ICON 1 – Entry into Jerusalem

While the icon is faithful to the narrative as presented in all four Gospels, there are many additional aspects which bring out deeper meaning. The disciples and the crowd are welded into unified groups, with Christ in between, framed by a mountain and a tree. The crowd and the disciples, like the walls of Jerusalem are upright, but the tree, the mountain and the Christ figure make three parallel lines on the diagonal. If the mountain is Sinai, the old covenant, and the tree is Calvary, (as well as the tree of life in the garden of Eden and the tree in Revelation that heals the nations) then Christ is part to the Biblical message that differs from human culture, then and now. In the crowd a man points to his eyes, which Jesus healed. If it is Lazarus next to him then we have signs of the kingdom, where the blind see and the dead are raised. The turrets and pinnacles of the city are highly coloured, representing the heavenly Jerusalem, while the windows and doorways below are black, indicating the evil Jesus must endure on the way to glory. Note also that the words “Blessed is he who comes in the name of the Lord. Hosanna in the highest” have been included in the liturgy of the Eucharist at least since the Didache was written in 100 AD.

This icon is modelled on a Russian icon from the 16^th century

 

ICON 2 – The Annunciation

March 25, is 9 months before 25^th December. Since the date of the birth of Jesus was settled, about 330 AD, the date of his conception has been back dated from that. Since the Council of Chalcedon, 451 AD, the Church has affirmed that Jesus was both divine and human from conception. This countered views such as his birth was normal and he became divine when the Holy Spirit descended on him at his baptism, or that he wasn’t really human at all, he only seemed to be. That the Annunciation should fall in Lent links the coming of Jesus to his departure. He was born that the glory of God might be seen.

The original of this icon is a contemporary Coptic one, actually photographed in the new Cathedral in Aswan where Egyptian iconographer, Ashraf Gerges, was working before the Cathedral was open to the public.

PRAYER:

Today, Lord Jesus, we honour your entry into the city and your entry into the world.

We welcome you into our city. Give us a vison of the heavenly Jerusalem in our broad, brown land.

 We welcome you into our world. Come, renew the whole creation.

Blessed are you, Holy One, you come in the name of the Lord. Hosanna in the highest.

Amen

The Old Testament reading today is from Jeremiah, the covenant of the heart. The Gospel speaks again of Jesus being lifted up on the cross. The icon today depicts the mother of Jesus and the beloved disciple at the cross. (John 19: 26-7) Jesus bids them each to care for the other. He thus establishes a new covenant of the heart, a covenant of mutual submission. (Note the inclination of the heads.) Formed at the foot of the cross, this new relationship is to be lived out in the spirit of the one who gives his life for others. It is a moment of transference. This new community is now to carry on the mission of Jesus, which, in his last words, is finished. Jesus lets go and trusts others – something we find difficult to do!

Some commentators pick up on the fact that the two people are not named, and so can be seem as representative figures. The mother of Jesus can be seen as all that gave Jesus birth, the whole tradition of Israel, the old covenant. The beloved disciple may represent all disciples, all who see Jesus lifted up and believe. We can see in this the relationship between the old covenant (mother) and the new covenant (the beloved).

For john, the church is a gathering of people where each cares and is cared for, where each washes the feet of the other, where worship is in spirit and in truth, where Jesus is lifted up, where the body of Christ is the new temple.

The story of the original version of this icon can be traced in detail. It was sent to the monastery of Poganovo in Bulgaria from the Empress Helen in Constantinople following the death of her father in 1395. There is a continuous record of the icon until it was removed from the monastery of Poganovo after World War 1, when the region was annexed by Yugoslavia (1919) . It has been kept in very good condition, and was cleaned and conserved in 1959. It now resides in the Institute of Archaeology within the Museum at the Bulgrarian Academy of Science in Sofia, Bulgaria.

 

PRAYER

Lord Jesus, you call us to be a community where each cares for the other,

a living temple where we are embodied through word and sacrament in your body.

In this scene at the cross we see the model for the new covenant.

Forgive us, Lord, if we think of church as a club where we can meet our friends,

a performance to keep us entertained,

a service group justifying ourselves through good works.

Lord have mercy.

We, your covenant people, offer our hearts.

we see you lifted up and believe,

we respond to your new commandment and submit,

we accept our part in your ongoing mission, and care,

May our worship be in spirit and in truth.

Make us all one, as you are in the Father and the Father in you,

so may we be in you, and you in us,

that the world may believe. Amen

 

LENT 4 CRUCIFIXION

The icon of the crucifixion has been chosen today because Jesus speaks of being lifted up on the cross. (John 3:14, cf. 12:32) “Just as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up.”

The crucifixion icon is different from a crucifix. The emphasis of a crucifix is on the suffering of Christ. Generally he has eyes open, indicating he is still alive, suffering, paying the price, building the treasury of merit. The Reformers rejected this, and instead emphasised that Christ is risen by displaying an empty cross, as at Mark the Evangelist. The Eastern Church, some 500 years before the Reformation, reacted differently. Rather than simplifying the symbol, the East added features. Christ is dead, eyes closed, body slumped, blood and water flowing. Christ’s life giving (sacramental) blood drips down on to the skull of Adam, revealed in a cave beneath the cross. (The Resurrection icon will show the risen Christ raising Adam and Eve from their graves.) While grounded on Calvary, the cross reaches into the sky, a bridge between earth and heaven. The walls of Jerusalem appear in the background, indicating that the place of crucifixion is outside the city, and therefore of a different order from that which goes on inside the walls. Mary and John are present, and a new community of mutual caring is created by the words, “Woman behold your son, son behold your mother”. (John 19:26) In John’s Gospel the crucifixion is a demonstration of the extent to which God’s love will go for our sakes. “God so loved the world that he gave his only Son…” (John 3:16) The new, caring community is to carry on this mission of Christ so that those who see Christ lifted up may be drawn to him and have eternal life. This done, Jesus says, “It is finished” (John 19: 30)

Today’s particular icon of the crucifixion is Byzantine in style, but with some Australia touches, most notably symbols of Melbourne and Sydney have replaced the walls of Jerusalem, for the death of Christ ushers in a community and a culture that is different from contemporary culture and fashion.

PRAYER

Father God, you so love the world that you gave your only Son.

We look not on the horror of this scene, but on the love exemplified, and in that we find glory;

Love amazing and divine,

Love that counts not the cost, and creates new community,

Love that offers eternal life, and draws all people.

Love in which we participate as we receive the bread and the wine, the body and the blood.

Blessed Son of God, live in us, and we in you,

Through your being lifted up, raise us from earth to heaven,

From bondage to liberation,

From despair to hope,

From death to eternal life. Amen.

 

Icon: The cleansing of the Temple

All too often this story has been used to justify violence. The argument goes, “Jesus used violence to drive the traders from the temple. Therefore there are situations where violence is warranted. Therefore this situation requires violence.”

The problem with this is not so much the fragility of the argument, as the distraction that it has become.

The emphasis should fall on the words of Jesus, “This is a house of prayer”. (A quote from Isaiah 56:7) Silence and prayer in the place of worship is paramount. Mark includes a second phrase from the Isaiah quote – “For all nations”. On one hand, the action of Jesus is an attack on the sacrificial system, for he drives out those who provide the animals for sacrifice, replacing those rituals with prayer. On the other hand, he also attacks the exclusiveness of temple worship, by overturning the tables where Roman money was exchanged for a special temple coinage.

All four Gospels refer to the cleansing of the temple, but there are differences, first in detail and secondly in placement.

In the synoptic gospels, this incident upsets the priests and it becomes the occasion for their determination to kill Jesus. For them it is an attack on the whole legalistic, sacrificial system, which Jesus wants to replace with a life based on grace that is available to all. Thus Matthew, Mark and Luke place the cleansing at the beginning of Holy Week. In John, the motive for the plot to kill Jesus is provided by the raising of Lazarus, and the subsequent popularity of Jesus.

John couples the cleansing of the temple with the wedding at Cana, where water is turned into wine. Both narratives contribute to the theme that Jesus takes something old and turns it into something new. “Destroy this temple and I will raise it in three days”. The new temple is the temple of his body, a place of prayer. Christian worship is to differ in kind from that of the Jerusalem temple. As Jesus explains to the Samaritan woman at the well, two chapters later, the physical location of worship, whether in Jerusalem on the Samaritans’ holy mountain, is not important. True worshippers will worship the Father in spirit and in truth. (John 4:24)

The icon depicts the essentials of the narrative:

Jesus has a whip, though a tiny one,

One small table is overturned,

Coins are scattered,

A money changer flees with an empty box,

The cattle are two sheep and one goat,

The temple in the background is a series of courts.

But there is more in the icon than the narrative. One person with a small rope is not sufficient against so many. Some other power than the so called violence of Jesus is driving the merchants out.

Consider the architecture. Three arches dominate. Many Russian churches have this form, and it is always a symbol of the Trinity. Thus the temple is changed into something new. The icon adds a traditional device. A curtain indicates the difference between the seen and the unseen worlds. Above the curtain is the realm of the spirit, below the material realm where things can be seen and touched. This “temple” rises from the world below, pierces the curtain and provides a way into the presence of God. It is a place of prayer for all nations.

As I contemplate this icon, I feel I belong in the new temple of Christ’s body, and find peace and silence before God. Yet sometimes I wonder if there is still a bit more cleansing to be done within me, and within the church.

CONTEMPLATIVE PRAYER

Lord Jesus Christ, the temple of your body is a living reality, clean and pure.

Your body is my temple too.

Let me not stumble at the cleansing of my temple. Always there is need for me to grow, to leave something behind, something new for me to find.

The church is your body, your temple, and there is room for cleansing here too.

Come, cleanser of the temple.

                Come to your church, as it is today,

                Come to all nations and peoples, as they are today,

                Come to me, as I am today,

Come and create a house of prayer, and blessed silence, a hope for the world.

May worship in spirit and in truth prevail, and provide a foretaste of the world to come.

 

 

The Gospel is Mark 8:31-38. The icon is the raising of Lazarus (John 11:1-53).

The reading from Mark follows Peter’s confession. Jesus predicts his death. Peter objects. He and the other disciples only partly see. Jesus talks about losing life to save it. There is no icon to match this passage, so the raising of Lazarus has been chosen for its parallel themes. Lazarus loses his life but saves it. There is talk about death and resurrection. Many come to believe, to see, but others do not. The event triggers the plot to kill Jesus.

The icon touches additional themes for contemplation:

• Lazarus responds to Jesus’ command “Come out!” Life in Jesus defeats death. Also, coming to life in Christ is an experience of coming out of a personal tomb.
• The raising is so that the glory of God may be seen. The life of the end-time can be known now.
• “Jesus wept”. The story may touch our personal grief for loved ones lost.
• The stronger the evidence of Christ’s life giving power, the more intense is the opposition.

This form of the icon was developed by the Novgorod school in Russia in the fifteenth of sixteenth century. It was re-interpreted by Solrunn Nes in her book “The Mystical Language of Icons” in 2,000, which was then used as a model for the icon you see here.

CONTEMPLATIVE PRAYER.

“Yours is the glory, risen conquering Son,
Endless is the victory, you, o’er death, have won.”
Jesus, I too am confronted by the powers of evil and death,
Strive with me.
I too have deep experiences of grief.
Weep with me.
I too must face death
Give me your life.
Lord, I believe, help my unbelief.

 

AN ADDITIONAL APPROACH.

This icon lends itself to the Ignatian method of contemplation. Imagine yourself as part of the scene. Move around, identifying with one person, then another. There is:

• The worker opening the grave, and another unbinding Lazarus, hand on nose because of the stench,
• Mary kneels at the feet of Jesus, as if washing them (John 11:2 & 12:3),
• Martha, whose devotion seems a little more restrained,
• The disciples gathered behind Jesus, seeing through him to the victory of life over death,
• The crowd of Jews, looking in different direction. Perhaps the one with the philactory went to the Pharisees,
• Lazarus, emerging into a new life,
• Jesus, his red garment indicating humanity (Jesus wept) and the blue, divinity (“Come forth.”)

Come to rest where you find yourself most comfortable. If you were there, where would you be standing?

Reflect at length on where you are in your spiritual journey.