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Religious images in Christian theology have a role within the liturgical and devotional life of adherents of certain Christian denominations. The use of religious images has often been a contentious issue in Christian history. Concern over idolatry is the driving force behind the various traditions of aniconism in Christianity.
The 4th-century Christian Aelius Lampridius produced the earliest known written records of Christian images treated like icons (in a pagan or Gnostic context) in his Life of Alexander Severus (xxix) that formed part of the Augustan History. According to Lampridius, the emperor Alexander Severus (r.
Iconography found in Christian art; individual works should only be added if their iconography is complex, and covered at some length in the article on them. See also Category:Christian symbols Contents
The Transfiguration of Jesus has been an important subject in Christian art, above all in the Eastern church, some of whose most striking icons show the scene. The Feast of the Transfiguration has been celebrated in the Eastern church since at least the 6th century and it is one of the Twelve Great Feasts of Eastern Orthodoxy , and so is widely ...
This category relates to religious Eastern Orthodox icons, icon painting, and icon painters. Subcategories. This category has the following 6 subcategories, out of 6 ...
Religious tradition Name Symbol Origin Notes and references Christianity: Christian cross: 32 AD The Christian cross has traditionally been a symbol representing Christianity or Christendom as a whole, [2] and is the best-known symbol of Christianity. [2]
Occasionally, secular artists treated Christian themes (Bouguereau, Manet) — but only rarely was a Christian artist included in the historical canon (such as Rouault or Stanley Spencer). However many modern artists such as Eric Gill , Marc Chagall , Henri Matisse , Jacob Epstein , Elisabeth Frink and Graham Sutherland have produced well-known ...
The angel who rescues Shadrach, Meshach, and Abednego from the "fiery furnace" in the Book of Daniel Chapter 3 is usually regarded in Christian tradition as Michael; this is sometimes represented in Early Christian art and Eastern Orthodox icons, but rarely in later art of the Western church.