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[[Image:Luke first icon.jpg|right|frame|The [[Apostle Luke]] painting the first icon]]
'''''Iconography''''' (from {{Lang-el|εικωνογραφίαεικoνογραφία}}) refers to the making and [[liturgics|liturgical]] use of '''icons''', pictorial representations of [[Holy Scripture|Biblical]] scenes from the life of [[Jesus Christ]], historical events in the life of the Church, and portraits of the [[saint]]s. Icons are usually two-dimensional images and may be made of paint, mosaic, embroidery, weaving, carving, engraving, or other methods. A person who practices the art of iconography is called an [[iconographer]].
Images have always been a vital part of the [[Orthodox Church|Church]], but their place was the subject of the [[Iconoclasm|Iconoclast Controversy]] in the 8th and 9th centuries, especially in the East. The [[Sunday of Orthodoxy]], the first Sunday of the [[Great Lent|Great Fast]] (Lent) every year celebrates the reestablishment of the Orthodox [[veneration]] of icons. The use of iconography is considered one of the most distinctive elements of the [[Byzantine Rite]].
From the first centuries of Christianity, icons have been used for prayer. Orthodox Tradition tells us, for example, of the existence of an icon of the Christ during his lifetime, the [[Image Not-made-by-hands|Icon-Not-Made-With-Hands]], and of the [[icons of the Theotokos]] immediately after him written by the All-laudable [[Apostle Luke|Apostle and Evangelist Luke]].
=== Egyptian death masksIcon made by Jesus===HistoricallyDuring the time of the earthly ministry of the Savior, Abgar, ruler in the icon is thought to be a descendant Syrian city of Edessa, was afflicted with leprosy. Reports of the Egyptian death masks that were painted on mummies wrapped great miracles performed by the Lord extended throughout Syria (Matt. 4:24) and as far as Arabia at this time. Although not having seen the Lord, Abgar believed in strips him and wrote a letter requesting Christ to come and heal him. Abgar sent his court painter, Ananias, with this letter to Palestine telling him to paint an image of glue and powered gypsum soaked linenthe Divine Teacher. This led Ananias was not able go to near Christ because of the traditional icon painting technique great many people listening to his preaching. He attempted to produce an image of gluing linen on the Lord Jesus Christ from afar, but could not. The Lord called Ananias and promised to send his disciple in order to heal Abgar from the leprosy and instruct him in salvation. Then the Lord called for water and a board, gessoing ittowel. He wiped His face with the towel, and painting on itwas His Divine Image. The Christian icon also inherited Savior sent the cultic task towel and a letter to Edessa back with Ananias. With thanksgiving Abgar received the sacred objects and started healing. He continued healing until the arrival of the ritual mask and exalted this taskdisciple Thaddeus, Apostle of the 70. The task that revealed Apostle preached the deified spirit of Gospel and baptized the deceased resting Abgar and all living in eternityEdessa. The spiritual essence story is recorded by the 4th century Church historian, Eusebius of the old Cult was transfigured into a new cultural image manifesting itself more perfectly than the oldCesarea.
===Icons made by Apostle Luke===
Apostle Luke painted icons of the Most-holy Theotokos—not just one, but three—as well as icons of the Holy Apostles Peter and Paul.
St. Luke wrote the first icon, of the Most Holy Theotokos Directress or Hodigitria, mentioned in the Paraklesis to the Theotokos:
:Your great icon, the sacred one
:Which is called Directress,
:And was depicted for us
:By one of the apostles,
:Luke the Evangelist.
:—The Service of the Small Paraklesis (GOARCH)
Unlike the mask, the Christian icon is not part ===Icons in The Old Testament===Pictures of a mummy or sarcophaguscherubim on temple door, it does not need to connect to a saint's body. No matter where on earth the saint's remains temple walls arementioned in Old Testament in III Kings 6:29. If there would be an interdiction of all images, and no matter the physical condition, his resurrected and deified body lives in eternitygroups claiming this interdiction would not use any images, photos or movies and the icon that shows him forth does Old Testament would probably not merely depict describe the holy witness but is the very witness. It is not the icon, Temple as art, that tells us anything, it is the saint, through the icon that is teaching. This window, to the resurrected, breaks when the icon itself is separated by the observer, from the saint it depicts. At that moment the icon just becomes another thing having images of this world. The vital connection between haven and earth disintegratescherubim.
===Icons with unknown author===
There are several icons with unknown author that were found done after people were praying. One such example is [ Prodomitra icon.] The first draft was not liked by the icon writer and he prayed for help and he found the icon done.
Another example is the icon of Saint George and in this example several monks did not agree on the patron Saint of their Church. They asked God for decision letting an empty icon support in the Church and praying for God to show the Patron Saint. After several days of prayer they did find an icon of Saint George already painted in the Church.
Third example is the icon done in Pangheo Mountains to saint Gherman. Saint Gherman wanted an icon of Holy Mother of God. So he put several men to make the support of an icon. However the piece of wood had splintered in several parts. The Saint prayed to God so that icon will be made.
Holy Mother of God appeared to Saint Gherman assuring that the icon will be done and the wood parts had united themself and the icon started to be self written in a reddish light.
This icon is doing many miracles , the first one being the healing of a child that was not able to speak and to hear.
Probably these icons are done by angels.
===Miracle performing icons===
As we saw the icon made by Jesus did perform a miracle, helping King Abgar escape partially of leprosy. Today there are many miracle performing icons.
=="Written" or "painted"?==
The most literal translation of the Greek word {{Lang-el|εικονογραφία}} (''eikonographia'') is "image writing," leading many English-speaking Orthodox Christians to insist that icons are not "painted" but rather "written." From there, further explanations are given that icons are to be understood in a manner similar to [[Holy Scripture]]—that is, they are not simply artistic compositions but rather are witnesses to the truth the way Scripture is. Far from being imaginative creations of the iconographer, they are more like scribal copies of the Bible.
While the explanation of the purpose and nature of icons is certainly true and consistent with the Church's [[Holy Tradition]], there is a linguistic problem with the insistence on the word ''written'' rather than ''painted''. In Greek, a painted portrait of anyone is also a γραφή (''graphi''), and the art of painting itself is called ζωγραφική (''zographiki'') while any drawing or painting can be referred to as ζωγραφιά (''zographia''). Ancient Greek literally uses the same root word to refer to the making of portraits and the making of icons, but distinguishes whether it is "painting from life" (ζωγραφιά) or "painting icons" (εικονογραφία). Thus, from a linguistic point of view, either all paintings—whether icons or simple portraits—are "written" or (more likely) "painted" is a perfectly usable English translation, simply making a distinction between the painting appropriate for icons and that appropriate for other kinds of painting, just as Greek does.
Some have suggested ==Modern Styles===== Icons on Glass ==={{cleanup}}Painting on glass – a very ancient art introduced to Transylvania after its annexation to the Habsburg empire (1699) – had an extraordinary diffusion as a mass phenomenon as the result of a miraculous event that icon writing be used because happened at Nicula, a village in the north of Transylvania, where on the fact that for many centuries15th February, 1694 (whether some scholars say 1699) tears were seen running down the face of the Blessed Virgin on a wooden icon of the Madonna with Child in the local church. This miraculous event transformed the early Churchvillage into a centre of pilgrimage, the persecutions against many pilgrims being anxious to obtain an image of the Christians by miraculous Madonna to take home. In this way began the great spread of the painting of icons on glass in Transylvania. '''The Zosim Oancea Museum of icons on glass at Sibiel''' The Fr Zosim Oancea Museum at Sibiel holds the pagan authoritieslargest existing exposition of icons on glass in Transylvania, or more recently around a miracle of artistic creativity and religious inspiration born of the riches of the Orthodox World when Christian tradition and the faithful have been subjected to non-Orthodox authority)imagination of Romanian peasant painters. A unique fusion of Eastern tradition and Western technique, icons were on glass emerged and spread throughout this extensive region of Romania in the books first decades of the illiterate eighteenth century, reaching their apogee between 1750 and through the depiction end of an often simple image refer to the nineteenth century and almost vanishing in the period between the two world wars. Begun in 1969 under the aegis of Fr Zosim Oancea, the people of Sibiel and confirm with the fundamental belief help of institutions and private donors, the Church; collection in this museum with its almost 600 masterpieces, represents all the main types of icons on glass along with works by some of the Incarnationmost famous icon-painters – when their names are known. God's becoming humanA visit to the museum at Sibiel also presents the opportunity to discover the person who gave the museum its name: Fr Zosim Oancea, his undertaking a truly exceptional man and sanctifying of human nature priest to whose intelligent vision and matter indefatigable tenacity we owe this extraordinary museum in general means that He can be depicted using matterthe heart of Romania.<ref> '''''' - Published by the permission of the author: Giovanni Ruggeri</ref>
==See also==
* [[Jim Forest|Forest, Jim]]. ''Praying With Icons''. (ISBN 1570751129)
* Iconostasis, ISBN 0881411175 By [[Pavel Florensky|Pavel Alexandrovich Florensky]] Published 2000, St Vladimir's Seminary Press
* Margaret E. Kenna. ''Icons in Theory and Practice: An Orthodox Christian Example.'' '''History of Religions.''' Vol. 24, No. 4 (May, 1985), pp.345-368.
== External links ==
[[Image:Icon studio.jpg|right|thumb|300px|Two icons, one complete and another in process]]
=== General information ===
*[ Iconography Guide- free e-learning site]
*[ The Icon FAQ]
*[ Icons Explained]
*[ A Discourse in Iconography by St. John of Shanghai and San Francisco]
*[ Icon & worship - Icons of Karakallou Monastery, Mt. Athos]
*[ The Icon: A Manifestation of Theology] - [ Traditional Byzantine Iconography website]
*[ On the Differences of Western Religious Art and Orthodox Iconography] - Traditional Byzantine Iconography website
*[ Eleftherios Foulidis - Greek Orthodox Iconographer]
=== Online icon galleries ===
*[ index.html Russian Icons Index]*[ Iconographer Valentin Streltsov]*[ Iconographer Fr. Theodore Koufos]*[ Icons on wood and glass, Iconoography by the hand of Anna Edelman]*[ Damascene Gallery's Public Domain collaborative Icon Gallery project]
=== Audio ===

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