Retreat on Icons
SESSION THREE:
a)
Baptism
b)
Eucharist
Baptism
Early XIV century, Ohrid, Serbia
Composition
of the icons for the
Baptism of Christ developed between the third and sixth centuries and they have
remained mainly consistent since then. Icons show the Lord Jesus appearing and
revealing himself in public in a special way. Not just the Son, but the two other
persons of the Trinity are manifested: one in a form of a dove and the other the
voice that calls upon his son. Here the Holy Trinity is revealed, Christ is
baptized and the origins of Christian baptism are discerned.
The
Epiphany for the West is mainly focused on the visit of the Magi; while in the
East, what is called “Theophany” or “Epiphany” relates to the Baptism of Christ.
This separate celebration of Christ’s Baptism feast dates from the fourth
century.[1] Before
that it was united to the Nativity. This separate celebration was a reflection
of the situation in the Church at the time. In the fourth century, the Church was prepared
to answer questions about the divinity of Christ raised by Arius from
Alexandria (250-336 AC). Is Jesus divine?
Does this mean that he is God? “Of course”, we may say, but it was not
certain in the first centuries of Christianity. Icons of Baptism reflect the
teaching of the Church at the Council of Nicea in 325.
Jesus is the Second
Person of the Trinity, God the Son Incarnate from the Virgin Mary. Thus, icons manifest
in colours, lines and other elements the teaching of the Church at the councils,
the central truth of our faith, like the Divine Maternity of Mary, Her
Virginity and that Christ is the incarnate Son of God, truly God and truly Man
united in one person.
The
icon of the Baptism of Christ reproduces the gospel account. It also contains
other elements taken from the liturgy and from other biblical texts. The
implication of the Trinity, for example, at the beginning of Genesis: “Let
there be light” is implied in the symbol of the ray of light at the centre of
the icon.[2] It
also recalls the column of light in the desert as God’s presence. The Trinity is manifested in the icon without
divisions. It is a unity.
Christ
in the Jordan blessed the water in order that we may enter into a renewed life,
a new creation. Christ immersed in the Jordan symbolized our own immersion in
the waters of Baptism. Christian baptism follows Christ in the Jordan.
Liturgical text and liturgical actions in the East accompany this event. Texts
refer to Christ saving Adam by cleansing and enlightenment. He comes to slay
the enemy hidden in the waters in order to deliver the world from his snares
and give eternal life to mankind.[3] Dragons
are frequently represented in this icon and in hymns derived from the Psalm
74:13 “You divided the sea by your might; you broke the heads of the sea
monsters on the waters.” Other texts show a sense of paradox like: The master
baptized by the servant, the Source of joy baptized in the streams of the
Jordan, the Invisible becoming visible at the Jordan.
In
practice, the liturgical act is an extension of what Christ did at the Jordan.
The waters were blessed and the life of his creation renewed. So, the day
before Theophany, called Forefeast, the first blessing of the water is for the
sacrament of Baptism and other uses in the Church. It takes place at the centre
of the church. The second blessing of water takes place outside in the environment
such as rivers and seas because they are related to nature for the use of
everyday’s life.
Water
as a key element of material creation becomes instrument of renewal, healing
and sanctification administered by the Church. In the icon the dark central
area representing the waters of the Jordan looks very much like a mouth of a
cave. It may recall to similar features to the icons of Nativity and Anastasis (Easter). He is portrayed
standing naked in the Jordan symbolizing the nakedness of Adam. His right hand
is always blessing the waters. Above Christ is John the Baptist with his right
hand on Jesus’s head and with the other pointing out either the one who is been
baptized or to the one who send him, all in the light of the Trinity. He is in
a higher level representing the humility of Christ, the Servant of God
On
the right there are angels attending this mystery. They show that heavens are
participating in this cosmic event at the Baptism of him who is Human and
Divine, God and Man at the same time. Their hands covered and their bowed position
show a sign of veneration. At the top of
the icon we see the dark blue shape representing the divine reality from which
comes a ray that contains in it the dove descending on Christ. It also is seen
in icons of the Annunciation and Nativity manifesting the Trinity in a
mysterious way bringing about in different events God’s plan of salvation. The
dove also is related to the story of the flood in the Old Testament in the
figure of Noah. It involves destruction and a new beginning.
The
sacrament of Baptism takes us into Christ work of redemption achieved by his
death and resurrection. It is signified in his baptism, because here the Holy
Trinity has been manifested as it was manifested at the Transfiguration of
Christ. The words of the Father are very similar, and the cloud that covered
Jesus and the shape of dove upon Jesus reveal the link between these two
events. The image of the Baptism of
Christ is interpreted as the opening of a path to a new life.
The movement from death to
life reminds us that his death and his resurrection opens the door to our own
resurrection in Him. John Chrysostom said: "Going down into the water and coming
up again in baptism are the image of the descent of Christ into Hades and of
his resurrection."[4]
Thus, the icon of the Baptism of Christ, like all other true icons, is embedded
in Scripture and the Tradition of the Church. They exist in order to invigorate
the spiritual and theological life of the faithful. Through these icons we can
approach God and God can approach us in a more familiar way. We can meet the
Lord in his mysteries as we prepare our hearts to be responsive to God in the
ordinary circumstances of our lives.
Eucharist
A
good icon that refers to the Eucharist is the Famous Trinity icon of Andrei
Rublev. It is based on the Old Testament account of the hospitality of Abraham
under the oak of Mamre.[5]
The three mysterious pilgrims which the bible called angels announced the miraculous
birth of Isaac, an announcement that fulfilled what God had promised to
Abraham. This event became a source of patristic interpretations, but it was in
the East of the ninth and tenth centuries that used it in liturgical and
theological works.[6]
They saw in this event the symbolic apparition to Abraham of the Holy Trinity.
The
three angels, grouped together in a conversation round the table, outline the
shape of a circle, a perfect figure. Symbols of the bread and the chalice
contain a calf’s head. It is the symbol of the lamb of sacrifice which becomes
the centre of the circle. It refers to
the passion, death and Resurrection of Christ, the love manifested in the
sacrifice of the cross. So, the Icon of the Trinity as Eucharist shows us that
God’s love for man which results in the Incarnation has its origin in the very
Nature of the Triune God as Eternal Love and Communion.
The
lines that make up the image are replete with theological implications.. We can
also concentrate on the “back to front” perspective. It is not a natural,
temporal and realistic perspective. The
point in the picture where all lines meet is not, as in other pictures, behind
the figures: they meet in the heart of the person looking at the icon!! It is
as though the persons are looking at us, that we are the picture, rather than
the other way round. It is not man who contemplates God but God who contemplates
man. In the same way, Christ offered Himself in his body and blood to us
without any merits from our part. The icon
draws us into the dimension of the eternal.
There
are various interpretations of the individual persons. The Father may be on the
right because this would put Christ on his right, which is his normal
position. On the other hand, He may be represented
by the angel on the left because the other two persons wear stoles, and he does
not. A stole means that a person has
been sent. Both the Son and the Spirit were sent; the Father was the One who
sent the Son and the Spirit. What most people who interpret this icon agree, is
that the Son is in the middle. He is blessing the cup and the the gifts, as he
did in the last Supper and on the Road to Emmaus. He is also the one the People
of God saw face to face when he became man.
So,
the meal prepared by Abraham and Sarah prefigures the Last Supper. It was
during the Last Supper that Christ founded the Church and instituted the
Sacrament of the Eucharist. In addition, a liturgical Eucharistic act is seen
here. The two angels at each side stand for the priests saying the prayers over
the Eucharistic gifts. It is a
reflection of the Liturgy of Heaven. Thus, to share the table the Trinity also
recalls the Eucharist banquet of the Kingdom of Heaven.
The Holy
Eucharist Icon
Following
what we mentioned about the Eucharist banquet in heaven, this icon does not
depict an event from the life of Christ or His apostles. Rather, it represents
the timeless, eternal, and mystical event being celebrated celestially. The
Eucharist is not restricted to a particular time or place.
The
Eucharist was already described by St. Paul[7] as
the “proclamation” of Christ’s death and Second Coming. As the purpose of
Scripture is essentially the proclamation of the Kingdom and the announcement
of eschatological realities, the Eucharist is a foretaste
of the Kingdom.
The
icon frequently has the Scriptures on the altar with the words: I am the Living
Bread which came down from heaven. It comes from John’s Gospel 6:32. Christ is
presented as bread, and sometimes icons place Christ in a chalice symbolizing his
own body and blood. In other icons Mary is behind Christ in the shape of a
chalice representing the container, the one who bears the Lamb of God in her
womb.
[1] John Chrisostom says: “It is not the day when
Christ was born that should be called epiphany, but the day when he was
baptised because before the day of his baptism he was not known to the people”.
Cf. Festival of Icons for the Christian year
by John Baggley, p. 49.
[2] Cf. The Art of the Icon by Paul Evdokimov, p.
295.
[3] Cf. Cf. Festival
of Icons for the Christian year by John Baggley, p. 49. Text taken
from the Sixth Hour on the Eve of the Theophany.
[6] Taken from Dionisij Worshop 2000, p.12.
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