Holy Ascension Orthodox Church

Orthodox Church in America

Orthodoxy in America

The Resurrection of Our Lord and Savior Jesus Christ (Pascha)

One of the most symbolic of the Festal Icons of the Orthodox Church is that of the Holy Resurrection. In the center of this radiant event is Christ pulling Adam and Eve up from their tombs. The gates of the Realm of Death are broken and thrown down. Death, personified in human form is defeated, and bound hand and foot at the bottom of the scene. We recall the joyous words of St. Paul: "O death, where is thy sting? O grave, where is thy victory?" (1 Corinthians 15:55) In the background stands the host of the departed, so numerous they can not be depicted. Among them in the front of the multitude are some of the righteous dead, though now invigorated by the Resurrection. King David and his son Solomon are seen on the left wearing crowns. Near the center is Saint John the Baptist. On the other side is Abel, the son of Adam and the first man to ever die. He wears a shepherds robe and has a cane. Many Icons of this subject depict large crowds with a few other recognizable prophets.

The Nativity of the Theotokos (September 8)

The icon of the Nativity of the Theotokos presents to us the central figures of Saints Joachim and Anna, Mary's parents, and the Mother of our Lord as an infant. Saint Anna is in the middle of the icon with her right hand extended toward her daughter. Likewise, Saint Joachim, Mary's father, is gazing upon the young child with his right hand extended toward her. Anna is surrounded by attendants who have assisted with the birth. The icon directs attention to Mary as the central figure in this feast. It also acknowledges the joy that was felt by Joachim and Anna as new parents with a child received through a promise from God. The liturgical texts of the feast acknowledge this joy and confirm the special role of Mary as the Mother of the Incarnate God, Jesus Christ. In this event, another step is made in sacred history in preparation for the entrance of Christ into the world. The icon and the feast also acknowledge a transition from barrenness to life. This was but another foreshadowing of what would be offered through Christ, the transformation from death to eternal life.

The Elevation of the Cross (September 14)

The icon of the Feast of the Precious Cross tells the story of the finding of the Cross and of its Exaltation. Patriarch Macarius is standing in the pulpit elevating the Cross for all to see and venerate. On each side of the Patriarch are deacons holding candles. The elevated Cross is surrounded and venerated by many clergy and lay people, including Saint Helen, the mother of Emperor Constantine. In the background of the icon is a domed structure that represents the Church of the Resurrection in Jerusalem. This church was one of the churches constructed and dedicated by Emperor Constantine on the holy sites of Jerusalem.

The Entrance into the Temple of the Theotokos (November 21)

The icon of the feast tells the story of Mary's entry into the Temple. The High Priest, Zacharias, is in his priestly robes standing on the step of the Temple. His arms are outstretched, ready to greet and receive the Virgin. Mary is shown as a small child, standing before Zacharias with her arms reaching up to him. In some icons the young maidens who served as her escort are depicted standing behind her. Also, we see her parents, Joachim and Anna, offering their child to God and His divine service. In the upper center portion of the icon, the Virgin is seated on the steps of the Holy of Holies. An angel is there, attending to the one chosen by God to bring the Savior into the world.

The Nativity of Our Lord and Savior Jesus Christ (December 25)

The icon of the Nativity tells the story of Christ's birth from the Scriptures. It also shows that all creation is taking part in Christ's birth. The angels give thanks with their song; the heavens give the star; the Wise Men give their gifts of gold, frankincense, and myrrh. The poor, humble shepherds give their praise and amazement; the earth gives the cave, and humanity gives the Virgin. This Holy Icon is an icon with many scenes. First, it stresses the importance of the Theotokos, the Mother of Jesus. She is placed in the center and is the largest figure in the icon. In this icon, she is kneeling with crossed arms, looking at the Christ child. The three stars, denoting her virginity before, during, and after the Nativity, are on her garments. The Christ Child, in the center of the icon, is in swaddling clothes and is lying in the manger. In the background is the dark cave where He was born. In the cave are an ox and a donkey guarding the newborn Babe. Even though the Gospels say nothing of the cave, this information is from Holy Tradition. Neither do the Gospels speak of the ox and the donkey, but all icons of the Nativity include these animals. Including the animals in the icon fulfills the prophecy of Isaiah 1:3, "The ox knows his master, and the donkey his master's crib; but Israel does not know me, and the people have not regarded me." The long ray of light from the star points directly to the cave. This ray comes from the star and travels to all parts of the world. It teaches that this bright star is an astronomical happening, and is a messenger from heaven announcing the birth of Jesus. On the left hand side of the icon is another scene. The Wise Men, who were led by the star, are riding horses to bring their gifts of gold, frankincense, and myrrh to Jesus. The Wise Men are of various ages. One is without a beard. In those days, young men did not wear beards. The other Wise Man has long hair and a long beard, which indicates that he is much older. These details teach that regardless of age and appearance, the Good News was given to each and everyone. Opposite the Wise Men is the scene with the humble shepherds. An angel proclaims the glad tidings. A young shepherd plays a reed instrument. This scene reveals that the music of the humans was added to the hymn of the angels. Across from the shepherd's scene is the heavenly choir of angels. They are giving glory to God. The angels serve two purposes in the Nativity of Christ. They give glory to God and announce the good news to all mankind. The background shows a very rugged terrain. This is not a true representation of the land in this area. Joseph could not find room in Bethlehem, so they went outside of Bethlehem to a cave. This rocky mountain formation only serves as a background for the event. In the lower part of the icon are two more scenes. In the right hand corner are the two women Joseph brought to take care of the Christ child. They are bathing Him just as any baby is bathed. The humanity of Jesus is clearly shown in this setting. Opposite the bathing of Jesus scene sits a sad and worried Joseph. He is not part of the central group the Christ Child and the Theotokos. Joseph is not the natural father. Joseph is troubled and despondent. There is an old man talking to Joseph. The old man is Satan. Satan can appear in many forms. Here he is as an old man who is tempting Joseph and disturbing him. Satan is telling Joseph that virgin birth is impossible. He's telling Joseph that he's a fool if he believes this. This story comes to us from Holy Tradition. The sad Joseph shows us not only his personal predicament but the dilemma of all mankind the difficulty of accepting that which is "beyond words or reason." The tree, which is in the middle of the lower part of the icon, is a symbol of the Tree of Jesse. This tree refers to Isaiah 11:1-2, "But a shoot shall sprout from the stump of Jesse, and from his roots a bud shall blossom. The spirit of the Lord shall rest upon Him." King David was often mentioned as the son of Jesse and Jesus was from the House of David. The Holy Icon of the Nativity reminds one to praise and glorify the Birth of Christ. The celebration of Christmas each year serves to remind each and everyone of us that Christ came for you and me.

The Theophany of Our Lord and Savior Jesus Christ (January 6)

The Icon of the Feast of Theophany tells the story from the Gospels in images and color. On the left side of the icon we see John the Baptist who is dressed in camel’s hair and has the appearance of one who lives in the wilderness. His arms are outstretched, showing an attitude of prayer and reverence, but also directing others to Christ. With his right hand he is conducting the baptism. In the center of the icon is Christ being baptized in the Jordan. He is standing in the water wearing a waistcloth, and with His right hand He is blessing the waters of the Jordan. Above His head is the Holy Spirit descending as a dove upon Him. At the top of the icon, a semicircle depicts the opening of the Heavens and the voice of the Father. On the right side of the icon angels are shown with their heads bowed in reverence to Christ. They are prepared to receive Him as He comes out of the water.

The Presentation of Jesus Christ into the Temple (February 2)

The Holy Icon shows that the meeting takes place inside the Temple and in front of the altar. The altar has a book or a scroll on it and is covered by a canopy. The Theotokos stands to the left and is holding out her hands in a gesture of offering and humility. The one hand of the Theotokos is covered by her cloak or as it is known, the maphorion. She has just handed her Son to Simeon. Christ is shown as a child, but He is not in swaddling clothes. He is clothed in a small dress and his legs are bare. Jesus appears to be giving a blessing. Simeon holds Jesus with both hands which are covered. This shows the reverence Simeon had for the Messiah. Simeon is bare headed and there is nothing to show that he is a priest. Some biblical scholars say that Simeon was probably a priest of the Temple or a Doctor of the Law. Joseph is behind the Theotokos. He is carrying the two turtle doves for the sacrifice. Anna the Prophetess is also standing behind the Theotokos and is pointing to the Christ child. The words Simeon spoke when he saw the Christ Child are known as "St. Simeon's Prayer." This prayer is sung daily at the evening Vespers services of the Orthodox Church. In the Orthodox Church, both baby boys and baby girls are taken to the Church on the fortieth day after their birth. This is done in remembrance of the Theotokos and Joseph taking the infant Jesus to the Temple.

The Annunciation of the Theotokos (March 25)

The icon of the Annunciation is one that presents the joy of the announcement of the coming of Christ. It is an icon of bright colors, depicting the Archangel Gabriel, who has descended from heaven, and the Virgin Mary, who has been chosen to be the Mother of God. The Archangel is shown with his feet spread apart as if he is running to share the good news with Mary. In his left hand is a staff, the symbol of a messenger. His right hand is extended toward Mary as he delivers the message and announces the blessing bestowed upon her by God. On the right side of the icon the Virgin sits on an elevated seat, indicating that as the Mother of God she is “greater in honor than the cherubim, and beyond compare more glorious than the seraphim, who without corruption gave birth to God the Word.” In her left hand she holds a spindle of scarlet yarn which depicts the task she was assigned of preparing the purple and scarlet material to be used in making the veil for the Temple in Jerusalem. Her right hand is raised in a gesture of acceptance in response to Gabriel’s message. Her posture expresses willing cooperation with God’s plan of salvation. The three stars on her garments represent that she was a Virgin before, during, and after the birth of Christ. At the top of the icon the segment of a circle represents the divine realm, from which three rays emerge. This demonstrates the action of the Holy Spirit coming upon her.

The Entry of Our Lord and Savior Jesus Christ into Jerusalem (Palm Sunday)

In the Icon of the Feast of Palm Sunday, Christ is the central figure, depicted seated upon the colt of a donkey as He enters Jerusalem, a fulfillment of the prophecy found in Zechariah 9:9. Christ is blessing with His right hand, and in His left hand is a scroll, symbolizing that He is the fulfillment of the Old Testament prophecies concerning the Messiah, the Anointed One who has come to redeem us from our sins and break the power of death. The colt, one of the animals that were considered unclean according to the Law, is symbolic of the inclusion of all peoples of all nations in the new covenant that will come through the death and Resurrection of Christ (Isaiah 62:10-11). It is also a sign that our Lord has revealed a heavenly and spiritual kingdom that offers true and enduring peace. On the left, the disciples accompany Jesus in His Triumphal Entry. Depicted on the right are the Jews who greet Him crying “Hosanna! Blessed is he who comes in the name of the Lord, even the King of Israel!” The word “Hosanna” means “Save, I pray” or “Save now.” The children are the small people who are greeting Christ with palm branches and laying these and their garments on the ground before Christ as tokens of honor for one who is acknowledged as a King. The city of Jerusalem is shown as the walled buildings, and the temple is depicted as the building with the dome.

The Ascension of our Lord and Savior Jesus Christ (40 days after Pascha)

The icon of The Ascension of Our Lord is a joyous icon. It is painted with bright colors. Christ is shown ascending in His glory in a mandorla. A mandorla is a design which is almond-shaped or round. Inside the mandorla is the figure of a holy person. Christ blesses the assembly with His right hand. In His left is a scroll. The scroll is a symbol of teaching. This icon shows that the Lord in heaven is the source of blessing. In addition, Jesus is the source of knowledge. The icon reminds us that Christ continues to be the source of the teaching and message of the Church, blessing and guiding those to whom He has entrusted his work. The Theotokos occupies a very special place in this icon. She is in the center of the icon, immediately below the ascending Christ. The gesture of her hands is gesture of prayer. She is clearly outlined by the whiteness of the garments of the angels. The Theotokos is depicted in a very calm pose. This is quite different from the appearance of the Disciples. They are moving about, talking to one another and looking and pointing towards heaven. The entire group, the Theotokos and the disciples represent the Church. The icon of the Ascension includes some who did not witness the Ascension. St. Paul is shown to the left of the Theotokos, but we know that he was not present at the Ascension. At that time, St. Paul did not yet believe in Jesus. But he became a Christian and one of the greatest Apostles and missionaries of Church. The icon expresses the sovereignty of Christ over His Church; He is its Head, its guide, its source of inspiration and teaching; it receives its commission and ministry from Him, and fulfils it in the power of the Holy Spirit.

The Feast of Pentecost (50 days after Pascha)

The icon of the Feast of Pentecost is known as "The Descent of the Holy Spirit". It is an icon of bold colors of red and gold signifying that this is a great event. The movement of the icon is from the top to the bottom. At the top of the icon is a semicircle with rays coming from it. The rays are pointing toward the Apostles, and the tongues of fire are seen descending upon each one of them signifying the descent of the Holy Spirit. The building in the background of the icon represents the upper room where the Disciples of Christ gathered after the Ascension. The Apostles are shown seated in a semicircle which shows the unity of the Church. Included in the group of the Apostles is Saint Paul, who, though not present with the others on the day of Pentecost, became an Apostle of the Church and the greatest missionary. Also included are the four Evangelists—Matthew, Mark, Luke, and John—holding books of the Gospel, while the other Apostles are holding scrolls that represent the teaching authority given to them by Christ. In the center of the icon below the Apostles, a royal figure is seen against a dark background. This is a symbolic figure, Cosmos, representing the people of the world living in darkness and sin, and involved in pagan worship. However, the figure carries in his hands a cloth containing scrolls which represent the teaching of the Apostles. The tradition of the Church holds that the Apostles carried the message of the Gospel to all parts of the world. In the icon of Pentecost we see the fulfillment of the promise of the Holy Spirit, sent down upon the Apostles who will teach the nations and baptize them in the name of the Holy Trinity. Here we see that the Church is brought together and sustained in unity through the presence and work of the Holy Spirit, that the Spirit guides the Church in the missionary endeavor throughout the world, and that the Spirit nurtures the Body of Christ, the Church, in truth and love.

The Transfiguration of Our Lord and Savior Jesus Christ (August 6)

In the icon of the Feast of the Transfiguration, Christ is the central figure, appearing in a dominant position within a circular mandorla. He is clearly at the visual and theological center of the icon. His right hand is raised in blessing, and his left hand contains a scroll. The mandorla with its brilliant colors of white, gold, and blue represent the divine glory and light. The halo around the head of Christ is inscribed with the Greek words O on, meaning "The One Who is". Elijah and Moses stand at the top of separate mountain peaks to the left and right of Christ. They are bowing toward Christ with their right hands raised in a gesture of intercession towards Him. Saint John Chrysostom explains the presence of these two fathers of the faith from the Old Testament in three ways. He states that they represent the Law and the Prophets (Moses received the Law from God, and Elijah was a great prophet); they both experienced visions of God (Moses on Mount Sinai and Elijah on Mount Carmel); and they represent the living and the dead (Elijah, the living, because he was taken up into heaven by a chariot of fire, and Moses, the dead, because he did experience death). Below Christ are the three Apostles, who by their posture in the icon show their response to the transfiguration of Christ. James has fallen over backwards with his hands over his eyes. John in the center has fallen prostrate. Peter is kneeling and raises his right hand toward Christ in a gesture expressing his desire to build the three booths. The garments of the Apostles are in a state of disarray as to indicate the dramatic impact the vision has had on them. The icon of the feast directs our attention toward the event of the Transfiguration and specifically to the glory of God as revealed in Christ. This event came at a critical point in the ministry of our Lord, just as He was setting out on His journey to Jerusalem. He would soon experience the humiliation, suffering, and death of the Cross. However, the glorious light of the Resurrection was revealed to strengthen His disciples for the trials that they would soon experience.

The Dormition of the Theotokos (August 15)

The Icon of the Feast of the Dormition of the Theotokos shows her on her deathbed surrounded by the Apostles. Christ is standing in the center looking at His mother. He is holding a small child clothed in white representing the soul of the Virgin Mary. With His golden garments, the angels above His head, and the mandorla surrounding Him, Christ is depicted in His divine glory. The posture of the Apostles direct attention toward the Theotokos. On the right Saint Peter censes the body of the Theotokos. On the left Saint Paul bows low in honor of her. Together with the Apostles are several bishops and women. The bishops traditionally represented are James, the brother of the Lord, Timothy, Heirotheus, and Dionysius the Areopagite. They are shown wearing episcopal vestments. The women are members of the church in Jerusalem. In front of the bed of the Theotokos is a candle that helps to form a central axis in the icon. Above the candle is the body of the Theotokos and Ever-Virgin Mary. Standing over His mother is Christ holding her most pure soul. Above Christ the gates of heaven stand open, ready to receive the Mother of God. This great Feast of the Church and the icon celebrates a fundamental teaching of our faith—the Resurrection of the body. In the case of the Theotokos, this has been accomplished by the divine will of God. Thus, this Feast is a feast of hope, hope in Resurrection and life eternal. Like those who gathered around the body of the Virgin Mary, we gather around our departed loved ones and commend their souls into the hands of Christ. As we remember those who have reposed in the faith before us and have passed on into the communion of the Saints, we prepare ourselves to one day be received into the new life of the age to come.