Theodore Abū Qurrah's Arabic Tract on the Christian Practice of Venerating Images

Griffith, Sidney H.

doi:10.2307/601539

Cited by 67 publications

(5 citation statements)

References 0 publications

Supporting

Mentioning

Contrasting

Unclassified

Order By: Relevance

“…Related to his position as bishop in Harran, the majority of the researchers consider that he was suspended in 785. Returning to this position around the year 800, after the death of Theodoret, Theodorus pastored until the end of his life, around the year 829 14 . In his continuous fight for the strengthening of the Orthodox theology, Abū Qurrah travelled to Alexandria, where there were powerful Coptic communities, and even to Armenia, called by the prince Ashot Msaker to restore the Dyophysitism.…”

Section: Theodore Abū Qurrah -The Bio-bibliographical Profile Of a "Cmentioning

confidence: 99%

http://fto.ro/altarul-reintregirii/wp-content/uploads/2019/10/19.-Oliviu-Petru-Botoi-supliment-1-2017.pdf

Botoi¹

2017

View full text Add to dashboard Cite

Theodore Abū Qurrah was among the first Orthodox theologians preoccupied by the problem of the icons. He was an apprentice of Saint John Damascene and the first Orthodox theologian who wrote in Arabic. Living in the space of the Near and Middle East, born in Edessa, ordained as bishop in Harran and with the experience of travelling from Armenia to Egypt, Qurrah had to protect the cult of the holy icons in front of a small Christian community (Chalcedonian and non-Chalcedonian) and against a huge attack from the Muslim theologians. Although his Treatise on the Veneration of the Holy Icons follows and reproduces the argumentation of Saint John Damascene, there are remarked some original ideas, too. One of the five sets of arguments specific to his Treatise refers to the relation between the written representation of the theology (Torah, Gospels, Koran) and its iconic representation (the Christian icons). In the same time, the author develops the problem of the signifiers in the Islamic and Judaic cults for the cognition of the signified. We appreciate as relevant to nuance some comparative aspects between Christianity and Islamism, even this theological aspect of the iconology was discussed in dedicated writings. The icon as Gospel was much discussed, but our intention is to discuss the Gospel as icon.

show abstract

Section: Theodore Abū Qurrah -The Bio-bibliographical Profile Of a "Cmentioning

confidence: 99%

http://fto.ro/altarul-reintregirii/wp-content/uploads/2019/10/19.-Oliviu-Petru-Botoi-supliment-1-2017.pdf

Botoi¹

2017

View full text Add to dashboard Cite

show abstract

“…რაც შეეხება სირიულ, ან სირიულზე დამყარებულ ადრეულ ლიტერატუ-რულ წყაროებს, ისინი ან უბრალოდ მოიხსენიებენ იესოს ხატს, რომე-ლიც ედესაში ინახებოდა და არაფერს გვამცნობენ მისი რაობის შესა-ხებ (როგორც დანიელ გალაშის ისტორია, რომელიც იაკობ სარუგელს მიეწერება (VI ს.?) 22 თეოდორე აბუკურას იკონოფილური ტრაქტატი; 23 იოანე ურჰაელის ცხოვრების ძველი ქართული თარგმანი 24 ); ან, DA-ს მსგავსად, აცხადებენ, რომ ხატი დაწერილი იყო (სავარაუდოდ, ფი-101 კადმოსი 6, 2014 ცარზე, როგორც გვიყვება აგაპიუს მანბიჯელი, IX-X სს. 25 ); ან, გვამც-ნობენ, რომ ხატი სასწაულებრივად აღიბეჭდა (მაგ., 723 წელს ედესა-ში დაწერილი ხელნაწერის მინაწერი; 26 ბეთ ჰალის მონასტრის ბერისა და ემირ მასლამას (გარდ.…”

Section: ედესის ხატი ადრეულ სირიულ ტექსტურ ტრადიციაშიunclassified

Abgar Legend: Text and Iconography

Karaulashvili

2014

Kadmos

View full text Add to dashboard Cite

The present paper continues to explore the interrelation of texts and images pertaining to the Edessan acheiropoietos image of Christ that I began to explore in my article “The Abgar Legend Illustrated: Interrelation of the Narrative Cycles and Iconography in the Byzantine, Georgian and Latin Traditions,” in Interactions: Artistic Interchange between the Eastern and Western Worlds in the Medieval Period. A Colloquium organized by the Index of Christian Art, Department of Art and Archeology, Princeton University, April 8-9, 2004. C. Hourihane, ed. Princeton & Pensylvania: University Press, 2007, 220-243. An attempt to interpret representation of the Mandylion on Deir al-Surini fresco (Egypt) in the light of representation of images of Christ/ Mandylia from the Georgian churches of Tsromi and Telovani, as well as the miniature from the Georgin Alaverdi Four Gospels, allowed me to conclude that before the tenth century a Syriac iconographic tradition depicting the Edessan image, different from its Byzantine counterpart, had existed. Moreover, their placement in the sanctuary, above the altar and the decorative details of the cloth on the Deir es-Suriani fresco allow us to speak about a “liturgical” mode of depiction of the Mandylion; that is to say, about the symbolical placement of the liturgical covering (i.e. the Cloth, or, in this case, as the tablecloth) above the altar with the bread of blessing (i.e. the image of Christ) on it. The scrutiny of various texts and images pertaining to the Mandylion led me to the conclusion that legends about the miraculous, or semi-miraculous emergence of acheiropoietos images came into being, most plausibly, in order to justify the mode of representations of the cult objects, as elements of the Byzantine church decoration – not only of the materials on which the image is depicted, that is to say, cloth and wood, but also the types of representations used in the church decoration, i.e. the icon and the fresco, and the mode of representing the images themselves, i.e., the face (reps. bust) and the full-length figure.

show abstract

“…There were three main issues raised by Muslims. The first was the fact that no image of a living creature should be made, because this constitutes an affront to Allah . Second, worshipping icons was considered idolatry; on this point, Muslims were influenced by Jewish arguments .…”

Section: The Arguments Of Muslims and Jews Against The Use Of Iconsmentioning

confidence: 99%

“…The first was the fact that no image of a living creature should be made, because this constitutes an affront to Allah . Second, worshipping icons was considered idolatry; on this point, Muslims were influenced by Jewish arguments . The third objection was an extension or consequence of the second: one should not kneel before an icon, but only before God…”

Section: The Arguments Of Muslims and Jews Against The Use Of Iconsmentioning

confidence: 99%

A Critical Presentation of the Work of Theodore Abu Qurrah In Defense of Icons

Agachi

2012

The Heythrop Journal

View full text Add to dashboard Cite

Theodore Abū Qurrah's Arabic Tract on the Christian Practice of Venerating Images

Cited by 67 publications

References 0 publications

http://fto.ro/altarul-reintregirii/wp-content/uploads/2019/10/19.-Oliviu-Petru-Botoi-supliment-1-2017.pdf

http://fto.ro/altarul-reintregirii/wp-content/uploads/2019/10/19.-Oliviu-Petru-Botoi-supliment-1-2017.pdf

Abgar Legend: Text and Iconography

A Critical Presentation of the Work of Theodore Abu Qurrah In Defense of Icons

Contact Info

Product

Resources

About