 1237: 1232: 1227: 1222: 1217: 1212: 1207: 1202: 1200:Paschal Homily 1197: 1192: 1187: 1182: 1177: 1172: 1167: 1165:Memory Eternal 1162: 1157: 1152: 1147: 1142: 1137: 1132: 1127: 1122: 1117: 1112: 1107: 1102: 1096: 1095: 1094: 1089: 1087:Divine Liturgy 1083: 1078: 1077: 1074: 1073: 1070: 1069: 1064: 1059: 1052: 1051: 1044: 1037: 1032: 1027: 1020: 1015: 1010: 997: 992: 987: 982: 977: 972: 967: 962: 957: 952: 947: 942: 936: 935: 934: 933: 932: 919: 914: 913: 910: 909: 905: 904: 903: 902: 897: 892: 884: 879: 877:Ottoman Empire 874: 869: 864: 859: 854: 849: 844: 839: 837:Church Fathers 833: 832: 827: 826: 823: 822: 818: 817: 812: 807: 802: 797: 791: 790: 789: 784: 783: 778: 772: 771: 770: 765: 764: 759: 754: 749: 744: 739: 734: 728: 727: 726: 719: 714: 713: 710: 709: 706: 705: 698: 697: 696: 695: 690: 685: 680: 675: 670: 665: 657: 656: 655: 647: 646: 641: 636: 635: 634: 629: 622:True Orthodoxy 619: 614: 608: 607: 604: 603: 600: 599: 595: 594: 589: 584: 579: 574: 569: 564: 559: 554: 549: 544: 539: 534: 528: 527: 524: 523: 520: 519: 515: 514: 509: 504: 498: 493: 492: 487: 482: 477: 472: 467: 462: 457: 451: 450: 444: 443: 440: 439: 431: 430: 424: 420: 419: 413: 408: 407: 401: 392: 391: 386: 381: 376: 371: 366: 361: 356: 351: 346: 341: 336: 331: 326: 321: 319:Constantinople 315: 313: 307: 306: 303: 302: 298: 297: 292: 291: 290: 280: 275: 270: 265: 260: 255: 250: 245: 240: 235: 229: 228: 223: 222: 219: 218: 214: 213: 208: 203: 198: 193: 187: 186: 185: 170: 167: 164: 163: 160: 159: 157: 156: 151: 144: 137: 135:Holy Mysteries 132: 130:Church history 127: 122: 112: 106: 103: 102: 98: 97: 87: 79: 78: 72: 71: 26: 24: 14: 13: 10: 9: 6: 4: 3: 2: 7033: 7022: 7019: 7017: 7014: 7012: 7009: 7007: 7004: 7002: 6999: 6997: 6994: 6993: 6991: 6973: 6969: 6965: 6963: 6960: 6958: 6955: 6954: 6952: 6951: 6948: 6938: 6935: 6933: 6930: 6928: 6925: 6923: 6920: 6918: 6915: 6913: 6910: 6908: 6905: 6903: 6900: 6898: 6895: 6894: 6891: 6884: 6880: 6864: 6861: 6860: 6859: 6856: 6854: 6851: 6847: 6844: 6843: 6842: 6839: 6837: 6834: 6832: 6829: 6827: 6824: 6822: 6821:Encyclopedias 6819: 6818: 6816: 6810: 6808: 6805: 6804: 6801: 6795: 6792: 6790: 6787: 6785: 6782: 6780: 6777: 6773: 6770: 6769: 6768: 6765: 6761: 6758: 6756: 6753: 6752: 6751: 6748: 6746: 6745:Hellenization 6743: 6741: 6738: 6736: 6733: 6731: 6728: 6726: 6723: 6721: 6718: 6716: 6713: 6711: 6708: 6707: 6705: 6703:Everyday life 6701: 6695: 6692: 6690: 6689: 6685: 6681: 6678: 6677: 6676: 6675:Acritic songs 6673: 6671: 6668: 6667: 6665: 6663: 6659: 6653: 6650: 6646: 6643: 6641: 6638: 6636: 6633: 6632: 6631: 6628: 6626: 6623: 6621: 6618: 6616: 6613: 6612: 6610: 6608: 6604: 6598: 6595: 6593: 6590: 6588: 6585: 6581: 6578: 6577: 6576: 6573: 6571: 6568: 6566: 6563: 6561: 6558: 6557: 6555: 6553: 6549: 6539: 6536: 6534: 6531: 6529: 6526: 6524: 6521: 6519: 6518:Hosios Loukas 6516: 6514: 6511: 6510: 6508: 6504: 6498: 6495: 6493: 6490: 6488: 6485: 6484: 6482: 6480: 6476: 6470: 6467: 6465: 6462: 6460: 6457: 6455: 6452: 6450: 6447: 6445: 6442: 6441: 6439: 6437: 6433: 6427: 6424: 6422: 6419: 6417: 6414: 6412: 6409: 6407: 6404: 6402: 6399: 6397: 6394: 6392: 6389: 6387: 6384: 6382: 6379: 6377: 6374: 6373: 6371: 6369: 6365: 6357: 6354: 6352: 6349: 6348: 6347: 6344: 6342: 6339: 6338: 6335: 6332: 6330: 6326: 6322: 6315: 6311: 6297: 6294: 6292: 6289: 6287: 6284: 6282: 6279: 6275: 6272: 6271: 6270: 6267: 6265: 6262: 6261: 6259: 6257: 6253: 6247: 6244: 6240: 6237: 6235: 6232: 6230: 6227: 6225: 6222: 6221: 6219: 6217: 6214: 6212: 6209: 6207: 6204: 6202: 6199: 6197: 6194: 6192: 6191:Monophysitism 6189: 6187: 6184: 6182: 6179: 6175: 6172: 6170: 6167: 6165: 6164:Armenian Rite 6162: 6160: 6157: 6156: 6155: 6152: 6148: 6145: 6143: 6140: 6138: 6135: 6133: 6130: 6128: 6125: 6124: 6123: 6120: 6119: 6117: 6115: 6111: 6107: 6100: 6096: 6082: 6081:Naval battles 6079: 6077: 6074: 6072: 6069: 6067: 6064: 6062: 6059: 6057: 6054: 6050: 6047: 6045: 6042: 6040: 6037: 6036: 6035: 6032: 6030: 6027: 6026: 6024: 6022: 6018: 6008: 6005: 6001: 5998: 5996: 5993: 5992: 5991: 5988: 5984: 5981: 5979: 5976: 5975: 5974: 5971: 5970: 5968: 5964: 5958: 5955: 5953: 5950: 5948: 5945: 5943: 5940: 5938: 5935: 5933: 5930: 5928: 5925: 5923: 5920: 5918: 5915: 5913: 5910: 5909: 5907: 5903: 5895: 5892: 5890: 5887: 5885: 5882: 5880: 5877: 5876: 5875: 5872: 5870: 5867: 5866: 5864: 5860: 5854: 5851: 5849: 5846: 5844: 5841: 5839: 5836: 5834: 5831: 5829: 5826: 5824: 5821: 5819: 5816: 5815: 5812: 5809: 5807: 5803: 5799: 5792: 5788: 5774: 5771: 5769: 5766: 5764: 5761: 5759: 5756: 5755: 5753: 5751: 5747: 5737: 5734: 5732: 5729: 5728: 5726: 5722: 5716: 5713: 5711: 5708: 5706: 5703: 5701: 5698: 5697: 5695: 5691: 5685: 5682: 5680: 5677: 5675: 5672: 5670: 5667: 5665: 5662: 5660: 5657: 5656: 5654: 5650: 5647: 5645: 5641: 5631: 5628: 5626: 5623: 5622: 5620: 5616: 5610: 5607: 5605: 5604:Protasekretis 5602: 5600: 5597: 5595: 5592: 5590: 5587: 5585: 5582: 5580: 5577: 5575: 5572: 5570: 5567: 5566: 5564: 5560: 5554: 5551: 5549: 5546: 5544: 5541: 5539: 5536: 5534: 5531: 5530: 5528: 5524: 5518: 5515: 5511: 5508: 5507: 5506: 5503: 5499: 5496: 5494: 5491: 5489: 5486: 5485: 5484: 5481: 5480: 5477: 5474: 5470: 5466: 5459: 5455: 5441: 5438: 5436: 5433: 5430: 5426: 5424: 5421: 5419: 5416: 5414: 5411: 5409: 5406: 5402: 5399: 5397: 5394: 5393: 5392: 5389: 5387: 5384: 5382: 5379: 5377: 5374: 5372: 5369: 5367: 5364: 5362: 5359: 5357: 5354: 5352: 5349: 5347: 5344: 5342: 5339: 5338: 5336: 5328: 5322: 5319: 5317: 5314: 5312: 5309: 5306: 5302: 5298: 5294: 5290: 5286: 5282: 5278: 5275: 5274: 5273: 5270: 5266: 5263: 5262: 5261: 5258: 5257: 5255: 5249: 5244: 5238: 5235: 5233: 5232:Komnenian era 5230: 5228: 5225: 5223: 5220: 5218: 5215: 5213: 5210: 5208: 5205: 5204: 5202: 5196: 5191: 5185: 5182: 5177: 5173: 5172: 5171: 5170:Heraclian era 5168: 5166: 5165:Justinian era 5163: 5161: 5158: 5156: 5153: 5149: 5146: 5144: 5141: 5140: 5139: 5136: 5135: 5133: 5127: 5122: 5114: 5113: 5109: 5108: 5107: 5104: 5103: 5101: 5098: 5093: 5089: 5085: 5080: 5076: 5071: 5064: 5059: 5057: 5052: 5050: 5045: 5044: 5041: 5034: 5030: 5029: 5025: 5022: 5021: 5017: 5014: 5013: 5009: 5006: 5003: 5001: 4997: 4994: 4991: 4988: 4983: 4980: 4979: 4977: 4974: 4971: 4968: 4965: 4961: 4958: 4957: 4953: 4949: 4945: 4942: 4940: 4936: 4933: 4932: 4930: 4929: 4925: 4923: 4919: 4916: 4913: 4911: 4910:Orthodox Info 4907: 4904: 4901: 4900:Orthodox Life 4897: 4893: 4890: 4887: 4886: 4882: 4881: 4877: 4871: 4865: 4861: 4856: 4855: 4848: 4844: 4842:1-58839-113-2 4838: 4834: 4829: 4828: 4821: 4817: 4811: 4807: 4803: 4799: 4798: 4794: 4788: 4786:0-14-056033-5 4782: 4778: 4774: 4769: 4768: 4764: 4744: 4738: 4735: 4724: 4720: 4713: 4710: 4699: 4698:www.artway.eu 4695: 4689: 4686: 4681: 4675: 4671: 4667: 4663: 4659: 4652: 4649: 4644: 4640: 4636: 4632: 4628: 4621: 4618: 4613: 4611:9780300118476 4607: 4603: 4599: 4598: 4590: 4587: 4583: 4578: 4575: 4564: 4563:www.rastko.rs 4560: 4554: 4551: 4547: 4543: 4537: 4534: 4529: 4517: 4503: 4502:www.alamy.com 4499: 4492: 4489: 4477: 4473: 4467: 4464: 4453: 4449: 4443: 4440: 4435: 4431: 4424: 4421: 4417: 4412: 4406: 4402: 4394: 4391: 4388: 4383: 4380: 4377: 4372: 4369: 4366: 4361: 4358: 4354: 4348: 4345: 4340: 4336: 4332: 4328: 4322: 4320: 4316: 4312: 4307: 4304: 4300: 4294: 4291: 4285: 4282: 4278: 4273: 4270: 4265: 4261: 4254: 4251: 4246: 4242: 4235: 4232: 4228: 4224: 4218: 4215: 4211: 4206: 4203: 4199: 4194: 4191: 4187: 4186:Beckwith 1979 4181: 4178: 4175: 4174:0-85331-270-2 4171: 4167: 4161: 4158: 4154: 4150: 4144: 4141: 4138: 4132: 4129: 4125: 4121: 4115: 4112: 4108: 4102: 4099: 4094: 4087: 4084: 4080: 4074: 4071: 4068: 4067:0-7195-3971-4 4064: 4060: 4054: 4051: 4047: 4041: 4038: 4027:on 2016-03-03 4026: 4022: 4021:"STblogs.org" 4016: 4013: 4002: 3998: 3992: 3989: 3978: 3974: 3968: 3966: 3962: 3951: 3947: 3941: 3938: 3932: 3929: 3926: 3925:0-540-01085-5 3922: 3916: 3914: 3910: 3906: 3901: 3898: 3893: 3886: 3884: 3880: 3876: 3872: 3866: 3863: 3858: 3854: 3848: 3846: 3842: 3836: 3833: 3829: 3826: 3820: 3817: 3813: 3807: 3804: 3799: 3795: 3789: 3786: 3775:on 2018-11-06 3774: 3770: 3766: 3760: 3757: 3753: 3748: 3745: 3739: 3736: 3730: 3728: 3724: 3720: 3714: 3711: 3707: 3696: 3694:9780754658955 3690: 3686: 3685: 3680: 3674: 3671: 3668: 3664: 3658: 3655: 3650: 3646: 3640: 3637: 3630: 3626: 3623: 3621: 3618: 3616: 3613: 3611: 3608: 3606: 3603: 3601: 3598: 3596: 3593: 3591: 3588: 3586: 3583: 3581: 3578: 3576: 3573: 3571: 3568: 3566: 3563: 3561: 3558: 3556: 3553: 3552: 3548: 3545: 3542: 3538: 3531: 3529: 3522:Lutheran view 3521: 3519: 3515: 3512: 3511: 3505: 3501: 3498: 3494: 3486: 3480: 3476: 3475:Gilbert House 3472: 3465: 3460: 3456: 3452: 3445: 3440: 3436: 3432: 3429:, one of the 3428: 3421: 3416: 3413: 3409: 3402: 3397: 3395: 3393: 3388: 3386: 3382: 3378: 3374: 3373:Cretan School 3369: 3367: 3363: 3357: 3355: 3351: 3343: 3341: 3339: 3335: 3331: 3323: 3322:Aleppo School 3319: 3315: 3311: 3306: 3305:Aleppo School 3298: 3296: 3294: 3290: 3286: 3278: 3273: 3268: 3260: 3258: 3256: 3252: 3248: 3244: 3242: 3238: 3234: 3226: 3222: 3215: 3213: 3211: 3207: 3201: 3193: 3187: 3186:Andrei Rublev 3183: 3177: 3172: 3168: 3164: 3163: 3155: 3150: 3148: 3146: 3142: 3138: 3137:Old Believers 3134: 3130: 3125: 3123: 3122:Simon Ushakov 3119: 3115: 3114:Andrei Rublev 3110: 3105: 3103: 3102: 3097: 3093: 3089: 3085: 3080: 3073: 3069: 3068:Russian icons 3061: 3059: 3057: 3052: 3048: 3044: 3039: 3032: 3031:Cretan School 3024: 3022: 3020: 3019:Cretan School 3016: 3012: 3008: 3004: 2999: 2997: 2993: 2989: 2984: 2975: 2971: 2967: 2956: 2951: 2949: 2948: 2943: 2939: 2935: 2930: 2928: 2924: 2920: 2911: 2907: 2903: 2899: 2896: 2891: 2884: 2879: 2873: 2869: 2865: 2858: 2853: 2849: 2845: 2838: 2833: 2829: 2822: 2817: 2815: 2811: 2807: 2805: 2801: 2797: 2793: 2791: 2786: 2782: 2781: 2776: 2771: 2768: 2762: 2760: 2754: 2747: 2745: 2740: 2731: 2729: 2727: 2723: 2719: 2715: 2710: 2708: 2707:folk religion 2703: 2702: 2701:acheiropoieta 2696: 2692: 2684: 2683: 2678: 2668: 2665: 2657: 2647: 2643: 2637: 2636: 2631:This section 2629: 2625: 2620: 2619: 2615: 2614:Acheiropoieta 2611: 2607: 2599: 2597: 2595: 2590: 2586: 2582: 2577: 2575: 2566: 2564: 2560: 2556: 2554: 2548: 2546: 2542: 2539:done in wax ( 2538: 2534: 2530: 2526: 2523: 2519: 2511: 2500: 2495: 2488: 2486: 2484: 2480: 2476: 2472: 2467: 2456: 2455:acheiropoieta 2449: 2448:Acheiropoieta 2441: 2440:Acheiropoieta 2437: 2435: 2433: 2428: 2426: 2422: 2418: 2414: 2410: 2406: 2402: 2401:Constantine V 2398: 2393: 2389: 2385: 2382: 2374: 2370: 2369: 2364: 2360: 2355: 2350: 2342: 2340: 2338: 2334: 2329: 2327: 2323: 2319: 2315: 2311: 2307: 2303: 2299: 2295: 2291: 2287: 2283: 2279: 2272: 2268: 2263: 2259: 2257: 2253: 2249: 2244: 2242: 2237: 2233: 2231: 2227: 2223: 2219: 2215: 2214:Mother of God 2207: 2206:Theodosius II 2203: 2199: 2195: 2191: 2181: 2179: 2170: 2166: 2155: 2151: 2146: 2142: 2140: 2136: 2132: 2128: 2114: 2110: 2108: 2104: 2096: 2092: 2088: 2084: 2080: 2073: 2071: 2065: 2061: 2057: 2053: 2052:Philostorgius 2048: 2045: 2033: 2023: 2019: 2014: 2012: 2008: 2004: 1999: 1997: 1986: 1982: 1977: 1975: 1971: 1967: 1963: 1959: 1955: 1947: 1945: 1932: 1927: 1918: 1913: 1906: 1900: 1895: 1893: 1889: 1885: 1880: 1876: 1871: 1869: 1868:Carpocratians 1865: 1864: 1852: 1848: 1844: 1840: 1836: 1825: 1821: 1820: 1815: 1811: 1807: 1803: 1798: 1796: 1792: 1788: 1784: 1773: 1772: 1760: 1756: 1752: 1751: 1746: 1741: 1737: 1735: 1729: 1727: 1723: 1714: 1709: 1708:Simon Ushakov 1705: 1701: 1700: 1694: 1687: 1686:Saint Arethas 1682: 1675: 1671: 1666: 1660:, in Ukraine. 1659: 1651: 1646: 1640: 1635: 1630: 1624: 1616: 1611: 1609: 1607: 1603: 1598: 1594: 1590: 1585: 1583: 1578: 1574: 1570: 1565: 1563: 1559: 1555: 1551: 1547: 1543: 1539: 1535: 1531: 1527: 1524: 1517: 1513: 1510: 1509:Ancient Greek 1506: 1494: 1489: 1487: 1482: 1480: 1475: 1474: 1472: 1471: 1463: 1460: 1458: 1455: 1453: 1450: 1448: 1445: 1443: 1440: 1438: 1435: 1434: 1427: 1426: 1418: 1415: 1413: 1410: 1408: 1405: 1403: 1400: 1398: 1395: 1393: 1390: 1388: 1385: 1383: 1382:John Climacus 1380: 1378: 1375: 1373: 1370: 1368: 1365: 1363: 1360: 1358: 1355: 1353: 1350: 1348: 1345: 1343: 1340: 1339: 1335:Major figures 1332: 1331: 1322: 1319: 1317: 1314: 1312: 1309: 1307: 1306:Nativity Fast 1304: 1303: 1298: 1297: 1293: 1290: 1288: 1285: 1284: 1280:Other feasts: 1279: 1277: 1274: 1272: 1271:Paschal cycle 1269: 1268: 1265: 1260: 1259: 1251: 1248: 1246: 1243: 1241: 1238: 1236: 1233: 1231: 1228: 1226: 1223: 1221: 1218: 1216: 1213: 1211: 1208: 1206: 1203: 1201: 1198: 1196: 1193: 1191: 1188: 1186: 1183: 1181: 1178: 1176: 1173: 1171: 1168: 1166: 1163: 1161: 1158: 1156: 1153: 1151: 1148: 1146: 1143: 1141: 1138: 1136: 1133: 1131: 1128: 1126: 1123: 1121: 1118: 1116: 1113: 1111: 1108: 1106: 1103: 1101: 1098: 1097: 1093: 1090: 1088: 1085: 1084: 1081: 1076: 1075: 1068: 1065: 1063: 1060: 1058: 1055: 1054: 1050: 1049: 1045: 1043: 1042: 1038: 1036: 1033: 1031: 1028: 1026: 1025: 1021: 1019: 1016: 1014: 1011: 1009: 1008: 1003: 1002: 998: 996: 993: 991: 988: 986: 983: 981: 978: 976: 973: 971: 968: 966: 963: 961: 958: 956: 953: 951: 948: 946: 943: 941: 938: 937: 930: 926: 925: 924: 921: 920: 917: 912: 911: 901: 898: 896: 893: 891: 888: 887: 885: 883: 882:North America 880: 878: 875: 873: 870: 868: 865: 863: 860: 858: 855: 853: 850: 848: 845: 843: 840: 838: 835: 834: 830: 825: 824: 816: 813: 811: 808: 806: 803: 801: 798: 796: 793: 792: 787: 786: 782: 779: 777: 774: 773: 768: 767: 763: 760: 758: 755: 753: 750: 748: 745: 743: 740: 738: 735: 733: 730: 729: 724: 721: 720: 717: 712: 711: 704: 701: 700: 694: 691: 689: 686: 684: 681: 679: 676: 674: 671: 669: 666: 664: 661: 660: 659: 658: 653: 650: 649: 645: 642: 640: 637: 633: 630: 628: 625: 624: 623: 620: 618: 615: 613: 612:Old Believers 610: 609: 602: 601: 593: 590: 588: 585: 583: 580: 578: 575: 573: 572:Latin America 570: 568: 565: 563: 560: 558: 555: 553: 550: 548: 545: 543: 540: 538: 535: 533: 530: 529: 522: 521: 513: 510: 508: 505: 503: 500: 499: 497: 491: 488: 486: 483: 481: 480:Americas (RP) 478: 476: 473: 471: 468: 466: 463: 461: 458: 456: 453: 452: 448:jurisdictions 447: 442: 441: 435: 429: 428:Ukraine (UOC) 426: 425: 423: 418: 417:Ukraine (OCU) 415: 414: 412: 406: 403: 402: 400: 398: 390: 387: 385: 382: 380: 377: 375: 372: 370: 367: 365: 362: 360: 357: 355: 352: 350: 347: 345: 342: 340: 337: 335: 332: 330: 327: 325: 322: 320: 317: 316: 311:jurisdictions 310: 309:Autocephalous 305: 304: 296: 293: 289: 286: 285: 284: 281: 279: 276: 274: 271: 269: 266: 264: 261: 259: 256: 254: 251: 249: 246: 244: 241: 239: 236: 234: 231: 230: 226: 221: 220: 212: 209: 207: 204: 202: 199: 197: 194: 192: 189: 188: 183: 177: 173: 169: 168: 162: 161: 155: 154:View of icons 152: 150: 149: 145: 143: 142: 138: 136: 133: 131: 128: 126: 123: 120: 116: 113: 111: 108: 107: 105: 104: 99: 95: 91: 85: 81: 80: 77: 73: 69: 65: 64: 58: 54: 50: 49: 43: 37: 33: 19: 7021:Sacramentals 6686: 6559: 6454:Hagia Sophia 6436:Thessalonica 6411:Hagia Sophia 6391:Chora Church 6329:Architecture 6206:Great Schism 6196:Paulicianism 6174:Miaphysitism 6029:Karabisianoi 5333:or territory 5293:Thessalonica 5277:Latin Empire 5272:Frankokratia 5247: 5207:Isaurian era 5194: 5125: 5110: 5106:Roman Empire 5096: 5027: 5020:Eikonografos 5019: 5011: 4999: 4955: 4947: 4938: 4927: 4909: 4899: 4884: 4858:. 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