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가톨릭 종교 아이콘

Nov 17, 2015

그냥 어떻게 종교적인 아이콘 아이콘에 대 한 가톨릭 믿는?

Areiconsreallysuperiortootherformsofsacredart? Thegrowthofinterestoficons,identifiedwiththeEasternChurch,hashelpedtoigniteagreatermovementtowardsthere-establishmentofauthenticChristianartinourchurches.Thisisgood.Verygood.However,thesameprocessthathasleadtoagreaterappreciationoftheimportanceoficonshascreatedaswell,itseems,amisplacedmystiqueabouticonstothedetrimentofagenuineappreciationofourowntraditions. WheneverIwriteabouticonsIgetresponsesfrompeoplewhoareveryoftenRomanRiteCatholicswhotellmethatCatholicscan'tpainticons,onlyRussiansorGreekscandoit(eventhoughthefactisthatitisasmuchpartoftheWesterntraditionastheEastern). SometellmethatonlyreligiouscanpaintthemdespitethefactthatIknowacceptedandthrivingiconpainterswhoarenotmonksornuns.IamtoldthatIshouldnotsaythatanartist'paints'icons,ratherthathe'writes'them;eventhoughmyteacher,whoisasOrthodoxastheycomeandarespectedauthorityintheOrthodoxworld,referstothispedanticinsistenceontheword'write'as'abitprecious'. (IamtoldthatthishappensbecausethewordforwriteandpaintisthesameinGreek) 그리고, perhapsmostimportantly, peoplespeakoficonsasthoughthesaintdepictedisreallypresentintheicon입니다. SowhatdoestheChurchreallybelieveabouticons? Ihavedonemybesttofindout.AsIunderstandit,theorthodoxviewwasarticulatedinthe7thEcumenicalCouncilandwithalaterclarificationbytheSynodofConstantinople,whichfinallyclosedtheiconoclasticperiodinAD843.ThisiscelebratedtodayintheEasternChurchastheFeastoftheTriumphofOrthodoxy.TheChurchFatherwhoexpressesthisisStTheodoretheStudite.TheodorewasabbotoftheStudiosMonasteryinConstantinopleandheisreveredintheEasternChurchaswellasWestern. (HeisprobablymoreknownintheEasternChurch) Whatisironicisthattheerrorofattributingtotheiconapresenceofthesaintbyiconophiles(thosewhowereinfavourofthem)isoneofthethingsthattheiconoclastsobjectedtosostronglythatitprovokedthemintoseekingtoeliminatetheuseofsacredimagesaltogether. 시 어 도어, liketheiconoclasts, opposedthisview; butheprovidedanalternativetheologythatjustifiedtheuseofsacredimages입니다. AccordingtoTheodore:1.Theessenceofthesaintisnotpresentintheicon.Itisjustwood,gold, paintetc Theconnectiontothesaintismadeinourminds, especiallythroughtheimagination, whenweseethecharacteristiclikenessportrayed Soiftheiconiscoveredup,forexample,bymetalcladding,ithasnosacramentalvalue(unlessthecladdinghasbeenpanelbeatenintoalikeness,inwhichcaseitisthecladdingthatevokesthesaintforus)입니다. Theodoreillustrateswiththepointthatoncetheiconbecomesdamagedsothatthelikenessisdestroyed,itisjustthrownaway.2.Icons,whenworthyofveneration,arelikesacramentals입니다. Theirvalueisthattheypredisposeustograce, theyarenotthemselveschannelsofgrace Thisdistinguishesthemfromsacraments.3.Theodore'stheologyappliesasmuchtoanyformofartinwhichthecharacteristiclikenessappears입니다. ThereforetheviewthatwhatwenowconsidertobetheiconographicstyleisahigherformthantheothertraditionsoftheWesternchurch, suchasthegothicandthebaroque, cannotbejustified Theodorespokeof'icons', butonlyinthebroadsenseofthemeaningoftheinGreek, meaning'image'. Hedidnotrefertospecificstylesortraditionsbeyondthat.Accordingly,histheology,appliesasmuchtogothicandbaroqueart(theothertwotraditionscitedbyPopeBenedictXVIasauthenticallyliturgicalinhisbooktheSpiritoftheLiturgy)asitdoestotheiconographicstyle;itcanalsobeappliedtostatuesasitdoestwo-dimensionalimages. Furthermore,itshouldbepointedoutthatthereisnocanonicalordogmaticstatementoraccountbyanyChurchFather,EasternorWesternthatIknowofthatthatsaysthattheiconographicstyle,aswenowrefertoit,isinherentlysuperiortoanyother. LikethediscussionofTheodore,thedebateintheearlyChurchwasaboutthevalidityofimagesingeneral.Itmaybeasurpriseforsometodiscoverthetheologyoftheiconographicstyleisitisgenerallyarticulatedtoday(andwhichdoesdistinguishtheiconographicstylefromotherformsofsacredart)isamoderndevelopmentanddidnotexistuntilthe20thcentury. Thisdoesn'tmakeitwrong, butitdoesmakeitnew Weshouldbeawarehowever,thatitwasdevelopedbyveryanti-CatholicRussianOrthodoxthinkersbasedinParis(suchasOuspenskyandLossky)입니다. Sowhiletheydidsomegreatworkintheirassessmentoftheirowntradition, theyspokeinignoranceofothertraditions WhiletheirdismissalofotherliturgicaltraditionsmaybefairfromanOrthodoxpointofview(thatisfortheOrthodoxtosay)buthasnobasisintheteachingoftheCatholicChurch.EasternRiteCatholicsmightlegitimatelyandreasonablysaythattheonlyformofsacredartthatisappropriatefortheEasternRiteistheicon,andthismightaffecttheirchoiceofimageforaniconcornerintheirhomes. ButitisjustaslegitimateforRomanCatholicslooktotheirauthenticliturgicaltraditions (whichincludestheiconographic) andconsiderthemappropriatefortheRomanRite, andforusetheirownhome ToreadanaccountofthetheologyoficonsofTheodoretheStudite, hisworksarestillavailable ForanexcellentsummaryofthewholedebateregardingsacredartwhichincludesanaccountofthetheologyofimagesdevelopebybothTheodoreandStJohnofDamascus,IrecommendGod'sHumanFacebyCardinalCristopheSchoenborn,publishedbyIgnatiusPress.TheiconatthetopistheTriumphofOrthodoxy.