Holy Trinity
(Russian, 14th Century)
By Andrei Rublev (1370-1430), Moscow
Scripture: Genesis 18

This icon depicts the account of the three angels appearing to Abraham and Sarah, known as the Hospitality of Abraham.  This is traditionally thought of as an Old Testament prefiguration of the Trinity.

The Church specifically chose this particular icon because it most fully expresses the dogma of the Holy Trinity: the three angels are depicted in equal dignity, with the same faces symbolizing the triunity and equality of all three Persons.  While they are of the same nature or essence, they are yet distinct persons which is depicted in the differing garments.  The central angel, the one who speaks, is associated with Christ, and his robes are colored the same as Christ's in iconography.

Annunciation
(Byzantine, 14^th Century)
Church of St. Clement in Ohrid, Macedonia.
Scripture:  Luke 1:26-38

This icon depicts the Archangel Gabriel bringing the news of the news of Christ's Incarnation. The Virgin Mary receives the news with surprise, but at her amen, the Holy Spirit descended upon her. This is the moment at which she became the Theotokos.

Nativity
(Byzantine, 15^th Century)
Scripture:  Luke 2:6-20

This icon portrays the nativity of our God and Savior Jesus Christ…God coming into the world in the flesh.  Some of the imagery depicted are the Star of Bethlehem (portrayed as the Holy Spirit), the angels proclaiming the good news of great joy, Magi (left), and a shepherd (right), Saint Joseph being tempted by the Devil (portrayed as an old man), and two women bathing the newborn Christ (testifying to His humanity). In the center is the cave in which rests the Theotokos with Christ lying in the manger.  Christ the baby is wrapped in funeral garments reminding us Jesus came to Earth ultimately to submit to death and break its hold on humanity.

Theophany
(Russian, 17th Century)
Scripture:  Matthew 3:13-17

This icon depicts John the Forerunner baptizing Jesus Christ.  It was on this day, God revealed himself in three persons: Father, Son, and Holy Spirit.

This icon depicts that Jesus, not submerged, is not the one being baptized, but it is creation being baptized in him.  He is nearly naked (older icons completely naked), representing the goodness of God’s creation and as the new Adam, not ashamed.  Early Christians were likewise baptized naked.  Additionally, depicted is the Holy Spirit descending upon Jesus as a dove and the angels waiting to attend and dress him after the baptism is over.

Wedding at Cana
(Byzantine,16th Centuray)
Stavronikita Monastery at Mt. Athos
Scripture:  John 2:1-11

This icon depicts Christ's first public miracle, the changing of water into wine at the request of his Mother. This was the first of his signs and it revealed his glory and his disciples believed in him.  Of note, while in this icon, the Bride is crowned, the Groom lacks a crown to emphasis that Jesus Christ is the Bridegroom uniting himself to Creation.

Transfiguration
(Byzantine, 12^th Century)
Monastery of Saint Catherine
at Mount Sinai
Scripture:  Matthew 17:1-13

Christ is the center and focus of the image, his hand held in a blessing, eyes directed at us. His clothes are depicted “white as light” as the Gospel writers describe, and the glory of God overshadowing the scene is shown by the mandorla around his body. From His body, shafts of light are shown striking each of the five others present: to Christ’s right, the Prophet Elijah; to His left Moses; scattered about His feet in confusion, the Apostles John, Peter, and James. 

Mystical Last Supper
(Byzantine, 12th Century)
Monastery of Vatopedi at Mt. Athos
Scripture:  Matthew 26:17-30

This icon depicts the last meal Christ shared with his disciples before his crucifixion and resurrection.  It is known as the last supper or mystical supper.  This icon is typically found above the iconostasis to remind us that it was at this meal that Jesus instituted the mystery of communion and his words of institution are read at every liturgy.  In this icon Peter is at the right hand of Christ while John, in an image of close friendship, leans upon His chest.  It is Judas who asserts himself and reaches in to take on his own what has not yet been offered.

Raising of Lazarus
(Byzantine, 12^th Century)
Scripture:  John 11:1-44

In this icon, we see Christ extending his hand to his beloved friend Lazarus, who comes out of his tomb after being dead for four days.  This miraculous event happened just before Palm Sunday. By this action, Christ displayed his power over death and pointed to his own Death and Resurrection, which would happen a week later.

Crucifixion
(Russian, 17^th Century)
Scripture:  Luke 23:26-47

This icon of the crucifixion portrays the physical reality of Jesus Christ’s sacrifice upon the Cross by a method of execution used by the Romans. There is so much imagery in this icon that illustrates the effect of the events on the earthly and heavenly realms as well as hades.  Just some of the imagery includes Jesus nailed to the cross with his crime, “King of the Jews”, ironically meant as ridicule, hanging over his head.  Two criminals are on either side of Jesus; one insults him while other defends him and is promised to be with Jesus in Paradise.  As Jesus gives up his Spirit, Angels come to aid him and the sun is darkened and the moon turns red (Joel 2:31). Women disciples and St. John stand nearby while the guard pierces Jesus’ side and water mixed with blood pours forth.  Also of note is that even depicted in death, Jesus retains a halo illustrating that even in physical death his divinity has not departed. 

Harrowing of Hades
(Russian, 15^th Century)
Church of the Dormition at Volotovo Pole
Scripture:  John 5:28; 1Corinthians 15:21,22

We come to the pinnacle of the Christian faith.  This is one of the icons that represent the Great and Holy Pascha and the one we affirm every year as we celebrate Jesus’ victory with the Paschal Hymn:

Christ is risen from the dead,
Trampling down death by death,
And upon those in the tombs bestowing life!

In the Icon, the victorious Jesus Christ is in the center, surrounded by a mandorla, representing the Glory of God.  He is pulling the first man Adam from the tomb by his wrist, depicting that there is nothing Adam can do to be saved but surrender.  Eve is on Christ’s left, depicted in supplication and surrounding Jesus are John the Baptist and the Old Testament Righteous who were awaiting the Messiah and are now freed.  Hades, under Christ’s crucifixion marked feet, is in shambles with the doors and locks broken forevermore unable to bind.

Ascension
(Russian, 15th Century)
Scripture:  Acts 1:9-11

Following 40 days on earth after his resurrection, Jesus ascended into heaven with a promise to send the Holy Spirit.  This icon depicts that ascension with the angels accompanying Jesus, surrounded by a mandorla, to Heaven.  As would be expected, the disciples who were with him are shown in confusion and disarray.  As told in Acts, Angels assure the Apostles that Jesus will return in the same manner as they saw him depart.  The Theotokos stands between the angels, not looking up as the Apostles, but at us.  She is peaceful as overshadowed by the Holy Spirit since Christ’s conception; she has already pondered the mysteries of her son and is already hoping on his return.  She,the angels and Jesus have halos, but the Apostles yet do not.    

Pentecost
(Post-Byzantine, 16^th Century)
Stavronikita Monastery on Mt. Athos
Scripture:  Acts 2:1-4

This icon depicts the receiving of the Holy Spirit by the Apostles fifty days after the Resurrection.  At the top the tongues of fire are shown descending on the disciples to fill them with the Holy Spirit.  The disciples depicted are not the twelve who were historically present, but represent the Church and include the four Evangelists holding the yet unwritten gospels and Paul who would carry the Good News to the Gentiles.  The disciples sit in a semi-circle representing the unity of the Church.  In contrast to the confusion at the ascension, they now sit orderly as the Holy Spirit infuses them with the gifts.  The area in the center of the disciples is empty signifying that the invisible Christ is the only leader and head of the Church.  At the bottom is a figure representing the kings of this world still in darkness, while the Disciples are illumined above.