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--[[User:Marie lavie|Marie lavie]] 09:52, October 7, 2008 (UTC)<nowiki><math>Entrez le texte non formaté ici</math>[[Media:[[Image:Exemple.ogg]]== Les icônes dans la tradition orthodoxe ==]]</nowiki>[[Image:Luke first icon.jpg|right|frame|The [[Apostle Luke]] painting the first icon]]'''''Iconography''''' (from {{Lang-el|εικoνογραφία}}) refers to the making and [[liturgics|liturgical]] use of '''icons''', pictorial representations of [[Holy Scripture|Biblical]] scenes from the life of [[Jesus Christ]], historical events in the life of the Church, and portraits of the [[saint]]s. Icons are usually two-dimensional images and may be made of paint, mosaic, embroidery, weaving, carving, engraving, or other methods. A person who practices the art of iconography is called an [[iconographer]].

La vénération des icônes est dans l'Egllise orthodoxe un aspect essentiel de l'expérience liturgique, c'est à dire de la contemplation du Royaume. La liturgie, en effet, en sanctifiant toutes les facultés de l'homme, amorce la transfiguration de ses sens, les rend capables d'entrevoir l'invisible à travers le visible, le Royaume à travers le Mystère.L'icône, souligne Ouspensky, sanctifie la vue, et ainsi elle transforme la vue en vision: car Dieu ne s'est pas seulement fait entendre, il s'est fait voir, la gloire de la Trinité s'est révéle à travers la chair du Fils de l'Homme.L'Orthodoxie affirme donc le caractère christologique de l'image. Elle montre d'abord que l'image par excellence est le Christ lui-même. La Parole irréprésentable de l'Ancien Testament s'est fait chair représentable: "lorsque l'Invisible, écrit saint Jean Damascène, s'étant revêtu de la chair, apparut visible." Le Christ n'est pas seulement le Verbe de Dieu mais son image. L'incarnation fonde l'icône et l'icône atteste l'incarnation. '''''Iconographie''''' (from {{Lang-el|εικονογραφία}}) refers to the making and [[liturgics|liturgical]] use of '''icons''', pictorial representations of [[Holy Scripture|Biblical]] scenes from the life of [[Jesus Christ]], historical events in the life of the Church, and portraits of the [[saint]]s. Icons are usually two-dimensional images and may be made of paint, mosaic, embroidery, weaving, carving, engraving, or other methods. A person who practices the art of iconography is called an [[iconographer]]. Images have always been a vital part of the [[Orthodox Church|Church]], but their place was the subject of the [[Iconoclasm|Iconoclast Controversy]] in the 8th and 9th centuries, especially in the East. The [[Sunday of Orthodoxy]], the first Sunday of the [[Great Lent|Great Fast]] (Lent) every year celebrates the reestablishment of the Orthodox [[veneration]] of icons. The use of iconography is considered one of the most distinctive elements of the [[Byzantine riteRite]].

From the first centuries of Christianity, icons have been used for prayer. Orthodox Tradition tells us, for example, of the existence of an icon of the Christ during his lifetime, the [[Image Not-made-by-hands|Icon-Not-Made-With-Hands]], and of the [[icons of the Theotokos]] immediately after him written by the All-laudable [[Apostle Luke|Apostle and Evangelist Luke]].

=== Egyptian death masksThe Icon of the Savior Not-made-by-hands, also Acheiropoieta===HistoricallyDuring the time of the earthly ministry of the Savior, Abgar, ruler in the icon is thought to be a descendant Syrian city of Edessa, was afflicted with leprosy. Reports of the Egyptian death masks that were painted on mummies wrapped great miracles performed by the Lord extended throughout Syria (Matt. 4:24) and as far as Arabia at this time. Although not having seen the Lord, Abgar believed in strips Him and wrote a letter requesting Christ to come and heal him. Abgar sent his court painter, Ananias, with this letter to Palestine telling him to paint an image of glue and powered gypsum soaked linenthe Divine Teacher. This led Ananias was not able go to near Christ because of the traditional icon painting technique great many people listening to his preaching. He attempted to produce an image of gluing linen on the Lord Jesus Christ from afar, but could not. The Lord called Ananias and promised to send his disciple in order to heal Abgar from the leprosy and instruct him in salvation. Then the Lord called for water and a board, gessoing ittowel. He wiped His face with the towel, and painting on itwas His Divine Image. The Christian icon also inherited Savior sent the towel and a letter to Edessa back with Ananias. With thanksgiving Abgar received the sacred objects and started healing. He continued healing until the arrival of the cultic task disciple Thaddeus, Apostle of the ritual mask and exalted this task70. The task that revealed Apostle preached the deified spirit of Gospel and baptized the deceased resting Abgar and all living in eternityEdessa. The spiritual essence story is recorded by the 4th century Church historian, Eusebius of the old Cult was transfigured into a new cultural image manifesting itself more perfectly than the oldCesarea.

Unlike ===Icons in The Old Testament===Pictures of cherubim on temple door, on temple walls are mentioned in Old Testament in III Kings 6:29. If there would be an interdiction of all images, the maskgroups claiming this interdiction would not use any images, photos or movies and Old Testament would probably not describe the Christian Temple as having images of cherubim.  === Other icons not made by hands===There are several icons with unknown authors that were found done after people were praying.  *One such example is [http://ro.orthodoxwiki.org/Icoana_Maicii_Domnului_Prodromi%C5%A3a Prodomitra icon .] The first draft was not liked by the icon writer. He prayed for help and then found the icon done.  *Another example is the icon of Saint George, and in this example, several monks did not part agree on the patron Saint of their church. They asked God for help, leaving an empty icon support in the church and praying for God to show the Patron Saint. After several days of a mummy or sarcophagusprayer, it does not need they found an icon of Saint George painted in the church.  *Third example is the icon done in Pangheo Mountains to connect Saint Gherman. Saint Gherman wanted an icon of the Holy Mother of God. So he had several men make the support. However the piece of wood had splintered in several parts. The Saint prayed to a saint's bodyGod so that icon will be made. No matter where on earth The Holy Mother of God appeared to Saint Gherman assuring that the saint's remains areicon will be done, and no matter the physical condition, his resurrected wood parts had united themselves and deified body lives the icon started to be self-written in eternitya reddish light. Many miracles are attributed to this icon, and one being the icon healing of a child that shows him forth does was not merely depict the holy witness but is the very witnessable to speak or hear. Some believe these icons are made by angels. It is not  ===Miracle performing icons===As we saw the iconmade by Jesus did perform a miracle, as arthelping King Abgar escape partially of leprosy. Today there are many miracle performing icons. The calendar of the Russian Church, that tells us anything, it where iconography of the Virgin is the sainthighly developed, through mentions 260 of her icons noted for miracles and celebrated liturgically. The Menaion of Sergius numbers the designations of Most Holy Theotokos icons at 700.<ref>'''https://orthodoxwiki.org/Icons_of_the_Theotokos'''</ref> Wonderworking icons in Russia:* The ''“Kursk-Root”'' icon that is teachingof the Mother of God ''“of the Sign”''<ref>'''https://www.oca. This window, to org/saints/lives/2012/09/08/102542-icon-of-the-mother-of-god-of-the resurrected, breaks when -sign-the -kursk-root'''</ref>;* Our Lady of Kazan icon itself is separated by <ref>'''https://orthodoxwiki.org/Our_Lady_of_Kazan'''</ref>;* ''“Unexpected Joy”'' icon of the observer, from Mother of God<ref>'''https://www.oca.org/saints/lives/2012/12/09/103510-unexpected-joy-icon-of-the saint it depicts-mother-of-god'''</ref>. At that moment  Wonderworking icons in Romania:* Icon of the Mother of God with Christ from Nicula Monastery<ref>''' https://ro.wikipedia.org/wiki/Icoana_de_la_Nicula'''</ref>;* ''”Lidianca”'' icon just becomes another thing of this worldMother of God from Neamț Monastery, the oldest Romanian icon<ref>''' https://orthochristian.com/113312. The vital connection between haven and earth disintegrateshtml'''</ref>;* ''”Syriaca”'' icon of Mother of God from Ghighiu Monastery.

The most literal translation of the Greek word {{Lang-el|εικονογραφία}} (''eikonographia'') is "image writing," leading many English-speaking Orthodox Christians to insist that icons are not "painted" but rather "written." From there, further explanations are given that icons are to be understood in a manner similar to [[Holy Scripture]]&mdash;that is, they are not simply artistic compositions but rather are witnesses to the truth the way Scripture is. Far from being imaginative creations of the iconographer, they are more like scribal copies of the Bible. While the explanation of the purpose and nature of icons is certainly true and consistent with the Church's [[Holy Tradition]], there is a linguistic problem with the insistence on the word ''written'' rather than ''painted''. In Greek, a painted portrait of anyone is also a γραφή (''graphi''), and the art of painting itself is called ζωγραφική (''zographiki'') while any drawing or painting can be referred to as ζωγραφιά (''zographia''). Ancient Greek literally uses the same root word to refer to the making of portraits and the making of icons, but distinguishes whether it is "painting from life" (ζωγραφιά) or "painting icons" (εικονογραφία). Thus, from a linguistic point of view, either all paintings&mdash;whether icons or simple portraits&mdash;are "written" or (more likely) "painted" is a perfectly usable English translation, simply making a distinction between the painting appropriate for icons and that appropriate for other kinds of painting, just as Greek does. ==Modern Styles===== Icons on Glass ==={{cleanup}}Painting on glass – a very ancient art introduced to Transylvania after its annexation to the Habsburg empire (1699) – had an extraordinary diffusion as a mass phenomenon as the result of a miraculous event that happened at Nicula, a village in the north of Transylvania, where on the 15th February, 1694 (some scholars say 1699) tears were seen running down the face of the Blessed Virgin on a wooden icon of the Madonna with Child in the local church. This miraculous event transformed the village into a centre of pilgrimage, the many pilgrims being anxious to obtain an image of the miraculous Madonna to take home. In this way began the great spread of the painting of icons on glass in Transylvania.

While the explanation of the purpose and nature of icons is certainly true and consistent with the Church's [[Holy Tradition]], there is a linguistic problem with the insistence on the word ''written'' rather than ''painted''. In Greek, a painted portrait of anyone is also a '{{Lang-el|γραφή}}' (''graphi''), and the art of painting itself is called ζωγραφική (''zographiki'') while any drawing or painting can be referred to as {{Lang-el|ζωγραφιά}} (''zographia''). Ancient Greek literally uses the same root word to refer to the making of portraits and the making The Zosim Oancea Museum of icons, but distinguishes whether it is "painting from life" '{{lang-el|ζωγραφιά}}on glass at Sibiel' or "painting icons" '{{lang-el|εικονογραφία}}'. Thus, from a linguistic point of view, either all paintings&mdash;whether icons or simple portraits&mdash;are "written" or (more likely) "painted" is a perfectly usable English translation, simply making a distinction between the painting appropriate for icons and that appropriate for other kinds of painting, just as Greek does.

Some have suggested that icon writing be used because The Fr Zosim Oancea Museum at Sibiel holds the largest existing exposition of icons on glass in Transylvania, a miracle of artistic creativity and religious inspiration born of the riches of the fact that for many centuriesOrthodox Christian tradition and the imagination of Romanian peasant painters. A unique fusion of Eastern tradition and Western technique, (whether icons on glass emerged and spread throughout this extensive region of Romania in the early Churchfirst decades of the eighteenth century, reaching their apogee between 1750 and the persecutions against end of the Christians by nineteenth century and almost vanishing in the pagan authorities, or more recently around period between the Orthodox World when two world wars. Begun in 1969 under the faithful have been subjected to non-Orthodox authority)aegis of Fr Zosim Oancea, icons were the books people of Sibiel and with the illiterate help of institutions and through private donors, the collection in this museum with its almost 600 masterpieces, represents all the depiction main types of an often simple image refer icons on glass along with works by some of the most famous icon-painters – when their names are known. A visit to and confirm the fundamental belief of museum at Sibiel also presents the opportunity to discover the Church; person who gave the Incarnation. God's becoming humanmuseum its name: Fr Zosim Oancea, His undertaking a truly exceptional man and sanctifying of human nature priest to whose intelligent vision and matter indefatigable tenacity we owe this extraordinary museum in general means that He can be depicted using matterthe heart of Romania.<ref> '''http://www.sibiel.net''' - Published by the permission of the author: Giovanni Ruggeri</ref>

* [[Jim Forest|Forest, Jim]]. ''Praying With Icons''. (ISBN 1570751129)

== External links ==[[Image:Icon studio.jpg|right|thumb|300px|Two icons, one complete and another in process]]=== General information ===*[http://wwwMargaret E.orthodoxinfoKenna.com/general/icon_faq.aspx The Icon FAQ]*[http://www.iconsexplained.com/ ''Icons Explained]*[http://archangelsbooks.com/articles/iconography/DiscourseIcon.asp A Discourse in Iconography by St. John of Shanghai Theory and San Francisco]*[httpPractice://www.traditionaliconography.com/theology.asp The Icon: A Manifestation of Theology] - [http://www.traditionaliconography.com Traditional Byzantine Iconography website] *[http://www.traditionaliconography.com/webgalleryart.html On the Differences of Western Religious Art and An Orthodox Iconography] - Traditional Byzantine Iconography website === Online icon galleries ===*[http://wwwChristian Example.auburn.edu/academic/liberal_arts/foreign/russian/icons/ Russian Icons Index] === Audio ===*From [http://www.ourlifeinchrist.com/archives.htm Our Life in Christ]:**[http://ourlifeinchrist.com/audio/mp3/icons1_092604.mp3 Icons in the Orthodox Faith - Part 1]**[http://www.ourlifeinchrist.com/audio/mp3/icons2_100304.mp3 Icons in the Orthodox Faith - Part 2]**[http://www.ourlifeinchrist.com/audio/mp3/iconhistory_101004.mp3 '' '''History of Icons]**[http://wwwReligions.ourlifeinchrist''' Vol.com/audio/mp3/light1_10240424, No.mp3 Icons and the Theology of Light4 (May, 1985), the Orthodox View of Salvation- Part 1]**[http://www.ourlifeinchristpp.com/audio/mp3/light2_103104.mp3 Icons and the Theology of Light, the Orthodox View of Salvation345- Part 2]**[http://www.ourlifeinchrist.com/audio/mp3/veneration_110704368.mp3 Icons and Veneration]  

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