Are you an Icon collector? Collecting Icons is similar to collecting fine art in that the beauty is often times in the eye of the beholder. Icons carry meaning in addition to the esthetics we expect from visual art. That meaning, or content, might relate on a very personal level to the viewer and thus have a high degree of value, regardless of the aesthetic qualities. For example, an Icon of Saint Luke will resonate with artists, Iconographers, physicians, and bachelors because Saint Luke is their patron saint. Icons have the ability to enhance our prayer life as we venerate the saints depicted.
We use the word venerate to talk about our interactions with Icons. To venerate means to cherish, honor, exalt, be in awe of, appreciate and reverence. In old Russia, during times of religious persecution, people who could afford it would create a beautiful corner in their homes, or a small chapel. This would hold the Icons that this family particularly revered and understood as important parts of their family prayer lives.
Icons can enhance our connection to the God we adore through specific, focused prayer. Therefore, collecting Icons is a means of keeping our vision on God’s Kingdom in our homes, and sharing that with our families and friends.
Collecting Icons from Antiquity
Another aspect of collecting Icons is that of finding Icons from earlier centuries that have added value because of their age and provenance. One of the foremost Icon Galleries for ancient Icons is the Temple Gallery in London, UK. It was founded in 1959 as a center for study, restoration and exhibition of ancient Icons and sacred art. With ancient Icons, their monetary value rises in accordance with their condition, provenance, size, and age.
People often ask about the value about the icons they have discovered in their travels or have had handed down in their families. TheMuseum of Russian Icons, in Clinton, Massachusetts, will do Icon evaluations on certain dates. They will also provide conservation and appraisal services upon request. The museum has a beautiful permanent collection as well as changing exhibitions.
A Living Traditon
Iconography is a living tradition, bringing the elements of the Christian faith to believers through the centuries. Icons are often painted in the same way that they have been for hundreds of years. And, as a living Tradition, Icons painted today are bringing along the traditions of the past and marrying them to contemporary faith and art practices. Truly it is an exciting time to be collecting Icons!
May God bless your Icon creating and collecting especially this Advent Season!
Teaching Icon classes as I do in monasteries, churches and art centers, the question that always arises at the end of class: How can I continue with Icon painting? Practice is what I always say. For that reason, this month’s blog for the American Association of Iconographers is a collection of information and links to help with further studies.
Ideally, someone who is learning to write Icons will choose a style or a teacher which whom to study. But even with that, one can only realistically take one or two workshops per year. What to do in the meantime? Here are my suggestions:
Using sketch paper and pencil, draw as much as possible. Copy Icons from books, prints, or the internet. Drawing is the number one art skill needed in Icon writing, as it is in all painting. Learning to think on paper is a valuable skill. A book that I recommend to beginners is: Drawing on the Right Side of the Brain by Betty Edwards. You can copy Icons in some of her exercises and you will be surprised at how quickly your drawing will improve.
Sketch of Icon
Tonal sketch of Icon
Icon to be copied
Use watercolor paper and the four basic color of Icon writing: red ochre, black, white and yellow ochre. Make color and tonal studies of Icons on water color paper. Again, this simple practice will yield large results.
Icon Retreats and Workshops
For those who choose to study with me, here is a link to upcoming classes. My teaching method is always evolving and inspired by my prayer life. I particularly enjoy helping students who have had some experience writing Icons and now want to create their own Icon (still copied from before the Renaissance). If you do sign up for one of my classes and wish to do this, please email me well before the class date so that we can prepare you for getting the most out of the retreat.
Resources for viewing Iconographic Imagery
Kolomenskaya Versta is a site selling Icon books and materials. It is based in Russia and they regularly post free images to copy as well as links to all kinds of Iconographic information. Also known as Russian Modern Orthodox Icon, here is a link to their FB page.
This month I am recommending two articles that have been published in an on-line journal- The Orthodox Arts Journal– as elements contributing to good training for Iconographers. As I go around the country teaching an “Introduction to Icon Writing Class”, I am aware of how little knowledge people in general have about Icon painting. It is impossible to gain enough knowledge of this art from a few classes to be able to make truly authentic Icons. I recommend two things: look at as much art and as many Icons as you possibly can. Books, online resources, museums, all of these will help your painting to become mature as you practice what you see. The second thing I recommend is to read as much as you can about the history as well as the technique of Icon writing. Both of these activities go hand in hand with taking workshops and practicing at home.
Two Articles for Iconographers in Training.
The first article is written by English Iconographer Aidan Hart and it is entitled, ” The Mustard Seed Garden Manual of Painting,: A Chinese Painting Manual Offers Inspiration to Iconographers.” This article contains quotes from the Chinese manual as well as comments by Aidan Hart as to their usefulness for Iconographers. It is quite a beautiful and clear article that speaks to some of the nuances of Icon painting. Here is a quote from that article. The italics are quotes from the manual, and the regular text is Aidan Hart’s commentary:
“You must learn first to observe the rules faithfully; afterwards, modify them according to your intelligence and capacity. The end of all method is to seem to have no method. (17)
When we learn a second language, we consciously study its rules of grammar and learn its norms. But as we gain knowledge and confidence, we find our own voice. Iconography should be the same.
I have heard it said by some Orthodox thinkers that iconography is not art. I disagree. The icon is indeed more than art because it is part of the liturgy and exists for more than aesthetic delectation. But it is at least art. Although the icon’s sacred purpose means that its aesthetic categories are more extensive than those of secular art, it should nonetheless include them. The same universal colour theories and composition principles apply.”
One more quote:
“If you aim to dispense with method, learn method. If you aim at facility, work hard. If you aim for simplicity, master complexity.(19)
Hard work is the only path to the authentic abstraction. In the years that I have taught iconography I have found that drapery is the most common stumbling block for learners. Prolonged and analytical study is required to understand the drapery that the icon tradition abstracts. Drapery’s complexity needs to be mastered in order to make sense of its simplification, otherwise it becomes irrational, not supra-rational. Lines need to be understood as horizons of forms and not strings hanging in space.
The Second article is written by Anton Daineko “The Living Icon”, also published in the Orthodox Arts Journal. In this article, Anton grapples with the issue of what is the criterion used to make authentic Icons? This is not a simple or easy question to answer. He cites examples of Iconographers from the past such as Andrei Rublev, Hilandar and Panselinos in order to visually show the necessary qualities of good Icons.
In this article, he also speaks about the importance of the Iconographer’s direct experience, through prayer, with God.
Commenting on copying in iconography, Father Igor, a priest from Minsk and himself an icon painter, noted that “There are no icon copies; each icon is a REVELATION”. Naturally, this raises questions: is it even possible to define such a delicate matter as REVELATION, and what aspects should be included under the resultant definition?
It cannot be answered in a few simple words. With some icons, everything is easy: one look at the Redeemer from the Zvenigorod deesis tier, and you feel that it really is a REVELATION. But with most icons, the matter is far more complicated.
“It would be appropriate here to recall the words in the epigraph to this article, the Apostle Peter’s reply to Our Lord’s question “Who do you say that I Am?” – “YOU ARE THE CHRIST, THE SON OF THE LIVING GOD“.
Perhaps this line holds the key to understanding much about the Church, including the canonical texts: in those texts, the early Christians saw an image of the LIVING GOD, crucified and raised from the dead. And that is what is most precious in the Church. It is precisely the PRESENCE of the Living God that sets the Christian Church apart from other religions and other communities. And it is precisely this PRESENCE that we can observe in scripture as well as virtually everything else in church life. The icon is no exception in this regard.
The iconic image consists of many simple elements: strokes, stripes, and smudges, while the different colors are obtained by various combinations of minerals and egg yolk. Taken separately, none of these elements carry any artistic – let alone spiritual – meaning in and of themselves. But when these elements come together in a particular combination, a miracle occurs: the strokes, the stripes, and the smudges cease to exist, and we see the Face of the Living God looking directly at us. It is as much of a miracle as the image of the Living God emanating from the simple words of the Gospels’ narrative.”
I suggest again, reading the entire article in order to fully understand the nuances and also to see more examples of the Icons mentioned in the article. We are so blessed today to have great contemporary Iconographer who are sharing their wisdom and experience to those who are eager to learn.
Enjoy, as we come to the official close of summer, and may God bless all of your Icon writing with His Presence.
“The Lord will be your everlasting light, and your God will be your Glory.” Isaiah 60:19
The summer stretches out before us with plenty of opportunity for good reading. This past month I have been reading Francoise Gilot’s “Life with Picasso”. While I am surely not a fan of Picasso’s, I believe that the creative output of that era has many important facets worth gleaning for art practice today. You may be surprised, as I was, with the following quote of Picasso’s, as related by Gilot in the book:
” You have to go all the way back to the Greeks and the Egyptians. Today we are in the unfortunate position of having no order or canon whereby all artistic production ism submitted to rules. They- the Greeks, the Romans, the Egyptians – did. Their canon was inescapable because beauty, so-called, was, by definition, contained in those rules. But as soon as art had lost all link with tradition, and the kind of liberation that came in with Impressionism permitted every painter to do what he wanted to do, painting was finished. When they decided it was a painters sensations and emotions that mattered, and every man could recreate painting as he understood it from any basis whatever, then there was no more painting; there were only individuals….what the artist gains in the way of liberty he loses in the way of order, and when you’re no longer able to attach yourself to an order, basically that’s very bad.”
The Value of Order in Icon Writing
Surprising as this quote is coming from Picasso, it underscores what we as Iconographers have been blessed to experience, i.e., the order and beauty of Icons brings with it a sense of peace and fulfillment that can be found in no other form of art. If you’ve read my book, Eyes of Fire, you know that I have made the correlation between contemporary art making and Icons. The reason for this is that Icon writing is a living art form for today. While we seek to incorporate the canons of Iconography into our work today, we also need to allow God to speak to our hearts as we work. We need this practice of praying and painting in order for the Icons we create today to be authentic to our time.
Icon Writing Retreats
Order was very apparent in the recent Icon writing retreat at Holy Cross, an Episcopal Benedictine Monastery in West Park, NY. Here we were able to participate in the Monk’s reciting of the daily hours: Morning prayer at 7AM, Breakfast at 7:45, Eucharist at 9AM, then Icon writing until Diurnum at noon. After lunch we had more Icon writing until Vespers at 5, then supper, and at 8pm, Compline. Great Silence was observed from 8PM until 8AM. We were able to fit these intervals of prayer and silence in between Icon writing sessions and experience the refreshment this practice gives. Painting and praying all through each day, being part of a living community of praying people allows us to experience the lift and support needed to practice the spiritual discipline of Icon writing.
This month is a continuation of last month’s article on Hesychasm and Icons. There is an interesting book that was produced in fifteenth century Russia called, “Message to an Iconographer.” Message to an Iconographer is believed to have been written by St. Joseph of Volokolamsk. It is helpful in explaining the role and meaning of sacred art and Iconography. It is believed that this book was put together at the request of the famous Iconographer, Dionysius for the purpose of training future Iconographers.
Part of the reason for creating Message to an Iconographer was a concern that after Andrei Rublev’s Icons, there was a progressive lack of focus on the spiritual depth and meaning of the Icon in favor of beauty of artistic form. Message to an Iconographer provides an answer to the prevailing heresy of the time and is a defense of the Icon and its veneration. It is also a positive contribution that explains its spiritual content. Here is a quote from “Theology of the Icon, Volume II” by Leonid Ouspensky:
“How much more appropriate is it then, in this new time of grace, to venerate and bow down before the image of our Lord Jesus Christ painted on the Icon by human hands…and to adore His deified humanity taken up into heaven. This also holds true for His All Pure Mother. Likewise, to paint images of all the saints on icons, to venerate and bow before them is equally appropriate. By painting images of the saints on Icons, we do not venerate an object but, starting from this visible object, our mind and spirit ascend toward the love of God, object of our desire.” This statement echoes the defense of Icons by Gregory of Palamas. Taboric light and the divine energies form the basis of this treatise.
The Jesus Prayer
Here is another quote from the Message to an Iconographer: “When adoring your Lord and God…let your whole heart, spirit, and mind be lifted toward a contemplation of the holy, consubstantial and life giving Trinity, in purity of thought and heart…Let your bodily eyes ascend to the divine …venerate them spiritually in your soul and visibly with your body. Be completely turned toward the heavens.”
“The Message” is about a lifestyle of asceticism and inner prayer that is appropriate to an Iconographer.
“Wherever you may be, O beloved, on sea or on land, at home, walking, sitting or lying down-ceaselessly pray with a pure conscience, saying, “Lord Jesus Christ, Son of God, have mercy on me.’, and God will hear you. ” “Close your eyes to the visible and look at the future with your inner eye.” These are instructions to an Iconographer from The Message. They are intended to create a platform of prayer and faith from which to work on the Icon.”
I would suggest reading this chapter in its entirety to fully understand the context and intent of the author. It is from Chapter 13 Hesychasm and the flowering of Russian Art, in Theology of the Icon, Volume II, Leonid Ouspensky. There is a great deal of value in the rest of the book also, and I highly recommend it for Iconographers.
One last quote that is a gem:
“The painter must be acutely aware of the responsibility that rests upon him when creating an Icon. His work must be informed by the prototype it represents in order for its message to become a living, active force, shaping man’s disposition, his view of the world and of life. A true Iconographer must commune with the prototype he represents, not merely because he belongs to the body of the Church, but also on account of his own experience of sanctification. He must be a creative painter who perceives and discloses another’s holiness through his own spiritual experience. It is upon this experience of communing with the archetype that the operative power of an Iconographers work depends.”
May God bless your Icons, as you grow in wisdom and understanding in the practice of writing the Holy Image. Next month will be an article on the fifteenth century Iconographer Dionysus.
December 2, we enter into that period of Advent that is so full of excitement and anticipation. How appropriate that it comes for us in the Americas at a time of profound seasonal change- the end of summer and the beginning of winter. Advent marks the end of all that we know belonging to the old Testament and the beginning of the fulfillment of the Old Testament prophesies with the birth of Christ, our Redeemer.
Advent is a journey into the heart of promise and fulfillment with the Birth of Christ.
We share the hope of the Archangel Gabriel and Mary and witness the incredible faith journey that began the earthly life of Jesus Christ. Mary models for us the essence of spiritual preparedness, the willingness of a faith filled acceptance of God’s will manifesting in her life. Her surety and preparedness for this miracle is again a model for us to develop such a surety and willingness for all that God has for us.
Byzantine Iconography and Advent
And there is a similarity between Byzantine Iconography and Advent. Canon Edward West, in his article on Byzantine Religious Art said that an Icon is “notably the reflection of something which exists, but in its own way, it conveys something which actually exists and conveys it really….Byzantine religious art is concerned with conveying truth, witnessing to the truth, and indeed, making it possible for the sensitive and aware Christian to have some part in that truth…”. The birth of Christ 2000 years ago allows us to be in the present tense with God today, to experience His love, protection and guidance. One could also say that Icons share in that ability to bring us into God’s presence, as symbols of the incarnation.
Canon West, who was a noted Iconographer in addition to serving at the Cathedral of Saint John the Divine in New York City for over forty years, goes on to say that what makes an Icon important is, “that it is a meeting point of this continuum from the past with the vertical thrust of the Spirit of God at the right moment- in terms which the individual Christian can understand. It is essential that we remember this attitude about Tradition. The Byzantines were concerned in Witnessing to the Truth.”
Icons in 2019
May we all be blessed with Mary’s patience, devotion, and willingness to carry out God’s plan in the coming year. May our Icons be bearers of God’s Grace and Presence as we move towards a world where Holy Scripture is made visual through the sacred imagery of Icons and made available to all those who seek Him.
When we open our eyes to see the sacred geometry inherent not only in nature, but also in Iconographic composition we enter into the world of sacred symbolic language. The Byzantine culture understood that it is essential to understand and use abstract symbolic representation. The primary reason is that we are depicting God’s universe, that heavenly realm that operates differently from our humanistic, materialistic world. We want to convey this God centered point of view in Icons and the best way to do that is to understand and implement sacred geometry within our compositions.
Shapes and Patterns
Identifying shapes and patterns helps us understand principles of symmetry, balance, and motion within the Icon. When we cooperate with and work in agreement with universal principles handed down through the centuries, we can participate in creating a universal visual language that can speak the truth of God, the Bible, and the Gospels, bringing our everyday lives into this sense of harmony and cooperation.
Simple Geometric Constructs
A simple geometric composition for single figure Icons is the triangle which is set upon a plinth. By measuring the height and width of the Icon composition, finding the vertical and horizontal axis, and drawing the diagonals from each corner of the base to the central axis point at the top of the composition, one can create an Icon using sacred geometry.
One of the most famous Icons using sacred geometry is the Rublev Holy Trinity Icon. With this drawing, you can see the figures are arranged in relationship to the circle and contained within the square. The circle is the symbol of unity, and God, in that it has no beginning and no end, but is energy in eternal motion. Rublev had been asked by Saint Sergius of Radoneh to create an Icon of unity and harmony which the community could pray with. This now famous Icon was lost to the world until the early 1900’s when a resurgence of interest in Russian Icons caused an art restorer to clean the centuries of black soot and dirt from the icon, revealing a true masterpiece.
May 9-12, 2019 Sacred Geometry retreat
Sacred Geometry is a foundational concept for Iconographers who wish to paint in the Byzantine Tradition. The next Sacred Geometry Retreat at Holy Cross Monastery, West Park, NY, will be May 9-12, 2019.
New Icon Book
“Eyes of Fire, How Icons Saved my Life as an Artist” by Christine Simoneau Hales is an in-depth study on the evolution of religious arts and iconography, this book is about spiritual strength, timeless artistry , and groundbreaking personal transformation achieved through experiencing Icons. The power of religious images is well documented in this book, as well as their influence on contemporary art. There is an appendix containing valuable information to creating sacred art for the twenty-first century.
This book will be available on Amazon and a Kindle version will be available for a short period of time at no cost during the book launch in early October . Email to receive a link for the free Kindle book (available during the book launch in early October only).
This month I would like to give you some of my resources and links that have a lot of varied information about Icons and creating Icons. Some of these are repeats from last year, but thought you all might like to see them here in one place:
Also want to mention the article that came out in the National Catholic Reporter, Dec. 2016: “Iconography Classes Draw non Orthodox in Search of Spiritual Images”. It is important because it draws attention to the current revival in Icon Writing classes as well as making the point that sacred images are of increasing importance to all denominations of Christianity.
“Experts say the growth in interest — and diversity of religions involved — has been building over the last couple of decades.”
“David Morgan, a religion scholar and art historian at Duke University, said the iconography tradition, which dates to the early centuries of Christianity, is designed to be distinct from more naturalistic art, which became more common in the Renaissance period.
The flatness of the image, its stillness, the large eyes of its figures and the often symmetrical style are all intentional ways of distinguishing between the ordinary world and a heavenly realm.
The two-dimensional image denies three-dimensional presence,” he said. “It says the spirit is not about three dimensions. It’s about a reality that is revealed in the image, revealed in the holy Scriptures, revealed in the sacrament, and it’s something that one needs to recognize as very special.” There is more in the article and I have included the link above.
It is hopeful and encouraging that many more people are experiencing the spiritual joys of Iconography.
I gave a talk this month at Church of the Redeemer, a beautiful Episcopal Church in Sarasota, Florida, that was well attended and the questions afterwards showed a lively interest and an awareness that Icons have the effect of strengthening our faith in many different ways.
I think that understanding our differences as Iconographers and agreeing on the important elements of Icon writing that we share are key to being part of a vibrant community. Perhaps we can all include the community of Iconographers in our prayers as we move forward in Faith as servants of God and His Church.
As we contemplate the New Year ahead, Icons have an important role to play in shaping the structure and content of our lives, for they are signs pointing the way to the future. How does that work? In my prayer practice and in my choice of Icons to write, I choose Icons that will be effective in directing my attention and prayers to the outcomes, wisdom, and direction I am seeking.
“Where there is no vision, the people perish.” Proverbs 29:18
Whatever your political leanings, there has never been a more important time to pray and to write Icons. For in choosing which Icons to write, we can call forth, through prayer, the guidance and assistance of the community of saints who have gone before us. Mysterious and powerful, the Byzantine Holy images that were created hundreds of centuries ago, contain a window into the Divine that is sometimes hard to locate in our contemporary world. In the prayerful atmosphere of meditation and contemplation with an Icon, we enter into that holy, creative space where we listen to God and receive Holy Wisdom.
Some examples of Icons that relate to this concept of praying and contemplation with a purpose are: Christ, calling forth Unity, forgiveness and discernment; Julian of Norwich, calling forth peace; Saint Anthony the Great, father of monasticism and defeater of demonic temptations; Saint Michael the Archangel, Protector of the world; The Madonna, protector of children everywhere; the list is endless. In fact,it would be interesting and you are invited to list your own favorite Icons and saints in the comments section below.
If you are interested in contributing to the American Association of Iconographers blog or if you’d like to become a member, please add your name and information in the comments section below.
In speaking about one of her Icon writing classes, Iconographer Mary Jane Miller states: “The main goal of the study is to cultivate a clear and conscious image that becomes a lasting window to the Divine” It is precisely this that Icons and Icon writing have to offer. The more clearly we pray, create our vision with God’s help, we bring God’s grace and intervention to the very world we live in. While Icons are most often seen in the context of liturgical worship within the Church, their place is also needed in our individual worlds outside the church, helping us to minister to those around us by granting us access to heaven through the Icons.
If you’d like to make an Icon workshop part of your 2017 Spiritual Plan, I will be teaching three this year. The first one will be an advanced Icon writing workshop held at the beautiful Holy Cross Monastery in West Park, NY, March 21-24. It is for those who have previous experience and wish to continue. Individual instruction and demonstrations will be provided.
May God continue to bless you in 2017, and may your prayer reach extend to all those in need in your community and in your nation and the world.
According to Mathew Woodley, who wrote “Holy Fools” , the main qualification of a Holy Fool is following Jesus with reckless abandon. “Only a fool would attempt to change the world with a simple message of love and peace…” St. John Chrysostom.
Saint Anthony’s ability to apply spiritual discipline was so extreme as to manifest in victory even over the demons! He demonstrated that , according to poet Kathleen Norris, asceticism is “a radical way of knowing who, what, and where you are in defiance of those powerful forces in society…that aim to make us forget..”. (Holy Fools, Woodley). I think that icon writing, as a form of spiritual discipline, helps us on that path of spiritual discernment and asceticism, a confidence in who we are in Christ, that brings us closer to “a heart overflowing with the inexpressible delight of love.”
The Icon Talk at Saint Gregory’s Episcopal Church was well received and the exhibition is a lovely collection of 32 beautiful icons, different stylistically, but all radiating the same holiness and beauty. Worth seeing if you can get to Woodstock on a Sunday morning.
Coming up in Woodstock: WAAM April 26, 4PM. “Concerning the Spiritual in Art” I’ll give a talk connecting Icons with Matisse, Chagall, Kandinsky and the Blue Rider School and speculate on how that plays out in the New Renaissance in Iconography today. Free and open to all.
Woodstock Icon Writing Class: Mondays, 1-4 PM Beginning June 2; See my website for more details on Icon Writing Classes
This Saturday is the opening Reception for this faces exhibition I curated and partnered with Columbia County Arts Council and Columbia County Chamber of Commerce to present some great art and we will hear from some talented writers who will share their readings on April 12, too. Free and part of Hudson’ below 3rd Dine Arts Celebration – Come and See!
Here is the most recent video with Sister Vassa: All Iconography students will gain important information – a must see! It is well done and humorous.
I’m unveiling my newest, favorite icon at the opening reception and it shall remain a mystery until this Saturday! I’ll include it next month for those who can’t make the Hudson show. This one of Saint Luke is also a recent one.
The Vatican is apparently digitizing 41 million pages of ancient manuscripts: click here for more information on that one.
Art News article in the April, 2014, issue: “Icons on the Barricades” by Konstantin Akinsha refers specifically to Kyiv anti government clashes where artists created various forms of interactive art to participate in the protest. Interesting that they would use the word “Icon” in the title, but they were referring more to contemporary artists. However, there have been Orthodox priests carrying icons on the battle front too. Food for thought.