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2016 | 50 | 101-114

Article title

The role of pictures, the veneration of icons and the representation of Christ in two oriental orthodox churches of the Coptic and Ethiopian traditions

Content

Title variants

Languages of publication

EN

Abstracts

EN
The Oriental Orthodox Churches include the Churches of the Coptic and Ethiopian traditions and also of the Syrian and Armenian traditions which will not be mentioned here. The veneration of icons is similar in all the Churches of Orthodox tradition. They do speak of “veneration” of the persons represented on the icons and pictures (Christ, the Virgin and the saints). They do not speak of “adoration” or “worship” of these persons or of the icons as only God is adored, and worshiping icons would be idolatrous. This veneration is especially known in the socalled Eastern Orthodox (of the Greek, Russian, Romanian, Bulgarian, Serbian traditions) or Churches having accepted the Council of Chalcedon in 451 and the Second Council of Nicaea in 787, but also in the Oriental Orthodox Churches, which is less known.

Year

Issue

50

Pages

101-114

Physical description

Dates

published
2016-12-10

Contributors

  • Independent researcher

References

  • Brock, S., 1977, “Iconoclasm and the monophysites”, in: A. Bryer, J. Herrin (eds.), Iconoclasm, papers given at the ninth Spring Symposium of Byzantine Studies, University of Birmingham March 1975, Birmingham: Centre for Byzantine Studies, University of Birmingham.
  • Chaillot, C., Belopopsky, A.,1998, Towards Unity: The Theological Dialogue Between the Orthodox Church and the Oriental Orthodox Churches, Geneva: Inter Orthodox Dialogue.
  • Chaillot, C., 2016, The Dialogue between the Eastern Orthodox and Oriental Orthodox Churches, Volos: Volos Academy Publications.
  • Chojnacki, S., 1983, Major Themes in Ethiopian Paintings. Indigenous Developments, the Influence of Foreign Models and Their Adaptation, Wiesbaden: F. Steiner.
  • Grabar, A., 1931, La Sainte Face de Laon: le Mandylion dans l'art orthodoxe, Prague: Seminarium Kondakovianum.
  • Gerster, G., Churches in Rock, Early Christian Art in Ethiopia, London: Phaidon.
  • Heldman, M. 1984, “The Role of the Devotional Image in Emperor Za’ra Ya’qob’s Cult of Mary” in: S. Rubenson (ed.), Proceedings of the VIIth International Conference on Ethiopian Studies, Addis Ababa: Institute of Ethiopian Studies; Uppsala: African Studies Center; East Lansing: Michigan State University.
  • Ibrahim, Y., 1980, “The Syrian Orthodox and Iconoclasm”, Patriarchal Review of the Patriarchate of Antioch, issues 171-174.
  • Malaty, T., 1994, The Church House of God, Alexandria: St. George Orthodox Church, Sporting.
  • Mercier, J., 1992, Le roi Salomon et les maîtres du regard, Paris: Réunion des musées nationaux.
  • Nersessian der S., 1973, „Une apologie des images au VIIe siècle“, Études byzantines et arménienes 1, pp. 379-403.
  • Ouspensky, L., 1982, Théologie de l’icône, dans l 'Eglise orthodoxe, Paris: Les Editions du Cerf.
  • Pope Shenouda III,1988, Comparative Theology, London: Coptic Orthodox Publishers Association.
  • Schönborn, C., 1976, L’icône du Christ, Fondements théologiques, Fribourg: Éditions Universitaires.
  • Spencer, D., 1972, “In Search of Saint Luke Icons,” Journal of Ethiopian Studies 10, 2, 67-96.

Document Type

Publication order reference

Identifiers

YADDA identifier

bwmeta1.element.desklight-c18a4280-1beb-431e-b8db-fe3eeef1edaf
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