on Feb 25, 2016
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Bronze Eastern Orthodox Jesus Christ Icon from circa 1400-1500 A.D.
Open Approximately 38cm x 15cm (2 lb 7 oz )
Saint Arethas, Byzantine, 10th century
Image of the Saviour Not Made by Hand : a traditional Orthodox iconography in the interpretation of Simon Ushakov (1658)
Aside from the legend that Pilate had made an image of Christ, the 4th-century Eusebius of Caesarea, in his Church History , provides a more substantial reference to a "first" icon of Jesus
Further legends relate that the cloth remained in Edessa until the 10th century, when it was taken to Constantinople
while they maintain that a likeness of Christ was made by Pilate at that time when Jesus lived among them
At least some of the hierarchy of the church was still strictly opposed to icons in the early 4th century
A 6th-century Coptic icon from Egypt (Musée du Louvre)
The oldest surviving icon of Christ Pantocrator, encaustic on panel, c. 6th century (Saint Catherine's Monastery, Mount Sinai)
12th-century icon of Archangel Gabriel from Novgorod, called "Golden-Locked Angel", currently exhibited in the State Russian Museum
[19] Further,"there is no century between the fourth and the eighth in which there is not some evidence of opposition to images even within the Church"
The use of icons was seriously challenged by Byzantine Imperial authority in the 8th century
The "Theotokos of Vladimir" icon (12th century) Acheiropoieta
St Peter encaustic on panel, c. 6th century (Saint Catherine's Monastery)
However, the earlier references by Eusebius and Irenaeus indicate veneration of images and reported miracles associated with them as early as the 2nd century
Blue is the color of human life, white is the Uncreated Light of God, only used for resurrection and transfiguration of Christ
Theodore , a 1703 copy of the 11th-century icon, following the same Byzantine "Tender Mercy" type as the Vladimirskaya above
As people are also made in God's images, people are also considered to be living icons, and are therefore "censed" along with painted icons during Orthodox prayer services
The Septuagint is the Greek translation of the Hebrew Scriptures used by the early Christians, and Eastern Orthodox consider it the only authoritative text of those Scriptures
In it the word eikōn is used for everything from man being made in the divine image to the "molten idol" placed by Manasses in the Temple
Major monuments for this change include the murals at Daphni (ca. 1100) and Nerezi near Skopje (1164)
In the mid-17th century, changes in liturgy and practice instituted by Patriarch Nikon resulted in a split in the Russian Orthodox Church
In Romania, icons painted as reversed images behind glass and set in frames were common in the 19th century and are still made
Coptic icons have their origin in the Hellenistic art of Egyptian Late Antiquity, as exemplified by the Fayum mummy portraits
Beginning in the 4th century, churches painted their walls and made icons to reflect an authentic expression of their faith
Until the 13th century, "icon"-like portraits followed East pattern - although very few survive from this early period
From the 13th century, the western tradition came slowly to allow the artist far more flexibility, and a more realist approach to the figures
Only in the 15th century did production of painted works of art begin to approach Eastern levels, supplemented by mass-produced imports from the Cretan school
Lutherans, however, rejected the iconoclasm of the 16th century, and affirmed the distinction between adoration due to the Triune God alone and all other forms of veneration (CA 21)
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