Complejo Iglesia de San Esteban
Foto tour informativo por el complejo Iglesia de San Esteban en Umm er-Rasas, incluyendo varias iglesias, capillas y dependencias.
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La pesada base de piedra del púlpito impidió que los iconoclastas desfiguraran la representación estacional en el extremo sureste del borde. Rodeada de un roleo de vid, la estación del año se representa como una joven mujer con un manto que cubre su brazo y hombro derechos, su cabello cuidadosamente rizado y con una cornucopia en la mano izquierda. Estos bustos no tienen ningún símbolo identificatorio
(De: Michele Piccirillo, pág. 234)
© Foto y traducción: Haupt & Binder
Plano: UiU en base a un dibujo del Departamento de Antigüedades (DoA), Jordania
Foto tour informativo por el complejo Iglesia de San Esteban en Umm er-Rasas, incluyendo varias iglesias, capillas y dependencias.
From Medieval Greek = icon / to break
Rejection or destruction of religious images or sacred objects.
During the Byzantine Empire the use of religious images or icons was opposed by religious and imperial authorities within the Eastern Church. A widespread destruction of images and persecution of image veneration supporters took place. The first phase lasted from 730-787.
In Jordan, human and animal images were deliberately destroyed in the mosaics of a considerable number of Byzantine churches. This occurred not because the images were venerated, but rather because of the objection to any depiction of living beings.
The area of modern Jordan, previously part of the Byzantine Empire, became integrated into the Umayyad Empire (the first Muslim dynasty) in the early 7th century. For this reason some attribute the iconoclastic activities to an edict issued by the Umayyad caliph Yazid II (720-724). But its authenticity is questioned, and it is not mentioned in any early Arabic sources.
Often destruction and repair were done simultaneously: the plucked out tesserae were carefully reinserted as pixelated blurs, which indicates a procedure done by the local Christian communities themselves. Therefore, it is likely that the defacement of living beings was a consequence of the socio-religious environment of those communities, and the continued polemics, and persistent criticism from different groups (incl. Muslims, Jews and Christian groups) during that time.
By Michele Piccirillo
A large format, cloth-bound volume with 383 pages, 874 illustrations, including aerial views of many of the sites and plans of most of the structures which have mosaics.
American Center of Oriental Research, Amman, Jordan. First edition in 1993.
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