|
Orthodox Christian Iconography - Page 6© Stefan Crisbasan
Page 6
Oct 1, 1998
Iconography renders perceptible that which is mystically performed in worship. It is clearly noted that this art seeks to give the form, seeks the formation of the incarnation of the Lord of all, of His sufferings and of the other events of His life. In other words, iconography, attempts with visible, empirical means to contribute to make accessible to the human spirit the mystery of divine Economy, constituting the center of the divine worship wherein it is continuously projected and praised. In addition, because the point here is precisely about a mystery, iconography seeks by means of symbols, shapes, and forms largely withdrawn from reality to speak to the souls of the faithful. That is to say, in the manner by which the faithful represent mystically the Cherubim, so also are the sacred physiognomies represented mystically and not actually. The icon of the Nativity expresses the presence of the Trinity in the economy of salvation (the unique light that is parted into three rays at the top of the icon) in particular the presence of the Holy Spirit. Second, the continuity of the Old and the New Testaments (the presence of the Isaiah who represents all the prophets of the Old). Third, the organic unity of Jesus redemptive acts: birth, death, descent into hell and resurrection. Fourth the messianic dignity of the Child (the presence of the ox, the ass and the shepherds). Fifth, the perpetual virginity of the Theotokos (the three stars on her head and shoulders). Sixth, the cosmic dimension of the incarnation, so that from then onward, philosophers and scientists, learn from the Paraclete to sing their song of thanksgiving. The Nativity contains three important dogmatic facts: first, the descending movement of God; second the miracle of virginal maternity, the divine answer to the 'fiat' of the Virgin Mary; and third, the aim of divine philanthropy, namely the theosis of man.
The icons of Baptism demonstrate the two natures of Christ as formulated at the Fourth Ecumenical Council, Chalcedony in 451. The descending dove emphasizes the divine nature of Christ, but the angels holding robes to cover Christ refer to His human nature. The opening of the heavens above by the angels refers to hymns chanted on the occasions such as the troparyon of Cosmas Maiuma (eighth century), for the eve of Epiphany: "The universe rejoices, the heavens too, the angels sing melodious hymns . . . Christ is coming to save all that exists in the streams of Jordan."
Go To Page:
1
2
3
4
5
6
7
8
9
10
The copyright of the article Orthodox Christian Iconography - Page 6 in Orthodox Christianity is owned by . Permission to republish Orthodox Christian Iconography - Page 6 in print or online must be granted by the author in writing.
LOVE WITHOUT JUDGMENT This is the motto of our church in relation to the scriptural teaching: "Love one another as I have loved you" and "Judge not lest
you be judged". Deepak Chopra in his b ...
|
Dear Mr. Ellsworth,
Thank you for your response. I noticed on the group that, other than you and myself, no one has sent a message since January of 1998. Is there a reason why?
Pertaining to y ...
|
Hello, Paul. Thanks for posting a message. Although we have no active Contributing Editor in this topic now, maybe this can still be a place where information, ideas, and encouragement are exchanged ...
-- posted by Dan_Ellsworth
|
Greeting to all!
My name is Paul Azkoul. I am a byzantine iconographer. I have painted icons for about thirteen years. I hope to learn from the members on this group.
I hope there is much conversa ...
|
Because of the fact that at Suite101 Religion section is a general "Spirituality" topic that covers areas of my topic I find redundant and unnecessary to write anything about Orthodox Christianity at ...
|
For a complete listing of article comments, questions, and other discussions related to
Stefan Crisbasan's
Orthodox Christianity topic, please visit the Discussions page.
|
