Light – Icon/Stained Glass – Illumination

Journal for the Study of Religions and Ideologies 17 (50):96-108 (2018)
  Copy   BIBTEX


God revealed to man during the history of his salvation in two ways: through word and through image. In other words, the divine message was addressed to the hearing and seeing of man. In the second case, revelation was achieved in a complete form. Man was part of a theophanic act, he was enveloped by the divine light and with the help of his spiritual eyes he was able to see, as much as it was permitted, God who is light. This light was not completely strange to man, even though he could not see it with his physical eyes. The uncreated light that God made even from the first day of creation did not disappear when the great light were put in the sky. It had the purpose to arrange creation and to be the environment within which man could meet God and talk to Him face to face. Even though the fall took man out of sight, God established that from time to time this bright environment should be revealed to man in order to call him back to the life within light. These presentations of the Lord in the light of His glory continued after His incarnation. The mystical experiences of the Fathers of the Church constitute a testimony to this respect. But seeing this divine light is not reserved exclusively to the mystics, but may be experienced, partly, by the faithful nowadays. The present study endeavours to provide contemporary man with the necessary premises to experience the sight of the deifying light by means of religious imagery. Whether we have in view icons painted on wood or walls or stained glass imagery, they all contain, hidden within, the kind of light which, once experienced, illuminates man and fills him with light.



    Upload a copy of this work     Papers currently archived: 86,468

External links

Setup an account with your affiliations in order to access resources via your University's proxy server

Through your library

Similar books and articles

Gibson's ambient light and light speed constancy.David Grandy - 2012 - Philosophical Psychology 25 (4):1-16.
An Introduction to Suhrawardi's Ontology.Massoud Omid - unknown - Kheradnameh Sadra Quarterly 10.
Mystical Theology of St. Simeon New Theologian.Metropolitan Hilarion of Volokolamsk - 2015 - European Journal for Philosophy of Religion 7 (2):3-20.
Light as Environment: Medicine, Health, and Values.David B. Morris - 2002 - Journal of Medical Humanities 23 (1):7-29.
Light and Space. On the Phenomenology of Light.Gernot Böhme - 2014 - Dialogue and Universalism 24 (4):62-73.
Light and Form in St. Thomas Aquinas's Metaphysics of the Knower.Matthew C. Cuddeback - 1998 - Dissertation, The Catholic University of America
The Reclamation of Creation: Redemption and Law in Exodus.Terence E. Fretheim - 1991 - Interpretation: A Journal of Bible and Theology 45 (4):354-365.
Greek Metaphors of Light.Dorothy Tarrant - 1960 - Classical Quarterly 10 (3-4):181-187.
Greek Metaphors of Light.Dorothy Tarrant - 1960 - Classical Quarterly 10 (3-4):181-.
Inner light.Daniel Alroy - 1995 - Synthese 104 (1):147-160.


Added to PP

16 (#743,036)

6 months
3 (#340,711)

Historical graph of downloads
How can I increase my downloads?

Citations of this work

No citations found.

Add more citations

References found in this work

Telosul omului: contemplatie sau pragmatism?Ioan Chirila - 2001 - Journal for the Study of Religions and Ideologies 1 (1):135-143.

Add more references