Icons And The Mystical Origins Of Christianity

Uses the imagery of icons as a basis for exploring the true mystical source of the Christian faith.

Solrunn Nes, one of Europe's most admired iconographers, illuminates the world of Christian icons, explaining the motifs, gestures, and colors common to these profound symbols of faith. Nes explores in depth a number of famous icons, including those of the Greater Feasts, the Mother of God, and a number of the better-known saints, enriching her discussion with references to Scripture, early Christian writings, and liturgy. She also leads readers through the process and techniques of icon painting, showing each step with photographs, and includes more than fifty of her own original works of art.

An illustrated treasure trove of icons throughout history.

Moving Beyond Theoria Towards Theosis focuses on the telos of man as understood in Plato’s theoria, envisioned in the allegory of the cave, and early Christian reinterpretation of theoria as theosis. In his famed allegory of the cave, Plato maintains that real life exists beyond our base perceptions of reality and is found in the realm of ideas. Theoria is eternal rest in this realm and is understood as the telos of mankind. Plato’s theoria underwent change as it was reinterpreted under middle-Platonic and neo-Platonic thought. These systems incorporated a more mature idea of the divine than Plato, but still minimized the material world. This book explores how early Christianity inherited Plato’s cosmology and terminology. Theoria was also reinterpreted within the Christian context. Eventually the term was abandoned for theosis. Theosis is beyond theoria, as it includes contemplation of the forms as well as union with the source of the forms and the affirmation of the material realm. In this volume, Justin A. Davis shows how the Orthodox use of icons can be key to understanding theosis. The icon is a material object that connects to a higher reality, and ultimately toward union with the divine. Plato’s cosmology is collapsed and transfigured in union with the uncreated energy of God. Icons are the depiction of spiritual ascesis and the new telos of man, theosis.

For all iconophiles, that is, those who accept the dogma of the Seventh Ecumenical Council, but especially the Orthodox who claim that the icon has a sacramental and mystical character, it is naturally disquieting to hear the claim that the early Christians were aniconic and iconophobic. If this claim is true, the theology and the veneration of the icon are seriously undermined. It is, therefore, natural for iconophiles to attempt to disprove the thesis according to which the early Christians had no images whatsoever (aniconic) because they believed them to be idols (iconophobic). It is equally natural for iconophiles to want to substantiate, as much as this is possible, their deep intuition that the roots of Christian iconography go back to the apostolic age. This study weakens the notion and credibility of the alleged hostility of the early Christians to non-idolatrous images, providing a more balanced evaluation of this question.

This handbook is an in depth introduction to the theory and practice of Byzantine icon painting in egg tempera. The aim is to help all students aspire to create icons that are both sound theologically while being aesthetically beautiful. This volume focuses on the Face of Christ, especially in the Mandolin icon, and covers all the basics of icon painting. Subsequent volumes are planned which will look at the figure and the Kyykotissa icon, the design of festal icons, backgrounds and buildings . This handbook uses dozens of precisely chosen, clear illustrations, gives precise recipes for colours and mixtures, provides step by step instructions to follow, and links directly to video demonstrations which show some of the most difficult processes close up. It puts the practical aspects of icon painting in a clear historical and theological framework, introducing the application of the timeless principles on which the aesthetics of icon painting are built. As art for the Church's Liturgy, icon painting calls for the highest aesthetic standards and this book aims to help make that achievable for the average committed student. Icon painting is presented here as a vocation, rather than a hobby or an interesting artistic technique though this handbook will be of interest to anyone drawn to the world of the Byzantine liturgy and its icons. By encouraging students to do more than simply copy good examples from the past but to understand how the medieval Christian artist understood what he or she was doing and how they put that into practice, this handbook brings the world of the Byzantine artist back to life. Icon painting is opened up as a living art form for today's Church. The author, who has theology degrees from Oxford University and Heythrop College in London, has many years of icon teaching experience, founding the Bethlehem Icon School in 2010 at the Emmanuel Greek Catholic Monastery in Bethlehem, where he continues to teach from time to time. This handbook began as handouts for his students on the Prince's School of Traditional Arts icon painting course, while that was being run at the Bethlehem Icon Centre in Palestine, and has finally emerged as a companion to the online Academy Course in Icon Painting and for members of the Arbor Vitae Icon Academy which the author established during the Covid pandemic.

A comprehensive treatment of visionary experience in some of the main texts of Jewish mysticism, this book reveals the overwhelmingly visual nature of religious experience in Jewish spirituality from antiquity through the late Middle Ages. Using phenomenological and critical historical tools, Wolfson examines Jewish mystical texts from late antiquity, pre-kabbalistic sources from the tenth to the twelfth centuries, and twelfth- and thirteenth-century kabbalistic literature. His work demonstrates that the sense of sight assumes an epistemic priority in these writings, reflecting and building upon those scriptural passages that affirm the visual nature of revelatory experience. Moreover, the author reveals an androcentric eroticism in the scopic mentality of Jewish mystics, which placed the externalized and representable form, the phallus, at the center of the visual encounter. In the visionary experience, as Wolfson describes it, imagination serves a primary function, transmuting sensory data and rational concepts into symbols of those things beyond sense and reason. In this view, the experience of a vision is inseparable from the process of interpretation. Fundamentally challenging the conventional distinction between experience and exegesis, revelation and interpretation, Wolfson argues that for the mystics themselves, the study of texts occasioned a visual experience of the divine located in the imagination of the mystical interpreter. Thus he shows how Jewish mystics preserved the invisible transcendence of God without doing away with the visual dimension of belief.