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Early Icons: Christian Image Veneration Before 325 AD, Volume 1: Written Evidence and Paintings
Critics of Orthodoxy and Roman Catholicism claim that in its first three centuries the Church rejected the veneration of images. The
Early Icons
series presents evidence that Christians before 325 AD had holy images and showed them honor. Leaning on new scholarship about early Christian material culture and archeological discoveries, these books will provide a defense of the traditional Christian practice of icon veneration.
Volume 1: Written Evidence and Paintings reconsiders evidence for image veneration from early Christian authors, including those seen as hostile to it (Clement of Alexandria, Origen, and Tertullian). This volume also argues for the veneration of surviving paintings from the pre-Nicene Church—of orants, of the Good Shepherd, and an early icon of Christ and Mary. Here is an exploration of the spiritual depth of early Christian art, its roots in Scripture and Apostolic Tradition, and its transfiguration of classical culture.
"Although the claim of classical iconoclasts and their modern sympathizers that the Christians in the first three centuries did not have images of any kind has been greatly undermined by archaeology and recent theological studies, there still remains the question of veneration. Did early Christians venerate images, or are such practices idolatrous corruptions introduced later on by half-Christianized pagans? The merit of Michael Garten’s present study is that he unpacks the word veneration and the meaning behind it to show that Christians in the early centuries most probably did honor worthy objects and persons—showed respect and homage to them—through various physical gestures, and this without feeling they were breaking the 2nd commandment. Michael brings forward several lines of evidence. He draws attention to a number of passages (some quite striking) from early Christian authors attesting to holy images or image veneration that have not previously been considered in the study of this issue. He highlights the cultural background of some familiar texts in ways that show image veneration was done, and draws attention to how early Christians adapted types of images from the Roman world that would naturally be venerated. Michael also makes several arguments that some of the early Christian paintings which survive were venerated. This study includes a number of quotes from mainstream scholars acknowledging there was image veneration in the first three centuries of Christianity. The conclusion is the veneration, that is, the honoring and respecting of icons, as witnessed to and defended by Nicaea II, is but the continuation of much earlier, non-idolatrous gestures made to honorable objects and persons." —Father Steven Bigham, author of Early Christian Attitudes Towards Images
"This is a well-researched, logically argued case for the liceity and antiquity of icon veneration. Anyone who defends apostolic Christianity will benefit from reading it." —Trent Horn, author, The Case for Catholicism
Volume 1: Written Evidence and Paintings reconsiders evidence for image veneration from early Christian authors, including those seen as hostile to it (Clement of Alexandria, Origen, and Tertullian). This volume also argues for the veneration of surviving paintings from the pre-Nicene Church—of orants, of the Good Shepherd, and an early icon of Christ and Mary. Here is an exploration of the spiritual depth of early Christian art, its roots in Scripture and Apostolic Tradition, and its transfiguration of classical culture.
"Although the claim of classical iconoclasts and their modern sympathizers that the Christians in the first three centuries did not have images of any kind has been greatly undermined by archaeology and recent theological studies, there still remains the question of veneration. Did early Christians venerate images, or are such practices idolatrous corruptions introduced later on by half-Christianized pagans? The merit of Michael Garten’s present study is that he unpacks the word veneration and the meaning behind it to show that Christians in the early centuries most probably did honor worthy objects and persons—showed respect and homage to them—through various physical gestures, and this without feeling they were breaking the 2nd commandment. Michael brings forward several lines of evidence. He draws attention to a number of passages (some quite striking) from early Christian authors attesting to holy images or image veneration that have not previously been considered in the study of this issue. He highlights the cultural background of some familiar texts in ways that show image veneration was done, and draws attention to how early Christians adapted types of images from the Roman world that would naturally be venerated. Michael also makes several arguments that some of the early Christian paintings which survive were venerated. This study includes a number of quotes from mainstream scholars acknowledging there was image veneration in the first three centuries of Christianity. The conclusion is the veneration, that is, the honoring and respecting of icons, as witnessed to and defended by Nicaea II, is but the continuation of much earlier, non-idolatrous gestures made to honorable objects and persons." —Father Steven Bigham, author of Early Christian Attitudes Towards Images
"This is a well-researched, logically argued case for the liceity and antiquity of icon veneration. Anyone who defends apostolic Christianity will benefit from reading it." —Trent Horn, author, The Case for Catholicism
- GenresChristianityArt History
362 pages, Kindle Edition
Published December 12, 2024
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