Tag: art

El Greco

And the Enduring Influence of Byzantine Icon Training

Hello Fellow Iconographers:

As you probably already know, I love making connections between Byzantine iconography and modern art. I always think that icons were the contemporary art of their time, so how can we bring a contemporary approach to our icon writing? This article about the work of ElGreco shows how one iconographer of the 16th century made that transition. The approaches each iconographer takes to contemporary iconography will be as individual as the iconographers themselves, but some things will remain. Here is an account of how this issue played out in the life and work of ElGreco.

Veronica’s Veil, El Greco

Doménikos Theotokópoulos—better known as El Greco—has long fascinated scholars of Early Modern art. While his mature works in Toledo are celebrated for their dramatic elongations, expressive color, and visionary intensity, less often explored in depth is the formative influence of his early training in the Byzantine icon tradition. This article examines how the discipline of icon-painting, rooted in the post-Byzantine Cretan School, left an enduring imprint on El Greco’s aesthetic, technique, and theological vision. His icon training, I argue, was not a youthful chapter to be overcome, but a structural foundation that underlay his later innovations.

Saint Paul by El Greco

From Crete to Venice

Although he was born in Crete in 1541, after receiving icon painting training in his early life, Domenikos left Crete in 1567 for Venice. Some key characteristics Domenikos learned from the icon painters were:

A hieratic vocabulary of elongated, stylized figures and flattened pictorial space intended for devotion.

The use of traditional materials and techniques—tempera, wooden panels, and gilding.

An emphasis on spiritual vision over empirical realism.

But in Venice he was encountering the artistic milieu of the Italian Renaissance and Mannerism, absorbing the vibrant color, dynamic composition and spatial experimentation of artists such as Tintoretto and Titian.  This Western training did not supplant his icon-foundation but merged with it. One of his trademark features—elongated, upward-reaching figures, almost defying gravity—can be traced back to the hieratic verticality of icons, in which figures are often elevated beyond the earthly realm. In his mature altarpieces in Toledo, this physical stretching expresses a spiritual tension: the human yearning toward the Divine.

Annunciation by El Greco

Rome, Toledo, and the Transformation of a Style

From Venice, El Greco moved to Rome (1570–1576), where he sought patronage but struggled to achieve success amid the competitive papal art world. In 1576, he relocated to Spain, where his career flourished under the patronage of the Church and the Spanish nobility. His first major commission came from the dean of Toledo Cathedral: three altarpieces for the Church of Santo Domingo el Antiguo, works that already reveal a synthesis of iconographic form, Mannerist stylization, and Venetian color.

Even as his technique evolved, the influence of icon-painting persisted. The vertical elongation of figures—one of El Greco’s most recognizable traits—can be traced to the hieratic verticality of Byzantine icons, where figures are elevated beyond the earthly realm. In El Greco’s mature altarpieces, this elongation expresses a spiritual tension, a reaching upward toward the Divine.

Annunciation El Greco

Similarly, his treatment of space often resists Renaissance perspectival illusion. Instead of a fully realistic spatial construction, El Greco employs stacked planes and compressed layers to evoke a metaphysical dimension. Scholars have linked this to his Byzantine roots, where sacred space functions symbolically rather than empirically.

Theological Continuities: Painting as a Spiritual Act

Beneath the stylistic parallels lies a deeper continuity: El Greco’s theological conception of painting. In the icon tradition, the painter’s task is to serve as a mediator of divine light, not merely an imitator of nature. This conception of sacred art as a spiritual discipline—requiring prayer, fasting, and inner illumination—found new expression in El Greco’s Spanish works.

His figures seem animated not by physical energy but by spiritual light, glowing from within. In this, El Greco remained faithful to the iconographer’s conviction that beauty reveals the presence of God.

Pentecost, El Greco

Reception and Legacy

“El Greco is one of the few old master painters who enjoys widespread popularity,” writes Keith Christiansen of the Metropolitan Museum of Art. Rediscovered in the nineteenth century by collectors, critics, and artists, El Greco was hailed as both the quintessential Spaniard and a proto-modern painter of the spirit.

For members of the Blue Rider school, including Franz Marc, El Greco embodied a mystical resistance to materialism—a painter who, as Christiansen writes, “felt the mystical inner construction of life.”

Conclusion: The Icon as Foundation of Innovation

El Greco’s artistic evolution cannot be fully understood without acknowledging the foundational role of his icon-training on Crete. Far from being a mere apprenticeship, this discipline remained the structural ground of his mature art—shaping his understanding of color, form, space, and the sacred.

His work ultimately represents a synthesis of:

  • The spiritual economy of the icon,
  • The painterly brilliance of Venice and Rome, and
  • The religious fervor of Counter-Reformation Spain.

For students of sacred art and iconographers today, El Greco offers a powerful model: discipline does not restrict creativity—it frames and empowers it. His art demonstrates that fidelity to tradition can be the very source of visionary originality.

My Baptism of Jesus Icon at the Cathedral of Saint Peter, Saint Petersburg
My Baptism of Jesus Icon at the Cathedral of Saint Peter, Saint Petersburg

I hope you have enjoyed this article and that it is food for thought. The battle for art is not won or lost in an academic tradition, but in the spiritual realm where God is all powerful. God wants each of us to give glory to His name in each individual way that he has created us.

Here are some interesting links that are passed on from Dorothy Alexander, a friend and iconographer in California:

1.How Icons Are Made” is the fourth and final lecture by Aidan Hart presented at St. Julian’s Church in Shrewsbury, England. https://www.youtube.com/watch?v=Of2eq-NiDVE&t=82s. He speaks on both the theology as well as the practical details of making an icon.

2.You can see the beauty of natural pigments as you watch how vivianite is made from the mineral. This also helps to understand why it is not cheap to buy. The example at the end shows the versatility of the color

. https://www.youtube.com/watch?v=Ww2QRpSG4fA&t=40s&pp=2AEokAIB

3. This slow moving video is an example of Instacoll gilding, faulting (repairing or filling in any holes) and burnishing with a cloth. https://youtu.be/bK1gKiO2sSo?si=CaLsBN_NLJbjt85g

That’s all for this month!

God bless you all,

Christine

These are my links if you’d like to see more of what I do:

LINKS For  Christine Simoneau Hales   2025

  1. https://newchristianicions.com   my main website
  2. Https://christinehalesicons.com  Prints of my Icons
  3. https://online.iconwritingclasses.com  my online pre-recorded icon writing classes
  4. https://www.youtube.com/channel/UCK2WoRDiPivGtz2aw61FQXA  My YouTube Channel 
  5. Facebook: https://www.facebook.com/ChristineHalesFineArt     or  https://www.facebook.com/NewChristianIcons/
  6. Instagram:   https://www.instagram.com/christinehalesicons/?hl=en
  7. American Association of Iconographers:  FB Group: https://www.facebook.com/groups/371054416651983
  8. American Association of Iconographers Website: https://americanassociationoficonographers.com

The History and Development of Christian Icons. Part III

This is the third in a four-part series of articles that examine the historical evolution of Christian icons that I have written for the Anglican Digest.  This article appears in the fall issue.  In this article we will explore the significance of a symbolic visual language of icons in contrast to a more realistic one that began to develop from the late Byzantine period through the beginnings of the Italian Renaissance paintings. 

Saint Epifani, Mosaic, 1030

This stylistic change is very important.  It helps to define the difference between holy icons and the religious painting that grew out of the Renaissance.  This difference became ever more pronounced as time went on, and the shift from symbolic to realistic imagery and storytelling can be compared to the difference between a parable and a narrative story.  The parable can have more eternal, universal and varied meanings, while realism points to a particular moment in time, a specific meaning.  Eastern church traditions preserved the integrity and spiritual function of icons, while Western Europe began to explore art’s potential to engage both the senses and the intellect.

Church Art From the 11-15th Centuries

Duccio, 1230, Maesta

From the 11th to the 15th centuries, art saw significant development, transitioning from medieval styles to the Renaissance.  The rise of Romanesque and Gothic art occurred in the Middle Ages, with Romanesque art taking shape in the eleventh century, initially developing in France then spreading to Spain, England, Flanders, Germany, Italy, and other regions. 

Annunciation, St. Sophia’s Cathedral, Kiev. 1050

One of the most spectacular achievements of medieval artists which was their desire to pursue heavenly light in their creation of the worship space.  The importance of this play of light had its beginnings in the 12th century when the heavy, dark Romanesque architecture began to be replaced by Gothic development of pointed arches, vaulted ceilings, and flying buttresses- all of which made it possible to admit more light into the sanctuary than would have been possible before.

Light for Christian culture had great significance because of the extensive Biblical associations of light with God himself, beginning with Genesis, “Let there be light”, and in the writings of Saint John the Divine.  At this point, the Bible had become an important source of ideas about beauty, both esthetically and also in a moral sense.  Illuminated Manuscripts flourished.

Icons and Art of the Eastern European Church

The developments of Church art in the East can be understood in several stages, or periods of Byzantine Culture: The Macedonian period, from 867-1056, the Komnenian period from1081-1185,and the Palaeologan Period 1259-1453.  These political and cultural periods influenced the style of icons as we will see.

Macedonian Period (867-1056)

Macedonian Workshop at Paraskevi

Macedonian art grew with advancements in learning and significant church construction and restoration following the period of Iconoclasm. (see my previous article). The artistic achievements of the Macedonian dynasty reflected grace, drawn from the fourth century, with the strength and beauty of earlier Hellenistic traditions. This blend of qualities infused religious art and icons with a distinctive dignity, refinement, and balance. These characteristics became synonymous with Byzantine design, aligning harmoniously with religious themes.

Komnenian Period (1081-1185)

Mosaïque des Comnène, Sainte-Sophie (Istambul, Turquie)

The Komnenoi were great patrons of the arts, and with their support Byzantine artists continued to move in the direction of greater humanism and emotion, of which the Virgin of Vladimir  is an important example. Ivory sculpture and other expensive mediums of art gradually gave way to frescoes and icons, gaining widespread popularity across the Empire. Although the art produced in the Byzantine Empire was marked by periodic revivals of a classical aesthetic, it was above all marked by the development of a new aesthetic defined by its abstract or anti-naturalistic character. If classical art was marked by the attempt to create representations that mimicked reality as closely as possible, Byzantine art seems to have abandoned this attempt in favor of a more symbolic approach.

Palaeologan Period (1259-1453)

Fresco from Leshovsky Monastery, 1347

Paelogan Byzantine artists developed icons, which became a popular medium for artistic expression, and were characterized by a less austere attitude. This appreciation for purely decorative qualities of painting and meticulous attention to details is sometimes referred to a Palaeologan Mannerism. Russian icon painting began by entirely adopting and imitating Byzantine art, as did the art of other Orthodox nations, and has remained extremely conservative in iconography. 

The fall of Constantinople in 1453 was a significant event in the history of the Byzantine Empire, and it had a profound impact on the art world. Many Byzantine artists migrated to Italy, where they played a vital role in shaping the  Italian Renaissance. of the Byzantine Empire in the preceding centuries.

The splendour of Byzantine art was always in the mind of early medieval Western artists and patrons, and many of the most important movements in the period were conscious attempts to produce art fit to stand next to both classical Roman and contemporary Byzantine art.

Religious Painting and Icons in the Western Church

The influence of Byzantine art on Italian art was significant, with Byzantine artists bringing their techniques and knowledge to Italy, especially the use of gold leaf and mosaics.

Three Italian painters of the 14th century, Cimabue, Duccio, and Giotto, are generally considered the link between the earlier iconic style of painting with its flattened pictorial space, and simple, abstract compositions and little if any naturalistic details, and the Renaissance.  In their work you will see that transition and the theme of the early development of naturalism that is the precursor to the Renaissance and the end of iconographic perspective.

Cimabue 1240-1302

Cimabue Maesta, di Santia Trinita

The paintings of Cimabue were heavily influenced by Byzantine iconography, and gradually they began to break away from that tradition into a more naturalistic rendering of human forms and space. His work is a transitional step in the development of western painting bridging the Medieval and Renaissance periods.  His work clearly influenced the styles of other Italian artists at the time such as Duccio di Buoninsegna and showcases the ongoing evolution of Italian art.

Duccio  1250-1391.  Sienna, Italy

Duccio, The Three Mary’s at the Tomb

 Duccio , as the founder of the Sienese school of painting,was the predominant painter of the 14th century.He ran a large workshop which shaped generations of Sienese artists.   His religious paintings brought a lyrical expressiveness and intense spiritual gravity to the Italo-Byzantine tradition.  In a small devotional panel of the Madonna and Child, Duccio bridged the gap between the spiritual world of the figures and the real world of the viewer in very much the same way that Icons do.   His holy figures were majestic, his pupils were influential in Florentine art, and his greatest work was the double-sided altarpiece, the ‘Maestà’, made between 1308-11.  Both Duccio and Cimabue began their careers producing iconic altarpiece paintings in the flat, two dimensional style of Byzantine icons, and ended their careers with more naturalistic paintings.  Both were enlivened and inspired by the Franciscan spirituality of their time.

Giotto di Bondone, Italian,   1267-1337

Giotto, The Dream of Joachim, 1330

Giotto was a Florentine painter and architect who is revered as the father of Western painting. It is believed that he was a pupil of Cimabue, and to have decorated chapels in Assisi, Rome, Padua, Florence, and Naples with frescoes and panel paintings in egg tempera. 

Giotto’s figures are volumetric rather than linear, with varied human emotions expressed in a human style rather than the stylized faces of Byzantine icons.  He also created a new kind of pictorial space with an almost measurable depth, transforming the flat world of thirteenth century painting in a more naturalistic view of the real world.  For this, he is considered the father of modern European painting.

The great accomplishment of Giotto’s painting was to make the events of the Gospel and the lives of the holy saints both credible, beautiful, and appealing to the ordinary people of his day.

Conclusion

These artists were followed by the Renaissance in the 14th-16th centuries. Renaissance art, particularly in Italy, focused on realism, classical themes, and a renewed interest in the human form. It moved away from symbolism and abstraction in favor of naturalistic rendering of light, form and nature. In the next and final article in this series, I will explain the effect this development has had on religious painting and contrast Renaissance painting with Icons.  Why is the Renaissance such a strong dividing line in religious art? Because it ushered in a humanistic world view as opposed to the theocratic world view prevalent before. The focus of our culture has gradually progressed from honoring God as creator to revering man’s creations, the truth of science over religious principles, and eventually to a nihilism in our culture that doesn’t recognize any power greater than ourselves.  And that is why as an artist, I have chosen Icons as my art form, desiring to promote and demonstrate visually, God’s universe over man’s universe! 

I hope you have enjoyed this article! Perfect for an end of summer, beginning of fall reading!

Here is a lovely video that talks about Siennese Icon Painting

May God continue to bless the work of your hands. Please join with me in prayer for the world :

“God is our refuge and strength, an ever present help in trouble. Therefore we will not fear, though the earth give way and the mountains fall into the heart of the sea, though its waters roar and foam and the mountains quake with their surging…..”Be still and know that I am God. I will be exalted in all the earth.” Psalm 46:1-3, 10.

Christine Simoneau Hales

https://newchristianicons.com

Illuminating the Spirit: A Summer Reading Guide for Iconographers

Books and Inspiration to Enrich Your Icon Writing Practice

Summer unfurls like a painted scroll—light streaming through open windows, quiet hours stretching across the day, and, for the iconographer, a rare invitation to rest, reflect, and replenish the wellspring of inspiration. Whether you are a seasoned writer of icons, a beginner who has just dipped their brush into the egg tempera, or simply a lover of sacred art, the summer months offer an ideal time to step back from the demands of daily creation and immerse yourself in the wisdom, history, and spirituality that underpin the venerable and holy tradition of iconography.

Why Read in Summer? The Sacred Pause

In the stillness of summer, reading becomes a sacred pause—a time to deepen your understanding of icons not just as objects of devotion, but as living prayers in color and line. Iconographers often speak of their art as an act of contemplation: every stroke is a prayer, every layer a meditation. So too can reading be a contemplative act, enriching the mind and spirit while opening new vistas for creativity.

Foundational Texts: Revisiting the Roots

  • The Meaning of Icons by Leonid Ouspensky and Vladimir Lossky. This classic introduces the theological, spiritual, and artistic foundations of iconography. Through its pages, readers are led to understand the icon as a window to the divine, a theology in pigment, and a bridge between heaven and earth.
  • Icons and Saints of the Eastern Orthodox Church by Alfredo Tradigo. Tradigo’s compact yet richly illustrated guide offers both historical context and practical wisdom. Each page is a pilgrimage through time, introducing saints, feasts, and the symbolic language of orthodox sacred art.
  • Icons as Communion by George Kordis. Kordis brings the ancient tradition into the present, with notes and observations on the drawing stages in icon painting. Amazon Link
  • Orthodox Icon Patterns, Patterns and sketches for Iconographers: This is the revised version of Patterns & Sketches for Iconographers, with added content and additional patterns. A valuable resource for iconographers, this book contains a wide variety of patterns and sketches. Content including; icon patterns of the Nativity, the Theotokos, archangels, male and female saints, as well as halo patterns and 2 beautiful crucifixion crosses. Buildings and fabric/ background designs and icon borders. Each pattern is accompanied by color recommendations which are meant as a general guide allowing for adjustments due to differences in color names between pigments used with egg tempera and acrylic paints.  (There is also a Volume II if you like this one.). Amazon Link

Summer Reads For Inspiration and Insight

Summer reading need not always be heavy with theory or thick with history. Sometimes, lighter fare—biographies, memoirs, and even novels—can kindle the imagination and nurture the soul of the artist. You might consider adding a few of these to your summer list:

  • Praying with Icons by Jim Forest. Accessible and warmly written, Forest’s reflections on the role of icons in prayer lift the heart and draw the reader into a deeper appreciation of how icons shape and are shaped by the life of faith.
  • The Mystical Language of Icons by Solrunn Ness.  Nes explores in depth a number of famous icons, including those of the Greater Feasts, the Mother of God, and a number of the better-known saints, enriching her discussion with references to Scripture, early Christian writings, and liturgy. She also leads readers through the process and techniques of icon painting, showing each step with photographs, and includes more than fifty of her own original works of art. Amazon Link
  • And if you would enjoy a deep dive into the life of the Blessed Mother Mary, I recommend “The Life of the Blessed Virgin” from the visions of Ann Catherine Emmerich, Incredibly revealing and edifying background of Our Lady, her parents and ancestors, St. Joseph, plus other people who figured into the coming of Christ. also available on Amazon: Amazon Link
  • And also “True Devotion to Mary” by Louis de Montfort: Considered by many to be the greatest single book of Marian spirituality ever written, True Devotion to Mary is St Louis de Montfort’s classic statement on the spiritual way to Jesus Christ though the Blessed Virgin Mary. Amazon Link
  • And last, but not least, is my own book on Icon writing, “Eyes of Fire, How Icons Saved My Life As an Artist”, with an appendix full of directions as well as an explanation of how modern art has been influenced by icons and how some of those principles can be used in present day icon creation.  Amazon Link

As the art historian Roger Lipsky says in his book, “An Art of Our Own, the Spiritual in Twentieth Century Art”, “One of the tasks of the spiritual in art is to prove again and again that vision is possible; that this world, thick and convincing, is neither the only world nor the highest, and that our ordinary awareness is neither the only awareness nor the highest of which we are capable.”

And so my purpose in sharing this list of inspirational summer reading is to encourage you to engage with the ‘pause” of the longer summer days, and ponder on the beauty of nature and be open to glimpses of eternity that a fresh perspective can often foster. And then let this “higher”perspective inform your icon practice in the coming year,. In the words of Aidan Hart, in his book, “Beauty, Spirit, Matter, Icons in the Modern World, “The Icon invites us to see the world as God sees it.” With nature all around of us. may God bless us with His perspective and insights to carry forward into our work.

Until next month,

Christine Simoneau Hales, Iconographer/artist

My Websites:

  1. https://newchristianicions.com   my main website
  2. Https://christinehalesicons.com  Prints of my Icons
  3. https://online.iconwritingclasses.com  my online pre-recorded icon writing classes
  4. https://www.youtube.com/channel/UCK2WoRDiPivGtz2aw61FQXA  My YouTube Channel 
  5. Facebook: https://www.facebook.com/ChristineHalesFineArt     or  https://www.facebook.com/NewChristianIcons/
  6. Instagram:   https://www.instagram.com/christinehalesicons/?hl=en
  7. American Association of Iconographers:  FB Group: https://www.facebook.com/groups/371054416651983
  8. American Association of Iconographers Website: https://americanassociationoficonographers.com

How Important Is Drawing?

Often when I teach icon writing classes, I am asked to critique students’ previous icons, and almost always, my comments revolve around drawing more.  Re-draw the composition, or the faces, or the figures. And so, for this blog post I am including some random ideas for improving your icon drawing.  

Drawing by Nun Juliana

First, I’d like to share about an iconographer whose drawings I particularly admire- Nun Juliana. Mother Juliana was a Russian icon painter who was a prominent figure in the renewal of sacred arts in Russia during the second half of the 20th century. 

Drawing by Nun Juliana

She was also a teacher of iconography, discussing the meaning of the subject matter, technique, materials, and style. Mother Juliana’s work was part of a rediscovery and renewal of sacred arts that has reached world wide proportions.

Today Mother Juliana is considered a saint by the Orthodox Church and is credited with preserving the tradition of icon painting in Russia and beyond through her work and those she taught. 

During the first decades of Soviet rule in Russia holy images, especially icons, were subjected to harsh persecution. It was a period of unrestrained, militant atheism during which, together with the closing of churches and monasteries, great numbers of icons were destroyed. From this it is easy to comprehend the difficulties faced by those who wished to preserve the traditions of Russian icon painting. 

Drawing by Nun Juliana

The nun Juliana, known to the world as Maria Nikolajevna Sokolova, preserved the living tradition of ancient Russian icon painting, transmitting it to her successors during one of the most difficult periods in the history of the Russian Church. This is the basis of her significance for modern icon painters.

Drawing by Christine Hales

Egon Sendler’s states in his foundational book, “The Icon, Images of the Invisible”, that “The drawing is of great importance because it gives structure and movement to the icon and determines the surfaces to be painted.  The ancient iconographers religiously kept the sketches of their icons so they could use them again in their later works.  These collections of drawings were called podlinik, pattern books.”

We know that in the Byzantine method, a relational system of proportions was employed, thus giving a consistency to the visual images that allow the viewer to concentrate on the meanings of the icon. This system of relational proportions was probably inherited by Egyptian artists who also used a simple grid system to standardize proportions of figures.

Egyptian Grid Drawing

Byzantine compositional drawing develops a relationship with rhythm and space in the icon that enables the viewer and the icon to meet- the dynamic elements of the icon are intentionally created to engage the viewer and bring them into a relational experience with the subject of the icon.

Without depth, the vertical method of composition is used in Byzantine compositional drawing, for example, objects which are behind in the icon are placed above in the composition, and those in front are placed on the lower section of the composition. The Nativity icon is a very good example of this principle.

Nativity Icon by Christine Hales

The last set of ideas I wish to share with you derive from Iconographer George Kordis in his book, “Icon as Communion”.  In speaking of the artistic principles of Byzantine art this is what he says, “This is what we recognize as Byzantine art, and it bears the following characteristic features:  

  1. The absence of artistic depth (there is no movement behind the artistic surface.)
  2. The essential role and fundamental importance of color in rendering form: forms are defined through color and not through the use of black or shadow..
  3. The essential role and fundamental importance of line, which determines how color is applied…
  4. The plasticity of artistic form (the juxtaposition of light and dark) in order to give the feeling of movement outward from the artistic surface toward the beholder.
  5. The pursuit of rhythm (the sense of movement that relates the figure to the viewer, uniting the two.)
Archangel Michael Drawing in Moscow

Obviously this article is presenting the tip of the iceberg!  Hopefully these thoughts stimulate your creative process and help your icons become the best representation of God’s kingdom possible.   Although I am familiar with all of these principles, I find that I need to read them often to keep them constantly in mind when I draw.

Below are some interesting links from Iconographer Dorothy Alexander:

Here is a link to the Icon retreats I am teaching this year: Icon Retreats

And here is link describing the Artist in Residence program I am participating in at the Cathedral of Saint Peter, Saint Petersburg, Florida.

Until next month,

Blessings,

Christine Simoneau Hales

New Christian Icons

New Materials for Icon Board Grounds

Hello Fellow Iconographers: Today I am writing this blog on the Feast Day of Saint Michael, and I include here the collect for St. Michael and All Angels from the book of Common Prayer:

“Everlasting God, you have constituted in a wonderful order the ministries of angels and mortals. Mercifully grant that, as your holy angels always serve and worship you in heaven, so by your appointment they may help and defend us here on earth; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

Lately I’ve been writing monthly articles about Icons and their place in history, and more theoretical topics related to understanding the field of writing icons. This month I am writing about the possibility of experimenting with new and maybe surprising materials that can be used to create satisfactory grounds for painting icons using egg tempera.

I will always consider the very best possibility for painting icons in egg tempera to be traditionally prepared icon boards, either by the iconographer herself or puchased from a reputable icon board maker. But, as we all know, those traditionally prepared icon boards are labor and time intensive, and therefore costly. And in my teaching experience, many people are interested in giving icon writing a try, but either aren’t able or don’t want to invest heavily in materials until they are sure this is an activity they want to pursue over time.

Icon writing materials are a significant investment for a complete beginner, I understand. Add to that the fact that practicing icon writing is absolutely necessary to mastery of the technique, you have the need for inexpensive, easy to find alternatives to icon boards.

I always love to experiment both with materials and techniques, so I am able to share a number of alternatives with you here that I hope will help you in your icon writing practice.

Easy Gesso

First, I find the “Easy Gesso” product made by Natural Pigments to be an excellent ground that can be used on watercolor paper, bristol board, ampersand and aquaboards, birch panels- almost anything that is a solid enough support. Obviously the watercolor paper is only going to work for practice sketches because egg tempera needs a stable (un-bendable) surface so that the tempera does not crack. Trekell Art Supplies has some very nice and inexpensive baltic birch panels available in a variety of sizes and shapes and I recommend these. especially for students.

You must follow the directions for the Easy Gesso, (don’t mix with cold water etc.) and use 3 coats, allowing each layer to dry before applying the next one. Then lightly sand the surface and I think you will be happy with the result. If you prepare several surfaces at a time, it’s a good investment in your icon writing practice, and very handy to have surfaces ready for painting.

A combination that I have used many times is to use acrylic gesso and mix it with either Marble Dust or Chalk, then a bit of water to tinh apporpriately. What like about this mixture is te acrylic gesso base of this mixture is waterproof and mold proof. The marble dust or chalk provide tooth and absorbency. If you decide to try it, experiment first to see if you like it as well. I put about 1/3 marble dust to 2/3 acrylic gesso. I don’t always use this mixture, but at times I have found it useful. Also, one of my students has successfully used wood filler, applied with a large putty knife over a cradled board, and then lightly sanded to be effective and good to work on.

Golden Paints has many new products out now, including a variety of gessoes for different purposes. I highly respect the Golden Paint Company because I know their research is of primary importance for them, and they keep accurate records of results while being highly knowlegable. Here is a link to an article from them about wet sanding acrylic gesso. Here is a link to their newsletter about recent research experiments with a variety of products- it’s always interesting and informative. And I’ll close this article with a link to the Golden gessoes, I have tried the absorbent one and it works well.

The American Association of Iconographers has an article on how to gesso boards from scratch as well, and here is the link.

If you have a favorite work around for gesso, and want to share it, you can leave the info in the comments section. Make sure you give instructions on how to use the materials.

May God continue to bless the work of your hands,

Christine Hales

New Christian Icons

Building Blocks

Christian Art After the Iconoclasm. 1000-1400 AD

Bayeux Tapestry

As Iconographers, I think we all realize that the Byzantine culture was influential in creating a nuanced visual language that was able to convey important principles of religious art .  Can we today consider and contemplate how the Byzantine style developed in order to create a visual language that can bring Christian concepts to our culture today?

An important influence of the development of Christian art in the 11th century was the schism, or split, in Christianity in 1054, which resulted in the Eastern Orthodox Church and the Western Roman Catholic Church. In the next centuries, each division of the church would develop its own culture and approach to worship, prayer, liturgy, and art.

Let’s Take a Look First at the Eastern Church’s Artistic Development

Santa Maria Church, Barcelona, Spain

The expansion of  monasticism was the main force behind the unprecedented artistic and cultural activity of the eleventh and twelfth century. In 963 AD, Athanasius of Trebizond founded the first monastery on Mt Athos, Greece.  Legend has it that early hermits were visited by The Virgin Mary who gave the place her blessing and there are many icons that convey this story and remembrance of the visitation .

In 988, Russia adopted Christianity and in 1017, Prince Yaroslavl the Wise erected the  Cathedral of St. Sophia in Kiev.  A Byzantium team of artists and iconographers, Russian and Greek, decorated the cathedral with beautiful frescoes and mosaics.

Biblia de Burgos, 12th Century

1054 began the schism between the Holy thrones of Rome and Constantinople, resulting in a wide divergence stylistically in religious art making that reflected differences in theological values between the two cultures.  The Eastern Church continued to develop the Icon, keeping the flat pictorial space of Egyptian art, and the simplicity of rendering human forms borrowed from the Greco Roman tradition of the early centuries.

In 1130, A miracle working icon, Our Lady of Vladimir Icon of the Virgin Mary was brought to Kiev. This icon has lasted through the centuries and today is a symbol of Love and Tenderness.

Our Lady of Vladimir

The Paleologue dynasty in Constantinople, 1259-1453, was the last resurgence of Byzantium. The attempt to have a rebirth of Byzantium after the sack of Constantinople in 1204, resulted in the rebuilding and decoration  of many churches, including Chora Church, which is considered one of the highest artistic achievements of that era.

Gregory Palamas, (1296-1359), was the Archbishop of Thessalonica and an eminent theologian  who supported Hesychasm, a mystical movement in Eastern monasticism that promoted fervent prayer, silence, and contemplation.  

Transfiguration by Theophanes

In 1378,  according to legend, Theophanes the Greek came to Russian from Byzantium, and painted the Church of the Transfiguration in Novgorod and many others, along with his student, Andrei Rubylev. This period of icon painting is considered by many to be one of the greatest achievements of Russian Iconography.

St. Sergius of Radonezh was a great Russian saint who promoted Russia’s spiritual revival.  He dedicated his monastery to the Holy Trinity and preached unity in love.  He taught brotherly love and divine service and commissioned the Holy Trinity Icon to be painted by Andrei Rubylev. Rubylev and St. Sergius were in large part responsible for Russia becoming one of the great centers of spiritual enlightenment in this time. St. Sergius passed away in 1392.

Holy Trinity. by Andrei Rubylev

In the West….

Religious art in 10th century Europe, also known as Romanesque art, was symbolic, vibrant, and hierarchical. It was characterized by its emphasis on the suffering of Christ and other sacred figures, and depicted saints and religious leaders as larger and more important than ordinary people. Artists also used animals, flowers, and fruits to convey religious messages and ideas. Some common symbols used in medieval Christian iconography include: Fire, light rays, or wind to symbolize the Almighty God; Lamb or fish: symbolize Jesus Christ and his love; Crucifix: Depicts Chrstianityand eternal life; a dove symbolizes the holy spirit from heaven or an individual’s soul, and lilies in a vase or water to portray the purity and spirituality of the Virgin Mary.

One of the most spectacular achievements of medieval artists in the west was their desire to emphasize heavenly light in their creation of places of worship.  Beginning with the 12thcentury, heavy, dark, Romanesque architecture began to be replaced by Gothic vaulted ceilings and flying buttresses that made it possible to bring more light into the churches than ever before. Light for a Christian had great significance because of the extensive Biblical associations of the nature of God with Light.

Cimabue, Trinita Madona

 After the sack of Constantinople in 1204 by Christian armies of the Fourth Crusade, precious objects from Byzantium made their way to Italian soil and profoundly influenced the art produced there, especially the brightly colored gold-ground panels that proliferated during the thirteenth century. 

Romanesque Art, one of the first innovative and coherent styles to spread across the western Church,was greatly influenced by the Byzantine art that preceded it.

 European countries of Italy, France, England, and Spain responded to this stylistic innovation that was more in keeping with shifts in cultural values.

The main purpose for the development of Romanesque art was to visually record biblical events and to chronicle important figures, like influential leaders and saints in a more naturalistic way, hoping to bring the viewer into closer contact with God.  

The Bridge Between Eastern and Western Art

At the end of the thirteenth century and beginning of the fourteenth, three great masters appeared who changed the course of painting from the more abstract Byzantine style, to a more naturalistic one:

Cimabue, Italian, (1240-1302) painted religious paintings that were heavily influenced by Byzantine models, yet he was also innovative and eventually broke away from the Byzantine style of religious painting.  For this reason, his work is considered to be a transitional bridge between icon painting and the more naturalistic developments of Renaissance painting.

Ognissanti Madonna, Giotto

Giotto di Bondone, (d. 1337), is believed to have been a pupil of Cimabue, and to have decorated churches in Padua, Florence, Naples, Assisi, and Rome. His volumetric figures are in sharp contrast to the linear, stylized  shapes of Eastern religious art of the same period. In his work, the flatness of icons began to disappear in favor of a new kind of pictorial space that achieved the illusion of depth visible in the natural world. With Giotto, considered by many to be the father of modern European painting, the flat world of thirteenth-century Italian painting was transformed into an analogue for the real world. Giotto’s figures are volumetric rather than linear, and the emotions they express are varied and convincingly human rather than stylized. He created a new kind of pictorial space with an almost measurable depth that prefigured the pictorial developments of the Renaissance.. 

Duccio, (1278 – 1318), is considered to be the father of Sienese painting. Together with Giotto he is considered to be one of the founders of Western art.  His religious paintings introduce lyricism and a refined color sense into the Byzantine tradition he inherited. He became interested in portraying human emotions and a more naturalistic space- both in conflict with Byzantine art principles.  His purpose was to bridge the gap between the spiritual world of the figures he painted and the real world of the viewer by an illusionistic rendering of objects and space- the first of its kind in Western painting, and not a style embraced by Eastern iconography until later centuries.

Maesta. Duccio

Overlapping  of Panel Painting with Icon Painting

Through the fourteenth century in Europe, the primary support for portable paintings was the wooden panel. The lengthy and complex preparation of the panels  had already been the way of icon creation as well, hailing from the very early centuries of Christianity. Many of these methods of icon board preparation are continued in the practice of icon painting today. They are described in detail in Cennini’s Il Libro dell Arte.

So, to summarize, the schism of the Church into an Eastern and a Western Church resulted in different approaches to creating a visual language that would best convey concepts of God, Bible stories and saints. Western culture evolved from a more theocratic culture to a humanistic one with, in my opinion, disastrous results. I think I am more drawn to the Byzantine visual language because of its ability to convey purity, focus on God, and demonstrate a clear difference between God’s world and the naturalistic world we live in.  And I think this ability to transcend the moment and connect with the Divine reality is crucial to humans coping with an increasingly stressful world today. The question is: Can we create a visual spiritual language that will engage modern men and women in a meaningful way?  How will we do that?  What do we learn from the simplified account of religious art development above?  I believe that each of us will be inspired by God to create a variety of approaches, for it is of great importance to the modern world that we do.

Until next month, when we take a look at…The Renaissance and Icon Painting!! Glory to God whose power, working within us, can do infinitely more that we can ask or imagine.

Christine Simoneau Hales

My website: New Christian Icons. My Youtube Channel

The Uncreated Light

Dear Fellow Iconographers:

Saint Fyodor of Rostov Icon depicting “Theoria”. By the hand of Christine Hales

Recently, while sharing with good friends my current Icon exhibition at All Angels Church in Sarasota, I was pleasantly reminded about the importance of the concept of the “uncreated light” within icons. Having promised to reflect more on this topic, I now share with you some thoughts and research on that very important but sometimes overlooked aspect of icon writing/painting.

The Light of Mt. Tabor: The Light of the Transfiguration and Paul’s Conversion

In the 14th century, Gregory Palamas, an Athonite monk and proponent of Hesychasm, explored the concept of the Uncreated Light. According to the Hesychast mystic tradition of Eastern Orthodox spirituality, a completely purified saint who has attained divine union experiences a vision of divine radiance, the same ‘light’ that was manifested to Jesus’ disciples on Mount Tabor at the Transfiguration and to Saint Paul at his conversion. This profound experience is referred to as theoria. The doctrine of the uncreated light is rooted in Palamas’ interpretation of the teachings of Gregory of Nyssa.

Orthodox Christians also find instances of the Uncreated Light in the Old Testament, such as the Burning Bush.

Burning Bush Icon -Moses and Mary with Christ Child. by the hand of Christine Hales

Joseph the Elder, Hesychast

Joseph the Elder, a 20th century Hesychast and Greek Orthodox monk from Mount Athos, longed for unceasing prayer but faced numerous challenges, including the difficulty of finding a spiritual father and the indifference of many monks toward constant prayer. In his yearning for divine connection, Joseph was ultimately granted a vision of the uncreated light, receiving the gift of ceaseless prayer.

“At once I was completely changed and forgot myself. I was filled with light in my heart and outside and everywhere, not being aware that I even had a body. The prayer began to say itself within me…

O Master, our sweetest Lord Jesus Christ, send forth Your grace and free me from the bonds of sin. Enlighten the darkness of my soul, so that I may apprehend Your infinite mercy, and so that I may love and thank You worthily, my sweetest Savior, Who is worthy of all love and thanks.” Amen

Egon Sendler on Iconic Light

Egon Sendler, in his book “Icon, Image of the Invisible”, explained that the light depicted in icons is distinct from natural light. Iconic light represents incarnate grace and must be received in contemplation.

“In the icon, we see a divine reality that transcends this earthly world while respecting it because it is created by God, to be transfigured in His spirit. If an icon reduces the mystery of God to mere material forms, it loses its soul and spiritual character, becoming an illusion of reality.”

Sendler emphasized that the dynamic nature of icons involves all the pictorial elements moving towards the observer, with light following this movement, creating a transfigured world and bringing the viewer into union with God..

Leonid Ouspensky from “The Meaning of Icons”

Transfiguration Icon by the hand of Christine Hales

Leonid Ouspensky, in his book entitled “The Meaning of Icons”, highlighted that Church art, particularly icons, visually testifies to the dual realities of God and the world, grace and nature.

“Through the icon, as through the Holy Scriptures, we not only learn about God but also know God. The transfiguration, an illumination of the entire man through prayer by the uncreated light of Divine Grace, manifests man as a living icon of God. The icon represents this transfiguration, depicting a man filled with the Holy Spirit’s grace.”

Ouspensky concluded that liturgical art represents both our offering to God and God’s descent into our midst, facilitating a profound meeting between God and man, grace and nature, eternity and time. Perceiving the uncreated light of God’s grace in an icon leads us toward Holy Communion with God, transcending our natural world.

Conclusion:

The concept of the Uncreated Light in Eastern Orthodox spirituality and iconography emphasizes the profound connection between the divine and the material world. Through the transformative experiences of saints like Joseph the Elder and the theological insights of figures like Gregory Palamas, Egon Sendler, and Leonid Ouspensky, we understand that icons are not merely art but manifestations of divine reality and grace, guiding believers towards a deeper communion with God.  And so, when writing, or painting icons, choosing colors that reflect the uncreated light of God’s grace becomes a subtle, but highly important imperative of icon creation.

Here are some interesting links for Iconographers:

Icon Museum and Study Center, Clinton Massachusetts

Introduction to Icons Video by Patristix

Icon Writing Pigments and other Supplies for Icon Painting

That’s all for this month. May God continue to bless the work of your hands,

Christine Simoneau Hales

New Christian Icons Icon Painting Instruction

Prints of My Icons Christine Hales’ Icon Book

Innovation and Change

Innovation and change- not two words one usually associates with Iconography! But in order to have authentic icons today, they need to be able to relate to our culture today as well as to be expressions of our relationship to God today.  In the words of a noted Romanian iconographer today, Todor Mitrovic, “…it is impossible to create authentic ecclesiastical art if we do not engage in a dialogue with contemporary art .   

Last Supper, Todor Mitrovic

Of course, what that dialogue looks like visually, when translated through the filter of Byzantine Iconography, will look different for each iconographer.  And this is right and correct, for each of us are products of different countries and cultures, but one faith.  Our faith is what provides unity in our efforts to serve God with the talents He has blessed us with.

Take Giotto, As an Early Innovator Example

Consider Giotto Bondonne, born approx..1267, taught by the Italian artist Cimabue, known today as the father of the Renaissance.  He always believed that art should be the handmaiden of the Church, but he also believed that art needs to be able to connect with the common man and his faith.  

The Virgin and Child with Saints and Allegorical Figures, Giotto, 1315. Egg Tempera and Gold leaf

Giotto is famous for the Peruzzi Altar Piece, the Bardi Chapel, and Scrovegni Chapel fescoes, among much other sacred art. While the subject matter of his work was Scriptural, it had a strong bias towards depicting everyday life.

Byzantine art was prevalent even in Italy from the sixth century onward since Emperor Justinian brought craftsmen from Constantinople to build churches and monasteries.  Some of these are still seen in San Vitale in Ravenna, San Marco in Venice and Monreale in Sicily. Giotto was influenced and  informed by this Byzantine art as part of his early training. 

During his lifetime, Giotto was heralded as an artist who revived the art of painting, which some felt had fallen into ruin over the course of the Middle Ages. He was famous for painting on a monumental scale, demonstrated by his majestic frescoes in the Scrovegni Chapel in Padua. 

Giotto…”brought back to light an art which had been buried for centuries…So faithful did he remain to Nature…that whatever he depicted had the appearance, not of a reproduction, but of the thing itself, so that one very often finds, with the works of Giotto, that people’s eyes are deceived and they mistake the picture for the real thing.”

Giovanni Boccaccio, a contemporary of Giotto

One of the main stylistic differences from Byzantine art that Giotto introduced was depicting the human form as it appears in nature.  The figures appeared more natural and showed human expressions appropriate to the depicted scene.

The Virgin and Child with Saints and Allegorical Figures, Giotto, 1315. Egg Tempera and Gold leaf, detail

I understand that as Iconographers, we are taught to avoid this kind of naturalism in favor of  stylized , expressionless figures on a flat surface.  So what is my point? Only that it is possible to introduce artistic innovations into church art in order for that art to reach the common man.

Neon Artist , Stephen Antonakos, Icons

Here are a couple of”icons” created in 1989 that incorporate gold leaf, wood, light, and theology. Compare these with Giotto and they seem to apply more to a Byzantine definition of icon than Giotto’s religious art and those of the Renaissance that followed. And yet, Antonakos’s icons are entirely abstract. Do they relate better to our modern culture and create a holy image that brings God to mind? 

“Transfiguration”. By Neon Artist, Stephen Antonakos 1989. Neon, Gold Leaf on Wood

Saint Peter Icon. by Neon Artist, Stephen Antonakos. Neon, gold leaf on wood, 1989

INNOVATION AS A WAY TO ENGAGE THE VIEWER

How do we innovate within a Byzantine Iconographic context today at a time when art making is so widely diverse and even technological?  I don’t have any answers, except to say that it is a worthy challenge for iconographers and religious painters today!

Saint Nicholas.  Todor Mitrovic

I’d like to close with another quote from one of my favorite contemporary Iconographers, Todor Mitrovic:

“In my opinion, church art, approached through its liturgical perspective, must be brought to life by people in actual time. This also means it must be brought to life in an actual cultural context – comparable with, but – at the same time – incomparable with, previously existing cultural contexts. 

We are invited to transform this actual cultural context however impossible it may seem.

It is not expected of us to express the faith of people who once lived on the land we inhabit today, but instead – our own faith.

No matter how primitive and rudimentary our expression is, it has to be done from the heart, through the mind and body, otherwise we are avoiding the responsibility of being part of the Body of Christ. Such expression is part of our attempt to make the Body of Christ present, which is, when speaking about art, making it visible in a material and cultural context. This is why all we can give, all our talent, must be included in the process – otherwise we are denying our skill, burying talents to the ground (to use the Gospel parable), and at the same time doing little more than telling pleasant stories about the Middle Ages.”

Joan of Arc, Christine Hales


May this article serve as both a challenge and an encouragement for each iconographer, urging us toward exploration, experimentation, and a celebration of diverse styles within contemporary iconography. Let the love of Christ infuse every stroke of our brushes and guide our collective journey as a group of artists profoundly devoted to Christ.

Christine Simoneau Hales

New Christian Icons     My Patreon Page

Sources for this article:

https://www.getty.edu/news/everyones-talking-about-giotto/

Interview with Serbian Iconographer Todor Mitrovic: On the Dialogue Between the Sacred and Secular Arts

Antonakos , by Irving Sandler

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