By Ambrosios Giakalis
This booklet, newly revised and up to date, examines the japanese Church's theology of icons mainly at the foundation of the acta of the 7th Ecumenical Council of 787. The political conditions resulting in the outbreak of the iconclast controversy within the 8th century are mentioned intimately, however the major emphasis is at the theological arguments and assumptions of the council contributors. significant issues contain the character of culture, the connection among snapshot and fact, and where of christology. eventually the argument over icons used to be concerning the accessibility of the divine. Icons have been held by way of the iconophiles to speak a deifying grace which raised the believer to participation within the lifetime of God.
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This ebook, newly revised and up-to-date, examines the jap Church's theology of icons mainly at the foundation of the acta of the 7th Ecumenical Council of 787. The political conditions resulting in the outbreak of the iconclast controversy within the 8th century are mentioned intimately, however the major emphasis is at the theological arguments and assumptions of the council contributors.
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Additional resources for Images of the Divine: The Theology of Icons at the Seventh Ecumenical Council - Revised Edition (Studies in the History of Christian Thought)
A unique exception is the Onomasticon of Eusebius of Caesarea (ed. E. Klostermann, GCS 11, 1 Euseb. 111, 1, 1966) which is conﬁned to Jewish archeology, focusing on the historical books of the Old Testament. This is in fact the last part of an extensive book on archaeology written by Eusebius, which is lost. However, taking into account that Eusebius was considered to be a heretic, this exception proves the rule. See on this point Germanus of Constantinople, De haeresibus et Synodis 14, PG 98, 53A.
1063DE; cf. Numb. 21:9; 1 Kgs 6:23; see also Mansi 13, 52C. 49 Mansi 13, 276B. 50 Mansi 13, 5D (Tarasius commenting on Hebr. 9). Also “If the Old Testament had cherubim overshadowing the mercy-seat, we too will have icons of our Lord Jesus Christ and the holy Theotokos and the saints overshadowing the mercy-seat”, ibid. Cf. ibid. 97C. ”51 Also striking is the assertion that “the Christian Church received (the painting of icons and their installation in churches) from the holy Apostles”,52 the icons being in no way a modern invention.
62 Mansi 13, 268E. Cf. 269A: “All our holy Fathers accepted the making of icons; and those who say that it is not a tradition of Fathers are lying”. 63 These are Athanasius of Alexandria (Mansi 12, 1067C; 13, 69BC, 325D, 361E, 24E–32A; cf. PG 25, 96 and 120C; PG 26, 332; PG 27, 12045; PG 28, 797–805; see also L. Wallach, Diplomatic studies in Latin and Greek documents from the Carolingian Age, Ithaca and London 1977, pp. 102–106); Basil of Caesarea (Mansi 12, 1014E, 1146A, 1066DE; 13, 72A–73A, 80C, 69E, 93C, 268E, 273AB, 277C, 324C 325D, 377E; from these indirect testimonies it appears that the letter of Basil the Great to Julian referred to in these columns is one which is no longer extant); Cyril of Jerusalem (Mansi 13, 160B.