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Paul of Tarsus referred to Jesus as the "image of the invisible God" (Colossians 1:15). [21] Theologians such as John of Damascus argued that the connection between Jesus' incarnation and the use of images is so strong that to reject or prohibit the use of images is tantamount to denying the Incarnation of Jesus.
Revelation 5:8 presents the saints in Heaven as linked by prayer with their fellow Christians on earth. The communion of saints (Latin: commūniō sānctōrum, Ancient Greek: κοινωνίᾱ τῶν Ἁγῐ́ων, romanized: koinōníā tôn Hagíōn), when referred to persons, is the spiritual union of the members of the Christian Church, living and the dead, but excluding the damned. [1]
The altar in an Orthodox Church usually contains relics of saints, [35] often of martyrs. Church interiors are covered with the icons of saints. When an Orthodox Christian venerates icons of a saint he is venerating the image of God which he sees in the saint. Eremitic Saint Onuphrius by Emmanuel Tzanes, 1662
Mary crowned in Heaven by Jesus or jointly with God the Father, surrounded by Cherubim and/or Saints A Baroque version by Rubens , c. 1625 The Coronation of the Virgin or Coronation of Mary is a subject in Christian art , especially popular in Italy in the 13th to 15th centuries, but continuing in popularity until the 18th century and beyond.
The halo is a symbol of the Uncreated Light (Greek: Ἄκτιστον Φῶς) or grace of God shining forth through the icon. Pseudo-Dionysius the Areopagite in his Celestial Hierarchies speaks of the angels and saints being illuminated by the grace of God, and in turn illumining others.
Because God is life (fullness, beatitude, and perfection) itself, [46] the beatific vision entails fullness of life (perfect friendship with Jesus and his angels and saints, including a share in Jesus' and the angels' and saints' own glories and honors) [47] and ultimate beatitude and perfection (supreme definitive happiness, including ...
The ascent of the monks is assisted by the prayers of angels, saints and the community, while demons attack and try to make monks fall from the ladder by pulling them down or striking them with arrows. [1] [2] The depiction of the ladder reflects the importance of angels and demons in Eastern Orthodox spirituality. [2]
Ascension of Christ and Noli me tangere, c. 400, ivory, Milan or Rome, now in Munich.See below for a similar Ascension 450 years later.. New Testament scenes that appear in the Early Christian art of the 3rd and 4th centuries typically deal with the works and miracles of Jesus such as healings, the multiplication of the loaves or the raising of Lazarus. [3]
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