Research Guides: History: Early Christian Symbolism (2024)

Early Christians expressed their new faith and its mysteries through symbols – visible images of material culture conveying invisible spiritual realities, just as Christ’s own incarnation in human flesh brought to earth “Emmanuel – God with us.”

What is a Symbol?

"In a cultural context, symbols are vehicles that convey the worldview and ethos of a society. They have two parts: One is the physical aspect that can be captured objectively by the senses (the symbolizer), such as a word, an image, or an object; the other (the symbolized) is its significance, the sum of all the various meanings derived from the first part. These meanings require a constant process of interpretation by both the user and the receiver of the symbol."

~Encyclopedia of Jewish Folklore and Traditions

"Any object, person or event to which a generally agreed, shared meaning has been given, and which individuals have learnt to accept as representing something other than itself: for example, a national flag represents feelings of patriotism and national unity. Symbols are almost always culture-bound. The meaning of symbols can change over time and in changing circ*mstances. "

~Dictionary of Media and Communication Studies

What is Christian Iconography?

"The science of the description, history, and interpretation of the traditional representations of God, the saints and other sacred subjects in art.

Almost from the beginning the Church has employed the arts as potent means of instruction and edification. In the first centuries the walls of the catacombs were decorated with paintings and mosaics, and in all later times churches have lent their walls, ceilings, and windows as well as their altars, furniture, and liturgical vessels and books, to be adorned with scenes from the Old and the New Testament, from the lives and legends of the saints, and even from old mythologies, modified, of course, and harmonized with Christian teaching."

~ The Catholic Encyclopedia

Read more:

Voicu, S.J., and C. Carletti. , by Angelo Di Berardino. InterVarsity Press, 2014.

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BR- Christianity

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BX- Christian Denominations

N- Visual arts

NA- Architecture

NB- Sculpture

ND- Painting

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Recommended Readings

Where hyperlinked, Murray Library provides access to the article or chapter.

Other items can be requested through Interlibrary Loan (ILL). This is a free service. Article and book chapters will be delivered via emailed PDFs. This usually takes 24 hours to one week. You may need to create an account if this is your first ILL request.

Barry, Fabio, “Walking on Water: Cosmic Floors in Antiquity and the Middle Ages,” Art Bulletin 89: 4 (December 2007) 627-656.

Bhalla, Niamh, “Christian Ivories: Containment, Manipulation, and the Creation of Meaning,” in Robin M. Jensen and Mark D. Ellison, eds., The Routledge Handbook of Early Christian Art (London: Routledge, 2018) 207-220.

Cutler, Anthony, “The Matter of Ivory and the Movement of Ideas: Thoughts on Some Christian Dyptichs of Late Antiquity,” in Hallie G. Meredith, ed., Objects in Motion: The Circulation of Religion and Sacred Objects in the Late Antique and Byzantine World [British Archaeological Reports International Series S2247] (Oxford: Archaeopress, 2011) 57-71.

Curley, Michael J., “Physiologus, Φυσιολογία and the Rise of Christian Nature Symbolism,” Viator: Medieval and Renaissance Studies 2 (1980) 1-10.

Deliyannis, Deborah Mausskopf, “The Mosaics of Ravenna,” in Robin M. Jensen and Mark D. Ellison, eds., The Routledge Handbook of Early Christian Art (London: Routledge, 2018) 347-363.

Dresken-Weiland, Jutta, “Christian Sarcophagi from Rome,” in Robin M. Jensen and Mark D. Ellison, eds., The Routledge Handbook of Early Christian Art (London: Routledge, 2018) 39-55.

Freeman, Jennifer Awes, “The Good Shepherd and the Enthroned Ruler: A Reconsideration of Imperial Iconography in the Early Church,” in in Lee M. Jefferson and Robin M. Jensen, eds., Art of Empire: Christian Art in its Imperial Context (Minneapolis: Fortress Press, 2015) 146-183.

Harley, Felicity, “The Narration of Christ’s Passion in Early Christian Art,” in John Burke, ed., Byzantine Narrative: Papers in Honour of Roger Scott [Byzantina Australiensia 16] (Melbourne 2016) 221-232.

Kałużny, Józef Cezary, “Phoenix and Delphinus Salvator: The History of the Forgotten Images of Early Christian Iconography,” Perspektywy Kultury/Perspectives on Culture 30: 3 (December 2020) 9-26.

Kinney, Dale, “Instances of Appropriation in Late Roman and Early Christian Art,” Essays in Medieval Studies 28 (2012) 1-22.

Leatherbury, Sean V., “Christian Wall Mosaics and the Creation of Sacred Space,” in Robin M. Jensen and Mark D. Ellison, eds., The Routledge Handbook of Early Christian Art (London: Routledge, 2018) 86-103.

Martens-Czarnecak, Małgorzata, “Iconography of Jesus Christ in Nubian Painting,” Études et Travaux, Institut des Cultures Méditerranéennes et Orientales de l'Académie Polonaise des Sciences, 25 (2012) 242-252.

Mathews, Thomas F. and Norman E. Muller, “The Iconography of Mary,” in Mathews and Muller, The Dawn of Christian Art in Panel Paintings and Icons (Los Angeles: J. Paul Getty Museum, 2016) 153-170.

McGowan, Felicity Harley, “Death is Swallowed Up in Victory: Scenes of Death in Early Christian Art and the Emergence of Crucifixion Iconography,” Cultural Studies Review 17 (2011) 101-124.

McGowan, Felicity Harley, “From Victim to Victor: Developing an Iconography of Suffering in Early Christian Art,” in Lee M. Jefferson and Robin M. Jensen, eds., Art of Empire: Christian Art in its Imperial Context (Minneapolis: Fortress Press, 2015) 102-145.

Miziołek, Jerzy, “Transfiguratio Domini in the Apse at Mount Sinai and the Symbolism of Light,” Journal of the Warburg and Courtauld Institutes 53: 1 (January 1990) 42-60.

Swift, Ellen and Anne Alwis, “The Role of Late Antique Art in Early Christian Worship: A Reconsideration of the Iconography of the ‘Starry Sky’ in the ‘Mausoleum’ of Galla Placidia,” Papers of the British School of Rome 78 (2010) 193-217.

Talgam, Rina, “Christian Floor Mosaics: Modes of Study and Potential Meanings,” in Robin M. Jensen and Mark D. Ellison, eds., The Routledge Handbook of Early Christian Art (London: Routledge, 2018) 104-123.

Todorova, Rostislava, “Visualizing the Divine. Mandorla as a Vision of God in Byzantine Iconography,” IKON. Journal of Iconographic Studies 6 (2013) 287-296.

Verkerk, Dorothy, “Early Christian Illuminated Manuscripts,” in Robin M. Jensen and Mark D. Ellison, eds., The Routledge Handbook of Early Christian Art (London: Routledge, 2018) 254-272.

Zimmerman, Norbert, “Catacomb Painting and the Rise of Christian Iconography in Funerary Art,” in Robin M. Jensen and Mark D. Ellison, eds., The Routledge Handbook of Early Christian Art (London: Routledge, 2018) 21-38.

Recommended Readings

The Routledge handbook of early Christian art Jensen, Robin Margaret, 1952- editor.; Ellison, Mark D., editor. 2020

It is available in the MAIN BOOK STACKSN7832 .R68 2020

Many of these titles are found in Murray Library as physical books and some are available as ebooks.

Brenk, Brent, The Apse, the Image and the Icon: An Historical Perspective of the Apse as a Space for Images (Wiesbaden: Reichert Verlag, 2010).

Deliyannis, Deborah Mausskopf, Ravenna in Late Antiquity (Cambridge: Cambridge University Press, 2010).

Finney, Paul Corby, The Invisible God: The Earliest Christians on Art (Oxford: Oxford University Press 1994).

Grabar, André, Christian Iconography: A Study of Its Origins (Princeton: Princeton University Press, 1968; rpt. 1980).

Jensen, Robin M., Face to Face: Portraits of the Divine in Early Christianity (Minneapolis: Fortress Press, 2005).

Jensen, Robin M., Living Water: Images, Symbols, and Settings of Early Christian Baptism [Supplements to Vigiliae Christianae: Texts and Studies of Early Christian Life and Language 105] (Leiden: Brill, 2011).

Jensen, Robin M., Understanding Early Christian Art (London: Routledge, 2000).

Ladner, Gerhard B., Ad Imaginem Dei: The Image of Man in Medieval Art [St. Vincent College Wimmer Lecture 16] (Latrobe, Pennsylvania: Archabbey Press, 1965).

Lazaridou, Anastasia, ed., Transition to Christianity: Art of Late Antiquity, 3rd-7th Century AD (New York: Onassis Foundation, 2011).

Malbon, Elizabeth Struthers, The Iconography of the Sarcophagus of Junius Bassus [Princeton Legacy Library 1112] (Princeton: Princeton University Press, 2014).

Mathews, Thomas F. and Norman E. Muller, The Dawn of Christian Art in Panel Paintings and Icons (Los Angeles: J. Paul Getty Museum, 2016).

Milborn, Robert, Early Christian Art and Architecture (Berkeley: University of California Press, 1988).

Murray, Peter and Linda, The Oxford Companion to Christian Art and Architecture (Oxford: Oxford University Press, 1998).

Schenk, Christina, Crispina and Her Sisters: Women and Authority in Early Christianity (Minneapolis: Fortress Press, 2017).

Schreckenberg, Heinz and Kurt Shubert, eds., Jewish Historiography and Iconography in Early and Medieval Christianity (Assen, Netherlands: Van Gorcum Press/Minneapolis: Fortress Press, 1992).

Snyder, Graydon, Ante Pacem: Archaeological Evidence of Church Life before Constantine (Macon: Mercer University Press, 2003).

Spier, Jennifer, ed., Picturing the Bible: The Earliest Christian Art (Fort Worth: Kimbell Art Museum, 2007).

Verhoeven, Mariette, Early Christian Monuments in Ravenna: Transformation and Memory (Turnhout: Brepols, 2011).

Weitzmann, Kurt, ed., Age of Spirituality: Late Antique and Early Christian Art, Third to Seventh Century. Catalog of the Exhibition at the Metropolitan Museum of Art, November 19, 1977 through February 12, 1978 (New York: The Metropolitan Museum of Art, 1979); Age of Spirituality: A Symposium (Princeton: Princeton University Press, 1980).

Westenholz, Joan Goodnick, Images of Inspiration: The Old Testament in Early Christian Art (Jerusalem: Bible Lands Museum, 2000).

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Note (N): 1. Firstname Lastname, Title of Book(Place of publication: Publisher, Year of publication), page number.

Bibliography (B): Lastname, Firstname.Title of Book.Place of publication: Publisher, Year of publication.

Article or Chapter in an Edited Book:

N: 2. Peter Chilson, "The Border," inThe Best American Travel Writing 2008, ed. Anthony Bourdain (Boston: Houghton Mifflin Company, 2008), 46.

B: Chilson, Peter. "The Border." InThe Best American Travel Writing 2008, edited by Anthony Bourdain, 44-51. Boston: Houghton Mifflin Company, 2008.

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N: 3. Kirsi Peltonen, Noora Ellonen, Helmer B. Larsen, and Karin Helweg-Larsen, “Parental Violence and Adolescent Mental Health,”European Child & Adolescent Psychiatry19, no. 11 (2010): 813-822, doi: 10.1007/s00787-010-0130-8.

B: Peltonen, Kirsi, Noora Ellonen, Helmer B. Larsen, and Karin Helweg-Larsen. “Parental Violence and Adolescent Mental Health.”European Child & Adolescent Psychiatry19, no. 11 (2010): 813-822. doi: 10.1007/s00787-010-0130-8.

Research Guides: History: Early Christian Symbolism (2024)

FAQs

What were the earliest Christian symbols? ›

Cross and crucifix. The shape of the cross, as represented by the letter T, came to be used as a "seal" or symbol of Early Christianity by the 2nd century.

What was a common symbol of early Christianity? ›

The fish symbol is the earliest of Christian symbols and was the most common representation of Jesus Christ from the second through the fourth centuries.

What was the secret symbol for early Christians? ›

The ichthys symbol (or "Jesus fish") is a sign typically used to proclaim an affiliation with or affinity for Christianity. The fish was originally adopted by early Christians as a secret symbol, but the many variations known today first appeared in the 1980s.

What symbols, figures, and stories did the early Christians modify and adapt to visually convey the new Christian message? ›

Among the motifs adopted were the peaco*ck, Vitis viniferavines, and the "Good Shepherd". Early Christians also developed their own iconography; for example, such symbols as the fish (ikhthus) were not borrowed from pagan iconography.

What is the oldest Christian icon in the world? ›

Christ Pantocrator of Saint Catherine's Monastery is one of the oldest Byzantine religious icons, dating from the 6th century AD.

What is the oldest symbol of God? ›

The very first written symbol which carried that meaning would be the Sumerian cuneiform sign "dingir" (approximately pronounced "ding-ear") which was originally the cuneiform symbol for the Sumerian word "an" (which meant the sky/heaven) and later came to be applied as the symbol for the Sumerian word "dingir" ( ...

What are 2 common symbols associated with Christianity? ›

Christian Symbols
  • Crucifix. A crucifix necklace is very popular with Christians. ...
  • Icthus. The fish is a very old symbol. ...
  • Dove. A dove was seen at Jesus' baptism. ...
  • Flame. The Holy Spirit came to Jesus' friends looking like flames of fire. ...
  • Candles. ...
  • Bread and Wine. ...
  • Water. ...
  • Anchor.

What does the px symbol mean in Christianity? ›

The letters X and P are often used as another symbol for Christ. The first two letters of Christ's name in Greek are X and P. In the Greek alphabet, X equals 'CH' (pronounced 'Kye' and P equals 'R' (pronounced 'Roe'.

What is the primary symbol of Christianity? ›

cross, the principal symbol of the Christian religion, recalling the Crucifixion of Jesus Christ and the redeeming benefits of his Passion and death. The cross is thus a sign both of Christ himself and of the faith of Christians.

Which of these is a prominent ancient symbol for Christianity? ›

The cross , which is today one of the most widely recognized symbols in the world, was used as a Christian symbol from the earliest times. Tertullian, in his book De Corona , tells how it was already a tradition for Christians to trace repeatedly on their foreheads the sign of the cross.

What did early Christianity look like? ›

At this early date, Christianity was still a Jewish sect. Christians in Jerusalem kept the Jewish Sabbath and continued to worship at the Temple. In commemoration of Jesus' resurrection, they gathered on Sunday for a communion meal. Initially, Christians kept the Jewish custom of fasting on Mondays and Thursdays.

What is the creature symbol of Christianity? ›

The lamb is now the most important of these, and its meaning is either the same as before or, more frequently perhaps, it is symbolic of Christ the expiatory victim. The dove is the Holy Spirit, and the four animals that St. John saw in Heaven are used as personifications of the Four Evangelists.

Why did early Christians use symbols? ›

Early Christians expressed their new faith and its mysteries through symbols – visible images of material culture conveying invisible spiritual realities, just as Christ's own incarnation in human flesh brought to earth “Emmanuel – God with us.”

What visual symbols represent early Christianity? ›

The original symbol of the early Christians was not the cross, but the monogram of Christ XP (first letters Chi and Rho of the Greek orthography ΧΡΙΣΤΟΣ "Christ"). Moreover, at that time the followers of Jesus used a stylised fish as a secret sign to identify themselves as Christians.

What symbols became important in Early Christian art often the Holy Spirit is represented by? ›

The depictions have ranged from nearly identical figures that represent the three persons of the Holy Trinity from a dove to a flame. The Holy Spirit is often depicted as a dove, based on the account of the Holy Spirit descending like a dove on Jesus at his baptism.

When did Christian icons begin? ›

Beginning in the 4th century, churches painted their walls and made icons to reflect an authentic expression of their faith.

What is the Christian symbol old? ›

The Chi Rho (☧, English pronunciation /ˈkaɪ ˈroʊ/; also known as chrismon) is one of the earliest forms of the Christogram, formed by superimposing the first two (capital) letters—chi and rho (ΧΡ)—of the Greek ΧΡΙΣΤΟΣ (rom: Christos) in such a way that the vertical stroke of the rho intersects the center of the chi.

What was the symbol of the first Christian church? ›

The chalice symbolizes the central place of communion in worship for the Christian Church (Disciples of Christ).

Was the cross a Christian symbol before Jesus? ›

Cross forms were used as symbols, religious or otherwise, long before the Christian Era, but it is not always clear whether they were simply marks of identification or possession or were significant for belief and worship. Two pre-Christian cross forms have had some vogue in Christian usage.

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