By Ambrosios Giakalis

This ebook, 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 situations 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 comprise the character of culture, the connection among snapshot and truth, and where of christology. eventually the argument over icons used to be concerning the accessibility of the divine. Icons have been held by means of the iconophiles to speak a deifying grace which raised the believer to participation within the lifetime of God.

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Extra info for Images of the Divine: The Theology of Icons at the Seventh Ecumenical Council - Revised Edition (Studies in the History of Christian Thought)

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34. 22 Mansi 13, 280D. See also 328C, where “he who dares to make an icon or venerate it” is described as “an enemy of the doctrines of the Fathers and an opponent of the commandments of God”. Cf. Theodore of Studius, Antir. II, PG 99, 381B. ”25 The diplomatic manner in which the above passage is couched sheds light on the Achilles’ heel of the iconoclasts. Obliged by their opponents to range themselves against the Jewish tradition, they censure it on the one hand on points which are irrelevant to the question at issue and regard Hellenism on the other as the chief cause of every iconographical tradition.

Consequently, their presence at the council was not strictly in order. There is no doubt, however, that the Churches of the East were in favour of the icons and consequently their viewpoint was correctly represented. 76 Moreover, there was a significant number 74 On the role of the army in iconoclasm, see W. Kaegi, “The Byzantine Armies and Iconoclasm”, Byzantinoslavica 27 (1966) pp. 48–70, and the same author’s “The Byzantine Thematic Armies in the First Iconoclastic Period (728–787)”, in his Byzantine Military Unrest, Amsterdam 1981, pp.

A. Lipsius – M. Bonnet, Acta Apostolica Apocrypha, Leipzig 1891–1903, vol. ii, p. 165,27. 19 In the first fragment Eusebius wonders with surprise which icon she means, the true and immutable icon of Christ as Logos or the icon which he assumed when he became incarnate for our sake, that is to say, the form of the Servant. The former, the “form of God”, is clearly inaccessible to man, since “only the Father who begot him” knows the Son. The form of the Servant, on the other hand, which Christ assumed through his incarnation, we know after his resurrection “to have been mingled with the glory of his divinity, and that the mortal has been swallowed up by life”.

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