Church History
4/22/25
Schaff, Philip. (2014). "Chapter VIII. Christian Art." In History of the Christian Church. (The Complete Eight Volumes in One). Volume 3, Nicene and Post-Nicene Christianity A.D. 311-600, from Constantine the Great to Gregory the Great. (pp. 2269-2327). (Original work published 1889). Amazon Kindle Edition. (Personal Library). (sections 102-116).
"§110. Images of Christ." (pp. 2290-2298).
Schaff observes that the architecture of the Jewish temple made it clear that careful architecture was appropriate for Christians. however, painting and sculpture was less clear based on the second commandment (Lutherans and Roman Catholics would include this in the first commandment.) (Schaff 2014, p. 2291). Images of Christ were controversial. They could signal idolatry within a pagan culture. Representations of Christ are first seen among Gnostics and other heretical groups, and may well have served as objects of adoration. They are first found in orthodix settings after the time of Constantine, when the victorious Lord is depicted in heavenly glory (Schaff 2014, p. 2292).
Schaff observes a dispute about such artistic representations of Christ. Some rejected representative art in general, though more often rejecting images of Chrsit (Schaff 2014, p. 2293). This view can be seen expressed clearly in the writings of Eusebius. He llowed for symbolic representations, such as a good shepherd or Daniel among the lions. Others would not accept any of these pieces of art. On the other side of the debate were those who considered artistic representations of ideas and people as helpful in devotions, especially among those who did not read (Schaff 2014, p. 2294). In the East, sculpture was never embraced, while it was more accepted, though with hesitation, in the West. Painting tended to be widely accepted, especially as an aid in teaching. The Cappadocial Fathers in the fourth century embraced artistic representations of the apostles, prophets, and other biblical characters (Schaff 2014, p. 2295). Schaff cites numerous authors who expressed opinions on these matters.
Schaff notes two different types of paintings of Christ. Some would depict Jesus as the calm, dignified, and gentle Jesus (Schaff 2014, p. 2297). These anticipate the representations by Raphael and Michelangelo. The second type of depictions focus on Jesus' sufferings, especially with his crown of thorns.
"§111. Images of Madonna and Saints." (pp. 2298-2301).
In addition to representations of Jesus, it was common for artists to depict other characters in the Bible (Schaff 2014, p. 2298). Mary, the Magi, the evangelists, the Apostles, and others, including people from Christian history, would often be depicted. The Madonna was frequently portrayed, especially as "the ideal of female beauty, purity, and lovliness, and as resembling her divine Son" (Schaff 2014, p. 2299). Book manuscripts, homes, and even vestments were often decorated with such pictures. Actual reverence for the works of art developed in the sixth century, and was criticized by leaders such as Augustine.
Schaff considers these works of art to be uncompelling as art, but recognizes that they played an important role in the devotion and the discussion of the Church (Schaff 2014, p. 2300).
"§112. Consecrated Gifts." (pp. 2301-2302).
Schaff briefly describes the custom among pagans of making gifts to be stored in temples (Schaff 2014, p. 2301). At times apparently Jews would place important items in a shrine. This was also a known practice among Chrsitians particularly following the time of Constantine. Schaff describes several such offerings.
4/22/25
Schaff, Philip. (2014). "Chapter VIII. Christian Art." In History of the Christian Church. (The Complete Eight Volumes in One). Volume 3, Nicene and Post-Nicene Christianity A.D. 311-600, from Constantine the Great to Gregory the Great. (pp. 2269-2327). (Original work published 1889). Amazon Kindle Edition. (Personal Library). (sections 102-116).
"§110. Images of Christ." (pp. 2290-2298).
Schaff observes that the architecture of the Jewish temple made it clear that careful architecture was appropriate for Christians. however, painting and sculpture was less clear based on the second commandment (Lutherans and Roman Catholics would include this in the first commandment.) (Schaff 2014, p. 2291). Images of Christ were controversial. They could signal idolatry within a pagan culture. Representations of Christ are first seen among Gnostics and other heretical groups, and may well have served as objects of adoration. They are first found in orthodix settings after the time of Constantine, when the victorious Lord is depicted in heavenly glory (Schaff 2014, p. 2292).
Schaff observes a dispute about such artistic representations of Christ. Some rejected representative art in general, though more often rejecting images of Chrsit (Schaff 2014, p. 2293). This view can be seen expressed clearly in the writings of Eusebius. He llowed for symbolic representations, such as a good shepherd or Daniel among the lions. Others would not accept any of these pieces of art. On the other side of the debate were those who considered artistic representations of ideas and people as helpful in devotions, especially among those who did not read (Schaff 2014, p. 2294). In the East, sculpture was never embraced, while it was more accepted, though with hesitation, in the West. Painting tended to be widely accepted, especially as an aid in teaching. The Cappadocial Fathers in the fourth century embraced artistic representations of the apostles, prophets, and other biblical characters (Schaff 2014, p. 2295). Schaff cites numerous authors who expressed opinions on these matters.
Schaff notes two different types of paintings of Christ. Some would depict Jesus as the calm, dignified, and gentle Jesus (Schaff 2014, p. 2297). These anticipate the representations by Raphael and Michelangelo. The second type of depictions focus on Jesus' sufferings, especially with his crown of thorns.
"§111. Images of Madonna and Saints." (pp. 2298-2301).
In addition to representations of Jesus, it was common for artists to depict other characters in the Bible (Schaff 2014, p. 2298). Mary, the Magi, the evangelists, the Apostles, and others, including people from Christian history, would often be depicted. The Madonna was frequently portrayed, especially as "the ideal of female beauty, purity, and lovliness, and as resembling her divine Son" (Schaff 2014, p. 2299). Book manuscripts, homes, and even vestments were often decorated with such pictures. Actual reverence for the works of art developed in the sixth century, and was criticized by leaders such as Augustine.
Schaff considers these works of art to be uncompelling as art, but recognizes that they played an important role in the devotion and the discussion of the Church (Schaff 2014, p. 2300).
"§112. Consecrated Gifts." (pp. 2301-2302).
Schaff briefly describes the custom among pagans of making gifts to be stored in temples (Schaff 2014, p. 2301). At times apparently Jews would place important items in a shrine. This was also a known practice among Chrsitians particularly following the time of Constantine. Schaff describes several such offerings.
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