
Romanesque Art and the Death of Western Iconography
Father Steven Bigham discusses how Western Christian art developed and has departed from the earlier iconographic tradition.
Father Steven Bigham discusses how Western Christian art developed and has departed from the earlier iconographic tradition.
Des érudits ont interprété certaines images du Sarcophage dogmatique (325-350) à Rome et du Sarcophage de la Trinité-Époux (325-350) à Arles, France, comme les premières images anthropomorphiques de la Trinité. Cette étude vise à infirmer cette interprétation et à affirmer que l'interprétation juste est christologique.
In the Orthodox Church, iconography holds a central and important place, both visually and theologically. Icons are not merely decorations or pictorial teaching aids. They do serve these purposes, but their fundamental reason for being is to bear witness, in an artistic manner, to the Church’s beliefs. They are a reflection of the life in Christ as lived in the Church. We should expect, therefore, to receive from iconography that which is witnessed to and preached by other means, such as Scripture, liturgical texts, dogmatic statements, and the writings of the Fathers.
Many Orthodox Christians reject ecumenism as a panheresy and those who participate in ecumenical activities as disloyal. This attitude, so sweeping as it is, would have to condemn Fr. George Florovsky, hardly, from anyone's perspective, disloyal to Orthodoxy. And yet he participated in many ecumenical activities, was a founder of the World Council of Churches, and felt it absolutely necessary for Orthodox to participate. What is lacking in the contemporary discussion is nuance. This article proposes Fr. George Florovsky as an Orthodox model for ecumenical activity: neither an "ecumaniac" nor a panheretic.
In 1872, the Patriarch of Constantinople in a synod, refused to establish a parallel patriarchate just for Bulgarians on the territory of the Patriarchate of Constantinople. This decision defined and condemned phyletism--parallel Churches on the same territory and organized only for certain ethnic groups.
Cet article raconte mon histoire par rapport à l'œcuménisme : comment j'ai commencé comme un oecuméniste protestant enthousiate pour terminer comme un oeuméniste déçu. Il analyse également ma perception de l'Église orthodoxe dans le mouvement œcuméniquel.
I. Le problème Les chrétiens orthodoxes ont l’habitude de faire bénir les icônes par un prêtre ou un évêque. Souvent les évêques les bénissent en les oignant du saint chrême. Il y a même des offices spéciaux pour bénir les…