The Good Shepherd: The Destruction Of Ideas

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The motif of the “Good Shepherd” was first seen in Archaic Greek art. “There the calf bearer was a bearded man offering his animal in sacrifice to Athena” (Kleiner 238). In the pre-Christian world, Christ portrays a shepherd, where he is carrying a calf on his shoulders, but the calf was not to be sacrifice. The calf is one of the lost sheep which symbolizes “a sinner who has strayed and been rescued” (Kleiner 239). Christ said that he is a good shepherd and he will give his life for the sheep. This portrays the youthful Christ as a Savior. In the pre-Christian world, Christ has been viewed as a teacher or a Good Shepherd. He was not recognized as a holy figure until Roman Empire converted their religion to Christianity.
Iconoclasm is defined as the destruction of icons, or images of Christ, the Virgin or saints or a combination of all three. Those who destroyed icons are known as iconoclasts and those who love icons are known as iconophiles. Iconoclasm was a period where the Byzantine Empire lost almost two-thirds of all territory, which includes many icons. There was a persuasion to the emperor that
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In general, “the English Gothic style reflects an aesthetic sensibility quite different from French Gothic in emphasizing linear pattern and horizontality instead of structural logic and vertically” (Kleiner 389). The Salisbury Cathedral integrates some of the motifs of French Cathedral, like lancet windows and blind arcades. Looking upon the interior of Salisbury Cathedral and Chartres Cathedral, they look practically the same, except the coloring and some of the designs. The Salisbury Cathedral consists “a squat screen in front of the nave, wider than the building behind it” (Kleiner 390). The Salisbury Cathedral is not as high as Chartres Cathedral because height was not a factor in English buildings. It is believed that French Gothic Cathedrals inspired the design of Salisbury

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