There are three classic prototypes of
There are three classic prototypes of Mary Icons Icons, their collective messages point towards a new contemporary kind of trinity. Perhaps the concept of Mary is still undeveloped, as our society has changed her message is still provocative and meaningful. It has been through contemplating her image, and painting icons of her that I have come to realize a deeper mystical message. Her popular iconography may have the keys to how we are to care for creation and one another in the world.
Mary Icon of the Panagia
Mary looks directly at the viewer, beckoning us towards poised stillness and constant prayer with palms extended outward in total surrender to what she receives. She contains the Creator of the Universe in her womb.
Mary Icons of the Theotokos
. She is the feminine energy which tenderly nurtures Jesus to become a teacher, rabbi, master and lord. She is the icon which reminds us to love one another, to love life, and to love creation.
Mary Icons of the Hodegitria
Mary becomes a mystical location where we can be taught to give ourselves to God and one another. There, held by the church tradition, we like Mary are called to release to the world what we most love and cherish.
The image of Mary has mutated many times throughout centuries of iconography. From the mother of creation Diva, to a Mother of God gazing into the unknown, to a weeping, anguished mother of Jesus she has changed as our society changes. The Renaissance painters in the 16th century changed her image into a more human mother, one of pain or of joy. Mary’s identity has given rise to many doctrinal wars, decrees and debates but her image is more than cult, idol, mystery or divine. She is a fountain of motherhood image, triggering great reflection and contemplation.
Mary Icons defined through history
Theologians of the Middle Ages deliberated in detail the Forever Virgin condition of Mary. They had to answer how it could be that Christ was born to someone as common as one of us? Since Christ is All man and All God, His mother would have to be, in some way, all divine. The Roman Catholic Church fashioned the idea of the Immaculate Conception. The concept of Mary being miraculously conceived was declared doctrine in 1854. It was a theological creation which became dogma at considerable expense to women. Ironically, Mary was lifted to the highest place among men, yet somehow, though she was seemingly divine,she had no voice and no ability to act in any other way but constant surrender.
Nearly 100 years later another detail of her divinity needed clarification. Since Mary was immaculately conceived then where would her divine body go at her death? The Orthodox Church specifically teaches that Mary died a natural death, that her soul was received by Christ upon death, and that her body was resurrected on the third day after her repose at which time her body was taken up into heaven. It was decided Mary did not die but rather “slept”. This statement became an Article of Faith in 1950. The Roman Catholic institution needed an example of undefiled sexuality, perfected womanhood with divine meekness and they found it in the Virgin Mary, from beginning to end.
Painting images of Mary
In the language of iconography, Mary has been held in the highest esteem, I guess for her absolute obedience and silence. We acclaim her to be the vehicle for contemplation through service, surrender and acceptance. I cannot help but resist the delicate line painted through her neck, there to remind us of her deep humility and constant meditation. As I paint I am reminded that Mary Icons portray the quiet servant. Although I love that she is the mystical, silent mother it is obvious to me her divine silence has been a hindrance to the development of women and their voice in the Christian church institutions.
I have painted many images of Mary and I believe she continue to send messages to us today. The wisdom that women have learned through years of service and observation have undoubtedly help shape society. I believe one critical message we have yet to understand is that humanity does not own anything. In actuality we share our common energy and common space on the planet. Mary is the queen of teaching us to love. I have become aware of all that we have been given, who we are to nurture it and then maybe come to Give It Away. Mary gave away the very thing she loved the most. It take enormous selfless love to do such a thing.
I find it ironic that Christian mystics, mostly men, have spoken and expanded the spiritual understanding of God for nearly two thousand years. In doing so, they have controlled and shaped our society. Mary has not spoken, making our understanding of her elusive. Mary is a woman who, by her human act, gave birth to the most transcendent truth which is love, a love completed in offering. This is by far the very thing the world needs for its healing.
The next three icons illustrate a new teaching and trinity: to receive, nurture and release. The interconnection between these three states of being are precisely the clue we have to discover the value of being loved and to love another. The idea is not only Christian, it teaches a new attitude towards creation. It is obvious to everyone how much humans are creating. It is obvious how much we love what we create. Will we come to a time when we have the power to give away to the world what we have created.? Nothing is truly ours, it never has been. It is all the potential of Love that has been given by God that makes any of this make sense.