Podcasts about Iconoclasm

On this Good Friday, we explore a major contradiction in today's culture: growing openness to spirituality—from tarot to Buddhism—while Christianity is increasingly viewed as repressive or outdated. With references to Tara Isabella Burton's Strange Rites, Tom Holland's historical insights, and classic Christian apologetics, Cameron and Nathan unpack why this religiously remixed culture prefers personal preference over theological truth.We also touch on Matt Dillahunty's secular morality, the idea of “it works until it doesn't,” and how Western values are deeply shaped by a Christian conscience—even when people reject Christ.This episode is for Christians seeking thoughtful engagement with the culture, and for those wrestling with faith and reason in an age of consumer religion and moral confusion.DONATE LINK: https://toltogether.com/donate BOOK A SPEAKER: https://toltogether.com/book-a-speakerJOIN TOL CONNECT: https://toltogether.com/tol-connect TOL Connect is an online forum where TOL listeners can continue the conversation begun on the podcast.Subscribe for more deep theological discussion, Christian worldview content, and cultural commentary rooted in biblical truth.

April 8th, 2025:  Tuesday in Passion Week - The Gift of Time; Iconoclasm in the Passiontide of the Church; Tuesday of Passion Week - Prudence Vs Cowardice; The Theological Significance of Veils

Financial Iconoclasm: Breaking Sacred Cows in American Economics and Politics Episode Overview: Confronting America's Financial and Spiritual Challenges In this episode of The Tom Dupree Show, host Tom Dupree draws […] The post Financial Iconoclasm: Breaking Sacred Cows in American Economics and Politics appeared first on Dupree Financial.

Ghibli images aren't really about copyright or ethics, they're about unexamined questions of power. Who gets to make images? What gives them meaning? And what is their value when machines can produce them at scale? Full Show Notes: https://thejaymo.net/2025/03/30/2506-information-age-iconoclasm/ Experience.Computer: https://experience.computer/ Worldrunning.guide: https://worldrunning.guide/ Subscriber Zine! https://startselectreset.com/ Permanently moved is a personal podcast 301 seconds in length, written and recorded by @thejaymo Subscribe to the Podcast: https://permanentlymoved.online/

Today's episode features a thought-provoking conversation with Dr. Charles Athanasopoulos, Assistant Professor of African American and African Studies & English at The Ohio State University, about his groundbreaking new book, Black Iconoclasm: Public Symbols, Racial Progress, and Post/Ferguson America. On the show, Alex and Calvin talk with Charles about the intricate relationship he charts between Black freedom struggles, the power of icons (and their destruction), and the complex liminalities of social change in contemporary America. We explore Charles's fresh analysis using his concept of "Black iconoclasm" as a guide - a process of Black radical discernment, which beckons us to constantly questioning established norms and the received wisdom of black liberation and social change more broadly.Our discussion touches upon the personal backdrop that informed Athanasopoulos's work, particularly his religious upbringing, the emergence and mainstreaming of the Black Lives Matter movement during his time as an undergraduate, and some of his observations of the 2020 BLM protests as a graduate student in Pittsburgh. We unpack key concepts from Black Iconoclasm, such as the "twilight of the icons," where the lines between image-making and image-breaking blur. We also explore his insightful application of the work of Frantz Fanon in communication studies, exploring the idea of "Fanonian slips" as accidental rhetorical slippages that reveal deeper investments in racial iconography, using examples like comments from political figures like Joe Biden and Hillary Clinton, as well as Charles's own experiences. We also examine the visual rhetoric of a BLM mural in Pittsburgh through the lens of Édouard Glissant's "poetics of visual relation," considering the transformations and defacements the mural underwent, and its broader symbolic underpinnings. We conclude by hearing the inspiration behind Charles's creative story of “Black Icarus” that interweaves his chapters, reflecting upon his choice to include an innovative mythopoetic narrative as part of his scholarly work.Charles Athanasopolous's Black Iconoclasm: Public Symbols, Racial Progress, and Post/Ferguson America is available now as a free E-Book from Palgrave Macmillan (via SpringerLink)Works and Concepts Cited in this EpisodeBurke, Kenneth. 1970. The rhetoric of religion. City: University of California Press.Fanon, Frantz. 2018. Alienation and freedom. Ed. Jean Khalfa and Robert J.C. Young. Trans. Steven Corcoran. London: Bloomsbury Academic.Fanon, Frantz. 2008. Black skin, white masks. Trans. Richard Philcox. New York: Grove Press.Fanon, Frantz. 1967. The wretched of the Earth. Trans. Constance Farrington. London and New York: Penguin Books.Glissant, Édouard. 1997. Poetics of relation. Lansing: Michigan State University Press.Hartman, S. V. (1997). Scenes of subjection : terror, slavery, and self-making in nineteenth-century America. Oxford University Press.Hartman, S. (2008). Venus in two acts. Small Axe: A Caribbean Journal of Criticism, 12(2), 1-14.Maraj, Louis M. 2020. Black or right: Anti/racist campus rhetorics. Logan: Utah State Press.Matheson, C. L. (2019). The instance of the letter in the unconscious, or reason since Freud. In Reading Lacan's Écrits: From ‘The Freudian Thing'to'Remarks on Daniel Lagache' (pp. 131-162). Routledge.Nietzsche, Friedrich. 1997. Twilight of the idols. Trans. Richard Polt. Indianapolis/Cambridge: Hackett Publishing Company, Inc.Spillers, H. J. (2003). Black, white, and in color: Essays on American literature and culture. University of Chicago Press..An accessible transcript of this episode can be found here (via Descript)

Iconoclasm, anybody?

March 26th, 2025:  Heaven's Answer to Iconoclasm;  St de Montfort - To Jesus Through Mary

Yahweh: The Evolution of the God of Solomon's Temple | History of the PapacyIn this episode, we delve into the historical and theological journey of the God who was worshipped in Solomon's Temple, Yahweh. We'll explore the evolution from polytheism to monotheism in ancient Israelite religion, the significance of Yahweh, and the cultural and historical contexts that shaped this transformation. We also touch on the Mesha Stele, Ugaritic texts, and the role of Yahweh in the Canaanite pantheon. Join us as we unravel the complex history and speculations surrounding the God of the First Temple period in Jerusalem.00:00 Introduction to the First Temple of Jerusalem02:25 Yahweh: The God of Israel04:04 Polytheism to Monotheism: The Evolution of Israelite Religion10:38 Historical and Archaeological Evidence of Yahweh19:18 The Baal Cycle and Canaanite Influence24:03 The United Kingdom and the Temple of Solomon26:33 Iconoclasm in Israelite ReligionYou can learn more about the History of Papacy and subscribe at all these great places:https://atozhistorypage.start.pageTo Subscribe: https://www.spreaker.com/show/history-of-the-papacy-podcast_1Email Us: steve@atozhistorypage.comSupport Us on Patreon: https://www.patreon.com/historyofthepapacyParthenon Podcast Network: parthenonpodcast.comThe History of the Papacy on YouTube: https://www.youtube.com/@atozhistoryHelp out the show by ordering these books from Amazon!https://smile.amazon.com/hz/wishlist/ls/1MUPNYEU65NTFMusic Provided by:"Sonatina in C Minor" Kevin MacLeod (incompetech.com)"Funeral March for Brass" Kevin MacLeod (incompetech.com)"Crusade Heavy Perfect Loop" Kevin MacLeod (incompetech.com)Agnus Dei X - Bitter Suite Kevin MacLeaod (incomptech.com)Licensed under Creative Commons: By Attribution 3.0 Licensehttp://creativecommons.org/licenses/by/3.0/See omnystudio.com/listener for privacy information.

He was born in Constantinople in 715 to pious parents named John and Anna. His mother had prayed often to the most holy Theotokos to be granted a son, and received a revelation from our Lady that she would conceive the son she desired. When the child was born, she named him Stephen, following a prophecy of the Patriarch St Germanos (commemorated May 12). Stephen entered monastic life as a youth, and so distinguished himself in asceticism and virtue that the hermits of Mt Auxentius appointed him their leader at a young age.   'During the reign of Constantine V (741-775), Stephen showed his love of Orthodoxy in contending for the Faith... Besides being a fierce Iconoclast, Constantine raised up a ruthless persecution of monasticism. He held a council in 754 that anathematized the holy icons. Because Saint Stephen rejected this council, the Emperor framed false accusations against him and exiled him. But while in exile Saint Stephen performed healings with holy icons and turned many away from Iconoclasm. When he was brought before the Emperor again, he showed him a coin and asked whose image the coin bore. "Mine," said the tyrant. "If any man trample upon thine image, is he liable to punishment?" asked the Saint. When they that stood by answered yes, the Saint groaned because of their blindness, and said if they thought dishonouring the image of a corruptible king worthy of punishment, what torment would they receive who trampled upon the image of the Master Christ and of the Mother of God? Then he threw the coin to the ground and trampled on it. He was condemned to eleven months in bonds and imprisonment. Later, he was dragged over the earth and was stoned, like Stephen the First Martyr; wherefore he is called Stephen the New. Finally, he was struck with a wooden club on the temple and his head was shattered, and thus he gave up his spirit in the year 767.' (Great Horologion)

The Decree of the Holy, Great, Ecumenical Synod, the Second of Nice (787 AD). 549   (Found in Labbe and Cossart, Concilia. Tom. VII., col. 552.)   THE holy, great, and Ecumenical Synod which by the grace of God and the will of the pious and Christ-loving Emperors, Constantine and Irene, his mother, was gathered together for the second time at Nice, the illustrious metropolis of Bithynia, in the holy church of God which is named Sophia, having followed the tradition of the Catholic Church, hath defined as follows: Christ our Lord, who hath bestowed upon us the light of the knowledge of himself, and hath redeemed us from the darkness of idolatrous madness, having espoused to himself the Holy Catholic Church without spot or defect, promised that he would so preserve her: and gave his word to this effect to his holy disciples when he said: “Lo! I am with you always, even unto the end of the world,” which promise he made, not only to them, but to us also who should believe in his name through their word. But some, not considering of this gift, and having become fickle through the temptation of the wily enemy, have fallen from the right faith; for, withdrawing from the traditions of the Catholic Church, they have erred from the truth and as the proverb saith: “The husbandmen have gone astray in their own husbandry and have gathered in their hands nothingness,” because certain priests, priests in name only, not in fact, had dared to speak against the God-approved ornament of the sacred monuments, of whom God cries aloud through the prophet, “Many pastors have corrupted my vineyard, they have polluted my portion.” And, forsooth, following profane men, led astray by their carnal sense, they have calumniated the Church of Christ our God, which he hath espoused to himself, and have failed to distinguish between holy and profane, styling the images of our Lord and of his Saints by the same name as the statues of diabolical idols. Seeing which things, our Lord God (not willing to behold his people corrupted by such manner of plague) hath of his good pleasure called us together, the chief of his priests, from every quarter, moved with a divine zeal and brought hither by the will of our princes, Constantine and Irene, to the end that the traditions of the Catholic Church may receive stability by our common decree. Therefore, with all diligence, making a thorough examination and analysis, and following the trend of the truth, we diminish nought, we add nought, but we preserve unchanged all things which pertain to the Catholic Church, and following the Six Ecumenical Synods, especially that which met in this illustrious metropolis of Nice, as also that which was afterwards gathered together in the God-protected Royal City. We believe…life of the world to come. Amen.535 We detest and anathematize Arius and all the sharers of his absurd opinion; also Macedonius and those who following him are well styled “Foes of the Spirit” (Pneumatomachi). We confess that our Lady, St. Mary, is properly and truly the Mother of God, because she was the Mother after the flesh of One Person of the Holy Trinity, to wit, Christ our God, as the Council of Ephesus has already defined when it cast out of the Church the impious Nestorius with his colleagues, because he taught that there were two Persons [in Christ]. With the Fathers of this synod we confess that he who was incarnate of the immaculate Mother of God and Ever-Virgin Mary has two natures, recognizing him as perfect God and perfect man, as also the Council of Chalcedon hath promulgated, expelling from the divine Atrium [αὐλῆς] as blasphemers, Eutyches and Dioscorus; and placing in the same category Severus, Peter and a number of others, blaspheming in divers fashions. Moreover, with these we anathematize the fables of Origen, Evagrius, and Didymus, in accordance with the decision of 550 the Fifth Council held at Constantinople. We affirm that in Christ there be two wills and two operations according to the reality of each nature, as also the Sixth Synod, held at Constantinople, taught, casting out Sergius, Honorius, Cyrus, Pyrrhus, Macarius, and those who agree with them, and all those who are unwilling to be reverent. To make our confession short, we keep unchanged all the ecclesiastical traditions handed down to us, whether in writing or verbally, one of which is the making of pictorial representations, agreeable to the history of the preaching of the Gospel, a tradition useful in many respects, but especially in this, that so the incarnation of the Word of God is shown forth as real and not merely phantastic, for these have mutual indications and without doubt have also mutual significations. We, therefore, following the royal pathway and the divinely inspired authority of our Holy Fathers and the traditions of the Catholic Church (for, as we all know, the Holy Spirit indwells her), define with all certitude and accuracy that just as the figure of the precious and life-giving Cross, so also the venerable and holy images, as well in painting and mosaic as of other fit materials, should be set forth in the holy churches of God, and on the sacred vessels and on the vestments and on hangings and in pictures both in houses and by the wayside, to wit, the figure of our Lord God and Saviour Jesus Christ, of our spotless Lady, the Mother of God, of the honourable Angels, of all Saints and of all pious people. For by so much more frequently as they are seen in artistic representation, by so much more readily are men lifted up to the memory of their prototypes, and to a longing after them; and to these should be given due salutation and honourable reverence (ἀσπασμὸν καὶ τιμητικὴν προσκύνησιν), not indeed that true worship of faith (λατρείαν) which pertains alone to the divine nature; but to these, as to the figure of the precious and life-giving Cross and to the Book of the Gospels and to the other holy objects, incense and lights may be offered according to ancient pious custom. For the honour which is paid to the image passes on to that which the image represents, and he who reveres the image reveres in it the subject represented. For thus the teaching of our holy Fathers, that is the tradition of the Catholic Church, which from one end of the earth to the other hath received the Gospel, is strengthened. Thus we follow Paul, who spake in Christ, and the whole divine Apostolic company and the holy Fathers, holding fast the traditions which we have received. So we sing prophetically the triumphal hymns of the Church, “Rejoice greatly, O daughter of Sion; Shout, O daughter of Jerusalem. Rejoice and be glad with all thy heart. The Lord hath taken away from thee the oppression of thy adversaries; thou art redeemed from the hand of thine enemies. The Lord is a King in the midst of thee; thou shalt not see evil any more, and peace be unto thee forever.” Those, therefore who dare to think or teach otherwise, or as wicked heretics to spurn the traditions of the Church and to invent some novelty, or else to reject some of those things which the Church hath received (e.g., the Book of the Gospels, or the image of the cross, or the pictorial icons, or the holy reliques of a martyr), or evilly and sharply to devise anything subversive of the lawful traditions of the Catholic Church or to turn to common uses the sacred vessels or the venerable monasteries,536 if they be Bishops or Clerics, we command that they be deposed; if religious or laics, that they be cut off from communion. [After all had signed, the acclamations began (col. 576).]   The holy Synod cried out: So we all believe, we all are so minded, we all give our consent and have signed. This is the faith of the Apostles, this is the faith of the orthodox, this is the faith which hath made firm the whole world. Believing in one God, to be celebrated in Trinity, we salute the honourable images! Those who do not so hold, let them be anathema. Those who do not thus think, let them be driven far away from the Church. For we follow the most ancient legislation of the Catholic Church. We keep the laws of the Fathers. We anathematize those who add anything to or take anything away from the Catholic Church. We anathematize the introduced novelty of the revilers of Christians. We salute the venerable 551 images. We place under anathema those who do not do this. Anathema to them who presume to apply to the venerable images the things said in Holy Scripture about idols. Anathema to those who do not salute the holy and venerable images. Anathema to those who call the sacred images idols. Anathema to those who say that Christians resort to the sacred images as to gods. Anathema to those who say that any other delivered us from idols except Christ our God. Anathema to those who dare to say that at any time the Catholic Church received idols. Many years to the Emperors, etc., etc. 535 Anastasius in his Interpretatio (Migne, Pat. Lat., Tom. CXXIX., col. 458), gives the word, “Filioque.” Cardinal Julian in the Fifth Session of the Council of Florence gave evidence that there was then extant a very ancient codex containing these words; and this MS., which was in Greek, was actually shown. The Greek scholar Gemistius Pletho remarked that if this were so, then the Latin theologians, like St. Thomas Aquinas would long ago have appealed to the Synod. (Cf. Hefele, Hist. Councils, Vol. V., p. 374, Note 2.) This reasoning is not conclusive if Cardinal Bellarmine is to be believed, who says that St. Thomas had never seen the Acts of this synod. (De Imag. Sanct., Lib. ii., cap. xxii.) 536 Constantine Copronymus turned many monasteries into soldiers' barracks. In this he has been followed by other crowned enemies of Christ. Epitome of the Definition of the Iconoclastic Conciliabulum held in Constantinople, A.D. 754.530   The Definition of the Holy, Great, and Ecumenical Seventh Synod. 543   THE holy and Ecumenical synod, which by the grace of God and most pious command of the God-beloved and orthodox Emperors, Constantine and Leo,531 now assembled in the imperial residence city, in the temple of the holy and inviolate Mother of God and Virgin Mary, surnamed in Blachernæ, have decreed as follows. Satan misguided men, so that they worshipped the creature instead of the Creator. The Mosaic law and the prophets cooperated to undo this ruin; but in order to save mankind thoroughly, God sent his own Son, who turned us away from error and the worshipping of idols, and taught us the worshipping of God in spirit and in truth. As messengers of his saving doctrine, he left us his Apostles and disciples, and these adorned the Church, his Bride, with his glorious doctrines. This ornament of the Church the holy Fathers and the six Ecumenical Councils have preserved inviolate. But the before- mentioned demi-urgos of wickedness could not endure the sight of this adornment, and gradually brought back idolatry under the appearance of Christianity. As then Christ armed his Apostles against the ancient idolatry with the power of the Holy Spirit, and sent them out into all the world, so has he awakened against the new idolatry his servants our faithful Emperors, and endowed them with the same wisdom of the Holy Spirit. Impelled by the Holy Spirit they could no longer be witnesses of the Church being laid waste by the deception of demons, and summoned the sanctified assembly of the God-beloved bishops, that they might institute at a synod a scriptural examination into the deceitful colouring of the pictures (ὁμοιωμάτων) which draws down the spirit of man from the lofty adoration (λατρείας) of God to the low and material adoration (λατρείαν) of the creature, and that they, under divine guidance, might express their view on the subject. Our holy synod therefore assembled, and we, its 338 members, follow the older synodal decrees, and accept and proclaim joyfully the dogmas handed down, principally those of the six holy Ecumenical Synods. In the first place the holy and ecumenical great synod assembled at Nice, etc. After we had carefully examined their decrees under the guidance of the Holy Spirit, we found that the unlawful art of painting living creatures blasphemed the fundamental doctrine of our salvation—namely, the Incarnation of Christ, and contradicted the six holy synods. These condemned Nestorius because he divided the one Son and Word of God into two sons, and on the other side, Arius, Dioscorus, Eutyches, and Severus, because they maintained a mingling of the two natures of the one Christ. Wherefore we thought it right, to shew forth with all accuracy, in our present definition the error of such as make and venerate these, for it is the unanimous doctrine of all the holy Fathers and of the six Ecumenical Synods, that no one may imagine any kind of separation or mingling in opposition to the unsearchable, unspeakable, and incomprehensible union of the two natures in the one hypostasis or person. What avails, then, the folly of the painter, who from sinful love of gain depicts that which should not be depicted—that is, with his polluted hands he tries to fashion that which should only be believed in the heart and confessed with the mouth? He makes an image and calls it Christ. The name Christ signifies God and man. Consequently it is an image of God and man, and consequently he has in his foolish mind, in his representation of the created flesh, depicted the Godhead which cannot be represented, and thus mingled what should not be mingled. Thus he is guilty of a double blasphemy—the one in making an image of the Godhead, and the other by mingling the Godhead and manhood. Those fall into the same blasphemy who venerate the image, and the same woe rests upon both, because they err with Arius, Dioscorus, and Eutyches, and with the heresy of the Acephali. When, however, they are blamed for 544 undertaking to depict the divine nature of Christ, which should not be depicted, they take refuge in the excuse: We represent only the flesh of Christ which we have seen and handled. But that is a Nestorian error. For it should be considered that that flesh was also the flesh of God the Word, without any separation, perfectly assumed by the divine nature and made wholly divine. How could it now be separated and represented apart? So is it with the human soul of Christ which mediates between the Godhead of the Son and the dulness of the flesh. As the human flesh is at the same time flesh of God the Word, so is the human soul also soul of God the Word, and both at the same time, the soul being deified as well as the body, and the Godhead remained undivided even in the separation of the soul from the body in his voluntary passion. For where the soul of Christ is, there is also his Godhead; and where the body of Christ is, there too is his Godhead. If then in his passion the divinity remained inseparable from these, how do the fools venture to separate the flesh from the Godhead, and represent it by itself as the image of a mere man? They fall into the abyss of impiety, since they separate the flesh from the Godhead, ascribe to it a subsistence of its own, a personality of its own, which they depict, and thus introduce a fourth person into the Trinity. Moreover, they represent as not being made divine, that which has been made divine by being assumed by the Godhead. Whoever, then, makes an image of Christ, either depicts the Godhead which cannot be depicted, and mingles it with the manhood (like the Monophysites), or he represents the body of Christ as not made divine and separate and as a person apart, like the Nestorians. The only admissible figure of the humanity of Christ, however, is bread and wine in the holy Supper. This and no other form, this and no other type, has he chosen to represent his incarnation. Bread he ordered to be brought, but not a representation of the human form, so that idolatry might not arise. And as the body of Christ is made divine, so also this figure of the body of Christ, the bread, is made divine by the descent of the Holy Spirit; it becomes the divine body of Christ by the mediation of the priest who, separating the oblation from that which is common, sanctifies it. The evil custom of assigning names to the images does not come down from Christ and the Apostles and the holy Fathers; nor have these left behind them any prayer by which an image should be hallowed or made anything else than ordinary matter. If, however, some say, we might be right in regard to the images of Christ, on account of the mysterious union of the two natures, but it is not right for us to forbid also the images of the altogether spotless and ever-glorious Mother of God, of the prophets, apostles, and martyrs, who were mere men and did not consist of two natures; we may reply, first of all: If those fall away, there is no longer need of these. But we will also consider what may be said against these in particular. Christianity has rejected the whole of heathenism, and so not merely heathen sacrifices, but also the heathen worship of images. The Saints live on eternally with God, although they have died. If anyone thinks to call them back again to life by a dead art, discovered by the heathen, he makes himself guilty of blasphemy. Who dares attempt with heathenish art to paint the Mother of God, who is exalted above all heavens and the Saints? It is not permitted to Christians, who have the hope of the resurrection, to imitate the customs of demon-worshippers, and to insult the Saints, who shine in so great glory, by common dead matter. Moreover, we can prove our view by Holy Scripture and the Fathers. In the former it is said: “God is a Spirit: and they that worship him must worship him in spirit and in truth;” and: “Thou shalt not make thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath;” on which account God spoke to the Israelites on the Mount, from the midst of the fire, but showed them no image. Further: “They changed the glory of the incorruptible God into an image made like to corruptible man,…and served the creature more than the Creator.” [Several other passages, even less to the point, are cited.]532 The same is taught also by the holy Fathers. [The Synod appeals to a spurious passage from Epiphanius and to one inserted into the writings of Theodotus of Ancyra, a friend of St. Cyril's; to utterances—in no way striking—of Gregory of 545 Nazianzum, of SS. Chrysostom, Basil, Athanasius of Amphilochius and of Eusebius Pamphili, from his Letter to the Empress Constantia, who had asked him for a picture of Christ.]533 Supported by the Holy Scriptures and the Fathers, we declare unanimously, in the name of the Holy Trinity, that there shall be rejected and removed and cursed out of the Christian Church every likeness which is made out of any material and colour whatever by the evil art of painters. Whoever in future dares to make such a thing, or to venerate it, or set it up in a church, or in a private house, or possesses it in secret, shall, if bishop, presbyter, or deacon, be deposed; if monk or layman, be anathematised, and become liable to be tried by the secular laws as an adversary of God and an enemy of the doctrines handed down by the Fathers. At the same time we ordain that no incumbent of a church shall venture, under pretext of destroying the error in regard to images, to lay his hands on the holy vessels in order to have them altered, because they are adorned with figures. The same is provided in regard to the vestments of churches, cloths, and all that is dedicated to divine service. If, however, the incumbent of a church wishes to have such church vessels and vestments altered, he must do this only with the assent of the holy Ecumenical patriarch and at the bidding of our pious Emperors. So also no prince or secular official shall rob the churches, as some have done in former times, under the pretext of destroying images. All this we ordain, believing that we speak as doth the Apostle, for we also believe that we have the spirit of Christ; and as our predecessors who believed the same thing spake what they had synodically defined, so we believe and therefore do we speak, and set forth a definition of what has seemed good to us following and in accordance with the definitions of our Fathers. If anyone shall not confess, according to the tradition of the Apostles and Fathers, in the Father, the Son and the Holy Ghost one godhead, nature and substance, will and operation, virtue and dominion, kingdom and power in three subsistences, that is in their most glorious Persons, let him be anathema. If anyone does not confess that one of the Trinity was made flesh, let him be anathema. If anyone does not confess that the holy Virgin is truly the Mother of God, etc. If anyone does not confess one Christ both God and man, etc. If anyone does not confess that the flesh of the Lord is life-giving because it is the flesh of the Word of God, etc. If anyone does not confess two natures in Christ, etc. If anyone does not confess that Christ is seated with God the Father in body and soul, and so will come to judge, and that he will remain God forever without any grossness, etc. If anyone ventures to represent the divine image (χαρακτήρ) of the Word after the Incarnation with material colours, let him be anathema! If anyone ventures to represent in human figures, by means of material colours, by reason of the incarnation, the substance or person (ousia or hypostasis) of the Word, which cannot be depicted, and does not rather confess that even after the Incarnation he [i.e., the Word] cannot be depicted, let him be anathema! If anyone ventures to represent the hypostatic union of the two natures in a picture, and calls it Christ, and thus falsely represents a union of the two natures, etc.! If anyone separates the flesh united with the person of the Word from it, and endeavours to represent it separately in a picture, etc.! If anyone separates the one Christ into two persons, and endeavours to represent Him who was born of the Virgin separately, and thus accepts only a relative (σχετική) union of the natures, etc. If anyone represents in a picture the flesh deified by its union with the Word, and thus separates it from the Godhead, etc. If anyone endeavours to represent by material colours, God the Word as a mere man, who, although bearing the form of God, yet has assumed the form of a servant in his own person, and thus endeavours to separate him from his 546 inseparable Godhead, so that he thereby introduces a quaternity into the Holy Trinity, etc. If anyone shall not confess the holy ever-virgin Mary, truly and properly the Mother of God, to be higher than every creature whether visible or invisible, and does not with sincere faith seek her intercessions as of one having confidence in her access to our God, since she bare him, etc. If anyone shall endeavour to represent the forms of the Saints in lifeless pictures with material colours which are of no value (for this notion is vain and introduced by the devil), and does not rather represent their virtues as living images in himself, etc. If anyone denies the profit of the invocation of Saints, etc. If anyone denies the resurrection of the dead, and the judgment, and the condign retribution to everyone, endless torment and endless bliss, etc. If anyone does not accept this our Holy and Ecumenical Seventh Synod, let him be anathema from the Father and the Son and the Holy Ghost, and from the seven holy Ecumenical Synods! [Then follows the prohibition of the making or teaching any other faith, and the penalties for disobedience. After this follow the acclamations.] The divine Kings Constantine and Leo said: Let the holy and ecumenical synod say, if with the consent of all the most holy bishops the definition just read has been set forth. The holy synod cried out: Thus we all believe, we all are of the same mind. We have all with one voice and voluntarily subscribed. This is the faith of the Apostles. Many years to the Emperors! They are the light of orthodoxy! Many years to the orthodox Emperors! God preserve your Empire! You have now more firmly proclaimed the inseparability of the two natures of Christ! You have banished all idolatry! You have destroyed the heresies of Germanus [of Constantinople], George and Mansur [μανσουρ, John Damascene]. Anathema to Germanus, the double-minded, and worshipper of wood! Anathema to George, his associate, to the falsifier of the doctrine of the Fathers! Anathema to Mansur, who has an evil name and Saracen opinions! To the betrayer of Christ and the enemy of the Empire, to the teacher of impiety, the perverter of Scripture, Mansur, anathema! The Trinity has deposed these three!534 In this epitome of the verbose definition of the council, I have followed for the most part Hefele. (Hist. of the Councils, Vol. V., p. 309 et seqq.) Now four years old. These are Hefele's words. These are Hefele's words. These are not given in full but are sufficient to give the true gist.

What separates the Orthodox Church and the various Non-Chalcedonian churches? Is it merely semantics and misunderstandings, as some today proclaim? The Holy Monastery of Gregoriou on Mount Athos, in this 1994 treatise, gives a detailed examination of the issues and offers much for anyone interested in the truth of Christ, His Church, and the Non-Chalcedonian heresy.

THIS WEEK! We have returning guest Anthony Kaldellis back, and we discuss his recent book "The New Roman Empire". In this introduction episode to Eastern Roman History. We discuss the conversion to Christianity, to the emperor Julian, the last Pagan Emperor. To Justinians conquest, Iconoclasm, and much more. This week on "Well That Aged Well". With "Erlend Hedegart". Professor Kaldellis links can be found here:Link to Byzantium And Friends:https://byzantiumandfriends.podbean.com/Link to Kaldellis publications:https://kaldellispublications.weebly.com/Support this show http://supporter.acast.com/well-that-aged-well. Hosted on Acast. See acast.com/privacy for more information.

From MPR News, Art Hounds are members of the Minnesota arts community who look beyond their own work to highlight what's exciting in local art. Their recommendations are lightly edited from the audio heard in the player above. Want to be an Art Hound? Submit here. Click here.Cabaret of ancestorsMusician and cultural organizer Sarah Larsson wants people to know about singer-songwriter Carlisle Evans Peck's show “Iconoclasm,” which is touring in western Minnesota. She describes the show as part cabaret, part ritual, where the audience travels back in time to re-imagine stories from Carlisle's family through a queer and often trans lens. The show, originally developed as a Cedar Commission, will be at the YES! House in Granite Falls on Thursday at the Little Theater Auditorium in New London on Friday, and at the Madison Mercantile in Madison (the one in Minnesota) on Saturday.  Sarah says: So many of these stories are dramatic and amazing to begin with. Like, there's a story of a great-grandfather who actually was hit by a train. But coming out of these kind of fantastic true stories, Carlisle is exploring, you know, in those times and places, maybe people's queerness wouldn't have been able to come out or be public in the same kind of way. So what if there were some of these queer identities among these people, and they were just waiting to be told. Or maybe not! Maybe for these individuals, that's not the way they would describe themselves. But there's power in telling those stories and in seeing ourselves in these people from the past. It's an all-musical production with an amazing five-piece band and two backup singers, and then Carlisle embodies each of these characters, kind of like a series of sung monologues. Carlisle is this amazing, amazing, totally stunning performer carrying on the music throughout the entire piece.— Sarah LarssonFolk fusion nightFolk musician Emily Wright recently traveled to Montevideo for an evening of poetry and music, and she's thrilled that these western Minnesota artists are bringing their work to the MetroNOME Brewery in St. Paul, Saturday at 7 p.m. Brendan Stermer will read from his new book of poetry “Forgotten Frequencies” with musical accompaniment by his brother Andy Stermer and their friend Malena Handeen. (Sidenote: Andy and Brendan also produce the “Interesting People Reading Poetry” podcast.) Emily says: Andy's poems and their music are wide open and make me think about the prairie. They remind me of Montevideo, where they are all from. Brendan's book of poetry has this amazing section in it where he took the writings from the Journal of an explorer whose last name was Nicolet and turned them into poetry. I think my favorite poem is this one called “Forgotten Frequencies,” which is the title of his of his book, and it's talking about how the muse of poetry and the muse of art is there, you just have to turn your dial just a little bit to hear her voice.— Emily WrightA feast of puppetryMinneapolis puppeteer David Hanzal is looking forward to attending the Minneapolis Puppetry Palate: a Taste of Puppetry,” which is this year's Midwest regional puppetry festival. The four-day event promises to be a smorgasbord of puppetry performances and events. More than a dozen workshops held at St. Paul's Church in Minneapolis encompass the craft and business of puppeteering and how to incorporate puppetry into classrooms and therapy settings. The festival runs Thursday through Sunday at several Minneapolis venues. You can purchase passes for the whole festival, individual performances or for Saturday only.  David says: Something that's really exciting for me as a puppeteer is being able to see, you know, such a diverse array of performances from all across the region, and also artists from other parts of the country. [I enjoy] that really saturated three- or four-day window where you just get to see lots of different kinds of puppetry. There's a mix of puppet performances for the family as well as adult-only audiences. There's a puppet slam. There's a puppetry panel on education and therapy. There's also the puppet flea market. And there's the community puppet build and performance workshop, which is immediately followed by the puppet parade in Stewart Park on Saturday, Aug. 17.— David Hanzal

A new episode of This Queer Book Saved My Life drops next week on August 20! In our off weeks, we air the most recent episode of The Gaily Show which J.P. hosts for AM950 Radio.Today, Minnesota-based queer musician and bard Carlisle Evans Peck joins J.P. to discuss their new tour Iconoclasm.Connect with Carlisle Evans Peckwebsite: carlisleevanspeck.cominstagram: @carlisleevanspeckmusicsoundcloud: soundcloud.com/lindelesseWatch on YouTubeWe're in video too! You can watch this episode at youtube.com/@thegailyshowCreditsHost/Founder: J.P. Der BoghossianExecutive Producer: Jim PoundsProduction and Distribution Support: Brett Johnson, AM950Marketing/Advertising Support: Chad Larson, Laura Hedlund, Jennifer Ogren, AM950Accounting and Creative Support: Gordy EricksonSupport the Show.

Does the devotional use of Christian art and iconography break the commandment against worshiping idols? How and where does one draw the line between legitimate reverence and idolatrous worship? In this controversy - as is often the case - the heresy is a criticism of an ancient practice. And you may be surprised to learn that the related tradition of the veneration of relics is even older! Links To listen to Mike Aquilina's episode 56 on John of Damascus: https://www.catholicculture.org/commentary/56john-damascus-last-witness-to-lost-world/ To listen to Mike Aquilina's episode 2.8 on The Second Council of Nicaea: https://www.catholicculture.org/commentary/28-picture-this-iconoclasm-and-second-nicaea/ For a bit more on the icon controversy in context, see the book: Reading the Church Fathers: A History of the Early Church and the Development of Doctrine: https://sophiainstitute.com/product/reading-the-church-fathers/ SIGN UP for Catholic Culture's Newsletter:  https://www.catholicculture.org/newsletters/ DONATE at:  http://www.catholicculture.org/donate/audio To connect with Dr. James Papandrea, On YouTube - The Original Church:  https://www.youtube.com/@TheOriginalChurch Join the conversation in the Original Church Community on Locals:  https://theoriginalchurch.locals.com/ Dr. Papandrea's Homepage:  http://www.jimpapandrea.com Theme Music: Gaudeamus (Introit for the Feast of All Saints), sung by Jeff Ostrowski. Courtesy of Corpus Christi Watershed:  https://www.ccwatershed.org/  

fWotD Episode 2635: Thekla (daughter of Theophilos) Welcome to Featured Wiki of the Day, your daily dose of knowledge from Wikipedia’s finest articles.The featured article for Monday, 22 July 2024 is Thekla (daughter of Theophilos).Thekla (Greek: Θέκλα; early 820s or 830s – after 870), Latinized as Thecla, was a princess of the Amorian dynasty of the Byzantine Empire. The daughter and eldest child of Byzantine emperor Theophilos and empress Theodora, she was proclaimed augusta in the late 830s. After Theophilos's death in 842 and her mother becoming regent for Thekla's younger brother Michael III, Thekla was associated with the regime as co-empress alongside Theodora and Michael.Thekla was deposed by Michael III, possibly alongside her mother, in 856 and consigned to a convent in Constantinople. Some time later, she allegedly returned to imperial affairs and became the mistress of Michael III's friend and co-emperor Basil I. After Basil murdered Michael in 867 and took power as the sole emperor, Thekla was neglected as his mistress and she took another lover, John Neatokometes. Once Basil found out about the affair, Thekla fell out of favor, was beaten and had her property confiscated.Thekla was born on an uncertain date, as calculating her date of birth depends on the year her parents married, estimated to be either c. 820/821, or 830. Thus she was born in either the early 820s or the early 830s. The historian Warren Treadgold gives her a birth date of c. 831, and the historian Juan Signes Codoñer of spring 822. She is presented by contemporary sources as the eldest child of Byzantine emperor Theophilos and empress Theodora; but, some historians, such as John Bagnell Bury and Ernest Walter Brooks, have argued that her sister Maria was the eldest on the basis that she is the only one of the daughters to have been engaged, and generally the eldest married first. She was named after Theophilos's mother, Thekla. Thekla had six siblings: the four sisters Anna, Anastasia, Pulcheria, and Maria, whom Theophilos took great pride in, and the two brothers Constantine and Michael. Constantine, who shortly after birth had been proclaimed co-emperor by their father, drowned in a palace cistern as an infant.In the 830s, the eldest sisters Thekla, Anna, and Anastasia were all proclaimed augustae, an honorific title sometimes granted to women of the imperial family. This event was commemorated through the issue of an unusual set of coins that depicted Theophilos, Theodora, and Thekla on one side and Anna and Anastasia on the other. Although Theophilos was a staunch iconoclast, and thus opposed the veneration of icons, Thekla was taught to venerate them in secret by her mother and Theophilos's step-mother Euphrosyne. Theophilos built a palace for Thekla and her sisters at ta Karianou. Shortly before his death, Theophilos worked to betroth Thekla to Louis II, the heir to the Carolingian Empire, to unite the two empires against the threat they faced from continued Arab invasions. Such a match would also have been advantageous for Louis II's father Lothair I, who was engaged in a civil war against his brothers. Because of Lothair's defeat at the Battle of Fontenoy in 841 and Theophilos's death in 842, the marriage never happened.After Theophilos's death on 20 January 842, Empress Theodora became regent for Thekla's young brother, the three-year-old Michael III. In practical terms, Theodora ruled in her own right and is often recognized as an empress regnant by modern scholars, although the eunuch Theoktistos held much power. Coins issued in the first year of Theodora's reign depict Theodora alone on the obverse and Michael III together with Thekla on the reverse. The only one of the three given a title is Theodora (as Theodora despoina, "the Lady Theodora"). Thekla was associated with imperial power as co-empress alongside Theodora and Michael; this reality is indicated by her depiction in coins, where she is shown as larger than Michael. An imperial seal, also from Theodora's early reign, titles not only Michael but also Theodora and Thekla as "Emperors of the Romans". This may suggest that Theodora viewed her daughter, just as she did her son, as a potential future heir. The numismatist Philip Grierson comments that dated documents from the time of the coins' minting prove that she was "formally associated with Theodora and Michael in the government of the Empire." However, the historian George Ostrogorsky states that Thekla does not appear to have been interested in government affairs. Thekla fell heavily ill in 843, and is said to have been cured later by visiting the Theotokos monastery in Constantinople; for curing Thekla, Theodora issued a chrysobull to the monastery.On 15 March 856, Theodora's reign officially ended with Michael III being proclaimed sole emperor. In 857 or 858 Theodora was expelled from the imperial palace and confined to a convent in Gastria, in Constantinople; the monastery had been converted from a house by her maternal grandmother, Theoktiste, likely during the reign of Theophilos. Thekla and the other sisters were either expelled and placed in the same convent at the same time, or had already been there for some time. Whether they were ordained as nuns is uncertain: they may have actually been ordained, or it may only have been intended. In one version of the narrative, they were confined to the palace at ta Karianou in November 858, possibly in a semi-monastical setting. Another version claims they were immediately placed in the Monastery of Gastria. The most common narrative states that Theodora was confined to the monastery with Pulcheria, while Thekla, and her other sisters Anna and Anastasia, were first kept at the palace at ta Karianou, but shortly thereafter moved to the Monastery of Gastria and shorn as nuns. Theodora may have been released from the convent around 863. According to the tradition of Symeon Logothete, a 10th-century Byzantine historian, Thekla was also released and used by Michael III to attempt to make a political deal. He states that in around 865, Michael had married his long-time lover Eudokia Ingerina to his friend and co-emperor Basil I, in order to mask the continued relationship of Michael and Eudokia. Some historians, such as Cyril Mango, believe that Michael did so after impregnating Eudokia, to ensure that the child would be born legitimate. However, Symeon's neutrality is disputed, and other contemporary sources do not speak of this conspiracy, leading several prominent Byzantists, such as Ostrogorsky and Nicholas Adontz to dismiss this narrative.According to Symeon, Michael also offered Thekla to Basil as a mistress, perhaps to keep his attention away from Eudokia, a plan which Thekla had allegedly consented to. Thus Thekla, who Treadgold states was 35 at the time, became Basil's mistress in early 866, according to Symeon's narrative. The historian William Greenwalt speculates on the reasons that drove Thekla to agree to this relationship: resentment for having been unmarried for so long, Basil's imposing physical stature, or political gain. After Basil murdered Michael III in 867 and seized power for himself, Symeon further writes that Thekla then became neglected and took another lover, John Neatokometes, sometime after 870. When Basil found out about the affair, he had John beaten and consigned to a monastery. Thekla was also beaten and her considerable riches were confiscated. Mango, who supports the theory of the alleged affairs, commented that Basil would already have had good reason to dislike Neatokometes, as the man had attempted to warn Michael of his impending murder, but believes the best explanation for Basil's response is that "Thekla had previously occupied some place in his life", as a mistress. The De Ceremoniis, a 10th-century Byzantine book on courtly protocol and history, states that she was buried in the Monastery of Gastria, where she had been confined earlier, in a sarcophagus with her mother and her sisters Anastasia and Pulcheria.Codoñer, Juan Signes (2016) [2014]. The Emperor Theophilos and the East, 829–842: Court and Frontier in Byzantium during the Last Phase of Iconoclasm. Oxford: Routledge. ISBN 978-0-7546-6489-5.Garland, Lynda (1999). Byzantine Empresses: Women and Power in Byzantium AD 527–1204. London: Routledge. ISBN 0-415-14688-7.Greenwalt, William S. (2002). "Thecla". In Commire, Anne (ed.). Women in World History: A Biographical Encyclopedia. Vol. 15: Sul–Vica. Waterford: Yorkin Publications. ISBN 0-7876-4074-3.Grierson, Philip (1973). Catalogue of the Byzantine Coins in the Dumbarton Oaks Collection and in the Whittemore Collection, 3: Leo III to Nicephorus III, 717–1081. Washington, D. C.: Dumbarton Oaks Research Library and Collection. ISBN 978-0-88402-045-5.Herrin, Judith (2002) [2001]. Women in Purple: Rulers of Medieval Byzantium. London: Phoenix Press. ISBN 1-84212-529-X.Herrin, Judith (2013). Unrivalled Influence: Women and Empire in Byzantium. Oxford: Princeton University Press. ISBN 978-0-691-15321-6.Kazhdan, Alexander, ed. (1991). Oxford Dictionary of Byzantium (ODB). Oxford: Oxford University Press. ISBN 978-0-19-504652-6.Lilie, Ralph-Johannes; Ludwig, Claudia; Pratsch, Thomas; Zielke, Beate (1998–2013). Prosopographie der mittelbyzantinischen Zeit (in German). Berlin and Boston: De Gruyter.Mango, Cyril (1973). "Eudocia Ingerina, the Normans, and the Macedonian Dynasty". Zbornika Radova Vizantoloskog Instituta. 14–15. ISSN 0584-9888.Ostrogorsky, George (1956). History of the Byzantine State. New Brunswick: Rutgers University Press. ISBN 978-0-813-51198-6.Ringrose, Kathryn M. (2008). "Women and Power at the Byzantine Court". In Walthall, Anne (ed.). Servants of the Dynasty: Palace Women in World History. Berkeley: University of California Press. ISBN 978-0520254435.Treadgold, Warren (1975). "The Problem of the Marriage of the Emperor Theophilus". Greek, Roman, and Byzantine Studies. 16: 325–341. ISSN 2159-3159.Treadgold, Warren (1997). A History of the Byzantine State and Society. Stanford: Stanford University Press. ISBN 978-0-8047-2630-6.This recording reflects the Wikipedia text as of 00:30 UTC on Monday, 22 July 2024.For the full current version of the article, see Thekla (daughter of Theophilos) on Wikipedia.This podcast uses content from Wikipedia under the Creative Commons Attribution-ShareAlike License.Visit our archives at wikioftheday.com and subscribe to stay updated on new episodes.Follow us on Mastodon at @wikioftheday@masto.ai.Also check out Curmudgeon's Corner, a current events podcast.Until next time, I'm neural Ayanda.

Unit 14: St. Gregory Palamas: An Introduction, Prof. Christopher VeniaminEpisode 4bis: Iconography & Knowledge of God through Prayer (Better Sound Quality)Episode 4bis of “Gregory Palamas: An Introduction” is mainly an enhanced sound quality version of the original episode (with new title credits at the beginning, and an end card, plus an appeal for support tagged on at the end), which introduces the "Hesychast Controversy" of the 14th century in the declining decades of the Christian Roman Empire. What was Hesychasm really all about? And why is it still relevant to us today in the 21st century?In this fourth part, we discuss the accusation of Iconoclasm leveled against the Hesychasts, and Prayer as the chief means by which knowledge of God is attained.The main themes covered in this presentation are included in the Timestamps below.Q&As related to Episode 4 available in The Professor's Blog.Recommended background reading: Christopher Veniamin, ed., Saint Gregory Palamas: The Homilies (Dalton PA: 2022); The Transfiguration of Christ in Greek Patristic Literature (2022); and The Orthodox Understanding of Salvation: "Theosis" in Scripture and Tradition (2016).The Happy Writer with Marissa MeyerAuthors, from debuts to bestsellers, chat about books, writing, publishing, and joy. Listen on: Apple Podcasts SpotifySupport the Show.Dr. Christopher VeniaminSupport The Mount Thabor Academyhttps://www.buzzsprout.com/2232462/support THE MOUNT THABOR ACADEMYPrint Books by MOUNT THABOR PUBLISHING The Professor's BlogeBooks Amazon Google Apple KoboB&NMembership OptionsJoin our Bookclub, Bible Study, John Damascene's Christology or Greek Philosophy here:Patreon for Membership TiersClick on the Join button below our YouTube videos, and become a Friend or Reader of The Mount Thabor Academy! Click here: YouTube Membership Level...

Satan in the Iowa Capitol Building? Marching for killers and rapists in "Palestine?" The year is ending strangely, indeed!JR Rife - Author, Rocker, Theologian, and Modern Viking - engages in a variety of topics, ranging from Biblical to Heavy Metal to anthropology in this eclectic podcast.

He was born in Constantinople in 715 to pious parents named John and Anna. His mother had prayed often to the most holy Theotokos to be granted a son, and received a revelation from our Lady that she would conceive the son she desired. When the child was born, she named him Stephen, following a prophecy of the Patriarch St Germanos (commemorated May 12). Stephen entered monastic life as a youth, and so distinguished himself in asceticism and virtue that the hermits of Mt Auxentius appointed him their leader at a young age.   'During the reign of Constantine V (741-775), Stephen showed his love of Orthodoxy in contending for the Faith... Besides being a fierce Iconoclast, Constantine raised up a ruthless persecution of monasticism. He held a council in 754 that anathematized the holy icons. Because Saint Stephen rejected this council, the Emperor framed false accusations against him and exiled him. But while in exile Saint Stephen performed healings with holy icons and turned many away from Iconoclasm. When he was brought before the Emperor again, he showed him a coin and asked whose image the coin bore. "Mine," said the tyrant. "If any man trample upon thine image, is he liable to punishment?" asked the Saint. When they that stood by answered yes, the Saint groaned because of their blindness, and said if they thought dishonouring the image of a corruptible king worthy of punishment, what torment would they receive who trampled upon the image of the Master Christ and of the Mother of God? Then he threw the coin to the ground and trampled on it. He was condemned to eleven months in bonds and imprisonment. Later, he was dragged over the earth and was stoned, like Stephen the First Martyr; wherefore he is called Stephen the New. Finally, he was struck with a wooden club on the temple and his head was shattered, and thus he gave up his spirit in the year 767.' (Great Horologion)

He was born in Constantinople in 715 to pious parents named John and Anna. His mother had prayed often to the most holy Theotokos to be granted a son, and received a revelation from our Lady that she would conceive the son she desired. When the child was born, she named him Stephen, following a prophecy of the Patriarch St Germanos (commemorated May 12). Stephen entered monastic life as a youth, and so distinguished himself in asceticism and virtue that the hermits of Mt Auxentius appointed him their leader at a young age.   'During the reign of Constantine V (741-775), Stephen showed his love of Orthodoxy in contending for the Faith... Besides being a fierce Iconoclast, Constantine raised up a ruthless persecution of monasticism. He held a council in 754 that anathematized the holy icons. Because Saint Stephen rejected this council, the Emperor framed false accusations against him and exiled him. But while in exile Saint Stephen performed healings with holy icons and turned many away from Iconoclasm. When he was brought before the Emperor again, he showed him a coin and asked whose image the coin bore. "Mine," said the tyrant. "If any man trample upon thine image, is he liable to punishment?" asked the Saint. When they that stood by answered yes, the Saint groaned because of their blindness, and said if they thought dishonouring the image of a corruptible king worthy of punishment, what torment would they receive who trampled upon the image of the Master Christ and of the Mother of God? Then he threw the coin to the ground and trampled on it. He was condemned to eleven months in bonds and imprisonment. Later, he was dragged over the earth and was stoned, like Stephen the First Martyr; wherefore he is called Stephen the New. Finally, he was struck with a wooden club on the temple and his head was shattered, and thus he gave up his spirit in the year 767.' (Great Horologion)

This video is sponsored by Faithful Counseling. For 10% off your first month, use the link, http://www.faithfulcounseling.com/gospelsimplicityUlrich Zwingli, born January 1, 1484 in Switzerland, would go on to become a leading figure of the Reformation. However, just as quick was his rise to prominence as his fall from grace. After dying in battle, many of his contemporaries distanced themselves from him, and despite being contemporary with Luther, he receives only a small fraction of the attention other Reformers do in current studies of the Reformation. Dr. Bruce Gordon, Titus Street Professor of Ecclesiastical History at Yale University, joins me in this episode to discuss the life and legacy of Ulrich Zwingli, which he outlines in more detail in his groundbreaking work God's Armed Prophet. Together, we explore the myriad ways Zwingli has been misunderstood, as well as why he continues to be a figure that defies easy characterization. Dr. Bruce Gordon's book: https://amzn.to/49BgI0LSupport Gospel Simplicity:Patreon: https://www.patreon.com/gospelsimplicityOne Time Donation: https://www.paypal.me/gospelsimplicityMerch: https://shop.gospelsimplicity.comFollow Gospel Simplicity on Social Media:Facebook: https://www.facebook.com/gospelsimplicityInstagram: https://www.instagram.com/gospelsimplicityAbout Gospel Simplicity:Gospel Simplicity began as a YouTube channel in a Moody Bible Institute dorm. It was born out of the central conviction that the gospel is really good news, and I wanted to share that with as many people as possible. The channel has grown and changed over time, but that central conviction has never changed. Today, we make content around biblical and theological topics, often interacting with people from across the Christian tradition with the hope of seeking greater unity and introducing people to the beautiful simplicity and transformative power of the gospel, the good news about Jesus.About the host:Hey! My name is Austin, and I'm a 24 year old guy who's passionate about the beautiful simplicity and transformative power of the gospel. I believe that the gospel, the good news about Jesus, is really good news, and I'm out to explore, unpack, and share that good news with as many people as possible. I'm a full blown Bible and Church History nerd that loves getting to dialogue with others about this, learning as much as I can, and then teaching whatever I can. I grew up around Frederick, MD where I eventually ended up working my first job at a church. They made the mistake of letting me try my hand at teaching, and instantly I fell in love. That set me on a path for further education, and I'm currently a student at Moody Bible Institute in Chicago, IL, studying theology. On any given day you can find me with my nose in a book or a guitar in my hands. Want to get to know me more? Follow me and say hi on Instagram at: @austin.suggsVideo Stuff:Camera: Sony a6300Lens: Sigma 16mm F1.4 https://amzn.to/2MjssPBEdited in FCPXMusic:Bowmans Root - Isaac JoelYODRSIYIVB5B6QPM*Links in the description may include affiliate links in which I receive a small commission of any purchases you make using that link.Chapters:00:00 - Teaser01:03 - Why study Zwingli?06:07 - Zwingli as humanist17:27 - Moving toward Reform31:16 - Internal critique or revolution?37:20 - Zwingli and the Eucharist48:40 - Iconoclasm and caring for the poor54:23 - Controversial death01:03:45 - His legacyOERNFF59LU4GEU5KHHQQFUFIBM8K6UIK

In this episode, Zen speaks with Philip Jenkins about his new book A Storm of Images: Iconoclasm and Religious Reformation in the Byzantine World, recently published by Baylor University Press. Dr. Philip Jenkins is Distinguished Professor of History & Director of the Program on Historical Studies of Religion at Baylor University. Related Episodes: Jessica Wai-Fong Wong on icon theology and antiracism: https://podcasts.apple.com/us/podcast/icons-economies-and-racism-a-conversation-with/id1648052085?i=1000584235192 Natalie Carnes on the arts, theology, and feminism: https://podcasts.apple.com/us/podcast/natalie-carnes-on-feminist-theology-and-the-arts/id1648052085?i=1000583436666 Micheal O'Siadhail on poetry and scripture: https://podcasts.apple.com/us/podcast/micheal-osiadhail-on-faith-poetry-and-daring-to-love/id1648052085?i=1000590394430 Thomas Gardner on lyric theology: https://podcasts.apple.com/us/podcast/lyric-theology-thomas-gardner-on-marilynne-robinson/id1648052085?i=1000602629863

Erielle Davidson, attorney and Claremont fellow, joins High Noon podcast as co-host to discuss the war in Gaza, the protests at home and across the West, and the melting of the Charlottesville Robert E. Lee statue. Erielle and Inez talk about the line between a nuanced understanding of history and losing your moral compass. — […]

Footage of the famous Charlottesville, Virginia, statue of Civil War General Robert E. Lee being melted down was recently released, leaving a haunting image of iconoclasm in the minds of many Americans. Writer Lafayette Lee joins me to discuss our cultural revolution and the destruction of history. Follow on: Apple: https://podcasts.apple.com/us/podcast/the-auron-macintyre-show/id1657770114 Spotify: https://open.spotify.com/show/3S6z4LBs8Fi7COupy7YYuM?si=4d9662cb34d148af Substack: https://auronmacintyre.substack.com/ Twitter: https://twitter.com/AuronMacintyre Gab: https://gab.com/AuronMacIntyre YouTube:https://www.youtube.com/c/AuronMacIntyre Rumble: https://rumble.com/c/c-390155 Odysee: https://odysee.com/@AuronMacIntyre:f Today's sponsor: Got to https://www.jobstacking.com/ and use the promo code Auron for a special discount

Erielle Davidson, attorney and Claremont fellow, joins High Noon podcast as co-host to discuss the war in Gaza, the protests at home and across the West, and the melting of the Charlottesville Robert E. Lee statue. Erielle and Inez talk about the line between a nuanced understanding of history and losing your moral compass.--High Noon is an intellectual download featuring conversations that make possible a free society. The podcast features interesting thinkers from all parts of the political spectrum to discuss the most controversial subjects of the day in a way that hopes to advance our common American future.Hosted by Inez Stepman of Independent Women's Forum.You can listen to the latest High Noon episode(s) here or wherever you get your podcasts. Then subscribe, rate, and share with your friends. If you are already caught up and want more, join our online community at iwf.org/connect. Be sure to subscribe to our emails to ensure you're equipped with the facts on the issues you care about most. Independent Women's Forum (IWF) believes all issues are women's issues. IWF promotes policies that aren't just well-intended, but actually enhance people's freedoms, opportunities, and choices. IWF doesn't just talk about problems. We identify solutions and take them straight to the playmakers and policy creators. And, as a 501(c)3, IWF educates the public about the most important topics of the day. Check out the Independent Women's Forum website for more information on how policies impact you, your loved ones, and your community: www.iwf.org. Subscribe to IWF's YouTube channel: https://www.youtube.com/IWF06. Follow IWF on social media: - on Twitter- on Facebook- on Instagram #IWF #HighNoonPodcast #AllIssuesAreWomensIssues Hosted on Acast. See acast.com/privacy for more information.

On his way to Rome to be martyred, Ignatius of Antioch urges the Christians there not to interfere with his impending fate: “Don't hinder me from living,” he wrote. “Let me attain the pure light; then I will be a human being.” Drawing on early Christian sources, especially the newly edited and translated volume, On the Human Image of God, by the fourth-century theologian St. Gregory of Nyssa, this workshop features John Behr, Natalie Carnes, and Thomas Breedlove exploring what it means for human beings to be made in the image of God. What does it look for human beings, as “images of the Image,” to be a work in progress—growing in Christ until we attain the “full measure of Christ.”The Very Rev. Dr. John Behr is Regius Professor of Humanity at the University of Aberdeen. He previously taught at St. Vladimir's Seminary, where he served as Dean from 2007-2017. He is a leading expert on the early church and has translated many seminal texts from the patristic era. His doctoral work focused on issues of asceticism and anthropology in St. Irenaeus of Lyons and Clement of Alexandria, and was published by Oxford University Press in 2000. Fr. John then began the publication of a series on the Formation of Christian Theology: The Way to Nicaea (SVS Press, 2001), and The Nicene Faith (SVS Press, 2003). Synthesizing these studies is the book The Mystery of Christ: Life in Death (SVS Press, 2003). Fr. John also edited and translated the fragments of Diodore of Tarsus and Theodore of Mopsuestia, setting them in their historical and theological context (OUP, 2011). Next, Fr. John published a more poetic and meditative work entitled Becoming Human: Theological Anthropology in Word and Image (SVS Press, 2013) and a full study of St. Irenaeus: St. Irenaeus of Lyons: Identifying Christianity (OUP, 2013). He then completed a new critical edition and translation of Origen's On First Principles, together with an extensive introduction (OUP, 2017), and John the Theologian and His Paschal Gospel: A Prologue to Theology (OUP, 2019). Most recently, he is the editor and translator of Gregory of Nyssa's On the Human Image of God (often titled, “On the Making of Humankind” or “De Hominis Opificio”) (OUP, 2023).Dr. Natalie Carnes is Professor of Theology at Baylor University. She holds a Ph.D. from Duke University, an M.A. in Religion from University of Chicago, and a B.A. from Harvard University in Comparative Religious Studies. A constructive theologian who reflects on traditional theological topics through somewhat less traditional themes, like images, iconoclasm, beauty, gender, and childhood, Natalie draws on literary and visual works as sites of theological reflection to explore questions of religious knowledge and authority. In addition to authoring articles in Modern Theology, Journal of Religion, and Scottish Journal of Theology, among other journals, she is the author of Beauty: A Theological Engagement with Gregory of Nyssa (Cascade, 2014), Image and Presence: A Christological Reflection on Iconoclasm and Iconophilia (Stanford University Press, 2017), and Motherhood: A Confession (Stanford University Press, 2020). For more information on events, blogposts, and other writings, you can visit her website: nataliecarnes.com.Dr. Thomas Breedlove is a Postdoctoral Fellow at Baylor University's Institute for Studies. He holds a Ph.D. in Theology from Baylor University, an M.Div. from Duke Divinity School, and a B.A. from the University of North Carolina-Chapel Hill. His primary research topics include issues of human nature, embodiment, and divine image in the fourth-century theology of Gregory of Nyssa and contemporary French phenomenology. He has published on these topics and theology and the arts in Modern Theology, St. Vladimir's Theological Quarterly, Religion and Literature, Literature and Theology, Political Theology, Anglican Theological Review, Heythrop Journal, and a forthcoming volume on phenomenology and art with Bloomsbury Press.

In the eighth century, the Byzantine Empire began a campaign to remove or suppress sacred images that depicted Christ, the Virgin, or other holy figures, whether in paintings, mosaics, murals, or other media. In some cases, the campaign extended to breaking or wrecking images through what became known as iconoclasm. Over the following years, the emperors' zealous movement involved other acts that closely foreshadowed the Reformation movement that would sweep Western Europe in the sixteenth century. Like that later Reformation, iconoclasm marked an authentic revolution in religious sensibility, with all that implied for theology, culture, and visual perceptions of holiness. This was a pivotal moment in the definition of Christianity and its relationship to the material creation. It was also a time of critical encounters with the other Abrahamic religions of Judaism and Islam. With A Storm of Images: Iconoclasm and Religious Reformation in the Byzantine World (Baylor UP, 2023), Philip Jenkins offers a compelling retelling of the saga of how the iconoclastic movement detonated ferocious controversy within the church and secular society as icon supporters challenged the image breakers. Decades of internal struggle followed, marked by rebellions and civil wars, purges and persecutions, plotting and coups d'état. After their cause triumphed, image supporters made the cult of icons ever more central to the faith of Orthodox Christianity. Iconoclasm marked a watershed in the history of Late Antiquity and the Early Middle Ages, and it contributed to Western attempts to establish new empires. The questions raised during these struggles are all the more relevant at a time when such controversy rages over public depictions of history and the removal of statues, monuments, and names associated with hated figures. As in those earlier times, debates over images serve as vehicles for authentic cultural revolutions. Crawford Gribben is a professor of history at Queen's University Belfast. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

In the eighth century, the Byzantine Empire began a campaign to remove or suppress sacred images that depicted Christ, the Virgin, or other holy figures, whether in paintings, mosaics, murals, or other media. In some cases, the campaign extended to breaking or wrecking images through what became known as iconoclasm. Over the following years, the emperors' zealous movement involved other acts that closely foreshadowed the Reformation movement that would sweep Western Europe in the sixteenth century. Like that later Reformation, iconoclasm marked an authentic revolution in religious sensibility, with all that implied for theology, culture, and visual perceptions of holiness. This was a pivotal moment in the definition of Christianity and its relationship to the material creation. It was also a time of critical encounters with the other Abrahamic religions of Judaism and Islam. With A Storm of Images: Iconoclasm and Religious Reformation in the Byzantine World (Baylor UP, 2023), Philip Jenkins offers a compelling retelling of the saga of how the iconoclastic movement detonated ferocious controversy within the church and secular society as icon supporters challenged the image breakers. Decades of internal struggle followed, marked by rebellions and civil wars, purges and persecutions, plotting and coups d'état. After their cause triumphed, image supporters made the cult of icons ever more central to the faith of Orthodox Christianity. Iconoclasm marked a watershed in the history of Late Antiquity and the Early Middle Ages, and it contributed to Western attempts to establish new empires. The questions raised during these struggles are all the more relevant at a time when such controversy rages over public depictions of history and the removal of statues, monuments, and names associated with hated figures. As in those earlier times, debates over images serve as vehicles for authentic cultural revolutions. Crawford Gribben is a professor of history at Queen's University Belfast. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

In the eighth century, the Byzantine Empire began a campaign to remove or suppress sacred images that depicted Christ, the Virgin, or other holy figures, whether in paintings, mosaics, murals, or other media. In some cases, the campaign extended to breaking or wrecking images through what became known as iconoclasm. Over the following years, the emperors' zealous movement involved other acts that closely foreshadowed the Reformation movement that would sweep Western Europe in the sixteenth century. Like that later Reformation, iconoclasm marked an authentic revolution in religious sensibility, with all that implied for theology, culture, and visual perceptions of holiness. This was a pivotal moment in the definition of Christianity and its relationship to the material creation. It was also a time of critical encounters with the other Abrahamic religions of Judaism and Islam. With A Storm of Images: Iconoclasm and Religious Reformation in the Byzantine World (Baylor UP, 2023), Philip Jenkins offers a compelling retelling of the saga of how the iconoclastic movement detonated ferocious controversy within the church and secular society as icon supporters challenged the image breakers. Decades of internal struggle followed, marked by rebellions and civil wars, purges and persecutions, plotting and coups d'état. After their cause triumphed, image supporters made the cult of icons ever more central to the faith of Orthodox Christianity. Iconoclasm marked a watershed in the history of Late Antiquity and the Early Middle Ages, and it contributed to Western attempts to establish new empires. The questions raised during these struggles are all the more relevant at a time when such controversy rages over public depictions of history and the removal of statues, monuments, and names associated with hated figures. As in those earlier times, debates over images serve as vehicles for authentic cultural revolutions. Crawford Gribben is a professor of history at Queen's University Belfast. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/art

In the eighth century, the Byzantine Empire began a campaign to remove or suppress sacred images that depicted Christ, the Virgin, or other holy figures, whether in paintings, mosaics, murals, or other media. In some cases, the campaign extended to breaking or wrecking images through what became known as iconoclasm. Over the following years, the emperors' zealous movement involved other acts that closely foreshadowed the Reformation movement that would sweep Western Europe in the sixteenth century. Like that later Reformation, iconoclasm marked an authentic revolution in religious sensibility, with all that implied for theology, culture, and visual perceptions of holiness. This was a pivotal moment in the definition of Christianity and its relationship to the material creation. It was also a time of critical encounters with the other Abrahamic religions of Judaism and Islam. With A Storm of Images: Iconoclasm and Religious Reformation in the Byzantine World (Baylor UP, 2023), Philip Jenkins offers a compelling retelling of the saga of how the iconoclastic movement detonated ferocious controversy within the church and secular society as icon supporters challenged the image breakers. Decades of internal struggle followed, marked by rebellions and civil wars, purges and persecutions, plotting and coups d'état. After their cause triumphed, image supporters made the cult of icons ever more central to the faith of Orthodox Christianity. Iconoclasm marked a watershed in the history of Late Antiquity and the Early Middle Ages, and it contributed to Western attempts to establish new empires. The questions raised during these struggles are all the more relevant at a time when such controversy rages over public depictions of history and the removal of statues, monuments, and names associated with hated figures. As in those earlier times, debates over images serve as vehicles for authentic cultural revolutions. Crawford Gribben is a professor of history at Queen's University Belfast. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/eastern-european-studies

In the eighth century, the Byzantine Empire began a campaign to remove or suppress sacred images that depicted Christ, the Virgin, or other holy figures, whether in paintings, mosaics, murals, or other media. In some cases, the campaign extended to breaking or wrecking images through what became known as iconoclasm. Over the following years, the emperors' zealous movement involved other acts that closely foreshadowed the Reformation movement that would sweep Western Europe in the sixteenth century. Like that later Reformation, iconoclasm marked an authentic revolution in religious sensibility, with all that implied for theology, culture, and visual perceptions of holiness. This was a pivotal moment in the definition of Christianity and its relationship to the material creation. It was also a time of critical encounters with the other Abrahamic religions of Judaism and Islam. With A Storm of Images: Iconoclasm and Religious Reformation in the Byzantine World (Baylor UP, 2023), Philip Jenkins offers a compelling retelling of the saga of how the iconoclastic movement detonated ferocious controversy within the church and secular society as icon supporters challenged the image breakers. Decades of internal struggle followed, marked by rebellions and civil wars, purges and persecutions, plotting and coups d'état. After their cause triumphed, image supporters made the cult of icons ever more central to the faith of Orthodox Christianity. Iconoclasm marked a watershed in the history of Late Antiquity and the Early Middle Ages, and it contributed to Western attempts to establish new empires. The questions raised during these struggles are all the more relevant at a time when such controversy rages over public depictions of history and the removal of statues, monuments, and names associated with hated figures. As in those earlier times, debates over images serve as vehicles for authentic cultural revolutions. Crawford Gribben is a professor of history at Queen's University Belfast. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

In the eighth century, the Byzantine Empire began a campaign to remove or suppress sacred images that depicted Christ, the Virgin, or other holy figures, whether in paintings, mosaics, murals, or other media. In some cases, the campaign extended to breaking or wrecking images through what became known as iconoclasm. Over the following years, the emperors' zealous movement involved other acts that closely foreshadowed the Reformation movement that would sweep Western Europe in the sixteenth century. Like that later Reformation, iconoclasm marked an authentic revolution in religious sensibility, with all that implied for theology, culture, and visual perceptions of holiness. This was a pivotal moment in the definition of Christianity and its relationship to the material creation. It was also a time of critical encounters with the other Abrahamic religions of Judaism and Islam. With A Storm of Images: Iconoclasm and Religious Reformation in the Byzantine World (Baylor UP, 2023), Philip Jenkins offers a compelling retelling of the saga of how the iconoclastic movement detonated ferocious controversy within the church and secular society as icon supporters challenged the image breakers. Decades of internal struggle followed, marked by rebellions and civil wars, purges and persecutions, plotting and coups d'état. After their cause triumphed, image supporters made the cult of icons ever more central to the faith of Orthodox Christianity. Iconoclasm marked a watershed in the history of Late Antiquity and the Early Middle Ages, and it contributed to Western attempts to establish new empires. The questions raised during these struggles are all the more relevant at a time when such controversy rages over public depictions of history and the removal of statues, monuments, and names associated with hated figures. As in those earlier times, debates over images serve as vehicles for authentic cultural revolutions. Crawford Gribben is a professor of history at Queen's University Belfast. Learn more about your ad choices. Visit megaphone.fm/adchoices

In the eighth century, the Byzantine Empire began a campaign to remove or suppress sacred images that depicted Christ, the Virgin, or other holy figures, whether in paintings, mosaics, murals, or other media. In some cases, the campaign extended to breaking or wrecking images through what became known as iconoclasm. Over the following years, the emperors' zealous movement involved other acts that closely foreshadowed the Reformation movement that would sweep Western Europe in the sixteenth century. Like that later Reformation, iconoclasm marked an authentic revolution in religious sensibility, with all that implied for theology, culture, and visual perceptions of holiness. This was a pivotal moment in the definition of Christianity and its relationship to the material creation. It was also a time of critical encounters with the other Abrahamic religions of Judaism and Islam. With A Storm of Images: Iconoclasm and Religious Reformation in the Byzantine World (Baylor UP, 2023), Philip Jenkins offers a compelling retelling of the saga of how the iconoclastic movement detonated ferocious controversy within the church and secular society as icon supporters challenged the image breakers. Decades of internal struggle followed, marked by rebellions and civil wars, purges and persecutions, plotting and coups d'état. After their cause triumphed, image supporters made the cult of icons ever more central to the faith of Orthodox Christianity. Iconoclasm marked a watershed in the history of Late Antiquity and the Early Middle Ages, and it contributed to Western attempts to establish new empires. The questions raised during these struggles are all the more relevant at a time when such controversy rages over public depictions of history and the removal of statues, monuments, and names associated with hated figures. As in those earlier times, debates over images serve as vehicles for authentic cultural revolutions. Crawford Gribben is a professor of history at Queen's University Belfast. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies

Shout out to Nick on Twitter for recommending this week's episode!   This week, the guys dive head first into a heresy that you may not even realize is an actual heresy. Iconoclasm, as a heresy, is the belief that icons (and other religious symbols) are idols and they should all be destroyed. Yes, this is a condemned heresy. So, what is the deal? Tune in as the guys discuss the history of icons, iconoclasm, and how it relates to different denominations today.   Find us on: Email: doxologypodcast@gmail.com Twitter: @doxologypodcast Instagram: @doxologypodcast Threads: @doxologypodcast

Kara and Jordan discuss iconoclasm in the ancient and medieval worlds with Lexie Henning, the host of the Ancient Office Hours podcast. Below is information about Lexie and some visuals! We include Aya Sofia, also called Hagia Sophia, a 6th century CE multi-domed church turned mosque turned museum turned back to mosque. We also discuss the 13th century CE church of Santa Maria Sopra Minerva, which literally means St. Mary on top of (the goddess) Minerva, indicating a Christian claim over what is now defined as pagan. Both Aya Sofia and Santa Maria Sopra Minerva were victims of iconoclasm, that is having elements of one belief system removed in favor of a different belief system. To that point, check out the removal of the god Amen's name from a block in Luxor temple in the last image; this removal was ordered by Akhenaten, who was creating a whole new religious system that prioritized the visible sun god Aten.About Lexie HenningLexie is the host of the Ancient Office Hours podcast and Founder/CEO of The Ozymandias Project. She earned her BA in Classics from the University of Missouri (Mizzou) in 2018. Her scholarly interests are in exploring Classical reception through the lens of contemporary storytelling in media, advocating for open access to the ancient world, and making ancient studies applicable in the modern world. In January 2023, she completed an MSc in Southeast European Studies at the National and Kapodistrian University of Athens, writing her thesis on the effects of Islamic iconoclasm on the Hagia Sophia and its impact on cultural heritage policy in Erdoğan's Turkey. She now serves as the programs and administration coordinator for UCLA's Pourdavoud Center for the Study of the Iranian World. Hagia Sophia (Istanbul, Turkey)Santa Maria sopra Minerva (Rome, Italy) Get full access to Ancient/Now at ancientnow.substack.com/subscribe

Dr Nathan Gilmour of the Christian Humanist Project joins our hosts, Joshua Noel and TJ (Tiberius Juan) Blackwell, to discuss the history of Iconoclasm in the Church! We ask Dr Gilmour about his experience with art, how the Church has historically thought about religious imagery, and how his humanist perspective influences his view of the arts..What is an example of iconoclasm? What is iconoclasm in Christianity? What is iconoclasm in simple terms? What is iconoclasm in theology? What is an example of religious imagery? What is religious imagery called? What is Christian art called? Does Christianity allow art? What is Protestant iconoclasm? Is protestantism Iconoclastic? Is iconoclasm Catholic or Protestant? .In this episode, we will:Discuss the history of religious imagery with the Catholic ChurchExplore the protestant iconoclastic ideasDebate the usefulness of art for Christian WorshipExplain why Christians disagree over imagery in worship.Support the show on Captivate or on Patreon, or by purchasing a comfy T-Shirt in our shop!.Join in our conversations on our Discord Server and Facebook group!.Listen to all of our Ecumenical Aesthetics series:https://player.captivate.fm/collection/c9517303-059c-4ed9-a5b1-5fde436971b6.Check out all of the episode of Systematic Geekology that feature TJ:https://player.captivate.fm/collection/f4c32709-d8ff-4cef-8dfd-5775275c3c5e.Check out all of the episode of Systematic Geekology that feature Keno:https://player.captivate.fm/collection/91995300-ab3c-4a4f-83c9-b53b1df1c0ca.Check out Joshua's other show, "Dummy for Theology":https://player.captivate.fm/episode/1a27a558-5de8-4f4b-bdd0-7f104805a2ef.Listen to and Subscribe to "The Homily" on your podcast app of choice:https://the-homily-with-chill-will.captivate.fm/listen

John 3:13-17.  Why did God have Moses create an image (a statue) of a serpent to deliver them from the pain of sin (grumbling) and what does that teach us about the the use and misuse of icons?  Two things about this homily - the first is that Fr. Anthony's iPhone decided to use his hearing aid as the microphone for the recording (with mixed results); the second is that he forgot to use the later generations of Israelites' use of the bronze serpent as an idol (he corrected that at the end of Liturgy).  Enjoy the show!

Episode 2: The Emperor's 6 QuestionsThe second episode in this series of presentations discusses the 3rd Hesychast Council of 1351, with St. Gregory championing the Orthodox Faith against the philosophical theology of Nicephorus Gregoras, the Christian Roman Empire's leading intellectual of this period. Gregoras is the third and most formidable theological opponent of Palamas.Themes covered in this 2nd Episode include bishops' confession of faith at consecration, iconography, the distinction between “God” and “Godhead”, and the six questions posed by Emperor John VI Cantacuzenus at the Council of 1351.Q&As related to Episode 2 available in The Professor's Blog: https://mountthabor.com/blogs/the-professors-blogRecommended background reading: Christopher Veniamin, ed., Saint Gregory Palamas: The Homilies (Dalton PA: 2022).TIMESTAMPS00:00 The Council of 135100:44 Nicephorus Gregoras 01:15 Two Issues: Addition to Bishops' Confession and Iconoclasm of the Hesychasts06:07 Iconography 06:41 Theophanes the Greek 11:45 Main topic of Council “God” and “Godhead” or “Divinity”13:34 Accusation of Ditheism and Polytheism 13:44 Tomos and Synodicon 15:09 “Antilogia” and “Homologia”17:50 “Another Synod”, 5th Session 19:43 The Emperor's 6 Questions20:13 Question 1: Validity of Distinction 20:28 Question 2: Divine Energy created / uncreated20:51 Question 3: Simplicity of God22:00 Question 4: Meaning of “Theotes”23:35 Question 5: Divine Energy is God Himself25:25 Question 6: Our Participation in God26:02 Conclusion It is hoped that these presentations will help the enquireThe Happy Writer with Marissa MeyerAuthors, from debuts to bestsellers, chat about books, writing, publishing, and joy. Listen on: Apple Podcasts SpotifySupport the Show.Dr. Christopher VeniaminSupport The Mount Thabor Academyhttps://www.buzzsprout.com/2232462/support THE MOUNT THABOR ACADEMYPrint Books by MOUNT THABOR PUBLISHING The Professor's BlogeBooks Amazon Google Apple KoboB&NMembership OptionsJoin our Bookclub, Bible Study, John Damascene's Christology or Greek Philosophy here:Patreon for Membership TiersClick on the Join button below our YouTube videos, and become a Friend or Reader of The Mount Thabor Academy! Click here: YouTube Membership Level...

Pastor Steve discusses the history of the Eastern church from the aftermath of the Council of Chalcedon -451- up through the end of the Iconoclastic Controversy of the 9th century.

Suan summarizes his position on Nicaea II and further defends his thesis. He shows that Nicaea II is simply silent on whether or not the apostles venerated icons like the 8th century iconodules. That's not the way of reasoning at the Council. Moreover, Suan explores the forgeries used at Nicaea II, finding them to not endanger any central teachings of the Council or his thesis. 

The fire that destroyed the second Temple of Artemis - one of the Seven Wonders of the ancient world - was supposedly set on the day Alexander the Great was born: 21st July, 356 BC. The story goes that the arsonist, Herosratus, was simply seeking notoriety. Herostratus was captured and tortured on the rack, where he confessed to having committed the arson in an attempt to immortalize his name. To dissuade those of similar intentions, the Ephesian authorities not only executed Herostratus, but attempted to condemn him to a legacy of obscurity by forbidding mention of his name under penalty of death. In this episode, Arion, Rebecca and Olly consider herostratic fame as a live issue when it comes to school shooters and terrorists; take a peek round the ancient Temple to see if it would have been worth a trip; and consider whether its successors deserved their places in the subsequent ‘Seven Wonders' lists…  Further Reading: • ‘21 July: On this day in history' (HistoryExtra, 2022): https://www.historyextra.com/on-this-day/21-july-on-this-day-in-history/ • ‘Monumental Fury - The History of Iconoclasm and the Future of Our Past - By Matthew Fraser' (Prometheus, 2022): https://www.google.co.uk/books/edition/Monumental_Fury/FVV-EAAAQBAJ?hl=en&gbpv=1&dq=herostratus&pg=PA35&printsec=frontcover • ‘The Temple of Artemis and Herostratus | Legendary Wonder of the Ancient World Destroyed!' (Because It's Interesting, 2019):  https://www.youtube.com/watch?v=4pnGjfPvN58 #Turkey #Greece #Crime #Person #BC #Strange We'll be back on Monday - unless you join 

Support us on Patreon:Apply for Saint Paul's House of FormationEmail usMusic by Richard Proulx and the Cathedral Singers from Sublime Chant. Copyright GIA Publications

We delve into the topic of iconoclasm and the conflict it causes in communities as they grapple with troubling figures from their spiritual history. From Confederate statues in Richmond to famous theologians who have committed atrocities, we explore how we evaluate historical figures through multiple lenses and the importance of deep discernment in Christian leadership. […]

On this episode of "The Federalist Radio Hour," Christopher Bedford, executive editor at the Common Sense Society, joins Federalist Culture Editor Emily Jashinsky to discuss the true story of the Confederate Monument at Arlington National Cemetery and what lessons Americans can learn about unity and patriotism from the statue's complicated past. Read more about the memorial here: https://newcriterion.com/issues/2023/3/a-true-part-of-the-story

A conversation with Leslie Brubaker (University of Birmingham) on the first period of Byzantine iconoclasm (ca. 730 to 787 AD). What was the problem with religious icons? What did the "Isaurian" emperors Leon III and Konstantinos V try to do about it, and why? A great deal of what we used to know, largely by following pro-icon sources, has come undone in the latest research. Where we stand now has been lucidly presented by Leslie in her Inventing Byzantine Iconoclasm (Bristol Classical Press 2012).

He was born in Constantinople in 715 to pious parents named John and Anna. His mother had prayed often to the most holy Theotokos to be granted a son, and received a revelation from our Lady that she would conceive the son she desired. When the child was born, she named him Stephen, following a prophecy of the Patriarch St Germanos (commemorated May 12). Stephen entered monastic life as a youth, and so distinguished himself in asceticism and virtue that the hermits of Mt Auxentius appointed him their leader at a young age.   'During the reign of Constantine V (741-775), Stephen showed his love of Orthodoxy in contending for the Faith... Besides being a fierce Iconoclast, Constantine raised up a ruthless persecution of monasticism. He held a council in 754 that anathematized the holy icons. Because Saint Stephen rejected this council, the Emperor framed false accusations against him and exiled him. But while in exile Saint Stephen performed healings with holy icons and turned many away from Iconoclasm. When he was brought before the Emperor again, he showed him a coin and asked whose image the coin bore. "Mine," said the tyrant. "If any man trample upon thine image, is he liable to punishment?" asked the Saint. When they that stood by answered yes, the Saint groaned because of their blindness, and said if they thought dishonouring the image of a corruptible king worthy of punishment, what torment would they receive who trampled upon the image of the Master Christ and of the Mother of God? Then he threw the coin to the ground and trampled on it. He was condemned to eleven months in bonds and imprisonment. Later, he was dragged over the earth and was stoned, like Stephen the First Martyr; wherefore he is called Stephen the New. Finally, he was struck with a wooden club on the temple and his head was shattered, and thus he gave up his spirit in the year 767.' (Great Horologion)

He was born in Constantinople in 715 to pious parents named John and Anna. His mother had prayed often to the most holy Theotokos to be granted a son, and received a revelation from our Lady that she would conceive the son she desired. When the child was born, she named him Stephen, following a prophecy of the Patriarch St Germanos (commemorated May 12). Stephen entered monastic life as a youth, and so distinguished himself in asceticism and virtue that the hermits of Mt Auxentius appointed him their leader at a young age.   'During the reign of Constantine V (741-775), Stephen showed his love of Orthodoxy in contending for the Faith... Besides being a fierce Iconoclast, Constantine raised up a ruthless persecution of monasticism. He held a council in 754 that anathematized the holy icons. Because Saint Stephen rejected this council, the Emperor framed false accusations against him and exiled him. But while in exile Saint Stephen performed healings with holy icons and turned many away from Iconoclasm. When he was brought before the Emperor again, he showed him a coin and asked whose image the coin bore. "Mine," said the tyrant. "If any man trample upon thine image, is he liable to punishment?" asked the Saint. When they that stood by answered yes, the Saint groaned because of their blindness, and said if they thought dishonouring the image of a corruptible king worthy of punishment, what torment would they receive who trampled upon the image of the Master Christ and of the Mother of God? Then he threw the coin to the ground and trampled on it. He was condemned to eleven months in bonds and imprisonment. Later, he was dragged over the earth and was stoned, like Stephen the First Martyr; wherefore he is called Stephen the New. Finally, he was struck with a wooden club on the temple and his head was shattered, and thus he gave up his spirit in the year 767.' (Great Horologion)

This week: we talk to Emma Brown of Just Stop Oil about why the group targeted Vincent Van Gogh's Sunflowers in the National Gallery, London, for its climate emergency protest. Stacy Boldrick, assistant professor of museum studies at the University of Leicester, discusses the climate protests in the context of the long history of iconoclasm and attacks on works of art. The first version of Paris+, Art Basel's fair in the French capital, opened this week, and we ask Melanie Gerlis, a columnist for the Financial Times and The Art Newspaper, how it compares to Paris's previous fair, Fiac, and to the Frieze fairs in London last week. And this episode's Work of the Week is Frank Bowling's Suncrush (1976), which features in an exhibition of the Guyana-born artist's work at the Museum of Fine Arts in Boston. Reto Thüring, the curator of the show, tells us about the painting and Bowling's 10-year stay in America in the 1960s and 1970s.Links:juststopoil.orgStacy Boldrick, Iconoclasm and the Museum, Routledge, 212pp, £27.99, $35.96 (pb)Paris+, until 23 October.Melanie Gerlis, The Art Fair Story: a Rollercoaster Ride, Lund Humphries, 104pp, £19.99, $34.99 (hb)Frank Bowling's Americas, Museum of Fine Arts, Boston, 22 October-9 April 2023; San Francisco Museum of Modern Art, 13 May-10 September next year. Related shows: Equals 6: A Sum Effect of Frank Bowling's 5+1, University Hall Gallery, UMass Boston, 14 November-18 February 2023; Revisiting 5+1, Paul W. Zuccaire Gallery, Staller Center for the Arts, Stony Brook University, 10 November-23 February 2023. Hosted on Acast. See acast.com/privacy for more information.

The last of the classic councils was, like so many of the others, a comic production worthy of the Marx Brothers—and simultaneously a tragedy worthy of Tolstoy. In the eighth-century run-up to the Second Council of Nicaea we encounter an emperor known as “Poopyhead,” who summons a synod known as the “Headless Council”—all for the sake of forbidding the use of devotional images. That's where it started anyway. Eventually the emperor got around to condemning any honor paid to saints, and then he desecrated their relics, removing their bodies from tombs and casting them into the sea. He tried to ban celibacy, and he closed monasteries and turned them into hotels. Second Nicaea, in 787, was called to repair all that damage. LINKS Acts of the Second Council of Nicaea https://www.newadvent.org/fathers/3819.htm Canons of the Second Council of Nicaea https://www.papalencyclicals.net/councils/ecum07.htm St. John of Damascus, Apologia Against Those Who Decry Holy Images https://sourcebooks.fordham.edu/basis/johndamascus-images.asp Mike Aquilina's website https://fathersofthechurch.com Mike Aquilina's books https://catholicbooksdirect.com/writer/mike-aquilina/ Theme music: Gaudeamus (Introit for the Feast of All Saints), sung by Jeff Ostrowski. Courtesy of Corpus Christi Watershed http://www.ccwatershed.org Donate today! https://www.catholicculture.org/users/donate/audio