Hybrid Mode: Online lectures with a mandatory offline residential practical session.

Hybrid Mode: Online lectures with a mandatory offline residential practical session.

This six-month Certificate Program in Sacred Art andSpirituality forms students to understand, practice, and live the tradition of Orthodox iconography. It is an intensive course covering history, symbolism,philosophical and theological approaches, liturgical significance, andpractical studio training. The program seeks to bring together Orthodox faith,culture, and creativity in the service of the Church.

Eligibility to Join·

1. Age:18 years and above.
2. Educational Background: Minimum Higher Secondary Education.
3. No prior artistic training required.
4. A genuine desire to learn Orthodox Iconography and deepen spiritual life.
5. Ability to attend both online lectures and the mandatory residential practicalsession at Sopana Orthodox Academy, Mar Baselios Dayara, Njaliakuzhy, Kottayam.

Language: Basic proficiency in English or Malayalam (the medium of instruction may includeboth).

Subjects

1. History of Art & Art in the Church

2. Foundation of Sacred Art & Theology

3. Iconography & Symbolism

4. Art & Spirituality

5. Sacred Art in the Indian Context

6. Basic Skill Development

7. Practical – Writing an Icon

Credits·

Theory (1, 2, 3, 4, 5, 6): 12 credits.·

Practical Icon Writing (7): 4 credits.·

Total: 16 credits.

Proposed Course Calendar

January – May

Mode: Online

Schedule: Tuesdays, 8:00 pm – 9:00 pm (twice a month)

There might be guest lectures.

Focus: Theory modules—History, Symbolism, Theology, Spirituality.

May – June (7-day Residential Block)

• Mode: Offline at Sopana Orthodox Academy, Mar Baselios Dayara, Njaliakuzhy, Kottayam.

• Focus: Practical Icon Writing Workshop and spiritual immersion.

Late June

• Mode: Online

• Focus: Project submission, exhibition presentation, and final evaluation.

Course Fee Structure

Online : Rs. 4000/-Offline Residential : Rs. 4000/-Total Course Fee: Rs. 8000/-

There will be a study tour to selected ancient Christian heritage sites as part of the program. Additional charges may apply depending on the location and logistics.

Important Points for Students·

1. This is a six-month intensive formation program in sacred art andspirituality.
2. The workshop will be in the last week of May or the first week of June.Dates will be informed by February.
3. Regular attendance for online weekend sessions is required.
4. No prior art experience is needed, but dedication and consistentpractice are expected.
5. The residential practical session in May/June is compulsory forcertification.
6. All assignments should be submitted on time.
7. The goal is not only artistic skill but also inner transformation and growthin faith.

For more details, contact Fr. Rijo Geevarghese (Coordinator, Sacred Art Wing, Sopana Orthodox Academy).

The tragic Parallel: Death of Children in Gaza and the Massacre of Children in Bethlehem (The Holy Innocents)

Innocence Lost: Lessons from Bethlehem to Gaza

Innocence Lost: Lessons from Bethlehem to Gaza

The Mystery of Nativity Explained: Light, Hope, and Salvation

Sharing a liturgical painting, a visual meditation on the mystery of the Mother Mary bearing Jesus in her womb and the priest bearing the Holy Mysteries in his hands. I was inspired by the sacred moment in the liturgy when, accompanied by candles and Marvahasas, the priest processes westward toward the congregation while holding the Holy Mysteries, praying: ‘May the mercy of our great Lord and Redeemer, Jesus Christ, be upon the bearers of these mysteries, upon those who have offered them, upon those who receive them, and upon all who have labored and have shared and share in them.’

It is profound to see that the qualities of bearing, offering, receiving, labour and sharing the Holy Mysteries are perfectly embodied in the Mother of God, the Theotokos, who bore Christ Himself, and inspires us too to bear, offer, receive, and share in these Holy mysteries through the Holy Eucharist.

Here are some thoughts on these qualities, 

Bearing: Mary physically bore Christ in her womb, becoming the vessel through which the Word of God took on flesh. This is mentioned in Luke 1:31, where the angel Gabriel tells her, And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus. (Luke 1:31). By bearing Christ, Mary becomes the first to carry the Divine Word, symbolizing the Church’s call to bear Christ.

Offering: Mother Mary offered Jesus to the world, presenting Him in the Temple, “When the time came for their purification according to the Law of Moses, they brought him up to Jerusalem to present him to the Lord.” (Luke 2:22). This symbolizes her offering of Christ for the redemption of the world, just as the faithful offer the Gifts during the Divine Liturgy.

Receiving: Mother Mary said, ‘Behold, I am the servant of the Lord; let it be to me according to your word.'” (Luke 1:38). Mother Mary received the message of the Incarnation with faith and obedience, as depicted in her response to the angel Gabriel. Expressing on this, St Ephrem writes, “He entered the womb through her ear.“ Through her acceptance, she inspires every believer who is called to receive Christ, through Holy Eucharist.

Labouring and Sharing: Mother Mary’s labor was not just in the physical sense of childbirth but also in her spiritual, emotional, and active participation in God’s salvific plan. She labored in her role as the Mother of Jesus, nurturing Him, and sharing in His ministry. Her presence and actions throughout Christ’s life demonstrate her deep engagement in His mission. At the foot of the cross, she stands as a witness to His sacrifice (John 19:25). This sharing in mystery of Christ exemplifies how every believer is invited to participate in the life, death, and resurrection of Jesus, sharing in His mission of salvation through the Eucharist and the life of the Church.

This sacred moment in the liturgy mirrors the mystery of the Theotokos, who bore Christ, and our call to receive Him in the Eucharist. In this context, St. John Chrysostom’s writes, ‘You do not see Him in a crib but on the altar; it is not the woman that holds Him but the standing priest.’ Similarly, Dionysius Bar Salibi writes, ‘As by the will of the Father and by His Holy Spirit the Word was incarnate from the Virgin without change, so by the will of the Father and the overshadowing of the Holy Spirit, He perfects the bread as His body and the wine as His blood.’

In this painting, I seek to explore the deep mysteries of Orthodox tradition, where the Divine Presence is made manifest both in the Church and in the arms of the Holy Mother.

Regards
Fr Rijo Geevarghese

Fr. Rijo Geevarghese

The Orthodox Icon of the Holy Innocents portrays the tragic event described in the Gospel according to Matthew (Matthew 2:16-18) when King Herod, upon learning from the Magi about the birth of a new king in Bethlehem, ordered the massacre of all male children under the age of two in Bethlehem and its vicinity. Here’s a detailed breakdown of the icon’s meaning:

1. Central Depiction: In the centre of the icon, one can see a group of infants or young children, often depicted with angelic faces and halos along with Christ. Christ is shown as embracing them. One can also notice the wounds in Christ’s hands showing His sharing with sufferings of the Children. It also symbolizes the sufferings of innocent victims throughout history across the world. Thus, this icon surpasses the spatial and temporal dimensions and exhibits the present reality as well. 

2. Mother Mary and Infant Jesus: Mother Mary and the Infant Jesus are depicted in the icon as well along with St Joseph. Their presence emphasizes the context of the massacre, and their flight to Egypt. 

3. Prophet Jeremiah: Jeremiah, an Old Testament prophet, is often depicted in the icon because of his prophecy regarding the massacre of the children by King Herod. In the Book of Jeremiah (Jeremiah 31:15), he foretold the weeping and lamentation of Rachel, for her children who were no more. Jeremiah’s presence emphasizes the prophetic aspect of the tragedy. He serves as a witness to the fulfilment of his own prophecy, underscoring the divine foreknowledge of the events and the significance of the Holy Innocents’ suffering in the grand narrative of salvation history.

4. First Martyrdom: In Christian tradition, the Holy Innocents are considered martyrs, even though they did not have the opportunity to consciously profess their faith. Their innocent deaths are seen as a witness to the truth of Christ and the cost of discipleship.

6. Hope and Redemption: Despite the darkness of the event, the presence of the Holy Family in the icon offers hope and redemption. In Christian theology, Jesus’s birth, life, death, and resurrection ultimately bring salvation and victory over sin and death.

7. Prayer and Reflection: For Orthodox Christians, icons are not merely decorative but are considered windows into the spiritual realm. It serves as a focal point for prayer, meditation, and reflection. The Icon of the Holy Innocents invites viewers to contemplate the meaning of suffering, innocence, and the divine presence amidst tragedy.  

8. Writings in the Icon:

• Meaning of three-letters used behind the Halo of Christ in the Icon:
  The first letter ܐ and last letter ܬ in Estrangela (on either sides of the halo) means, He is the beginning and end, the Alpha and Omega. The third Estrangela letter (at the top) is the combination of the two letters: ܝ‎ (yodh) and ܗ‎ (heh). These two letters are equivalent to the Hebrew Tetragrammaton יהוה‎ (YHVH), with three points above signifying the three persons of the Trinity, and one point below signifying oneness forming ܞ. This was an ancient symbol used in the Old Syriac text as well as in sacred artforms like icons denoting the Divine name. This Symbol ܞ is scribal abbreviation of the Name of God as revealed to Moses on Mt Sinai (Exodus 3:14). 

• Syriac script on either side of Christ is Yeshu Mashiho written in West Syriac script. Likewise on either side of Mother Mary is Yoldath Aloho, meaning Mother of God.

• Scroll held by Prophet Jeremiah: It resembles the prophecy from the book of Jeremiah 31:15,

“A voice is heard in Ramah, lamentation and bitter weeping. Rachel is weeping for her children.”

The Orthodox Icon of the Holy Innocents communicates a profound message about the nature of innocence, suffering, martyrdom, and the redemptive power of Christ’s love. Contemplating this icon can evoke reflection on the innocence and vulnerability of children, the tragic consequences of human greed and power, and the ultimate triumph of good over evil. It can also inspire empathy and compassion for the innocent victims of violence throughout history and in contemporary times. It invites Christians to remember and honour the memory of the Holy Innocents while also inviting us to care for the vulnerable in society.

This icon is written on canvas (dimension: 6.8 x 4.2ft) by the unworthy hands of Fr. Rijo Geevarghese.