was so emphatic that the issue has never arisen again in Orthodoxy. After Iconoclasm Figurative monumental sculpture was still avoided in the West until the time of Charlemagne around 800; the Franks had no association of sculpture with cult images and a life-size crucifix (with "corpus") known to have been in the Palatine Chapel, Aachen was probably a pivotal work, opening the way to the free general use of large sculpture. This was contemporary with the Byzantine iconoclasm (see below). Religious sculpture, especially if large and free-standing, has always been extremely rare in Eastern Christianity. The Western church was anxious to distinguish its use of images from idolatry, and set out its theological position in the Carolingian Libri Carolini, in similar but slightly different terms to those set out by the Eastern church after the episode of Iconoclasm. In his travels through the Auvergne between 1007 and 1020 the cleric Bernard of Angers was initially disapproving of the large crucifixes with a sculpted three-dimensional corpus, and other religious statues that he saw, but he came to accept them. The Gero Cross, the earliest life-size crucifix image to survive, probably dates to around 960. God the Father The depiction of God the Father in art long remained unacceptable; he was typically only shown with the features of Jesus, which had become fairly standardized by the 6th century, in scenes such as the Garden of Eden. The rationale for this was the doctrine of the pre-existing Christ or Logos, which holds that Christ has existed from the beginning of time. Very simply put, as a member of the Holy Trinity of three persons in one God, representations of God could be achieved by depicting Jesus as Logos, except in the few cases where both Jesus and God the Father needed to be shown separately, as in scenes of the Baptism of Jesus. Alternatively God the Father was represented only by the Hand of God, which probably reached Christian art from Hellenistic Judaism, as it is prominent in the wall paintings of the 3rd century Dura-Europos synagogue in Syria. Depictions of God the Father, essentially as the Old Testament Ancient of Days, only became common in the West from about 1200 onwards, and remain controversial in Eastern Orthodoxy, still being prohibited by the Russian Orthodox Church for example (where images of the Ancient of Days, also banned, are held to represent Christ). Free-standing