Adoption icon: What can hide behind the top layer of paint? Can I depict the icon of living people.

About the temple

Temple ("Church") There is a special home dedicated to God - "House of God", in which worship is committed. In the temple, there is a special grace, or the mercy of God, which is served by us through the worship service - clergy (bishops and priests).

The outdoor view of the temple is different from an ordinary building in that the temple rises domedepicting the sky. The dome ends up governingon which is placed cross, in the glory of the head of the church - Jesus Christ. Above the entrance to the temple, usually built bell tower, that is, the tower on which the bells hang. The bell ringing is used to convene believers on prayer - to worship and undoubress the most important parts of the service performed in the temple.

At the entrance to the temple from the outside it is set to pale (platform, porch). Inside the temple is divided into three parts: 1) focus, 2) Actually, temple, or the middle part of the templewhere you are praying and 3) altarwhere they are committed by the clergy of worship and is the most important place in the whole temple - the Holy Seewhere the sacrament of Holy Communion is committed.

Altar is separated from the middle part of the temple iconostasconsisting of several rows icon and having three gates; Middle gates are called tsaristibecause through them the Lord Jesus Christ himself, the king of glory, invisibly passes in the holy gifts (in the Holy Communion). Therefore, through the royal gates, no one is allowed to take place, except for the clergy.

Iconostasis

Performing on a special rank (order) in the temple, led by a clergyman, reading and singing prayers is called worship.

The most important worship service - liturgy or diner (It takes up to noon). During her, the whole earthly life of the Savior is remembered and is committed the sacrament of communion that Christ himself installed on a secret evening.

The sacrament of communion is that in him the grace of God's bread and wine are sanctified - they are made by the true body and the true blood of Christ, remaining the type of bread and wine, and we are under this kind of bread and wines Accept true body and true Blood of the SaviorTo enter the kingdom of heaven and have eternal life.

Since the temple is great holy placewhere with special grace, invisible, is present God himself, so we must enter the temple with prayerand keep yourself in the temple quiet and reverent. During worship cannot talk, and those more laugh. It is impossible to turn back to the altar. Everyone should to stand In its place and do not move from one place to another. Only in case of unhealthy is allowed to sit down and relax. Do not do it leave From the temple until the end of the service.

To St. Combat must be suitable quietly and slowly, crosses on his chest. After the communion kiss the bowl, do not peel in order not to push it accidentally.

Questions: What is the temple? What is his outdoor look? How is the temple divided inside? What is iconostasis? Where are the royal gates? What is sv. The throne and what is performed on it? What is the most important worship service? What is remembered for meal? What is the mysteriousness of communion? Who installed this sacrament? How to keep yourself in the temple?

The blessing of the priest

The clergymen (i.e., particularly dedicated to people who commit worship) are our spiritual fathers: bishops (bishops) and priests (hyreys) - we autonomize our procession. Such an autumn is called blessing.

Blessing priest's hand

When the priest blesses us, he folds his fingers so that they depict letters: IP. Xs., that is, Jesus Christ. This means that the Lord my Jesus Christ blesses us through the priest. Therefore, the blessing of the clergy we must take with reverence.

So we fold hands to get a blessing

When we hear the words of the general blessing in the temple: "Peace to everyone" and others, then in response to them should worship, without procession. And in order to get separately for yourself blessing from the bishop or priest, you need to fold the hands of the cross: right on the left, palms up. Having received a blessing, we kiss your hand, bless us, we kiss the invisible hand of Christ the Savior himself.

Questions: Who falls us by the sign of the cross? How is this an autumn called? How does the priest make a hand for blessing? What does this mean? How do you need to fold your hands when you approach the blessing? What do you need to do when you get a blessing?

About holy icons

In the temple - in the iconostasis and walls, and in the house - in the front corner are located holy icons, in front of which we pray.

Icon or way It is called the image of God himself, or the Mother of God, or Angels, or Holy Getths. The image does not understand the holy water: through this sanctification of icons is reported to the grace of the Holy Spirit, and the icon is already honored by us as holy. There are icons of miraculous, through which the grace of God who stays in them is manifested even by miracles, for example, heals patients.

The Savior himself gave us his image. Having washed, he, he was a quadst lick his towel and wonderfully depicted it on this towel for the patient of Prince Aug.. When the sick prince prayed before this uncontrolled image (way) of the Savior, he was healed from his illness.

Praying in front of the icon, we must remember that the icon is not the God or the waters of God, but only the image of God or the ashes. Therefore, we do not need to pray, but God or the Holy, which is depicted on it.

Holy icon is the same as the Sacred Book: in the Holy Book We are reverently we read the Words of God, and in the Holy Icon we reveal the holy licks who, like the Word of God, raise our mind to God and His Saints and ignorate our heart with love for our Creator and Savior.

The delicious image of the Savior

Questions: What is called holy icon? Where are the holy icons in the house and in the temple? Why are they called sainted icons? Who consecrated the use of holy icons with his example? What should we remember when we pray before holy icons? What image of the Savior is called uncontrolled?

How God is depicted on holy icons

God is an invisible spirit, but he was holy people visiblely. Therefore, in icons and depict God as he was in.

The Most Holy Trinity we depict in the form of three angels sitting at the table. This is because in the form of three angels, the Lord was once Abraham. To visually present the spirituality of those who came to Abraham, we depict them sometimes with wings.

Images of Holy Trinity

Each of the persons of the Blessed Trinity is separately depicted as follows: God Father - as elderBecause he was so some prophets.

God Son is depicted in the form of what he was when for our salvation came to the ground and became a man: a baby in his arms in the Mother of God; a student of the people and miracles; transforming; suffering on the cross; lying in the coffin; Resurrected and ascended.

The baptism of Jesus Christ

God the Holy Spirit is depicted in the form of pigeon: So he revealed himself during the baptism of the Savior in Jordan from John the Baptist; and in the form fire languages: So he came down visible on the Holy Apostles fifty-day after the resurrection of Jesus Christ.

Sketch of St. Spirit on the Apostles

Questions: If God is an invisible spirit, then why is he depicted on holy icons visiblely? How do we portrait the Most Holy Trinity on the holy icons and why exactly do you portray? As we depict the Father's God's icon, the god of the Son and the God of the Holy Spirit, and why exactly so we depict?

Who, except God, depict the holy icons

In addition to God, we depict on holy icons God's Mother, Holy Angels and Holy People.

But they should not pray for themselves as God, but as close to God, who hurt him sacred life. They love to love us for us before God. And we must ask for their help and intercession, because the Lord, for the sake of them, will rather hear our sinful prayers.

It is worthy that the image of the Mother of God, written by a student of the Lord Luko, has been preserved to our time. There is a legend that the Mother of God, having seen his image, said: "The grace of my son will be with this icon." We pray to the Mother of God, because she is closer to God and at the same time close to us. For the sake of her maternal love and her prayers, God forgives us a lot and in many ways helps. She is a great and merciful intercession for all of us!

Questions: In addition to God, whom we depict the holy icons? How should we pray to the Mother of God, Holy Angels and Holy People? Who first wrote the image of the Mother of God? Why are we mainly before all the saints pray for the Mother of God?

About Holy Angels

At the beginning, when there was no world , Neither a man, God created saints Angels.

Angels - perfume perfume (because invisible) and immortal, like our souls; But god gave their highest forces and abilities than a person. The mind of our perfectly. They always fulfill the will of God, they are sinless, and now the grace of God so established in the doors of good, that they cannot sin.

Many times the angels were visible, taking on a bodily view when their God sent to people to say or heave their will. And the word "angel" means "Bulletin".

Every Christian God gives with baptism guardian angelwho invisibly protects a person in all his earthly life from the troubles and misfortunes, warns from sins, protects against the terrible hour of death, does not leave death.

Angels are depicted on icons in the form of beautiful junior, as a sign of their spiritual beauty. Their wings mean that they quickly fulfill the will of God.

St. Guardian Angel

Questions: When are the holy angels? Who are angels? What power and abilities gave them to God? Can holy angels sin? When the angels were visible and what does the word "Angel?" What is the name of the Holy Angel, whom God gives us when baptism? Why are holy angels are depicted in the form of a young man and with wings?

About Holy People

On icons we also depict also holy people or robes of God. So we call them because they, living on earth, pleased God with his righteous life. And now, staying in the sky with God, they pray about us God, helping us living on Earth.

Sv. Prophet Isaiah

Saints have different names: prophets, Apostles, Martyrs, Saint, Reverend, Bessengers, Blessed and righteous.

We call the prophets of those saints of God, who, according to the suggestion of the Holy Spirit, predicted the future and mainly about the Savior; They lived before the coming of the Savior to Earth.

St. Apostle Andrey

The apostles are the closest students of Jesus Christ, whom he sent to the sermon during his earthly life; And after the descent on them, the Holy Spirit they preached in all countries the Christian faith. They were first twelve, and then seventy.

Two of the apostles, Peter and PaulCalled RovierchnySince they have worked out more than others in the preaching of Christ.

St. Nicholas Wonderworker

Four apostles: Matthew, Mark, Luka and John theologianwriting the gospel called Evangelists.

Saints, which, like the apostles, distributed faith of Christ in different places, are called equivalent, such as: for example: Maria Magdalina, Purpiece Fekla, faithful kings Konstantin and Elena, blessed prince Russian Vladimirsv. Nina, Enlightenment of Georgia, etc.

Martyrs - those Christians who for faith in Jesus Christ took cruel torment and even death. If, after the torment suffered by them, they died peacefully, then we call them confessors.

St. Martyrs Vera, Hope, Love and Mother of their Sofia

The first faith victims for Christ were: Archdiacon Stephen and sv. Feklaand therefore they are called firstartownikov.

Sv. Equal to the Apostles Tsarina Elena

Those who died for the holy faith after especially heavy (great) suffering, how not all martyrs were exposed, called great Martyrs, such as: St. Great Martyr Georgy.; Saints Great Martyr Varvara and Catherine other.

St. Rev. Seraphim

Confessors who have written in the face of hard words are called intended.

Holy - bishops or bishops who caigned God with his righteous life, such as; Saint Nikolai Wonderworker, St. Alexy, Metropolitan Moscow, etc.

Saint, undergoing torments for Christ, are called sacred people.

Saint Vasily Great, Grigory Theologian and John Zlatoust called universal teachers, that is, teachers of the whole Christian church.

Reverend - righteous people who were removed from worldly life in society and pleased God, staying in Novory, (i.e., not marrying), post and prayer, living in deserts and monasteries, such as: Sergius Radonezh, Seraphim Sarovsky, Rev. Anastasia other.

Reverend, who have undergone torment for Christ, are called recovers.

Drafniki served in the near gratuitous physician disease, i.e., without any fee, both bodily and spiritual diseases were healed, such as: Kosma and Damian, Great Martyr and Healer Panteleimon other.

The righteous was carried out by the righteous, pleasing life, living like us in the world, being family people, such as,, such as St. righteous Joakim and Anna and etc.

The first righteous on Earth: the genericants (patriarchs) of the human race are called platians, such as: Adam, Noah, Abraham and etc.

St. Hermogen, the Patriarch of All Russia

Questions: Which on holy icons depict, besides God, God's Mother and Holy Angels? What are the names they? Who do we call the prophets, apostles, martyrs, saint, reverend, straw and righteous?

About Nimbach on Icon

Around the head of the Savior, the Mother and Saints and Saints and Waterfronts of God on icons and paintings is a radiance or a light circle called nimbus.

In the Savior's Savior Sometimes they put three letters . This is a Greek word. On the translation to the Russian means SunnyAnd there is always only one God.

Above the head of the mother of the mother put letters . These are the first and last letters of the Greek words, which mean: the Mother of God or the Mother of God.

Nimba is an image of the radiance of the light and the glory of God, which transforms the man who connected with God.

This invisible radiance of God's light is sometimes apparently and other people.

So, for example, St. The Prophet Moses had to close his face covered, so as not to blind people with the light emanating from his face.

So the face of the Reverend Seraphim of Sarovsky, during a conversation with Motovilov about the compassion of the Holy Spirit, brightened as the sun. Motovilov himself writes that he was impossible then to look at the face of Reverend Seraphim.

So the Lord glorifies the saints of his radiance of the Light of Glory as much here on Earth.

Questions: What is the name of a bright circle, which is depicted around the Savior's head, the Mother and Saints? What does Nimbi mean?

Why are we called orthodox christians

We are called Orthodox Christians because we believe in the Lord of our Jesus Christ; believe in the way it is set out in " Symbol of faith", and belong to the Savior Based on Earth Unified, Holy, Cathedral and Apostolic Churchwhich under the leadership of the Holy Spirit unchanged right and nice keeps the teaching of Jesus Christ, that is belong to the Orthodox, Christ Church.

All other Christians who profess the faith in Christ is not the same with the Holy Orthodox Church, do not belong to it. These include: Catholics (Roman Catholic Church), Protestants (Lutherans), Baptists and other sectarians.

Questions: How are we called and why? What are the names of other Christians who do not belong to the Holy Orthodox Church?

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It would seem that a strange question, because the icon is the image of Christ, the Virgin, the Saints and Angels. Sacred image. Could there be an earthly sinful place on it?

As the examples of the Byzantine and Old Russian iconographic tradition show - maybe. However, for the image on the icon of living people there are certain unwritten rules.

To understand these rules, you need to get into the meaning of such images.

Sometimes such gifts were not only a certain amount of money, but a certain material subject that could be used for church consumption - utensils, sacred clothing, etc. as well as icons.

There was a gift inscription on such icons, but sometimes the customer itself could be depicted - the ktittor. But how did he portray? Take as an example the Byzantine icon of St. George with the Life of the XIII century from the Sinai Collection. On the icon, we see the image of Saint George himself in growth in the framework of a picturesque frame with scenes from the Great Martyr. In this case, the image of the customer icon from the first time can not be seen.

St. Georgy with Life. Icon and fragment. Byzantium. XIII century. Egypt. Sinai. Monastery of St. Catherine

The image of the image, the Orthodox priest, was written deliberately figure of a small size relative to the saint. The hands of the ktitor in a prayer gesture turned to St. Georgia, and over his head is prayer.

This example is quite characteristic. We list the main signs of such images: the customer is depicted in a prayer posture, it is significantly smaller than the saint, and is located on the edge of the icons.

A little differently depicted by Novgorod ktiters on the icon of the 2nd half of the XV century: the image is divided by half. In the upper case we see deisis - Christ is surrounded by the praying Virgin, John the Baptist, Archangels and the Ramp Apostles Peter and Paul.

Deisis with praying Novgorod. Icon. XV century. Novgorod state. Historical and Architectural and Art Museum-Reserve

Customers images are written in the lower register. This time, their figures are equivalent to saints from the top register, but it does not change the essence: the upper part of the icon is the spiritual sky, the lower - the earth's world in which the grinders are located. Their poses are prayer, and on top of the heads.

A somewhat different approach in Orthodox culture to the image of the monarch. Monarch is the anointed of God, who has the highest sanction of his power in the Divine War, which was reflected in the Byzantine iconography.

So, the emperor is almost always one growth with the saints depicted nearby. Very often, the emperor was written with a nimber around the head (however, it should be done here that in this case Nimb symbolized not the personal holiness of the sovereign, but the sacred status of the royal power). There are even the images of the king Herod with a halby that needs to be understood in this sense.

With all this, the sovereign could be written in the most humble pose, like the Byzantine emperor Lev VI on a mosaic over the entrance to Sofia Konstantinople.

Emperor Lev VI in front of Christ. Mosaic. Byzantium. IX century

Or as a donor who comes off Christ or the Virgin. In the hands of the depicted, you can see the model of the temple built by him (this is how the Grand Duke Yaroslav Wise was depicted in Sofia, the fresco itself was not preserved, but we have an idea of \u200b\u200bthe drawing of the Dutch artist Abraham Van Westerfeld).

Either the gift was cash and privileges (this kind of image can be seen among the Mosaic choirs of Sofia Konstantinople).

Emperor John II Comnin and Empress Irina with gifts to the Virgin

In other cases, the image symbolized the blessing of the monarch for the highest power. In this case, there was a scene of the coronation of the monarch personally Christ, which was once again reminded: God himself is the highest source of government.

Since the XV century, more and more elements of Catholic iconography penetrate into the Orthodox iconography, and it leaves its mark (especially in the XVII-XVIII centuries). For example, the famous Ukrainian origin icons of the Intercession of the Most Holy Virgin. On the icon, we can see the Mother of God, which literally preserves representatives of the secular and church power under its cover: the king, Hetman Bogdan Khmelnitsky, representatives of the highest clergy. In different versions of this version, you can see the Cossack foreman, and archimandritis of various monasteries and, and actually, the laity of the Customers. This is a replica of the Catholic iconography of Madonna Mercy.

Icon of the Pokroa of the Virgin with Bogdan Khmelnitsky, the XVII century and "Madonna Mercy" Piero della Frances, XV century

In the XIX century, other "liberty" was shown: so, there are a number of paintings of the Russian artist Ivan Makarov, written specifically for palace temples, where Emperor Alexander III and his family are depicted in stylized antique clothes in front of Christ.

Ivan Makarov. Nagorny sermon (Alexander III with family). 1889

Nevertheless, such deviations from tradition, one or another continue the tradition - the customer always prayer to the Lord.

And now the icons are written on which you can see our contemporaries (for example, the events of transferring the relics of new saints). Usually they are made in the traditional Byzantine manner and organically fit into the overall system of traditional iconography. But sometimes authors such works refuse to taste. After all, what was appropriate for the Middle Ages, not always fits in the realities of our era.

Coming to the church, many Orthodox are lost, because depending on where the church is and what was the master icon painter, the icons are completely different everywhere. So let's look at whom you are depicted on icons?

Who are depicting

In addition to God, the icons depict God's Mother, angels, as well as some of the holy people. However, it is worth remembering that it is not possible to pray to them as God, because they are just close to God, who were able to please him with their righteous life. They pray for us in front of God themselves, and therefore their prayers will hear faster than ours.

It is also very interesting that the very first image of the Mother of God was written in one of the students of Jesus, Luke. It has been preserved to this day. There is such a legend that seeing his own image, the Mother of God exclaimed: "The grace of my son will now be with this icon." We pray for the Mother of God because closer than anyone else to God. At the same time, it is also not distinguished from ordinary people. Thanks to her maternal prayers, God forgives us a lot of sins. It is our main protector and an intercession.

Orthodox painting depicts saints to us honored them. Paints have always selected to the question as to whom to depict on icons. Unnecessary persons there should not be in any case, especially if they are unlucky. In the West, the iconographic works in the literal sense of the word are painting, artists include their fantasy and are depicted on icons not only saints, but also martyrs, ordinary people. We have no saints on icons should not be with simple people, because they should be only near those who are equal to holiness. The process of creating an icon is the sacrament, which only chosen.

Symbols icons

If you look at completely different icons, then you can notice something in them, namely symbols. The most famous symbol of holiness on the icon is a cross. He symbolizes martyrdom. It was on him that the crucifixion of Christ occurred. In addition, you can notice the icons and a spear, which is clamped in the hands of the saint. It symbolizes the triumph of light forces over dark. There is also such an image as a mountain or cave. The first means the desire to up, to God, and the second - the descent down - in the hell. Oak is the most important tree of life, and the crown of gold is a victory. Also, considerable significance in icon painting is color. The most significant tint when creating an icon is gold. It is he who symbolizes the triumph of light above darkness. Please note that images on the icons of the nimbes are made in gold color.

Inscription

An integral part of the whole composition is inscriptions on icons. In the ancient times, inscriptions on icons could only do the banner - the master recognized by the Church. It was he who "banned", that is, it caused signs on the icon with the establishment. The inscriptions must be made strictly in the church language, including reductions and symbols. Usually the name of that saint, which is depicted on it is written on the icon. But sometimes there are other characters that only specialists who professionally engaged in Valveslavian writing can decipher. Letters on the icon are performed by black of gold color, which for the church plays a special role.

Thus, the icon is not only a work of art is a symbol of faith. That is why it cannot draw anyone. Only with the permission of the church of the icon will benefit, and it will be possible to pray. Each symbol shown on the icon has its own particular importance, which can be deciphered only with the help of the Version Dictionary. Each even small part on the icon is symbolic and can be decrypted in one way or another. Only due to the righteous life of the icon painter, his work can acquire strength and power capable of healing any diseases. Icon is joy not only for the eyes, but also for the soul.

It would seem that a strange question, because the icon is the image of Christ, the Virgin, the Saints and Angels. Sacred image. Could there be an earthly sinful place on it?

As the examples of the Byzantine and Old Russian iconographic tradition show - maybe. However, for the image on the icon of living people there are certain unwritten rules.

To understand these rules, you need to get into the meaning of such images.

Sometimes such gifts were not only a certain amount of money, but a certain material subject that could be used for church consumption - utensils, sacred clothing, etc. as well as icons.

There was a gift inscription on such icons, but sometimes the customer itself could be depicted - the ktittor. But how did he portray? Take as an example the Byzantine icon of St. George with the Life of the XIII century from the Sinai Collection. On the icon, we see the image of Saint George himself in growth in the framework of a picturesque frame with scenes from the Great Martyr. In this case, the image of the customer icon from the first time can not be seen.

St. Georgy with Life. Icon and fragment. Byzantium. XIII century. Egypt. Sinai. Monastery of St. Catherine

The image of the image, the Orthodox priest, was written deliberately figure of a small size relative to the saint. The hands of the ktitor in a prayer gesture turned to St. Georgia, and over his head is prayer.

This example is quite characteristic. We list the main signs of such images: the customer is depicted in a prayer posture, it is significantly smaller than the saint, and is located on the edge of the icons.

A little differently depicted by Novgorod ktiters on the icon of the 2nd half of the XV century: the image is divided by half. In the upper case we see deisis - Christ is surrounded by the praying Virgin, John the Baptist, Archangels and the Ramp Apostles Peter and Paul.

Deisis with praying Novgorod. Icon. XV century. Novgorod state. Historical and Architectural and Art Museum-Reserve

Customers images are written in the lower register. This time, their figures are equivalent to saints from the top register, but it does not change the essence: the upper part of the icon is the spiritual sky, the lower - the earth's world in which the grinders are located. Their poses are prayer, and on top of the heads.

A somewhat different approach in Orthodox culture to the image of the monarch. Monarch is the anointed of God, who has the highest sanction of his power in the Divine War, which was reflected in the Byzantine iconography.

So, the emperor is almost always one growth with the saints depicted nearby. Very often, the emperor was written with a nimber around the head (however, it should be done here that in this case Nimb symbolized not the personal holiness of the sovereign, but the sacred status of the royal power). There are even the images of the king Herod with a halby that needs to be understood in this sense.

With all this, the sovereign could be written in the most humble pose, like the Byzantine emperor Lev VI on a mosaic over the entrance to Sofia Konstantinople.

Emperor Lev VI in front of Christ. Mosaic. Byzantium. IX century

Or as a donor who comes off Christ or the Virgin. In the hands of the depicted, you can see the model of the temple built by him (this is how the Grand Duke Yaroslav Wise was depicted in Sofia, the fresco itself was not preserved, but we have an idea of \u200b\u200bthe drawing of the Dutch artist Abraham Van Westerfeld).

Either the gift was cash and privileges (this kind of image can be seen among the Mosaic choirs of Sofia Konstantinople).

Emperor John II Comnin and Empress Irina with gifts to the Virgin

In other cases, the image symbolized the blessing of the monarch for the highest power. In this case, there was a scene of the coronation of the monarch personally Christ, which was once again reminded: God himself is the highest source of government.

Since the XV century, more and more elements of Catholic iconography penetrate into the Orthodox iconography, and it leaves its mark (especially in the XVII-XVIII centuries). For example, the famous Ukrainian origin icons of the Intercession of the Most Holy Virgin. On the icon, we can see the Mother of God, which literally preserves representatives of the secular and church power under its cover: the king, Hetman Bogdan Khmelnitsky, representatives of the highest clergy. In different versions of this version, you can see the Cossack foreman, and archimandritis of various monasteries and, and actually, the laity of the Customers. This is a replica of the Catholic iconography of Madonna Mercy.

Icon of the Pokrov Virgin with Bogdan Khmelnitsky, the XVII century and "Madonna Mercy" Piero Della Francesca, XV century

In the XIX century, other "liberty" was shown: so, there are a number of paintings of the Russian artist Ivan Makarov, written specifically for palace temples, where Emperor Alexander III and his family are depicted in stylized antique clothes in front of Christ.

Ivan Makarov. Nagorny sermon (Alexander III with family). 1889

Nevertheless, such deviations from tradition, one or another continue the tradition - the customer always prayer to the Lord.

And now the icons are written on which you can see our contemporaries (for example, the events of transferring the relics of new saints). Usually they are made in the traditional Byzantine manner and organically fit into the overall system of traditional iconography. But sometimes authors such works refuse to taste. After all, what was appropriate for the Middle Ages, not always fits in the realities of our era.

Dmitry Marchenko

According to its content, each icon is anthropological. There is not a single icon on which a person would not be depicted, whether God, Jesus Christ, the Most Holy Virgin or any of the saints. The exception is only symbolic images, as well as the images of angels (however, even angels on icons are depicted by humanoid). There are no icon landscapes, icon-still lifes. Landscape, plants, animals, household items - all this may be present in the icon, if required by the plot, but the main character of any icon painting image is.

Icon is not a portrait, it does not claim to accurately transmit the appearance of a saint. We do not know how the ancient saints looked like, but at our disposal there are many photos of people whom the church glorified in the face of saints recently. Comparison of the photos of the saint with its icon clearly demonstrates the desire of the icon painter to preserve only the most common characteristic features of the external appearance of the saint. He recognizes on the icon, however, he is different, his features are sophisticated and enlarged, they were "icon" appearance.

Icon is a man in its transfigured, conventional condition. According to Archimandrite Zinon, the icon is the "phenomenon of the transfiguration, obedient creature, the most transformed humanity, which in his face I revealed Christ. L. Uspensky emphasizes:

Icon is an image of a person in which the falling passion and all-breed grace of the Holy Spirit. Therefore, the flesh is depicted substantially different than the usual melting flesh of a person. Icon - soberthe transferred on spiritual experience and completely deprived of any exaltation is the transfer of a certain spiritual reality. If the grace enlightens the whole person, so that all his spiritual and peaceful composition is covered by a prayer and dwells in the divine light, the icon apparently captures this person who has become a live icon, the likeness of God.

According to biblical revelation, a person was created in the image and likeness of God (see: Gen. 1, 26). Through the sin, the image of God in man was dimmed and distorted, although it was not completely lost. The fallen man is like darkened from time to time and the Scoop icon, which must be cleared so that she shine in his pristine beauty. This cleansing occurs due to the embodiment of the Son of God, which "desecrated image in the ancient imagination", that is, the image of God in its pristine beauty, as well as due to the action of the Holy Spirit, was restored. But from the person himself, a ascetic effort is required to ensure that God's grace is not in vain, so that it can be able to accommodate it. Christian Asskza is the way to spiritual transformation. And it is the transfigured person that I can icon. Orthodox icon to the same extent is a teacher of ascetic life, which she teaches dogmas faith. The icon painter deliberately makes the hands and feet of a person more subtle than in real life, the features of the face (nose, eyes, ears) are more elongated. In some cases, such as, for example, in frescoes and diary icons, the proportions of the human body are changed. All these and many other artistic techniques of such a kind are designed to convey the spiritual change that human flesh undergoes due to the ascetic feat of the Holy Spirit and the transformation effect on it.

The flesh of a person on icons is straightened from the flesh, the picturesque canvases depicted on the picturesque: it becomes especially obvious when comparing icons with realistic painting of the Renaissance. Comparing the ancient Russian icons with the Rubens web, which shows a fat human flesh in all its nude disgrace, E. Trubetskaya says that the icon opposes the new life of the biological, animal, the animal life of the fallen person. The main thing in the icon, considers Trubetskoy, "the joy of the final victory of the Bohell over the bearer, introducing the temple of all mankind and the whole creature." However, according to the philosopher, "a person must be prepared for this joy: he cannot enter into God's temple, what it is, because for the uncircumcised heart and for the dyed, self-sufficient flesh in this temple there is no place: and that's why Icons can not be written with living people. "

Icon, continues to Trubetskaya, there is a "preimage of the coming temple humanity." Since we don't see this humanity yet in the current sinful people, but only guess, the icon can serve only the symbolic image. " What does the "fattened physicity" mean icon characters? - asks Trubetka:

This is a sharply pronounced denial of the very biologist, which builds the saturation of the flesh to the highest and unconditional commandment. After all, it is precisely this commandment that is justified not only a rough-utilitarian and ill attitude of a person to the lowest creature, but also the right of each given people on the bloody massacre with other peoples that prevent saturation. Exhausted lines of saints in icons are opposed to this bloody kingdom of the smuggling and well-fed flesh not only "thinned feelings", but above all - a new rate of life relations. This is the kingdom that the flesh and blood does not inherit.

The holy on the icon is deprived of those bodily, carnal characteristics that could cause the viewer with passionate thoughts or associations. To a large extent, this contributes to the fact that on most icons the body of the saint is fully covered with clothing, which is written according to the special rules: it does not emphasize the body contour, but rather only symbolically denotes it. In some cases, the Holy can be presented in a fully or almost completely naked. "In the iconography, the figure in clothing looks no more pious than the figure without clothes," the modern theologians notes. "Everything leads to a sacred thrill here, because from the inside is holy, pristine and immaculate."

The saint icon shows not so much the process as the result, not so much the path, how much destination, not so much movement to the goal as the goal itself. On the icon, a person does not struggle with passions, but already winning them, not the recovery of the kingdom of heaven, but already reached it. Therefore, the icon is not dynamic, but static. The main hero of the icon is never depicted in motion: he or stands, or sitting (the exception is the gortgage stamps, where the saint, as already noted above, can be depicted in motion). The movement also depicts secondary characters, such as the Magic on the icon of the Nativity of Christ or the heroes of multifigure compositions, having a deliberately auxiliary, illustrative.

For the same reason, the holy on the icon is never written into the profile, but almost always in the FAS or sometimes, if the plot requires the plot, in the half-forming (in three-fourth turns). The profile shows only persons who are not given to worship, i.e. Or minor characters (again Magi), or negative heroes, for example, a traitor Juda at a secret evening. Animals on icons are also written in profile. A horse on which Saint George the Victorian sits, is always depicted into the profile, as well as the serpent, whom the saint is striking, whereas the saint himself will be deployed to the viewer.

The same reason is the desire to show a person in his oblivion, transformed state - causes the icon painters to refrain from the image of any bodily defects that were inherent in the saint in life. A person who has had no one hand, appears on the icon with two hands, blindly appears in vain, and wearing glasses on the icon "removes". With closed eyes on ancient icons, they were depicted not blind, and the dead - the Mother of God in the scene of Assumption, the Savior on the Cross. Feofan Greek depicted with closed eyes, with eyes without pupils or without an eye without the eyes of some ascetles and cages, but all of them were in vain: depicting them in this way, Feophan, as it seems, wanted to emphasize that they completely died for the world and killed in ourselves "all carnal wise."

According to the teachings of the Church's fathers, after the resurrection of the dead, people will receive their former bodies, but updated and transformed, similar to the Body of Christ after he rose from the dead. The new, "illustrious" human body will be light-like and easy, but it will preserve the "image" of that material body, which man possessed in the earthly life. At the same time, no shortcomings of the material body, such as various injuries or signs of aging, will not be inherent in it. In the same way, the icon should preserve the "image" of the material body of a person, but should not reproduce bodily disadvantages.

Icon avoids a naturalistic image of pain, suffering, it does not aim to emotionally affect the viewer. The icon is generally alien any emotionality, every turn. That is why the Byzantine and the Russian icon "Crucifixes", unlike its Western counterpart, Christ is depicted dead, and not suffering. The last word of Christ on the cross was: "happened" (see: In 19, 30). Icon shows what happened after that, and not that this was preceded, not the process, but the result: it is a chapter. Pain, suffering, agony - what was so attracted in the form of Christ the Erase of the Renaissance era, - all this in the icon remains behind the scenes. At the Orthodox icon of "Crucifix" is a dead Christ, but it is not less beautiful than on the icons depicting him alive.

The Icon Lick never reflects this or that emotional state, be it joy or grief, anger or pain. The face of Christ in the scene of the expulsion of trading from the temple is also impossible, as in Favor, at a secret evening, in the Gefseiman Garden, in the court of Pilate, in Calvary. Archimandrite Vasily, Igumen of the Afonovsky Monastery, notes:

The Lick of the Lord is no longer shining on the transformation icon than anyanother icon ... An image on the icons of the Lord, squeezing on a young donkey and coming in Jerusalem on the eve of his suffering, calmly and divinely peacefully. And later,when in the courtyard of the bishops, he underwent bullying and ridicule, he retains the same calm calm ... On the cross, he retains the undetective eternal glory, which he had before being of the world (in 17, 5). On the Cross, the Orthodox Church sees him as the king of glory. And finally, when he resurrects, we have all the same quiet and - you can even daring to say - a mournful face.

The main substantive element of the icon is its face. Ancient icon painters distinguished "personal" from the "valiant": the last, included the background, landscape, clothes, was often instructed by the student, substruser, while the Licks always wrote the master himself. To the "personal" always approached with special care, and this part of the labor of the icon painter was valued especially high (if the icon was written to order, a separate, higher fee could be installed for "personal". The spiritual center of the icon face is the eyes that rarely look straight into the eye of the viewer, but also not directed towards: most often they look like "on top" the viewer - not so much in his eyes as in the soul.

"Personal" includes not only the face, but also hands. In the icons, hands often have a special expressiveness. Rev. Fathers are often depicted with hands raised up, and the palms are facing the viewer. This characteristic gesture is like on the icons of the Blessed Virgin Type "Oranta", is a symbol of prayer appeal to God. At the same time, he indicates the rejection of the holy world of this with all his passions and lusts.