Holy Trinity Greek Orthodox Church

Picture provided by Maria Treskas

Icons

What is an Icon?

An “icon” is a religious picture of Christ, Mary, or other saints.  Most icons are painted in egg tempura on wood, but some are created with mosaic tiles, ivory, or other materials.  Icons carry considerable sacred meaning in the Orthodox Christian religion.  They are not simply pieces or art or tools for prayer.  Rather, they are living representations of Christ and the saints. 

Early History of Icons

Images and pictures of Christ and the saints have been part of Christianity since the beginning of the religion.  These images were always treated with care and reverence.  This veneration of images spread with Christianity, but descendants of the Eastern Orthodox church have always placed a higher importance on the veneration of icons than their western (or Catholic) counterparts.  By the eighth century, icons had become a central part of Orthodox Christian devotion.  Walls inside the churches were covered with icons and scenes from the Bible.  Orthodox Christians took icons on journeys as protection, they marched icons at the front of armies, and hung icons in places of honor in every room.  Some icons have miraculous stories attached to them, such as the Panagia Prousiotissa.  A story of this icon can be found here.

By the eighth century, some Christians believed that veneration of icons had become excessive.  The iconoclastic controversy began under Emperor Leo III (reigned 716-741).  He began to persecute those who venerated images.  In 726, Leo III published an edict declaring images to be idols, forbidden by Exodus 20:4-5.  He commanded that all images in churches be destroyed, and because monks were among the most vocal opponents of the iconoclastic measures, Leo III destroyed monasteries and executed the monks who opposed his measures.  Iconoclasts also began to destroy relics and burn bodies of saints buried in churches.  But, the people of places like Rome, Ravenna, and Naples rose up against Leo’s law.  In 731, Pope Gregory III declared that all persons who broke, defiled, or stole images of Christ, Mary, the Apostles, or other saints would be excommunicated.  Leo then sent a fleet to Italy to punish the pope, but it was wrecked by a storm. When Leo III died in 741, his son, Constantine V carried on the persecutions.  After Constantine died in 775, his son Leo IV did not repeal the iconoclast law, but he also did not rigorously enforce it.  He allowed exiled monks to return and tolerated at least the intercession of saints in order to attempt a reconciliation.  Leo’s successors were even more conciliatory, and by the end of the 8^th century, monasteries were reopened and pictures and relics were restored to the church.  Despite subsequent outbreaks of iconoclasm and the Protestant Reformation, whose followers opposed the use of icons, Orthodox Christians continue to venerate these images. 

Significance of Orthodox Icons

Orthodox Christians sometimes call icons “windows into heaven.” Generally, they follow strict formulas of style that originated in Constantinople. In Orthodox Christian churches, the nave is typically separated from the sanctuary by an iconostasis, or a wall of icons.  (See photos of St. Nicholas and Holy Trinity altars). Icons are often illuminated with a candle or jar of oil with a wick. (St. Kyra in St. Nicholas).  These lights have both practical and spiritual uses.  The lights make icons visible in otherwise-dark churches, and they also represent the saints’ presence and their illumination by Christ, “the Light of the World.”

According to Orthodox Christian tradition, all icons are considered to be sacred means of spiritual communion between those on earth and those in Heaven.  They are still honored with traditional expressions of veneration, including kisses, prostrations, offerings, and incense.  Orthodox Christians believe that this kind of veneration is shown not to the wood-and-paint depiction of the image, but rather their veneration transcends to the saint or to Christ, who is represented in the image.  Some icons have been reported to perform miracles or exude myrrh (scented, healing oil).  Authenticated reports of such events are believed to be miracles performed by God through the prayers of the saint.  These icons are often given particular names and are sometimes taken from city to city where believers gather to venerate them.  (See, for example, the story of the Panagia Prousiotissa)

Symbolism in Icons

Almost everything in an icon has a symbolic aspect. There is very little room for artistic license in the creation of traditional icons.  Christ, the saints, and the angels all have halos, and angels (and often John the Baptist) have wings, because they are messengers.  Figures have consistent facial appearances, and artists usually choose from a few conventional poses with which to depict the saints.  Color is also part of the symbolism.  Gold represents the radiance of Heaven, red symbolizes divine life, and blue is the color of human life.  White symbolizes the uncreated essence of God and is only used to depict the resurrection and transfiguration of Christ.

Further reading for information on Icons in the Orthodox Christian tradition:

Greek Orthodox Archidiocese of America http://www.goarch.org

Greek Orthodox Archdiocese of America Icon Gallery

http://www.goarch.org/en/resources/clipart/ 

Greek Orthodox text for the blessing and hallowing of Icons

http://www.goarch.org/en/chapel/liturgical_texts/icon_blessing.asp

Ikons, Windows into Heaven: A Collection of Sacred Images http://www.pallasweb.com/ikons/index.html

Cormack, Robin, Byzantine Art. New York and Oxford: Oxford University Press, 2000.

Forest, Jim, Praying with Icons. Maryknoll, NY: Orbis Books, 1997.

Ouspensky, L. and V. Lossky, The Meaning of Icons. Crestwood, NY: St Vladimir’s Seminary

            Press, 1982.

Kondakov, N.P. The Russian Icon. E.H. Minns, tr. New York and Oxford: Oxford University

            Press, 1927.

Quotes:

“The icons that are in the Church are called, “windows to Heaven.”  And they aren’t just paintings of people that are in the Church.  It used to be said that icons are written, in the sense that each icon tells a story.  Now we just say that they are paintings.  But they are paintings are people that are alive, because we believe in eternal life, and we believe that when a person dies in a sense it’s like they‘ve gone to sleep.  Their soul is still alive, and their soul either goes to Heaven or to Hell.” Matushka Anna Keith, St. Nicholas Russian Orthodox Church

“When you have something in your heart that’s the mystical sense.  It is a connection you make with God”  Fr. Onoufry Keith, St. Nicholas Russian Orthodox Church

On reacting to seeing icons. “And it was sort of like you want to be like them, that you wish that you could be like that.  You would go through anything to get to where they are.  It not like it was pointed out that they’re so good, it’s to be near Christ.”  Mia Gilman, Holy Trinity Greek Orthodox Church

“The purpose [of icons] is, I guess, what people say is “they’re a window into the other world.”  We have two worlds, the world here and the parallel world, the spiritual world.  It’s just as close as you can get to see into that other world.”  Mia Gilman, Holy Trinity Greek Orthodox Church