Taboric light and the divine energies form the basis of this treatise. 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. Likewise, to paint images of all the saints on icons, to venerate and bow before them is equally appropriate. This also holds true for His All Pure Mother. “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. Here is a quote from “Theology of the Icon, Volume II” by Leonid Ouspensky: It is also a positive contribution that explains its spiritual content. Message to an Iconographer provides an answer to the prevailing heresy of the time and is a defense of the Icon and its veneration. 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. It is believed that this book was put together at the request of the famous Iconographer, Dionysius for the purpose of training future Iconographers. It is helpful in explaining the role and meaning of sacred art and Iconography. 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. This month is a continuation of last month’s article on Hesychasm and Icons. Valerie Cullers on The Worldview of an Icono… Michael and Christin… on The Worldview of an Icono… Valerie Smith on The Worldview of an Icono…
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