Icons of the Resurrection – Explained

Much of this relies upon information from Image and Likeness.

The Resurrection Icons are much alike. They show Christ in His Descent into Hell, binding Satan and rescuing Adam and Eve. This was described in the Gospel of Nicodemus, a Gospel that was rejected by the Great Ecumenical Councils of the Undivided Church for reasons unrelated to the verity of the content.

The icon of the Descent into Hell is a

“spiritual representation of the significance, reality and importance of what Christ accomplished.  Many of the elements that we see come from the apocryphal Gospel of Nicodemus and although the details vary from icon to icon, the essential elements remain the same:

The Icon of Christ’s Descent into Hades  is not a photojournalists recording of what took place in the bowels of the earth, but rather a spiritual representation of the significance, reality and importance of what Christ accomplished.  Many of the elements that we see come from the apocryphal Gospel of Nicodemus and although the details vary from icon to icon, the essential elements remain the same:the same:

• We read from The Acts of Pilate, from the text of Nicodemus “The bronze gates were broken in pieces and the bars of iron were snapped; and all the dead who were bound were loosed from their chains, and we with them. And the King of Glory entered like a man, and all the dark places of Hades were illumined…” Christ is shown standing on the gates of Hades which are suspended over a black hole in the form of a cross. Hades is depicted as a person, conquered and bound.
• Sometimes Satan is depicted with two heads to show his multiplicity and lack of integration or personhood. The hardware that held the gates in place is shattered and scattered, showing that the gates will never be closed again.
• Christ is dressed in a garment of white, orange or sometimes even dark hews of blue, or brown, but with gold highlights emanating light from His transfigured body, showing that He is the Light of the world. His cape flies to show that He is not ascending, going up, but actually descending into Hades, and having resurrected He is shown in His glory. This is signified by the blue Mandola behind Him, which we also see in the Transfiguration and in the icon of the Koimoiseis or Falling Asleep of the Virgin Mary.
• He is raising Adam from his tomb with Eve on the other side. Adam offers his hand to Christ rather than clasping Christ’s hand to show that it is Christ who raises us from the dead. With His other hand, Christ raises Eve from her tomb, or He may be depicted holding a scroll in His hand, in order to proclaim the Good News to the captives. Sometimes He is shown holding a cross in His hand, the tool by which He broke apart the gates of Hell. http://www.imageandlikeness.com/meaning-of-icons-v-18.html

Anastasis Fresco in Cathedral of the Holy Virgin, Joy of All who Sorrow Anastasis Fresco in Cathedral of the Holy Virgin, Joy of All who Sorrow

One of the most touching Icons of the Anastasis I have ever seen is located in the Church of the Virgin, Joy of All Who Sorrow (ROCOR) in San Francisco, California, USA. Christ grasps the left wrist of Adam in His right hand, and with His left hand he grasps Eve’s right wrist. Adam is stretching his right arm and hand toward Eve and looks at her tenderly. He seems to be saying or thinking, “O Lord, please don’t forget my helpmeet, my wife, my beloved.” It is hard to see because of the location, just over part of the Iconostasis and with a chandelier in front of it. I know how hard it is to get a decent photo of it – I tried! This is a professional photo by Alex Mizuno, My Shot, National Geographic.

• Christ’s hands and feet show the marks of the nails, as is the case in the Icon of the Touching of Thomas, but which is not true of the Icon of the Ascension.  Sometimes angels are shown above the Mandola, (also known as the “glory orb”), holding the tools of salvation:  the cross, the lance and the sponge.  These are elements that also appear in The Icon of The Extreme Humility of Christ.
• There are many figures surrounding Christ.  On the left side in this icon we have 1) the kings David and Solomon who are Christ’s relatives, according to the flesh; 2) St. John the Baptist, the last of the Old Testament Prophets is also present, proclaiming in Hades as he did in this world “Repent for the Kingdom of God is at hand.”  Some say that John died before Christ so that he could be the “Forerunner” even in Hades; 3) Moses is also shown, wearing a Phrygian cap, he represents the first covenant and one who witnessed the first Passover; 4) and Abel, the first to suffer injustice as the consequences of sin; 5) In the background are various kings, prophets, and righteous men who immediately recognize the Risen One.
• On the right side we have the contemporaries of Christ showing us that this is an eternal act that transcends time and space.  http://www.imageandlikeness.com/meaning-of-icons-v-18.html

Descent into Hell – Resurrection Icon showing Satan and Hades represented as two men under Christ.

This Icon shows Satan and Hades represented as two men beneath the figure of Christ. They are leaning on the gates of brass which Christ has destroyed.

Some Icons of the Anastasis show Christ in profile, raising Adam. His stole is flying, showing his descent. As in all of the Resurrection Icon, Eve’s hands are covered by her robe:

Christ holds a Cross as he raises Adam.

Eve waits behind Christ for her “turn” at the Resurrection. You can see the piercings of Christ’s hands and feet. The young man behind Adam may represent John, the beloved disciple, illustrating the “eternal act that transcends time and space.”

Finally, in the following Icon from Russia, from the 1500′s, Christ is carrying a cross as he raises Adam:

Anastasis-Russia-1500s

It is hard to see the elements of this Icon because of all the time that has passed and darkened the Icon. Eve is behind the figure of Adam, surrounded with contemporaries of Christ. Behind Christ are Kings David and Solomon (wearing crowns) and St. John the Baptist. This Icon does not show the keys and hinges of the Gates of Brass, nor does it show Satan bound beneath the broken Gates. There is no Mandola around Christ, and the “halo” around Christ’s head in this Icon does not have the cross behind His head, nor the “OWN”  – “I Am Who I Am” usually on the halo is not present. Compare to the first, third and fifth icons above. I do not know if this is because of the extreme age of the Icon, or if the artist did not put these elements in on purpose.

In the future, as you look at Icons of the Resurrection, look for the various elements, and try to identify the people shown.

The Paschal Homily of St. John Chrysostom

If any man be devout and love God, let him enjoy this fair and radiant triumphal feast.
If any man be a wise servant, let him rejoicing enter into the joy of his Lord.
If any have labored long in fasting, let him now receive his recompense.

If any have wrought from the first hour, let him today receive his just reward.
If any have come at the third hour, let him with thankfulness keep the feast.
If any have arrived at the sixth hour, let him have no misgivings; because he shall in no wise be deprived therefore.
If any have delayed until the ninth hour, let him draw near, fearing nothing.
If any have tarried even until the eleventh hour, let him, also, be not alarmed at his tardiness; for the Lord, who is jealous of His honor, will accept the last even as the first; He gives rest unto him who comes at the eleventh hour, even as unto him who has wrought from the first hour.

And He shows mercy upon the last, and cares for the first; and to the one He gives, and upon the other He bestows gifts.
And He both accepts the deeds, and welcomes the intention, and honors the acts and praises the offering.
Wherefore, enter ye all into the joy of thy Lord; and receive thy reward, both the first, and likewise the second.

Ye rich and poor together, hold high festival.
Ye sober and ye heedless, honor the day.
Rejoice today, both ye who have fasted and ye who have disregarded the fast.
The table is full-laden; feast ye all sumptuously.
The calf is fatted; let no one go hungry away.
Enjoy ye all the feast of faith: Receive ye all the riches of loving-kindness.

Let no one bewail his poverty, for the universal kingdom has been revealed.
Let no one weep for his iniquities, for pardon has shown forth from the grave.
Let no one fear death, for the Savior’s death has set us free.
He that was held prisoner of it has annihilated it. By descending into Hell, He made Hell captive.

He embittered it when it tasted of His flesh. And Isaiah, foretelling this, did cry:
Hell, said he, was embittered, when it encountered Thee in the lower regions.
It was embittered, for it was abolished.
It was embittered, for it was mocked.
It was embittered, for it was slain.
It was embittered, for it was overthrown.
It was embittered, for it was fettered in chains.
It took a body, and met God face to face.
It took earth, and encountered Heaven.
It took that which was seen, and fell upon the unseen.

O Death, where is thy sting? O Hell, where is thy victory?
Christ is risen, and thou art overthrown!
Christ is risen, and the demons are fallen!
Christ is risen, and the angels rejoice!
Christ is risen, and life reigns!
Christ is risen, and not one dead remains in the grave!

NOTE: in many parishes, the people respond “Indeed He is risen!” after each “Christ is risen”

For Christ, being risen from the dead, is become the first fruits of those who have fallen asleep. To Him be glory and dominion unto ages of ages. Amen.

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About St. John Chrysostom

St. John Chrystostom

St. John Chrysostom (“The Golden Tongue”) was born at Antioch in about the year 347 into the family of a military-commander, spent his early years studying under the finest philosophers and rhetoricians and was ordained a deacon in the year 381 by the bishop of Antioch Saint Meletios. In 386 St. John was ordained a priest by the bishop of Antioch, Flavian.

Over time, his fame as a holy preacher grew, and in the year 397 with the demise of Archbishop Nektarios of Constantinople – successor to Sainted Gregory the Theologian – Saint John Chrysostom was summoned from Antioch for to be the new Archbishop of Constantinople.

Exiled in 404 and after a long illness because of the exile, he was transferred to Pitius in Abkhazia where he received the Holy Eucharist, and said, “Glory to God for everything!”, falling asleep in the Lord on 14 September 407. 

This was taken from http://www.feastoffeasts.org

Excerpt: Ladder of Divine Ascent

St. John Climacus

Excerpt from St. John Climacus, “The Ladder of Divine Ascent”, (Boston: Holy Transfiguration Monastery, 1978)

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Step 8: On Freedom From Anger and On Meekness
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– As the gradual pouring of water on a fire completely extinguishes the flame, so the tears of mourning are able to quench every flame of anger and irritability.  Therefore, we place this next in order.

– Freedom from anger is an insatiable appetite for dishonor, just as in the vainglorious there is no unbounded desire for praise.  Freedom from anger is victory over nature and insensibility to insults, acquired by struggles and sweat.

– Meekness is an immovable state of soul which remains unaffected, whether in evil report or in good report, in dishonor or in praise.

– The beginning of freedom from anger is silence of the lips when the heart is agitated; the middle is silence of the thoughts when there is a mere disturbance of soul; and the end is an imperturbable calm under the breath of unclean winds.

– Wrath is a reminder of hidden hatred, that is to say, remembrance of wrongs.  Wrath is a desire for the injury of the one who has provoked you.  Irascibility is the untimely blazing up of the heart.  Bitterness is a movement of displeasure seated in the soul.  Anger is an easily changeable movement of one’s disposition and disfiguration of soul.

– As with the appearance of light, darkness retreats; so, at the fragrance of humility, all anger and bitterness vanishes.

– If it is a mark of extreme meekness, even in the presence of one’s offender, to be peacefully and lovingly disposed towards him in one’s heart, then it is certainly a mark of hot temper when a person continues to quarrel and rage against his offender, both by words and gestures, even when by himself.

– If you want, or rather intend, to take a splinter out of another person, then do not hack at it with a stick instead of a lancet, for you will only drive it in deeper.  And this is a stick – rude speech and rough gestures.  And this is a lancet – tempered instruction and patient reprimand.  “Reprove,” says the Apostle, “rebuke, exhort,” but he did not say “beat.” (II Timothy 4:2)  And if even this is required, do it rarely, and not with your own hand.

Related articles

• John Climacus: Love is a Resemblance to God (enlargingtheheart.wordpress.com)
• The Ladder of Divine Ascent (frted.wordpress.com)
• The Ladder of Divine Ascent in Iconography (andreaskoutsoudis3.com)

At the New Year

I am your friend, and my love for you goes deep.

There is nothing I can give you which you have not.

But there is much, very much, that while I cannot give it,
You may take.

No heaven can come to us unless our hearts find rest in today.

Take heaven!

No peace lies in the future which is not hidden in this present little instant.

Take peace!

The gloom of the world is but a shadow.

Behind it, yet within our reach, is joy.

Take joy!

There is radiance and glory in the darkness could we but see,

And to see, we have only to look.

I beseech you to look!

Life is so generous a giver,

But we, judging its gifts by their covering,

Cast them away as ugly, or heavy, or hard.

Remove the covering and you will find beneath it a living splendor,

Woven of love, by wisdom, with power.

Welcome it, grasp it, and you will touch the angel’s hand that brings it to you!

Everything we call a trial, a sorrow, or a duty,

Believe me, the angel’s hand is there, the gift is there,

And the wonder of an overshadowing presence.

Our joys, too, be not content with them as joys.

They, too, conceal diviner gifts.

Courage then to claim it, that is all.

But courage you have, and the knowledge that we are pilgrims together, wending through unknown country, home.

And so at this time I greet you.

Not quite as the world sends greetings,

But with profound esteem, and with the prayer that for you,

Now and forever, the day breaks, and the shadows flee away.

Fra Giovanni Giocondo, 1530

Happy New Year, 2013

Nearly Six Weeks

Emmy has been gone for nearly 6 weeks – since November 13. I anticipate her return sometime in early to mid-January. Sad to say, the trip to Colorado does  not seem to have helped her allergic reactions very much.

So we will have to look at still more treatments. At this point I don’t know what they might be.

Please pray for my poor service dog, Emmy! She does so much for me, and she would be able to do even more, if she didn’t itch so much!

Three-and-a-Half Weeks And Counting

Three-and-a-Half Weeks And Counting.

recording of a semantron

Just saw and heard this. I was aware of this tradition, but hadn’t thought to try to find recordings or videos on the ‘net.

Check it out! I found it on “Neuropoetics: The science of prayer and other pursuits – with gratitude.” It’s a recording of a semantron (pounding on a plank) calling monastics to prayer! How cool is that? And oh, so traditional – dates back to the early Church and predated bells.

There are several recordings of these: HERE and HERE and HERE, for example.