Chapter, Paragraph
1 2,24| presented in the true Orthodox icon?~ Leonid Ouspensky deals
2 2,24| his book Theology of the Icon. This author states that “
3 2,24| author states that “the icon is intimately connected
4 2,24| it.” He continues:~ ~The icon is an image not only of
5 2,24| visible to human eyes. The icon is venerable and holy precisely
6 4,10| is for the literate, the icon is for those who lack learning
7 4,12| Liturgy that Christ is the icon of God the Father. When
8 4,12| Also commenting on the icon's capacity to teach, Leonid
9 4,12| Lossky explain that:~ ~The icon contains and professes the
10 4,12| correspond to them. Thus the icon is placed on a level with
11 4,12| the same thing.” Thus, the icon is one of the ways God is
12 4,12| the Lord, upon seeing the icon of Christ's Crucifixion,
13 4,12| goes on to state that the icon's essentially symbolic nature
14 4,12| up to a higher level. An icon is not an end in itself,
15 4,12| spiritual realm. Thus, the icon is a pattern (typos) of
16 4,12| spiritually.” This function of the icon is based on the principle
17 4,12| Like sacred music, the icon is used as a means of worshiping
18 4,12| they venerate icons. The icon itself is not an object
19 4,12| return in the West to the icon, which was forgotten for
20 4,12| cols. 1168-76]. (The word icon is a transliteration of
21 4,12| image, the first Christian icon, he was cured of his leprosy,
22 4,12| with this first Christian icon, icons are Apostolic, they
23 4,12| of which was the Vladimir icon of the Mother of God holding
24 4,12| that happened because of an icon of the Last Judgment. When
25 4,12| Boris and explained it, the icon made such an impression
26 4,12| the Orthodox notion, an icon depicts the world glorified;
27 4,12| On the other hand, an icon of the Theotokos imparts
28 4,12| other babies, an Orthodox icon shows the teaching of the
29 4,12| living people,” because an icon is not a portrait, but a
30 4,12| room in which to set up an icon corner. In this area are
31 4,12| small diptych or triptych icon. When one stops for the
32 4,12| holds for the subject of an icon. As it is not unusual for
33 4,18| immense importance is that the icon is equal to the Scriptures
34 5,1 | Byzantium was called the icon of the heavenly Jerusalem.
35 5,1 | description of Byzantium as the icon of the heavenly Jerusalem
36 5,8 | establishing here on earth a living icon of God's government in Heaven,
37 7,13| the Bible as the verbal icon of Christ, the Seventh Ecumenical
38 7,17| and replaced with the word icon. This distortion was made
39 9,7 | is saluting the image (or icon) of God in each person.
40 10,5 | it sees the Church as an icon of the Holy Trinity); it
41 10,6 | Church as a whole is an icon of the Trinity in that it
42 10,6 | concept of the Church as an icon of the Holy Trinity demonstrates
43 11,1 | outward splendor and beauty an icon of the Great Liturgy in
44 11,4 | sometimes hears that an icon screen was not a feature
45 11,4 | building makes up one great icon of the Kingdom of God. The
46 11,4 | gates. Above them is an icon of the Mystical Supper since
47 11,4 | gates, there is always an icon of the Saviour, and traditionally
48 11,4 | of the same gates is an icon of the Mother of God, and
49 11,4 | which is to the right of the icon of the Savior, and the northern
50 11,4 | door to the left of the icon of the Theotokos, generally
51 11,4 | revered saints. The first icon to the right is almost always
52 11,4 | right is almost always the icon of the saint or feast to
53 11,4 | normally reverences the central icon in the narthex with three
54 11,4 | twice before kissing the icon and lighting a candle near
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