Undusted Texts

 Introduction The Byzantine Rite's Vespers for Great and Holy Friday ends with a beautiful and solemn procession with the shroud, with has an image of the dead Jesus lying in the tomb; the procession ends by placing the shroud in a replica tomb.  The faithful then approach the tomb—traditionally, on their knees—to venerate the shroud.    Below is a description of this procession, which I wrote in 2015.  At the time, my parish was housed in the basement of a former convent; as we walked through the darkened halls with the shroud, we would pass an old mural of a deer in the forest ("As the hart panteth after the fountains of water, so my soul panteth after thee, O God" (Ps 42:1, Douay-Rheims)).  This is my literary recollection of this experience. Great and Holy Friday  For that night, we were outside the gates of Jerusalem, accompanying a bloodied corpse. That Missouri basement faded away as the penumbra enwrapped us and angels’ wings carried us to that...

"When the priests and the people which stood in the Temple Court heard the Expressed Name come forth from the mouth of the High Priest, they used to kneel and bow themselves and fall down on their faces and say, 'Blessed be the name of the glory of his kingdom for ever and ever!'"-- Yoma 6:2 For many cultures throughout the world, a name is a powerful thing.  It was no different for our forefathers in faith, the sons of Israel, for to them had been revealed the Holy Name of God.  His Name was seen to be so powerful that only the high priest could pronounce it, and that only once a year.  The Name was so great and so holy that Jews to this day do not pronounce it when reading the Scriptures, instead only saying "Adonai" (Lord).  For the holiness of God is an immense flood that soaks everything relating to Him, so that from the Ark of the Covenant to the Holy Name, all is imbued with His sanctity.  And this sanctity is of such a power that the one wh...

On December 25, Christians everywhere (and non-Christians as well, to an extent) celebrated the Nativity of Our Lord Jesus Christ.  Being one of the greatest feasts of the Church and one of the greatest events in the history of mankind, icons have been written to celebrate this glorious Birth.  The traditional style of the icon is attributed to the iconographer Andrei Rublev (who wrote the most famous form of the icon of the Trinity ). In the center of the icon is the center of history: Jesus Christ, as a Child, just as He was on the day of His Nativity.  The Son of God, Lord of the Universe, is just a small baby wrapped in swaddling clothes inside a manger (represented by the cave).  Next to Him is His Mother, the Theotokos, Mary, in her traditional coloring of blue robed in red, humanity robed in divinity through her Son's gift and grace.  In the cave with the Virgin and her Son are an ox and ass, representing the fulfillment of the prophecy of Isaia...

In two previous posts ( here and here ), I discussed the theology behind icons. Now I'm going to begin a series on some famous icons and types of icons that will be entitled Iconic Icons (yes, the pun is very much intended). The first icon I'll cover is the basic icon: the Pantocrator (Παντοκρατωρ), which can be translated either "Almighty" or "Ruler of All." It is the icon of He who is the core of the Christian faith: Jesus Christ Himself. During the iconoclastic period of the 8th and 9th centuries (roughly), the main thing attacked was the icon of Christ. Of course, icons of the Theotokos and the saints were also attacked, but when reading the main defenses of icons, it seems like they focus most on defending icons of Christ, and then they use those arguments (expanded) to argue for icons of Theotokos and the saints. (For a good review of the debate over the icon of Christ, see Cardinal Cristoph Schönborn's book God's Human Face: The Christ-I...