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The Holy Icon of All Saints: an Attempt at a New Approach

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The Holy Icon of All Saints: an Attempt at a New Approach ICONOLOGICAL STUDIES FIRST STUDY THE Holy Icon of ALL Saints An Attempt at a New Approach From the Icon Studios of the Holy Monasteries of Sts. Cyprian and Justina, Phyle, Attica and of the Holy Angels, Aphidnai, Attica 2004 The Holy Icon 2 ✠ THE HOLY ICON OF ALL SaiNts An Attempt at a New Approach CONTENTS I. Three Fundamental Presuppositions..................................................4 1. Creative continuity............................................................................................ 4 2. Christocentric creation......................................................................................5 3. Eschatological identity......................................................................................7 II. The Holy Icon of All Saints.................................................................. 10 1. A preëminently dogmatic Icon...................................................................... 10 2. The three sections of the Icon........................................................................ 10 3. The upper section (S1).................................................................................... 12 4. The middle section (S2).................................................................................. 13 5. The lower section (S3).................................................................................... 15 6. Summary.......................................................................................................... 16 III. Dogmatic Truths and Depictional Media.....................................19 1. Depictional techniques....................................................................................19 2. Composition.....................................................................................................19 3. Light..................................................................................................................21 4. Color..................................................................................................................21 5. Epilogue............................................................................................................23 IV. Appendix.....................................................................................................24 1. A detailed listing of the Saints portrayed in the Icon.................................24 2. A sketch of the Icon with numbers corresponding to the Saints..............28 3 THE HOLY ICON OF ALL SaiNts An Attempt at a New Approach I. Three Fundamental Presuppositions 1. Creative continuity In the first place, our endeavor bypasses the false dilemma, “creation or imitation?” which is constantly at is- sue and which pertains to all of the ecclesiastical arts in general, including their foundation, namely, Orthodox theology. (i) Our new approach presupposes a firm belief in living Tradition. On this basis, a creative continuity, which has a re- storative and transformative impact and influence on the his- tory of the Church, has always existed within the charismatic boundaries of the Orthodox Church. (ii) This means that the Church, as a realm within which the continuous present of God is dynamically experienced—“a dwelling-place of the infinite Fashioner”1—never succumbs to the temptation to adhere slavishly to the past; were this to hap- pen, then her character would assuredly be static, that is, ahis- torical and, consequently, monophysite, and not soteriological. (iii) The living presence and witness of the Church—in this case, by virtue of her liturgical arts—, entails, in essence, a con- tinuous process, whereby the genuine and proven elements of her Tradition are creatively reappropriated, in order that they 1 Orthros for the Sunday of Pentecost, First Canon, Ode 9, Heirmos. 4 might be “incarnated” in their new historical environment, and that in this way the challenges of any given historical present might be profitably confronted. (iv) The desideratum has always been the transformative appropriation, in the Holy Spirit, of the present, as a continua- tion and “augmentation” of the ever-living past, in the restora- tive perspective of the future, that is, of the Kingdom of God, which is already present. (v) In speaking ecclesiastically about past, present, and fu- ture, we have in mind the indivisible and unified realm of sacred history, in which the continuous present of God exists dynam- ically—a “realm in which God reveals Himself”—just as life is dynamically present and unified in the root, the trunk, and the branches of a tree. (vi) Thus, far removed from the spurious pseudo-dilemmas of conservatism versus liberalism, or ahistoricality versus secu- larization, which are “rudiments of this world,”2 the artistic ni- sus of Orthodoxy, as a charismatic reality, is always new, ever “renewed” and “renewing,” that is, ever “contemporary,” as a continuous manifestation of the “New Creation”: “Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.”3 2. Christocentric creation In the second place, our endeavor aims to un- derscore anew, and with particular emphasis, the Christocen- tricity of Orthodox ecclesiastical Iconography. (i) A fundamental tenet of Orthodox theology is that the sanctified members of the Church, who bear the “form” and “type” of Christ, are “one in Christ Jesus”;4 that is to say, they 2 Galatians 4:3; Colossians 2:8. 3 II Corinthians 5:17. 4 Galatians 3:27-28. 5 “resemble” Christ, are “similar” to each other, and, consequently, possess features in common with Christ and with each other. (ii) “Each of the Baptized,” says St. Theophylact of Bulgaria, “has cast off his natural attributes; and all have put on a single figure and a single form, not of an Angel, but of the Master Him- self, showing forth Christ in themselves. Hence, we are all one in Christ Jesus; that is, in that we have one form, that of Christ, imposed on us.”5 (iii) “We, too, become Christs, insofar as we suffer.”6 “And all Christians who suffer for the sake of Christ become Christs themselves insofar as they suffer.”7 (iv) Christians “have put on Christ,”8 that is, they “are clad in God,” since through the Incarnation the true God “has clad Himself in all of us”: “All who are Spirit-bearers are clad in light, and all who are clad in light have put on Christ, and all who have put on Christ have put on the Father.”9 (v) This Christocentric and soteriological truth will be expe- rienced in its fullness during the eternal Eighth Day, that is, the Kingdom of God, in which there will be no waning or darkness: For another sun makes this day, the sun that shines forth the True Light; since it has shone upon us once and for all, it is no longer hidden in the sunset, but, embracing all things by its illuminative power, it in- stills continuous and perpetual light in those who are 5 “Commentary on Galatians,” Patrologia Græca, Vol. CXXIV, col. 996B. 6 “Commentary on Philippians,” Patrologia Græca, Vol. CXXIV, col. 1184D. 7 St. Nikodemos the Hagiorite, Παύλου αἱ Δέκα Τέσσαρες Ἐπιστολαὶ Ἑρμηνευθεῖσαι ὑπὸ Θεοφυλάκτου Ἀρχιεπισκόπου Βουλγαρίας [The Fourteen Epistles of St. Paul Interpreted by Theophylact, Archbishop of Bulgaria] (Venice: 1819), Vol. II, p. 337. 8 Galatians 3:27. 9 St. Athanasios the Great, cited by St. Nikodemos in Παύλου αἱ Δέκα Τέσσαρες Ἐπιστολαὶ, Vol. I, p. 160, n.1. 6 worthy, making other suns out of those who share in that Light.10 (vi) This commonality between Christ and Christians, through which we all become “one,”—that is, the one “form” of Christ impressed upon all who “bear the form of Christ [χριστομόρφους]”11 upon all who are, in other words, Christs according to Grace in the light of the Holy Trinity—, when ex- pressed pictorially in a clear and emphatic way, ultimately re- veals the Icon as the Icon of the God-Man, that is, as a Christo- centric creation, even if the Icon is comprised of many persons and events. 3. Eschatological identity Finally, our endeavor naturally presupposes the escha- tological identity of the holy Icon, which is borne out, moreover, by its three liturgical dimensions. (i) First, we are reminded that since it is a function of the Church to disclose to us the age to come, that is, the Kingdom of God, and also to provide us with the possibility of participating therein (“Mysteriological realism”), it follows that the nature of the Church, her ontology, is eschatological. (ii) Since the Church derives her hypostasis from the future, that is, since the roots of her tree are to be found in the escha- tological realm, she “presentifies” the Kingdom of God here and now within the contours of her Mysteries; the entire life in Christ, and also the means that serve and express this life, are constantly illumined by the unwaning Light of the Eighth Day. (iii) The holy Icon is not simply an “aperture” through which we see what lies beyond, the eschatological future, but is designated by the historico-eschatological Body of Christ, and 10 St. Gregory of Nyssa, “Exposition of the Sixth Psalm,” Patrologia Græca, Vol. XLIV, col. 612A. 11 Cf. St. John of Damascus, “Homily on the Annunciation,” Patrologia Græca, Vol. XCVI, col. 657A. 7 exclusively within its boundaries, as the pictorial medium that even now “presentifies” what transcends history. (iv) The indisputably eschatological character of the Icon is manifest at the three levels of its exclusively ecclesiastical func- tioning: 1. He who honors and “venerates” through the Icon “the hypostasis of what is depicted”12
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