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Majlis_Nicaea_Kedua ProsidingIt was determined that
This definition of the proper religious veneration of images centers on the distinction between timētikē proskynēsis, meaning the "veneration of honour", and "alēthinē latreia", meaning "true adoration". The former is permitted to images in the same way as to other holy things, notably the cross and the gospel-book, while the latter, "latreia", is reserved for God alone. But the statement that follows, to the effect that the honor paid to the image passes over to its prototype implies on the contrary that there are not two different degrees of veneration, but a single veneration that is not idolatrous since it treats the image as a door or window through which the person praying to the image perceives and adores the heavenly personage who is depicted in it. This could not lead to a worship of images of the Godhead in Byzantium, since no attempt was made to represent Godhead in art. But a problem remains over the human nature of Christ, which is certainly represented in art and which at the same time shares fully in the adoration paid to Christ as God: it would be heretical to worship Christ's Godhead but only honour his humanity.As the sacred and life-giving cross is everywhere set up as a symbol, so also should the images of Jesus Christ, the Virgin Mary, the holy angels, as well as those of the saints and other pious and holy men be embodied in the manufacture of sacred vessels, tapestries, vestments, etc., and exhibited on the walls of churches, in the homes, and in all conspicuous places, by the roadside and everywhere, to be revered by all who might see them. For the more they are contemplated, the more they move to fervent memory of their prototypes. Therefore, it is proper to accord to them a fervent and reverent veneration, not, however, the veritable adoration which, according to our faith, belongs to the Divine Being alone – for the honor accorded to the image passes over to its prototype, and whoever venerate the image venerate in it the reality of what is there represented.
Dua puluh dua kanun [7] yang disusun di Constantinople juga melayani pembaharuan gereja. Pemeliharaan yang cermat terhadap tata cara konsili terdahulu, pengetahuan tentang kitab suci dari pihak pendeta, dan menjaga tingkah laku Kristian diperlukan, dan keinginan untuk pembaharuan kehidupan gerejawi dibangkitkan.
Majlis itu juga menetapkan bahawa setiap mezbah harus mengandungi peninggalan, yang kekal dalam peraturan Katolik dan Ortodoks moden (Kanon VII), dan membuat beberapa dekri mengenai disiplin perkeranian, terutamanya untuk sami apabila bergaul dengan wanita.
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