Search results
Results from the WOW.Com Content Network
It was practiced as a focal point on icons, and other deities representing various saints, angels and the God. One of extreme practices of iconolatry was scraping parts of icons into the Holy Communion. Iconolatry is the opposite of iconoclasm, and it also should not be confused with iconophilia, designating the moderate veneration of icons.
Finally, icon veneration was decisively restored by Empress Regent Theodora in 843 at the Council of Constantinople. From then on all Byzantine coins had a religious image or symbol on the reverse, 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 ...
The Synods of Rome in 731 were two synods held in St. Peter’s Basilica in the year 731 under the authority of Pope Gregory III to defend the practice of Icon veneration. First Synod [ edit ]
Iconodulism (also iconoduly or iconodulia) designates the religious service to icons (kissing and honourable veneration, incense, and candlelight). The term comes from Neoclassical Greek εἰκονόδουλος (eikonodoulos) (from Greek: εἰκόνα – icon (image) + Greek: δοῦλος – servant), meaning "one who serves images (icons)".
In the Church of Hagia Sophia, the people recited the Synodikon of Orthodoxy, a short profession of the validity of icon veneration which was authored by Patriarch Methodios. [8] This profession of faith is still recited today in the Eastern Orthodox Church on the first Sunday of Great Lent, called the Sunday of Orthodoxy. [15]
Icon veneration was later restored to the Byzantine Empire under the reign of Empress Theodora, a move that some devotees ascribe to Joannicius's influence and prophecies. [1] Joannicius served in the Byzantine army in his early years before devoting his life to ascetic study and monastic contemplation.
The veneration of icons had been banned by Byzantine Emperor Constantine V and supported by his Council of Hieria (754 AD), which had described itself as the seventh ecumenical council. [5] The Council of Hieria was overturned by the Second Council of Nicaea only 33 years later, and has also been rejected by Catholic and Orthodox churches ...
In the image, Alexamenos is portrayed venerating an image of the crucifix, a detail that Peter Maser believed to represent actual Christian practice, the veneration of icons. This practice, however, was not known to be a part of Christian worship until the 4th or 5th century. [10] "Anubis as Guardian of the Dead" from Lundy, John Patterson (1876).