{"id":927,"date":"2009-03-08T00:48:38","date_gmt":"2009-03-08T00:48:38","guid":{"rendered":"http:\/\/orthodoxonline.org\/theology\/faith-and-theology\/the-holy-church\/the-holy-icon\/the-orthodoxy-icon\/"},"modified":"2009-03-08T00:48:38","modified_gmt":"2009-03-08T00:48:38","slug":"the-orthodoxy-icon","status":"publish","type":"post","link":"https:\/\/www.orthodoxonline.org\/theology\/ro\/faith-and-theology\/the-holy-church\/the-holy-icon\/the-orthodoxy-icon\/","title":{"rendered":"Icoana ortodox\u0103"},"content":{"rendered":"<p><span style=\"text-decoration: underline;\"><strong><span lang=\"ar-sy\">0 &#8211; <\/span>Intrare:<\/strong><\/span><\/p>\n<p>\u00cenc\u0103 din copil\u0103rie, icoanele ne-au \u00eenso\u021bit \u00een fiecare aspect al bisericii, \u00een special pe catapeteasm\u0103. Bisericile noastre sunt un fel de s\u0103rb\u0103toare, \u00een form\u0103 \u0219i culoare, a prezen\u021bei lui Dumnezeu \u00een biserica Sa. Icoana \u00ee\u0219i are locul \u0219i evlavia \u0219i \u00een casa credinciosului, deoarece de obicei este a\u0219ezat\u0103 \u00eentr-unul dintre col\u021buri, iar toat\u0103 lumea se \u00eentoarce la ea \u00een rug\u0103ciune. Pentru a \u00een\u021belege sensul folosirii icoanei \u00een Biserica noastr\u0103 Ortodox\u0103, trebuie s\u0103 o vedem ca pe o art\u0103 liturgic\u0103 pe care o folosim \u00een cadrul \u00eenchin\u0103rii \u0219i cinstei ortodoxe. Nu este, a\u0219adar, art\u0103 religioas\u0103 cu care putem decora pere\u021bii \u0219i contempla ca orice galerie de art\u0103.<\/p>\n<p>  <!--more-->  <\/p>\n<p>O persoan\u0103 obi\u0219nuit\u0103 nu \u00eentreab\u0103 \u201ede ce\u201d \u0219i \u201ecum\u201d are o icoan\u0103 \u201econtact real\u201d cu Dumnezeu? Cum este o surs\u0103 de har \u0219i de re\u00eennoire spiritual\u0103 \u00eentr-o lume \u00een care imaginea divin\u0103 a fost distorsionat\u0103? El nu poate \u00een\u021belege profunzimea \u0219i spiritualitatea icoanei.<\/p>\n<p>Cel care tr\u0103ie\u0219te spiritual liturghia Bisericii universale, cu integritate de opinie, de via\u021b\u0103 \u0219i de sl\u0103vire, este singurul care poate ridica orice art\u0103 la nivelul comunic\u0103rii tainelor icoanei dinaintea lui. Aceasta poate ajunge la viziunea exprimat\u0103 de icoan\u0103.<\/p>\n<p>Ce este o pictogram\u0103 \u0219i de ce o folosim?<\/p>\n<p><span style=\"text-decoration: underline;\"><strong>1 \u2013 Pictogram\u0103<\/strong><\/span><\/p>\n<p>Este o expresie pictural\u0103 a temelor religioase, \u00eenf\u0103\u021bi\u0219\u00e2nd cu fidelitate tr\u0103s\u0103turile teologiei ortodoxe Eviden\u021biaz\u0103 imaginea lui Hristos \u0219i a unor sfin\u021bi \u0219i ne aminte\u0219te de evenimentele planului m\u00e2ntuitor, cum ar fi cobor\u00e2rea \u00een iad, de exemplu un eveniment istoric din evenimentele Bisericii \u0219i ale Bibliei (ospitalitatea lui Avraam \u0219i a unuia dintre sfintele sinoade).<\/p>\n<p>Cuv\u00e2ntul \u201eicoan\u0103\u201d este aplicat desenelor de natur\u0103 spiritual\u0103 care reflect\u0103 un adev\u0103r divin, iar orice altceva sunt picturi \u0219i arte populare. Biserica a creat-o, pun\u00e2nd reguli pentru ca desenul ei s\u0103 fie o \u00eent\u00e2lnire cu noua crea\u021bie, iar Hristos este capul acestei noi crea\u021bii. Pe de alt\u0103 parte, icoana este o fereastr\u0103 c\u0103tre \u201ecealalt\u0103 lume\u201d, unde timpul \u0219i locul nu au niciun control. De aceea, liniile din icoan\u0103 par oarecum ciudate, deoarece nu transmit o imagine precum fotografia sau arta naturalist\u0103. pentru c\u0103 lumina divin\u0103 alunga orice umbr\u0103 a p\u0103catului. Icoana folose\u0219te oameni \u00eendep\u0103rta\u021bi f\u0103r\u0103 umbre \u0219i asta pentru c\u0103 \u00eenf\u0103\u021bi\u0219\u0103m natura r\u0103scump\u0103rat\u0103, luminat\u0103 \u0219i sf\u00e2nt\u0103. Icoana eviden\u021biaz\u0103 prezen\u021ba lui Dumnezeu \u00een popor, iar acesta este un g\u00e2nd profund ortodox, \u00eentruc\u00e2t icoana joac\u0103 un minunat rol educativ \u0219i informator \u00een liturghia sfintei noastre biserici. Arta sacr\u0103 a fotografiei educ\u0103 poporul lui Dumnezeu prin transmiterea \u00eenv\u0103\u021b\u0103turilor Bisericii despre ceea ce crede ea \u0219i astfel adev\u0103rata experien\u021b\u0103 a viziunii interioare este consolidat\u0103 atunci c\u00e2nd o vedem \u00eenf\u0103\u021bi\u0219at\u0103 \u00een fa\u021ba noastr\u0103.<\/p>\n<p>\u00cenv\u0103\u021b\u0103m credin\u021ba particip\u00e2nd la eveniment ca \u0219i cum s-ar \u00eent\u00e2mpla \u00eenaintea noastr\u0103, iar acest lucru se aplic\u0103 exact folosirii cuv\u00e2ntului \u201eazi\u201d \u00een majoritatea imnurilor noastre, care arat\u0103 prezen\u021ba constant\u0103 a adev\u0103rului planului lui Dumnezeu pentru m\u00e2ntuirea noastr\u0103. Realizarea nu poate dezv\u0103lui Dumnezeul invizibil, dar \u00een ad\u00e2ncul sufletului, omul g\u0103se\u0219te ceea ce \u00eentreab\u0103 despre existen\u021ba lui Dumnezeu. Astfel, credinciosul ortodox se exprim\u0103 prin reflectarea divinit\u0103\u021bii \u00een icoana de \u00eent\u00e2lnire \u0219i unire. Icoana treze\u0219te mistic\u0103 \u00een om, iar c\u00e2nd acesta r\u0103spunde la aceasta cu o via\u021b\u0103 spiritual\u0103, Dumnezeu \u0219i omul se \u00eent\u00e2lnesc \u00een inim\u0103, iar credinciosul vede o pregustare a lumii care a fost \u0219i va fi sf\u00e2nt\u0103.<\/p>\n<p>Icoana este doar o leg\u0103tur\u0103 \u00eentre evenimentul istoric, evenimentul liturgic \u0219i lumea revelat\u0103 \u00een gloria ve\u0219nic\u0103. Este punctul central al harului, harul Duhului Sf\u00e2nt al lui Dumnezeu care \u00eel afecteaz\u0103 pe credincios prin evenimentul sf\u00e2nt. \u00cen plus, icoana este \u201esursa harului\u201d pentru c\u0103 este prezen\u021ba sfintelor divinit\u0103\u021bi \u00een aceast\u0103 lume (chestionarul meu).<\/p>\n<p>Cu secole \u0219i genera\u021bii \u00een urm\u0103, pictorii din Biserica Ortodox\u0103 \u00eenc\u0103 redeseneaz\u0103 unele dintre primele modele de icoane sacre. Desigur, cu unele diferen\u021be \u00eentre o epoc\u0103 \u0219i alta \u0219i cu stilul unei \u021b\u0103ri diferit de alta. Aceast\u0103 pozi\u021bie nu este doar o respingere a dezvolt\u0103rii fiec\u0103rui caracter personal, ci mai degrab\u0103 pentru c\u0103 Biserica Ortodox\u0103 nu folose\u0219te elementul de imagina\u021bie liber\u0103, pentru c\u0103 are o viziune special\u0103 asupra rolului artistului individual \u0219i observ\u0103m c\u0103 majoritatea a pictorilor ortodoc\u0219i sunt \u00eenc\u0103 necunoscute deoarece icoana, \u00een opinia noastr\u0103, nu este creat\u0103 de un artist \u00een sensul exclusiv, ci mai degrab\u0103 este O profesie practicat\u0103 \u00een m\u0103n\u0103stiri care \u0219i-au c\u00e2\u0219tigat reputa\u021bia pentru o astfel de munc\u0103. \u0218colile noastre de pictur\u0103 nu se bazeaz\u0103 pe un artist care a f\u0103cut un nou salt \u0219i o inven\u021bie creativ\u0103, ci mai degrab\u0103 pe o tradi\u021bie p\u0103strat\u0103 cu deplin\u0103 grij\u0103 \u0219i transmis\u0103 din genera\u021bie \u00een genera\u021bie prin c\u0103lug\u0103ri, fiecare dintre ei av\u00e2nd o meserie specific\u0103 \u00een desenul icoanelor. Unul deseneaz\u0103 chipul, cel\u0103lalt deseneaz\u0103 corpul, iar cel de-al treilea se \u00eembrac\u0103, \u0219i astfel g\u0103sim un element crea\u021bia artistic\u0103 a individului a fost \u0219tears\u0103 \u00een procesul de pictare a icoanei sacre, iar materia a fost plasat\u0103 \u00eentr-un colectiv, politeist. form\u0103 divino-uman\u0103. Acesta este motivul pentru care observ\u0103m c\u0103 artistul nu semneaz\u0103 icoana ca alte opere de art\u0103, ci mai degrab\u0103 scrie \u201e\u00een m\u00e2na unui c\u0103lug\u0103r cutare \u0219i \u00een m\u00e2na unui c\u0103lug\u0103r\u201d, un indiciu al credin\u021ba noastr\u0103 \u00een \u201esinergia\u201d (participarea la lucrul \u00eempreun\u0103) dintre Dumnezeu \u0219i om, c\u0103ci Dumnezeu inspir\u0103, lumineaz\u0103 g\u00e2ndirea \u0219i clarific\u0103 viziunile, iar artistul \u0219i-a oferit m\u00e2na pentru a desena Ce vede mintea luminat\u0103, ochii deschi\u0219i la vederea cerul \u0219i inima curat\u0103. A\u0219adar, icoana se afl\u0103 \u00een m\u00e2inile a\u0219a \u0219i cu a\u0219a \u0219i nu \u00een propria produc\u021bie.<\/p>\n<p><span style=\"text-decoration: underline;\"><strong>2- \u00cenchinare sau onoare<\/strong><\/span><\/p>\n<p>Distinc\u021bia dintre \u00eenchinare \u0219i cinste este foarte important\u0103, deoarece \u00eenchinarea \u00eenseamn\u0103 onorare numai pe Dumnezeu, recunoa\u0219terea faptului c\u0103 El este Cel care exist\u0103, Creatorul, Domnul, Dreptul \u0219i M\u00e2ntuitorul. C\u00e2t despre onoare, respectul pentru creaturile lui Dumnezeu este cel care exprim\u0103 puterea \u0219i dragostea Lui. Astfel, onor\u0103m icoanele pentru c\u0103 ele arat\u0103 figuri sfinte precum Domnul Isus, mama Sa curat\u0103 \u0219i al\u021bi \u00eengeri \u0219i sfin\u021bi.<\/p>\n<p>\u00cen ceea ce prive\u0219te \u00eenchinarea, o oferim din ad\u00e2ncul fiin\u021bei noastre numai Sfintei Treimi, iar cinstirea noastr\u0103 a icoanelor Domnului nu este altceva dec\u00e2t o expresie a recuno\u015ftin\u0163ei noastre fa\u021b\u0103 de El, deoarece S-a \u00eentrupat \u0219i a manifestat \u00een persoana Sa chipul Tat\u0103l Ceresc. Pentru c\u0103 sfin\u021bii sunt uni\u021bi cu Hristos, toat\u0103 cinstea le este potrivit\u0103, pentru c\u0103 f\u0103c\u00e2nd aceasta cinstim pe cei care le-au dat har \u0219i sfin\u021benie.<\/p>\n<p>Biserica nu a folosit icoana ca un tablou atr\u0103g\u0103tor. Mai degrab\u0103, am considerat-o o expresie a apari\u021biei modelelor cere\u0219ti pentru c\u0103 este o fereastr\u0103 \u00eentre p\u0103m\u00e2nt \u0219i cer, iar a privi prin fereastra icoanei \u00eenseamn\u0103 a privi direct \u00een lumea cereasc\u0103. Deci, cele dou\u0103 dimensiuni ale icoanei \u0219i aureolei aurii sunt str\u00e2ns legate de caracterul ei sacru.<\/p>\n<p>Icoana a existat ca semn al re\u00eennoirii chipului lui Dumnezeu \u00een om. Este un punct de \u00eent\u00e2lnire \u00eentre om \u0219i mister \u0219i este izvorul harului. \u00centruc\u00e2t asem\u0103narea omului cu Dumnezeu nu poate fi ascuns\u0103, nici icoana, care este o expresie exterioar\u0103 a asem\u0103n\u0103rii divine care apare \u00een om, nu poate fi ascuns\u0103.<\/p>\n<p><span style=\"text-decoration: underline;\">Sf\u00e2ntul Ioan Damaschinul vorbe\u0219te despre eficien\u021ba sfintelor icoane, spun\u00e2nd: \u201eDac\u0103 nu am c\u0103r\u021bi. M\u0103 duc la biseric\u0103... desenele m\u0103 fascineaz\u0103 a\u0219a cum o face p\u0103m\u00e2ntul ierbos \u0219i \u00eenflorit, st\u00e2rnind slava lui Dumnezeu \u00een sufletul meu.\u201d<\/span><\/p>\n<p><span style=\"text-decoration: underline;\">Este un motiv pentru a fi \u00eencurajat s\u0103 onor\u0103m icoanele<\/span>Avantajul s\u0103u practic este c\u0103 o prezint\u0103 ca pe o carte pentru needuca\u021bi \u201eIcoana este ca scrisul sacru. Este o expresie a inexprimabilului, pentru c\u0103 \u00eentruparea este baza picturii icoanelor, la fel cum este baza Cuv\u00e2ntului lui Dumnezeu scris \u00een Evanghelie. Cuv\u00e2ntul audibil \u0219i imaginea vizibil\u0103 ofer\u0103 ambele cel mai bun ajutor pentru a ob\u021bine participarea la \u00eenchinarea adev\u0103rat\u0103.\u201d<\/p>\n<p>Aceasta este \u00eenv\u0103\u021b\u0103tura marelui sf\u00e2nt: \u201eA cunoa\u0219te acela\u0219i lucru care vine \u00eentr-un mod senzual este prin combinarea cuv\u00e2ntului transmis prin auz \u0219i a desenului t\u0103cut \u0219i aparent prin imagini.\u201d Cu acela\u0219i scop, vorbe\u0219te Sf\u00e2ntul Nilus din Sinai, spun\u00e2nd: \u201eCei care nu sunt buni la citit \u00ee\u0219i pot aminti ac\u021biunile slujitorilor lui Dumnezeu prin imaginile Vechiului Testament\u201d. <br \/>\u0218i noul. Ei se pot str\u0103dui, de asemenea, s\u0103 fie ca acei sfin\u021bi care au schimbat p\u0103m\u00e2ntul cu cerul, prefer\u00e2nd invizibilul \u00een locul vizibilului.\u201d<\/p>\n<p>Sf\u00e2ntul Fotie al Constantinopolului spune: \u201e<span style=\"text-decoration: underline;\">Oricine spune c\u0103 iube\u0219te cartea \u0219i ur\u0103\u0219te icoana este nebun \u0219i ilogic. Accept\u0103m \u00eenv\u0103\u021b\u0103tura luat\u0103 din imagine a\u0219a cum accept\u0103m aceea\u0219i \u00eenv\u0103\u021b\u0103tur\u0103 care vine prin cuvintele scrise. Primim predici prin auzire \u0219i, de asemenea, primim form\u0103 prin vedere. Ambele transmit acela\u0219i adev\u0103r, dar \u00een moduri diferite.\u201d \u201eFecioara \u00eel \u021bine pe Creator \u00een m\u00e2ini ca un copil (\u00een icoan\u0103) Cine nu ar fi mai impresionat doar privind-o dec\u00e2t auzind o descriere verbal\u0103 a m\u0103re\u021biei acestui mister? \u201e<\/span><\/p>\n<p><strong><span style=\"text-decoration: underline;\">3- Icoana \u0219i liturghia<\/span><\/strong><\/p>\n<p>Liturghia ortodox\u0103 atinge apogeul \u00een celebrarea Tainei Euharistiei. Comunitatea rug\u0103toare gust\u0103 \u0219i tr\u0103ie\u0219te apari\u021bia lui Hristos \u00een Taina Euharistiei, de asemenea, gust\u0103 cu aceast\u0103 \u00eenf\u0103\u021bi\u0219are \u0219i \u00cemp\u0103r\u0103\u021bia lui Dumnezeu \u0219i a doua venire a lui Hristos Dumnezeu. Mai mult dec\u00e2t at\u00e2t, \u00een sacramentul mul\u021bumirii, to\u021bi \u00eenchin\u0103torii cere\u0219ti se adun\u0103 cu \u00eenchin\u0103torii p\u0103m\u00e2nte\u0219ti, iar cerul coboar\u0103 pe p\u0103m\u00e2nt, unde umple sf\u00e2ntul loca\u0219. Atunci Hristos intr\u0103 ca un maestru biruitor \u00eenconjurat de \u00eengeri \u00eentr-o stare invizibil\u0103.<\/p>\n<p>Icoana din biseric\u0103 reprezint\u0103 aceast\u0103 \u00eenf\u0103\u021bi\u0219are \u0219i arat\u0103 aceast\u0103 prezen\u021b\u0103 Este foarte important ca biserica s\u0103 aib\u0103 locuri destinate sfintelor icoane. Pictograma face vizibil \u0219i tangibil ceea ce se face \u00een secret \u00een serviciu. Icoana \u00eencearc\u0103 s\u0103 ne fac\u0103 s\u0103 \u00een\u021belegem, prin mijloace senzoriale, teoretice \u0219i vizuale, secretul planului de m\u00e2ntuire. Icoana vorbe\u0219te credinciosului cu simboluri \u0219i forme preluate din realitate, iar din moment ce liturghia caut\u0103 \u00eenchinarea \u00een duh \u0219i adev\u0103r, atunci trebuie s\u0103 existe mijloace spirituale de desen.<\/p>\n<p>Pentru a \u00eencerca s\u0103 \u00een\u021belegem secretul, vedem desenul Sfintei Liturghii din timpul templului, unde Hristos s\u0103v\u00e2r\u0219e\u0219te jertfa asupra lui \u00eensu\u0219i, d\u00e2ndu-\u0219i trupul \u0219i s\u00e2ngele apostolilor, iar preotul reprezint\u0103 aceast\u0103 jertf\u0103 cereasc\u0103 pe p\u0103m\u00e2nt. Re\u021bine\u021bi c\u0103 icoana nu este un tablou cu care \u00eempodobim biserica, ci mai degrab\u0103 scopul ei liturgic este de a exprima prin pictur\u0103 \u201eFiecare trup omenesc s\u0103 tac\u0103\u201d sub forme de \u00eengeri imateriali, dac\u0103 credinciosul vede acest lucru \u0219i fiin\u021ba lui este zguduit\u0103 , el \u00een\u021belege cu adev\u0103rat c\u0103 \u201efor\u021bele cere\u0219ti slujesc cu noi.\u201d Dac\u0103 icoana ar fi fost \u00eenf\u0103\u021bi\u0219at\u0103 \u00een forme universale, nu ar fi ajutat la \u00cen\u021belegerea tainei liturghiei.<\/p>\n<p>\u00cen acest fel, \u0219i prin leg\u0103tura intim\u0103 dintre icoan\u0103 \u0219i liturghie, se descoper\u0103 via\u021ba lui Hristos, Maica Domnului \u0219i a sfin\u021bilor, mai ales lupta \u0219i lupta sfin\u021bilor. Nu numai \u00een folosul celor needuca\u021bi, c\u0103, privind desenele, memor\u0103m faptele curajoase s\u0103v\u00e2r\u0219ite de sfin\u021bi \u0219i le imit\u0103m. \u00cen plus, este un document important pentru a explica cele mai importante subiecte de \u00eenchinare. Imagini de la Liturghie, laude, ridicarea crucii...<\/p>\n<p>De asemenea, men\u021bion\u0103m c\u0103 limbajul liturghiei a inspirat multe icoane De exemplu, faima de laud\u0103 a inspirat multe icoane, deoarece a inspirat dou\u0103zeci \u0219i patru de icoane. La fel, pictorii au fost influen\u021ba\u021bi de poezia bisericeasc\u0103 formula lui Hristos \u00eencunun\u00e2nd martirii, a\u0219a c\u0103 au pictat-o, iar \u00een v\u00e2rful icoanei martirii sunt \u00eencununa\u021bi cu dafin.<\/p>\n<p>Deci, icoana este legat\u0103 de liturghie \u0219i din punct de vedere al textului \u0219i sunt foarte asem\u0103n\u0103toare.<\/p>\n<p><span style=\"text-decoration: underline;\"><strong>4- Aranjarea icoanei \u00een biseric\u0103 <\/strong><\/span><\/p>\n<p>Vedem catapeteasma, care era doar o barier\u0103 joas\u0103 care desp\u0103r\u021bea sanctuarul de nava bisericii, care a \u00eenceput s\u0103 se ridice u\u0219or odat\u0103 cu trecerea timpului \u0219i acumularea evenimentelor. A devenit un zid \u00eenalt cu trei u\u0219i prin care preo\u021bii intrau \u00een templu pentru a termina slujba, iar prin u\u0219a din mijloc (U\u0219a Regal\u0103) preotul comunica cu oamenii pentru a da pace, binecuv\u00e2nt\u0103ri \u0219i sfin\u021benie \u0219i pentru a citi Evanghelia. \u0219i predic\u0103.<\/p>\n<p>Pe acest perete, icoanele sunt aranjate astfel:<\/p>\n<ul>\n<li>Icoana Domnului este mereu prezent\u0103 \u00een dreapta U\u0219ii \u00cemp\u0103r\u0103te\u0219ti, iar \u00een st\u00e2nga u\u0219ii se afl\u0103 icoana Maicii Domnului, \u201eRegina s-a \u00een\u0103l\u021bat \u00een dreapta ta...\u201d, iar \u00een dreapta icoana Domnului este a\u0219ezat\u0103 icoana lui Ioan Botez\u0103torul, acesta fiind prieten cu mirele (Ioan 3:29). C\u00e2t despre icoana Fecioarei, care este mireasa lui Dumnezeu \u0219i care reprezint\u0103 biserica, vedem icoana sf\u00e2ntului, hramul bisericii.<\/li>\n<li>Pe U\u0219a Regal\u0103 este \u00eenf\u0103\u021bi\u0219at\u0103 icoana Bunei Vestiri \u00een care a avut loc unirea lui Dumnezeu cu omenirea, iar prin unire u\u0219ile cere\u0219ti s-au deschis, iar rela\u021bia oamenilor cu Dumnezeu a revenit la primul curs \u00een primul n\u0103scut dintre cei doi termeni cu Dumnezeu, \u0219i anume Fecioara, pe care o numim \u00een rug\u0103ciunile noastre \u201ePoarta Raiului\u201d.<\/li>\n<li>\u00cen ceea ce prive\u0219te celelalte dou\u0103 u\u0219i, desen\u0103m o icoan\u0103 a arhanghelilor Mihail \u0219i Gavril, cele mai \u00eenalte o\u0219ti ale cerului, iar deasupra acestor icoane, care au de obicei dimensiunea natural\u0103 a unui om, sunt trei \u0219i patru r\u00e2nduri de mai mici. icoane, al c\u0103ror num\u0103r depinde de m\u0103rimea bisericii \u0219i de c\u00e2t de mic\u0103 este aceasta. Este aranjat astfel:\n<ul>\n<li>Primul r\u00e2nd de apostoli<\/li>\n<li>Al doilea r\u00e2nd este pentru sfin\u021bi, oameni drep\u021bi \u0219i martiri.<\/li>\n<li>Al treilea r\u00e2nd este filtrul profe\u021bilor<\/li>\n<li>Al patrulea r\u00e2nd este r\u00e2ndul p\u0103rin\u021bilor Vechiului Testament.<\/li>\n<\/ul>\n<\/li>\n<li>Apoi punem deasupra U\u0219ii \u00cemp\u0103r\u0103te\u0219ti icoana mijlocirii \u0219i rug\u0103ciunii, \u201e\u0394\u03ad\u03b7\u03c3\u03b9\u03c2\u201d, care \u00eel reprezint\u0103 pe Hristos \u0219ez\u00e2nd pe tronul s\u0103u ca judec\u0103tor al universului, iar pe Maria mama sa \u0219i Ioan Botez\u0103torul st\u00e2nd la dreapta \u0219i la st\u00e2nga lui \u00eentr-o pozi\u021bie. de rug\u0103ciune \u0219i mijlocire pentru lume.<\/li>\n<li>\u00cen v\u00e2rful catapetesmei se afl\u0103 imaginea proeminent\u0103 a Patimilor Domnului Isus, adic\u0103 Crucea Domnului Iisus, a mamei sale \u0219i a iubitului Ioan st\u00e2nd la cruce. Astfel, vedem c\u0103 aranjarea icoanelor \u00een acest fel prezint\u0103 \u00eentreaga biseric\u0103 cereasc\u0103 grupului de \u00eenchin\u0103tori p\u0103m\u00e2nte\u0219ti.<\/li>\n<li>Apoi vedem \u00een v\u00e2rful absidei de r\u0103s\u0103rit a templului chipul Prea\u00eenaltei Fecioare Maria (\u03a0\u03bb\u03b1\u03c4\u03b9\u03c4\u03ad\u03c1\u03b1 \u03c4\u03c9\u03bd \u039f\u03c5\u03c1\u03b1\u03bd\u03ce\u03bd) \u00eembr\u0103\u021bi\u0219\u00e2nd pe Hristos, D\u0103t\u0103torul de via\u021b\u0103, prezent\u00e2ndu-l lumii, \u00eenconjurat de coruri de \u00eengeri. Pe absida din jurul mesei stau sfin\u021bii p\u0103rin\u021bi, \u00eenv\u0103\u021b\u0103tori ai universului care au acordat aten\u021bie liturghiei dumnezeie\u0219ti \u0219i au \u00eenv\u0103\u021bat credin\u021ba \u0219i \u00cel \u00eenf\u0103\u021bi\u0219\u0103m pe Hristos cu apostolii s\u0103v\u00e2r\u0219ind liturghia divin\u0103. \u00cen dreapta \u0219i \u00een st\u00e2nga sunt p\u0103rin\u021bii \u0219i diaconii, apoi p\u0103rin\u021bii din pustie, martirii, profe\u021bii \u0219i c\u00e2teva scene care reprezint\u0103 evenimentele m\u00e2ntuirii din cele dou\u0103 Testamente.<\/li>\n<li>\u00cen cupola central\u0103 din v\u00e2rful bisericii, apare Ofi\u021berul Atotputernic, care prive\u0219te oamenii cu compasiune \u0219i tandre\u021be, precum \u0219i cu seriozitate \u0219i evlavie. <\/li>\n<li>\u00cen Pronaos \u00eenf\u0103\u021bi\u0219\u0103m scene din Vechiul Testament (pentru c\u0103 este introducerea \u00een Noul Testament).<\/li>\n<li>Icoana are \u0219i o alt\u0103 misiune liturgic\u0103, \u00eentruc\u00e2t fiecare zi are o icoan\u0103 specific\u0103 hramului acelei zile \u0219i ocaziei care are s\u0103rb\u0103toare.<\/li>\n<\/ul>\n<p><span style=\"text-decoration: underline;\"><strong>5- Consacrarea icoanelor<\/strong><\/span><\/p>\n<p>Preotul consacr\u0103 icoana ca confirmare \u0219i dovad\u0103 dat\u0103 de Biseric\u0103 a conformit\u0103\u021bii chipului sf\u00e2nt cu arhetipul s\u0103u: \u201eNu ne \u00eenchin\u0103m icoanelor, dar \u0219tim c\u0103 respectul datorat icoanelor se acord\u0103 arhetipurilor\u201d. Nu imaginea este destinat\u0103 respectului \u0219i onoarei, ci mai degrab\u0103 modelul original care apare \u00een ea. \u00cen rug\u0103ciunile de sfin\u021bire, exist\u0103 o amintire constant\u0103 \u0219i urgent\u0103 c\u0103 icoana nu trebuie s\u0103 induc\u0103 \u00een eroare pe nimeni, \u00eenstr\u0103in\u00e2ndu-l de \u00eenchinarea lui Dumnezeu, c\u0103ruia numai \u00eenchinarea i se cuvine ca arhetip al sfin\u021beniei. \u00cen rug\u0103ciunile de sfin\u021bire, exist\u0103 o explica\u021bie a motivului pentru care a permis realizarea de icoane \u0219i o invocare a binecuv\u00e2nt\u0103rii Domnului s\u0103 fie asupra icoanei \u0219i binecuv\u00e2ntarea \u0219i mijlocirea celui \u00eenf\u0103\u021bi\u0219at pe ea \u0219i pentru ca to\u021bi cei care se roag\u0103 \u00eenaintea ei. \u00ee\u0219i ob\u021bine cererea \u0219i o folose\u0219te ca mijloc spiritual pentru a-\u0219i ridica rug\u0103ciunea \u0219i a-\u0219i rev\u0103rsa sufletul \u00eenaintea Domnului.<\/p>\n<p><span style=\"text-decoration: underline;\"><strong>6- Cuv\u00e2ntul \u0219i imaginea<\/strong><\/span><\/p>\n<p>Evanghelia Sf\u00e2ntului Ioan \u00eencepe cu misterul Fiului \u0219i \u00eel nume\u0219te \u201eCuv\u00e2ntul\u201d. Constat\u0103m c\u0103 limbajul Bibliei este limbajul dialogului despre realitatea vie. Liturghia divin\u0103 p\u0103streaz\u0103 \u0219i limbajul dialogului, cu \u201epoharul\u201d \u00een mijlocul altarului pentru c\u0103 \u201eCuv\u00e2ntul\u201d se \u00eempline\u0219te \u00een Euharistie, iar Dumnezeul cel viu, D\u0103t\u0103torul de hran\u0103, se descoper\u0103.<\/p>\n<p>Cuv\u00e2ntul intr\u0103 \u00een istorie, dar nu numai c\u0103 vorbe\u0219te, ci face \u0219i istorie \u0219i cheam\u0103 oamenii s\u0103 fac\u0103 ac\u021biuni care le declar\u0103 clar spiritul. Fiecare cuv\u00e2nt constructiv se adreseaz\u0103 auzului \u0219i v\u0103zului Apostolul Ioan ne spune: \u201eCeea ce am auzit, ce am v\u0103zut cu ochii no\u0219tri, ceea ce am v\u0103zut \u0219i m\u00e2inile noastre s-au atins cu privire la Cuv\u00e2ntul vie\u021bii. C\u0103ci via\u021ba s-a ar\u0103tat \u0219i noi am v\u0103zut-o \u0219i d\u0103m m\u0103rturie...\u201d (1 Ioan 1:1-3). Acest text ne ofer\u0103 o m\u0103rturie perfect\u0103 a caracterului vizual al Cuv\u00e2ntului \u00eentrupat. L\u00e2ng\u0103 percep\u021bia mintal\u0103 st\u0103 percep\u021bia senzorial\u0103, iar l\u00e2ng\u0103 cuv\u00e2nt st\u0103 imaginea, a\u0219a c\u0103 \u00eel auzim pe Iov declar\u00e2nd: \u201eDup\u0103 auzul urechii am auzit despre tine, dar acum ochii mei te-au v\u0103zut\u201d (Iov 42:5).<\/p>\n<p>Din acest motiv, c\u00e2nd Dumnezeu i-a promis omului s\u0103 nu-l distrug\u0103, i-a dat drept semn un curcubeu. Ca r\u0103spuns la strig\u0103tul lui Isaia: \u201eDac\u0103 s-ar sf\u00e2\u0219ie cerurile \u0219i s-ar cobor\u00ee pe p\u0103m\u00e2nt\u201d (Isaia 64:1), iubitul R\u0103scump\u0103r\u0103tor ne r\u0103spunde: \u201eAdev\u0103rat v\u0103 spun c\u0103 de acum ve\u021bi vedea cerul deschis. \u0219i \u00eengerii lui Dumnezeu urc\u00e2nd \u0219i cobor\u00e2nd asupra Fiului Omului\u201d (Ioan 1:51). El ne mai declar\u0103: \u201eFerici\u021bi ochii care v\u0103d ceea ce vede\u021bi voi...\u201d (Luca 10:23). A\u0219a cum Isus Hristos a vindecat pe surzi, El a deschis ochii orbilor. Invizibilul se dezv\u0103luie \u00een vizibil. De atunci, imaginea a devenit nucleul cre\u0219tinismului, la fel ca \u0219i cuv\u00e2ntul: ambele sunt un mijloc de exprimare a chestiunilor spirituale.<\/p>\n<p>\u00cen cele din urm\u0103, Cuv\u00e2ntul \u00eentrupat \u00eensu\u0219i ne-a oferit m\u00e2ncare: \u201eLua\u021bi, m\u00e2nca\u021bi, acesta este trupul meu\u201d. \u00cen ziua Rusaliilor, totul ardea cu limbi de foc. Astfel, invizibilul vine la noi prin vizibil \u00een icoana Liturghiei Divine cere\u0219ti.<\/p>\n<p><span style=\"text-decoration: underline;\"><strong>7- Note despre tehnica de desenare a pictogramelor<\/strong><\/span><\/p>\n<p>Pictogramele sunt desenate cu precizie. Pictorul foloseste lemn de chiparos, stejar, fag, castan si salcam, cu conditia sa nu prezinte noduri. \u00ce\u0219i preg\u0103te\u0219te pagina cu o solu\u021bie de lipici, apoi ata\u0219eaz\u0103 la aceast\u0103 solu\u021bie o \u021bes\u0103tur\u0103 sub\u021bire care se leag\u0103 str\u00e2ns de lemn. Dup\u0103 aceea, picteaz\u0103 aceast\u0103 pagin\u0103 de mai multe ori cu cret\u0103 \u0219i pudr\u0103 de alabastru alb\u0103 amestecat\u0103 cu lipici animal. C\u00e2nd aceast\u0103 pagin\u0103 acoperit\u0103 cu cret\u0103 este terminat\u0103, se usuc\u0103 bine cu h\u00e2rtie abraziv\u0103 \u0219i o c\u00e2rp\u0103 moale. Apoi liniile de desen sunt u\u0219or gravate \u0219i frunze de aur sunt lipite \u00een jurul lor.<\/p>\n<p>Apoi artistul trece la desen, folosind culori produse pe c\u00e2t posibil din spum\u0103 natural\u0103 de pulbere amestecat\u0103 cu g\u0103lbenu\u0219 de ou. Aceasta se nume\u0219te \u201et\u0103b\u0103cire\u201d. C\u00e2nd desenul este terminat, se \u00eentinde peste el un strat din cel mai fin ulei de in. Apoi, la acest ulei se adaug\u0103 r\u0103\u0219ini de copac, adic\u0103 gume emulsionate, cum ar fi chihlimbarul galben. Astfel, aceast\u0103 vopsea \u00eembib\u0103 culorile \u0219i le face un grup omogen, dur \u0219i stabil. \u00cen timp, culorile se oxideaz\u0103 \u0219i devin mai \u00eenchise. Dac\u0103 lustruim suprafa\u021ba icoanei, putem vedea str\u0103lucirea original\u0103 a acestor culori.<\/p>\n<p>Lumina are un rol serios \u00een icoan\u0103. \u00cen general, spa\u021biile superioare sunt iluminate din el, deoarece lumina coboar\u0103 de sus, fiind lumin\u0103 cereasc\u0103. \u00cen acela\u0219i timp, lumina este fundalul icoanei, iar dac\u0103 o exprim\u0103m \u00een termeni \u0219tiin\u021bifici, spunem c\u0103 fondul auriu din icoan\u0103 se nume\u0219te lumin\u0103, iar metoda de desen este \u201epentru clarificarea treptat\u0103 a pictorului\u201d. , \u00een timp ce trateaz\u0103 o fa\u021b\u0103, o acoper\u0103 mai \u00eent\u00e2i cu o culoare \u00eenchis\u0103, apoi arunc\u0103 peste ea un pigment mai clar de mai multe ori \u00eentr-un mod mai clar. Astfel, aspectul unei fe\u021be vine ca urmare a unei progresii Este o imagine a cre\u0219terii luminii la o persoan\u0103.<\/p>\n<p>Anticilor nu le p\u0103sa de detaliile scenice despre persoana sf\u00e2ntului, pentru a transfera privitorul din spa\u021biu \u0219i timp, prin eliberarea icoanei de leg\u0103tura ei cu spa\u021biu \u0219i timp. Ceea ce este important \u00een icoan\u0103 este persoana \u0219i evenimentul, adic\u0103 sensul spiritual al evenimentului istoric mai mult dec\u00e2t \u201eunde \u0219i c\u00e2nd s-a \u00eent\u00e2mplat, eliber\u00e2nd evenimentul din spa\u021biu \u0219i timp, el cap\u0103t\u0103 o amploare nesf\u00e2r\u0219it\u0103 \u0219i se extinde\u201d. de la trecut la viitor prin prezent, deci nu este doar o amintire a oamenilor \u0219i evenimentelor, ci mai degrab\u0103 confirm\u0103 existen\u021ba lor efectiv\u0103. Icoana ridic\u0103 oamenii la un cadou permanent.<\/p>\n<p>Din forma fiziologic\u0103 deriv\u0103m baza desenului, dar o spiritualiz\u0103m \u0219i o ar\u0103t\u0103m nu a\u0219a cum a fost sub forma trupului s\u0103u pe p\u0103m\u00e2nt, ci mai degrab\u0103 ca omul \u00eendumnezeit al c\u0103rui chip se schimb\u0103 a\u0219a cum Domnul i-a schimbat chipul fe\u021bei. \u00een apari\u021bia sa \u00een fa\u021ba ucenicilor dup\u0103 \u00cenviere, unde a dezv\u0103luit slava pielii \u0219i, de asemenea, \u00een evenimentul transfigur\u0103rii la fa\u021b\u0103. Deci, nu \u00eel vom portretiza pe baza unei fotografii, iar una dintre ele i-a fost g\u0103sit\u0103, ca copie exact\u0103.<\/p>\n<\/p>\n<p style=\"text-align: left;\">Arhimandritul Panteleimon Farah<br \/>Citat din revista Orthodox Heritage<\/p>","protected":false},"excerpt":{"rendered":"<p>0 &#8211; \u0645\u062f\u062e\u0644: \u0645\u0646\u0630 \u0627\u0644\u0635\u063a\u0631 \u062a\u0631\u0627\u0641\u0642\u0646\u0627 \u0627\u0644\u0623\u064a\u0642\u0648\u0646\u0627\u062a \u0641\u064a \u0643\u0644 \u062c\u0647\u0629 \u0645\u0646 \u0627\u0644\u0643\u0646\u064a\u0633\u0629\u060c \u0648\u062e\u0627\u0635\u0629\u064b \u0639\u0644\u0649 \u0627\u0644\u0623\u064a\u0642\u0648\u0646\u0633\u062a\u0627\u0633. \u0648\u0643\u0646\u0627\u0626\u0633\u0646\u0627 \u0647\u064a \u0646\u0648\u0639 \u0645\u0646 \u0627\u0644\u0627\u062d\u062a\u0641\u0627\u0644\u060c 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