Our Iconostasis & Apse

In the foreground of the above photo can be seen the three analogia (icon stands) on which sit  icons for the usual veneration of the faithful. On the right (south) analogia is an icon of Christ; on the left (north) is an icon of Mary, the Mother of God; and in the center is the icon of the Holy Trinity based upon the visit of the three angels to Abraham, which is looked upon as an Old Testament prefiguration of the New Testament revelation of the Trinity.  For the major feasts of the church year, the Trinity icon is temporarily replaced by the icon of the feast.Â

We have commissioned Fr. Andrew Tregubov to write our hand-painted icons, gradually replacing the many reproduction icons with which we started.  The first icons he completed for us were the grouping on the upper wall of the apse:  Christ Enthroned in Glory (center) with the Theotokos (left) and St. John the Forerunner (right) standing to each side of Christ in the “deisis” posture of supplication.Â

The following features can be noted in the icon of Christ Enthroned in Glory:Â

He is surrounded by an almond shaped area depicted in blue. This is called a mandorla, and indicates that what is show is not perceptible to the eyes.  Throughout the mandorla the six-winged seraphim can be seen. See the Prophet Isaiah (Ch. 6). 

Christ’s feet rest upon a footstool upheld by the cherubim, depicted in red as wheels, each with two wings. This calls to mind the image of the Lord’s chariot throne as described by the Prophet Ezekiel (Ch. 9).Â

Barely perceptible is the outline of the throne upon which Christ sits.Â

Our Lord’s right hand is raised in blessing.  The text of the Gospel Book in his left hand reads: “I am the Way, the Truth, and the Life.”Â

Within the field of red at each of the four corners can be seen the “four living creatures” from Ezekiel and The Apocalypse.  Christian tradition has often associated this image not only with the four living creatures, but also with the writers of the four gospels: St. Matthew (the man – upper left) who begins with his gospel the human geneology of Jesus; St. John (the eagle – upper right) whose gospel soars to eternity in its opening lines ; St. Mark (the lion – lower left) who begins with the voice roaring in the wilderness; St. Luke (the ox – lower right) who begins with the sacrifice offered in the temple.Â

On the iconostasis itself, at the top of the central arch is a wooden Holy Cross with details in relief.  Moving from top to bottom, the following features may be noted on this Slavic-style.

Icon not Made by Human Hands: At the uppermost center of the cross can be seen the image of Christ referred to as the “icon not created by human hands.” Although the predominant image of Christ on the cross is that of the Crucified One, this image of the face of Christ on the cloth (Gk: mandylion) brings to mind the Incarnate Lord and his miracles. The story has it that King Abgar of Edessa, suffering an affliction of the skin, probably leprosy, send a messenger to Jesus. The messenger, Ananias, brought a letter from King Abgar inviting Jesus to come to Edessa. Arriving at the place where Jesus was, Ananias found Jesus surrounded by a great crowd. Not wishing to return to his master empty-handed, Ananias climbed onto a high rock, and from that vantage tried to draw a picture of Jesus, but found that he could not do so adequately because of the radiance he perceived in Jesus’ face. However, Jesus noticed him, invited him to come down, and inquired as to his purpose. Telling Ananias that he could not travel to Edessa, Jesus then requested a basin of water and a towel. Wringing out the cloth, he covered his face with it. In this way the miraculous impression of the Holy Face was made upon the cloth.

Top Cross-Bar: This is the title-board which Pilate had hung from the Cross with the inscription “Jesus of Nazareth, King of the Jews” written in Hebrew, Latin, and Greek (see Jn. 19:19-20). Here Pilate’s words have been replaced with the letters IX XC, the Greek initials for Jesus Christ, while below the bended knees of two angels can be read the Christian affirmation: “The King of Glory.” Between the two angels can be read the Slavonic inscription “Angels of the Lord.” (Unless otherwise noted, on inscriptions on this cross are in Slavonic.) 

Central Cross-Bar: In the upper corners of the central cross-bar we find images of the sun (left) and moon (right). Above the outstretched arms of the Crucified Lord is the Slavonic inscription “Son of God,” while below his arms is the inscription “Before thy Cross, we bow down and worship, O Master, and thy Holy Resurrection we glorify,” a hymn sung on feasts of the Cross.

Lower Cross-Bar: This is the foot-rest. The slant of the lower cross-bar is symbolically associated with the eternal destinations of the two thieves crucified alongside of Jesus. As a hymn sung at the daily service of the Ninth Hour explains: “In the midst, between the two thieves, was thy Cross found, the balance-beam of righteousness; for while the one was led down to Hades by the heaviness of his blaspheming, the other was lightened of his sins, unto knowledge of things divine. O Christ God, glory to thee!” On the sides of the lower cross-bar are depicted buildings belonging to the city of Jerusalem, outside of whose walls the Lord was crucified. 

The Figure of Christ Crucified: The Lord is depicted with a halo, in which may be found a cross and the Greek letters that form the present tense of the verb “to be,” and may be translated as “the one who is,” a reference to the identity of Jesus as being the same indescribable, transcendent God who presented himself to Moses as “I am who I am” or “I am who is.” (Ex. 3:14) In Orthodox iconography, the Crown of Thorns is not depicted. Naturally the nails of the crucifixion can be seen in Christ’s hands and feet. On the right side of his torso (viewer’s left) can be seen the place where his side was pierced by the spear of the Roman centurion, from which blood and water flowed. The Church has traditionally seen in the Blood and Water images of the sacraments of Eucharist and Baptism respectively. By Baptism we enter into the Christian life and the fellowship of the Church; by Eucharist we are fed and strengthened in our communion with God in Christ and in our communion with one another.

Behind and Below: Behind the body of Christ are the lance which pierced him (left) and the pole with the sponge (right) on which gall was placed for Christ to drink. Below the feet of Christ are four letters meaning “The Place of the Skull where Paradise was,” and buried in the cave under the earth is the skull of Adam. Just as Adam lost Paradise through a tree of whose fruit he disobediently partook, so Christ regained Paradise for mankind by obediently giving himself up to death on the tree of the Cross. 

Within the arch of the iconostasis is the Mystical Supper, depicting the Last Supper of Christ and the Twelve, during which he instituted the sacrament of the New Covenant in His most-holy Body and most-precious Blood (see Mt. 26:17-29; Mk. 14:22-25; Lk. 22:14-28; and the Discourse on the Bread of Life in John 6).

On the Holy Doors  (central doors below the arch) are reproduction icons of the Four Evangelists (Ss. Matthew, Mark, Luke, and John).  Above these is a 16th-century Russian icon of the Annunciation (Lk. 1:26-38) split between the doors with the ‘announcing’ Archangel Gabriel on the left  and the ‘receiving’ Virgin Mary on the right.

The main row of the iconostasis has eight icons.  Most important among these are the Theotokos and the Christ, to the left and the right of the central Holy Doors respectively.  The Theotokos holds the infant/youthful Jesus.  In the Christ icon, the Savior’s right hand is raised in blessing, while His left hand holds the Gospel Book open to John 14:26: “The Holy Spirit, whom the Father will send in my name, He will teach you things.”

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The three icons to the left of the Theotokos (from left to right) are St. Herman of Alaska, St. Andrei Rublev, and St. Michael the Archangel. The three icons to the right of Christ (from right to left) are St. Raphael of Brooklyn, St. John the Forerunner, and St. Gabriel the Archangel.  The Two archangels are reproductions. Click on the pics below for a larger view and biography of each.

  

If you look closely at the photo at the top of this page, you will notice something hanging in front of these icons.  For an explanation, click here.