My home icon corner

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He has the makings for an iconostasis between two rooms if heā€™d like to build it.
Dominus vobiscum
 
This is not my Icon Corner, but itā€™s one that Abbot Tryphon posted:

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Elvis_George said:
We donā€™t have specific rules regarding stuff like theseā€¦The Syriac tradition is pretty vague when it comes to stuff like theseā€¦I like how the Byzantine Tradition is more ā€œexactā€ā€¦
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I think itā€™s because- purely the East Syriac tradition does not have icons or statues. As it is in the Assyrian Church of the East. But the East Syriac tradition is not iconoclast like many of the Protestant denominations. We are open to apostolic churches (Catholic and Orthodox) that have icons and statues.
 
I am glad you followed up with this post. I was wondering why you were suggesting the OP switch the positioning. Now I know! šŸ™‚
 
Thank you for the reply. I had never heard of that before, so I learned something today.

Pax
 
fredystairs said:
Thank you for the reply. I had never heard of that before, so I learned something today.

Pax
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the historic Church of the East doesnā€™t exist anymore. so Iā€™m told technically thereā€™s no pure East Syriac church existing today in the world.

before WWI, especially the 19th century the Anglicans (British) got involved with the Assyrian Church of the East- so in some aspects the Assyrian Church is anglicized. while the Eastern Catholic counterparts are latinized. But definitely the Assyrian Church is most traditional to East Syriac roots.
 
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The ā€˜YAHā€™ Symbol.

This Symbol, read as ā€˜YAHā€™ in East Syriac denotes the Sacred Name of God (Alahaa)- God Almighty - The Creator.

This sacred symbol was used by the early church fathers in their sacred writings. The sacred symbol denoted that the writing was of a very Sacred Nature, confessing a True Doctrine, or anything equivalent to it. This Symbol was later on adopted by The East Syriac Rite churches.

ā€˜YAHā€™ is formed by combining two Syriac Alphabets ā€˜Üā€™(Read as ā€˜Yodhā€™) and ā€˜Ü—ā€™(Read as ā€˜Hehā€™). The Three big dots on top of the letter ā€˜Ü—ā€™(Heh) is not any Vowel Sign.

These three dots represent The Triune God: The Father, The Son and The Living Holy Spirit. The Dot just below ā€˜Ü—ā€™(Heh) represents The Oneness of Father God Almighty, The Son who is our Lord Isho Mā€™shiha (Jesus the Messiah), and The Rooha dā€™kudsha (Holy Spirit). They are all one, equal in essence, without their natures getting inter-Mixed.

Iā€™m told by traditional clergy and laity that the YAHā€™ has came up from the Hebrew Word ā€˜YHWHā€™.

Iā€™ve found this in older SyroMalabar churches in Kerala, India. And itā€™s extensively used in the Assyrian Church of the East.

The Holy Symbol confesses a common doctrine, That is, ā€œGod our Creator, Isho our Mā€™shiha (Jesus the Messiah) and Son of God, and The Living Rooha dā€™kudsha (Holy Spirit) are Equal in essence, without their Natures getting Intermixed.ā€

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Usually called Our Lady of Expectation in English.

Itā€™s still venerated today at the main altar of St. Thomas Mount in Chennai, India. It is the place where traditionally St. Thomas the Apostle is said to have martyred.

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Alexandria2020 said:
Yes, none.

The Chaldean Catholics and SyroMalabars have borrowed many icons and statues from Latin & Greek traditions obviously because we are in communion with Rome.
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no my friend that is incorrectā€¦Icons were common before Muslims invaded. When Islam was prevalent, the Church of the East adapted to Islamic practices like not using icons, and to save girls from being raped, they introduced the practice of public confessionsā€¦in India, Icons, and statue have an older history. There are ā€œmiraculousā€ icons/statues. Some were pre-Portuguese like the 13-century statue of St. George in Aruvithura , the statue of St George in Edathua (from Edapally church), the Persian statue of St George that is in Angamaly, and the Icon of St. Mary in Manarcad
 
Elvis_George said:
no my friend that is incorrectā€¦Icons were common before Muslims invaded
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not the ones in the Greek and Latin styles. The statues were definitely from after the Portuguese Latin Catholic era. Even the Greek East didnā€™t make statues. Of course Iā€™m not saying the East Syriac tradition is iconoclast. And yes, Islamic invasions might have influenced the church to be that way. maybe.
Elvis_George said:
in India, Icons, and statue have an older history. There are ā€œmiraculousā€ icons/statues. Some were pre-Portuguese like the 13-century statue of St. George in Aruvithura , the statue of St George in Edathua (from Edapally church),
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those are all latinizations that have came in post-16th century.
 
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Alexandria2020 said:
those are all latinizations that have came in post-16th century.
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nope, they are not. they latinizations you are referring to are the miraculous statues of St Sebastian in Athrimpauzha, Kanjoor, Arthunkal, and more. St George statue is Aruvithura in particular, is ancient.
https://aruvithurapally.com/history/ That statue is definitely not Portuguese in style and plus it must be noted that the Portuguese did not bring any st George statueā€™s to Kerala (besides Edapally.) Also, check out the statue of St George in Edathua. That statue is definitely very Indian looking in style. The St George statue in Angamaly was brought from Persia, according to tradition. And the picture of St Mary in Manarcad is very old. We still donā€™t when it was placed there, but we believe it was there since the beginning since the Portuguese did nothing in Manarcad Church.
 
If you look at the remnants of the Church of the East in Asia/Chinaā€¦ sure they made images. They were not iconoclast. But itā€™s nothing compared to the statues/icons/images from Latin West and Greek East of the Roman Empire.
Elvis_George said:
that the Portuguese did not bring any st George statueā€™s to Kerala
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well they donā€™t have to bring anything. it can just be made in India.
 
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A quote from Patriarch Eliya II Bar Moqli below. From 12th century. While under Islamic rule. So images were allowed. And CoE never had anything against it. But I donā€™t think itā€™s in the same lines or extent as from the Latin or Byzantine tradition.
Alexandria2020 said:
ā€œThe images in the churches take the place of writing. The form of writing of each language is different from another language. We depict images in the churches, which takes the place of writing for those who cannot write nor read, such as youngsters or illiterate people.ā€
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Elvis_George said:
I never said they wereā€¦u misunderstood my commentā€¦I just said they became less popular thatā€™s all
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The Roman churches (Latin West and Greek East) post-Constantine gained political power of the state. I think that allowed them to explore Christian art more freely and on a more sophisticated level. The Church of the East was still a persecuted group under the Persians (they practiced Zoroastrianism) and post the arrival of Islam, they were under Muslim rule. So this sort of limited them in more fully exploring art. I think.
Elvis_George said:
read the second paragraph
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I get what you mean
The icons arenā€™t like Byzantine icons of course. But getting back to the main point ā€¦ we East Syriacs are vague with art due to a lack of connection with it over many centuries.

For East Syriac rite Catholics- whatever art we use now are from Latin and Greek traditions.
 
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