From Richard Burridge:

Nicaea and nike: “Constantine received his vision of conquering in the sign of the cross at the Milvian bridge in October 312 and became senior emperor. . .  the Council of Nicaea was held in a town named after his victory (nike in Greek), and representations of Jesus began to borrow the emperor’s new clothes. After the great debates of Jesus’ involvement in creation, the cosmic Christ starts to appear, leading to the great mosaics of the Pantocrator, ruler of all, fixing his gaze on us from the apses of highly decorated churches in the East.” (Exploring and Proclaiming the Apostles’ Creed, p. 65)

Vera icon and Veronica: “In the East eighth-century iconoclasts, responding to the expansion of Islamic art and faith, argued that the sole “image” (icon in Greek) of God was Christ, who could only be represented in the Eucharist. In response those who used icons used the Chalcedonian definition to argue that since Jesus was truly human as well as divine, it was acceptable to display his humanity. The debate about the “true image” (vera icon) also fueled the story of “Veronica”, the woman who wiped Jesus’ face on his way to the cross and found his “true image” on her cloth, which then became the source for many representations of the face of Jesus in the medieval West.” (p. 66)


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