As we Orthodox approach Holy Week, and western Christians come to the end of it, I want to share with you this video that iconographer Jonathan Pageau has recorded to help us enter into the mysteries of Christ’s passion through the events depicted and revealed in the several featured icons, leading up to and including His glorious Resurrection. The artist’s own exquisite stone carving of the Crucifixion is included.
Jonathan introduces the topic with brief comments about the Notre Dame fire, and about the state of the arts and Christianity in the West. He goes on to show us the interrelatedness of the images specific to the season and how they sort of “talk to each other” as they reveal the deep theology and meaning of these holy days.
“Understanding the Icons of Holy Week”
The video is posted on the website of the Orthodox Arts Journal, but if you like to hear Jonathan talk about the arts, philosophy and theology, he has a YouTube channel, The Symbolic World. Some people lose track of time playing games on their computer, but my personal temptation is to watch Jonathan’s videos late into the night.
Whether it comes to you this Sunday or next, I wish you all a most blessed and salvific Easter!
From Father Stephen Freeman:
When the Fathers used the word “symbol,” they understood that something was actually, really and truly made present. A symbol makes present that which it represents. This is fundamental in the doctrine of the Holy Icons. In our modern world, a symbol represents something that is not there, it is a sign of absence. Indeed, because our modern world-view is essentially one of nominalism, we believe that the ancient notion of symbol is simply impossible. It feels like superstition to the modern consciousness.
But this brings us to my description of sin as not being a “legal problem.” St. Justin says that “sin defiles a man and his being.” This is not contemporary language. He means exactly what he is saying. It is of a piece with St. Athanasius’ description of sin as death, corruption and non-being. Sin is something, not just a thought in the mind of God. It kills us, and not because God is doing the killing. Sin is death itself. The “lawlessness” of I John 3:4 is the anarchy, chaos, and disorder of death and corruption. Sin is utterly contrary to the life that is the gift of God.
This is why St. Justin (and the Church) can say that the remedy of sin is holiness, the “synthesis and unity of all the holy virtues and grace-filled energies.” When we partake of the holy mysteries of Christ’s Body and Blood, they “cleanse us from all sin.” This is not a simple change of our status in the mind of God. His Body and Blood are life. They are the antidote to death, decay, corruption and non-being. They destroy the lawlessness that is the anarchy, chaos and disorder of death and corruption.
You can read the entire article here: Secularized Sin