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As people are also made in God's images, people are also considered to be living icons, and are therefore "censed" along with painted icons during Orthodox prayer services. According to John of Damascus, anyone who tries to destroy icons "is the enemy of Christ, the Holy Mother of God and the saints, and is the defender of the Devil and his ...
Eastern Orthodox icons of the Virgin Mary (42 P) R. Russian icons (1 C, 20 P) S. ... Saint Mercurius slaying Julian the Apostate (St. George church, Struga)
The icon is considered by Orthodox Christians to be the patroness of Jerusalem. The commonly-held story regarding the origins of the Panagia Ierosolymitissa is that it miraculously appeared in the year 1870. This story became popular due to a leaflet released by the Greek Orthodox Patriarchate of Jerusalem verifying it. [19]
At least in later Orthodox images, each bar of this cross is composed of three lines, symbolising the dogmas of the Trinity, the oneness of God and the two natures of Christ. In mosaics in Santa Maria Maggiore (432–40) the juvenile Christ has a four-armed cross either on top of his head in the radius of the nimbus, or placed above the radius ...
Panagia Portaitissa, the Montreal replica. According to the Orthodox Church's sacred tradition, the icon was at one time in the possession of a widow in Nicaea.Not wanting the icon to be seized and destroyed by the iconoclasts, she spent all night in prayer and then cast the icon into the Mediterranean Sea.
By this definition, Adam and Eve, Moses, the various prophets, and archangels are all given the title of "Saint". Sainthood in the Orthodox Church does not necessarily reflect a moral model, but communion with God: there are many examples of people who lived in great sin and became saints by humility and repentance, such as Saints Mary of Egypt ...