In regards to St Epiphanius of Salamis the following book "St Epiphanius of Salamis Doctor of Iconoclasm?" shows imo conclusive proof that his supposed post scriptum in which hes said to denounce icons is indeed a forgery. From "chapter 5" of said Book i quote: "Let us now apply Nicephorus’s principle to the question: not to pay attention to “common stylistic elements,” but to take note of the doctrine behind the words. By examining the following texts on the use of akatalēptos, we believe we have found a distinct difference in the theological contexts of the words. In EPIPHANIUS'S AUTHENTIC WORKS, the word "akatalēptos" is found in a discussion of the Trinity, the Logos,or the divine nature BEFORE OR APART FROM THE INCARNATION and never in or in relation to the incarnation. In the documents ATTRIBUTED TO EPIPHANIUS, "akatalēptos" describes the LOGOS IN THE INCARNATION."
The Theology of the Icon by Leonid Ouspensky The Meaning of Icons by Valdimir Lossky, Ouspensky Three Treatises on the Divine Images by St John of Damascus On the Holy Icons by St Theodore the Studite Festal Icons by Aidan Hart
Hey so I just have a question,you said the only exception you would make about depiction of the Father is the Ancient Of Days,but what about Andrei's Rublev icon where he depicts the Trinity as 3 angels,as far as I know that icon is accepted by Orthodox Church
Rublev’s trinity isn’t a depiction. More of a representation. If you haven’t, you should look into the beautiful meaning behind the colors of the angel’s garments.
And the coopersnake. can be seen as an icon. Numbers 21: 4-9. 8 God said to Moses, “Make a snake and put it on a flagpole: Whoever is bitten and looks at it will live.” 9 So Moses made a snake of fiery copper and put it on top of a flagpole. Anyone bitten by a snake who then looked at the copper snake lived.
@@josse9867 Yes, but they didn't pray to the serpent until later when they erroneously started burning incense to it, making of it an idol. It seems more of a symbol to me, as it is a fiery serpent of the sort plaguing them. Of course, God heals; but an icon would be a pictorial representation. The serpent doesn't represent God, but perhaps God's "ability to heal"
There is a video Protestant apologist Gavin Ortlund saying that the veneration of icons was an accretion. He points of writings from Origen, Tertullian, Eusebius and Epifanius to make his case. He says that their rejection of icons was universal Christian practice. ruclips.net/video/_ytYX4dXpRo/видео.html
This is a HQ video. It really makes me think about literacy in the early church. Scripture and iconography are clearly related. Thanks.
These videos are edifying, many thanks.
In regards to St Epiphanius of Salamis the following book "St Epiphanius of Salamis Doctor of Iconoclasm?" shows imo conclusive proof that his supposed post scriptum in which hes said to denounce icons is indeed a forgery. From "chapter 5" of said Book i quote:
"Let us now apply Nicephorus’s principle to the question: not to pay attention to “common stylistic elements,” but to take note of the doctrine behind the words. By examining the following texts on the use of akatalēptos, we believe we have found a distinct difference in the theological contexts of the words. In EPIPHANIUS'S AUTHENTIC WORKS, the word "akatalēptos" is found in a discussion of the Trinity, the Logos,or the divine nature BEFORE OR APART FROM THE INCARNATION and never in or in relation to the incarnation. In the documents ATTRIBUTED TO EPIPHANIUS, "akatalēptos" describes the LOGOS IN THE INCARNATION."
Can you recommend books to read. I'm oriental Orthodox. I'm looking for any books but preferably primary content rather than opinions
The Theology of the Icon by Leonid Ouspensky
The Meaning of Icons by Valdimir Lossky, Ouspensky
Three Treatises on the Divine Images by St John of Damascus
On the Holy Icons by St Theodore the Studite
Festal Icons by Aidan Hart
The sound has greatly improved too!
👍
David,
Are you still in Turkey? I have a personal question. Thanks!
Hey so I just have a question,you said the only exception you would make about depiction of the Father is the Ancient Of Days,but what about Andrei's Rublev icon where he depicts the Trinity as 3 angels,as far as I know that icon is accepted by Orthodox Church
I think he made a mistake, the Ancient of Days is Christ at the Second Coming
Rublev’s trinity isn’t a depiction. More of a representation. If you haven’t, you should look into the beautiful meaning behind the colors of the angel’s garments.
I could be wrong but I believe the painting is tied to the three angels (trinitarian theophany) who appeared to Abraham in Gen 18.
Good video
Pretty sure Romania and Serbia has a history with statues. Plus the pre-schism west has a long history of carvings made of stone
What is the difference between Romanist 'transubstantion' and your 'transubstrantion'?
"Substance" in Latin is similar to "essence", in Greek it is not.
What are your thoughts on badly painted icons?
And the coopersnake. can be seen as an icon. Numbers 21: 4-9. 8 God said to Moses, “Make a snake and put it on a flagpole: Whoever is bitten and looks at it will live.”
9 So Moses made a snake of fiery copper and put it on top of a flagpole. Anyone bitten by a snake who then looked at the copper snake lived.
what entity is it depicting?
God.
@@mihailungheanu4631 I don't see the connection
@@TheEternalClown God heals, that’s why
@@josse9867 Yes, but they didn't pray to the serpent until later when they erroneously started burning incense to it, making of it an idol. It seems more of a symbol to me, as it is a fiery serpent of the sort plaguing them.
Of course, God heals; but an icon would be a pictorial representation. The serpent doesn't represent God, but perhaps God's "ability to heal"
Yeems king
There is a video Protestant apologist Gavin Ortlund saying that the veneration of icons was an accretion. He points of writings from Origen, Tertullian, Eusebius and Epifanius to make his case. He says that their rejection of icons was universal Christian practice.
ruclips.net/video/_ytYX4dXpRo/видео.html