Heaven on Earth
In byzantine thought, every icon exploits the implications of the incarnation. The Word made flesh created a new Christian metaphysics, aesthetics, and epistemology. God the Father sent an exact likeness of himself in the Son, thereby removing the prohibition against any “likeness.” Following the priority of the Gospel of John, the visual was rehabilitated via the incarnation. The Word made flesh was “was not the light, but came to bear witness about the light. The true light, which enlightens everyone, was coming into the world (Jn 1:8,9).” This was again articulated at the Council of Constantinople, “light of light, very God of very God.” This particular icon may seem an odd choice to illustrate how heaven is on earth in Christ and his saints. First, it is Christ, the Son of God incarnate upon the cross. Here is God come to earth to reconcile sinners to the Father. His glory is hidden for the most part, only revealed by the presence of angels and a blue halo. At the base of the cross is a cavern, symbolizing victory over death and hell. Christian legend according to St. John Chrysostom places Golgotha, the place of the skull, as the burial grounds of Adam. The grave of the old Adam is rent open by the new Adam’s blood. The Lord from heaven came to redeem man from death and the grave by his blood, pouring from his hands and feet upon the eyewitnesses, the earth, and the dead. Deference is given to Mary, the mother of God, even in death with eyes closed. Yet even she and St. John both are shrouded in blood-soaked garment, the robe of Christ in whom is life. Second, above Christ is the insignia “King of Glory.” The ultimate sacrifice of the king is to lay down his life for his subjects. No greater love is shown than for a king to give himself up as the ransom for many. The insignia is ironic though, for the worldly expectation of glory is a king who sits upon a throne. The cross shows victory through defeat. There the king of life destroys death by giving up his own life. Third, the cross is embossed to highlight its eight sides. A new creation is inaugurated. The lamb who was slain from the foundation of the world lay upon the cross. Yet, even in death new life is ushered in through his body, wrapped in the green clothes of life. The angels shield their faces from the sight, not knowing that in Christ’s death redemption is won. Our eyes are open to the sight, the revelation of the Christ’s atoning sacrifice for us. Death and the grace are crushed under his blood-stained heel. The veil of the temple is torn in two. Darkness has already already given way to the light of Christ. Victory is won. The gates of heaven, guarded by the angels with flaming swords has been opened by the nail and spears of men inflicted upon their Lord. In byzantine thought, the priority of hearing yielded to the priority of seeing. St. Ignatius of Antioch said "He who possesses in truth the word of Jesus can hear even in silence.” This may be considered contrary to the Lutheran position on the preached Word. Rightly understood, the icon is a visible depiction of the Word. Meditation upon an icon is possible when grounded wholly on the Word itself. Our imaginative sense expressions of the Word (music, lyric, art) should consider this ancient tradition.
