Repays meditation

A famous Orthodox icon from the middle ages continues to inspire

While it illustrates the story of Abraham showing hospitality, honor and reverence to the "three men" (Genesis 18:1-15), Rublev's icon of The Holy Trinity also contains other layers of meaning which may be relevant to the Advent and Christmas period.

Based on traditional colourings used in icons, the central figure is the Son, pointing at the chalice and the "table" (that is, the altar), which indicates His salvific mission, to be the Lamb of God, and also His real and true presence in the Eucharist. The Father on the left gives His approval and blessing. Although the Father and Son are apparently facing each other, both their bodies face towards the figure on the right, the Holy Spirit.

This icon is the most famous work by Russian Andrei Rublev and was painted in about 1410. It is currently in the Tretyakov Gallery, Moscow.

How is this relevant to us at a personal level?

The three figures form an open circle, as if to invite us to a relationship, one which involves taking part in the Lord's Supper. The sacramental imagery here is perhaps more significant than first realized.

Another interpretation is that the chalice represents creation and the Holy Trinity, who are without beginning or end, encompass it. The Son, in pointing to the bowl, points to His Incarnation, His entry into the temporal realm. If the chalice represents creation, then it would seem all creation is on the altar; after all, by the broadest definition, a "sacrament" is a sign pointing to that which is sacred and mysterious (hidden), something which God uses to channel graces to us. In that sense, creation could be loosely described as "sacramental". If creation can be considered as such, if creation is in some respect on an altar or even in the form of an altar, then we — being part of creation and being made in the image of our Creator — must follow Our Lord and Saviour's example and also offer ourselves and all that we have been given back to God.

Of course, although we are called to be Christ-like and to follow His example (1 Peter 2:21), none of us can actually save ourselves by paying the infinite price of our sins. Only God can, and thankfully He did. Still, we know all that which comes from God must be returned to Him in the end, and that we are supposed to take up our crosses (Luke 9:23) — that makes sense. But, not to sound ungrateful at this gracious invitation and privilege, to think of God's demand for total commitment and to think of ourselves as being a form of offering on an altar is a frightening thought indeed...

Joey To