The Exaltation of the Honorable Cross in Iconography
By Photios Kontoglou
By Photios Kontoglou
The iconography of the Eastern Orthodox Church is principally symbolic and dogmatic in character, whereas that of the Western Church is especially historical in character. There are many icons in which Orthodox iconographers also depict particular events in the history of the Church, or of Christ, the Panagia, and the Saints. Such depiction, however, is not a literal representation of an event. A liturgical icon does not merely portray a historical event, but reveals to us through that event its eternal aspect.
Such icons, which depict historical events, likewise breathe forth mysticism and inspire compunction in Orthodox Eastern iconography, owing to the dogmatic character of this art, which immortalizes even historical events as salvific occurrences within the divine economy. The liturgical icon does not represent things or persons from the corruptible world of matter, but from the renewed world, elevating them into symbols.
One such icon with a “subject” (that is, a theme) drawn from history is the icon of the Exaltation of the Honorable Cross, which our Church celebrates on September 14.
At the center of the icon is depicted an ambo, upon which stands Makarios, Patriarch of Jerusalem, holding the Honorable Cross with both hands and raising it up for veneration following its discovery. To the right of the ambo stands Saint Helen, who was deemed worthy to discover the Honorable Cross, dressed in royal attire and raising her hands in a posture of supplication. Beside her stand nuns and monks. Behind the Patriarch can be seen a deacon holding a candle, as well as another deacon of the same kind standing before him.
On the right are depicted other clergy and dignitaries, while below, beside the steps of the ambo, are depicted the church chanters, recognizable by the distinctive caps they wear upon their heads and by the gestures they make with their hands.
In the upper part of the icon, a church is depicted on the left, while on the right there is a kouvouklion, within which is a Holy Altar, upon which the Holy Chalice can be seen.
Source: From the periodical Ekklesia, Issue No. 17, September 1, 1956. Translated by John Sanidopoulos.
