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IKONA, Thoughts

Priest, Raised from the Dust of the Earth

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Priest, Raised from Dust of Earth

A Visual Contemplation on Priesthood from a Liturgical Reading

The priest stands at the altar clothed in light, yet at his very core he remains the fragile dust of the earth. This paradox – dust and glory, earth and heaven – lies at the heart of the Orthodox vision of priesthood. The painting “Priest, Raised from Dust of Earth” seeks to visually contemplate this mystery through the lens of liturgical texts: the Sedro reading from the Holy Qurbana Taksa, the Funeral Service of Priests, and a Qolo from the Friday Evening (Ramsho) prayers.

1. The Dust of Creation and the Hands of God

On the left side of the painting, we see the divine hands gathering the dust of the earth, forming the first human being. This recalls the hymn from the Funeral Service of Priests:“From the four directions the Lord took dust in His hand and created Adam in His own image.”

This tradition resonates both with the Syriac liturgy and with the Midrash Rabbah on Genesis, which tells us that God gathered dust from the four corners of the earth so that every place might claim humanity as its own. The image proclaims that the priest, like Adam, is drawn from creation itself, embodying the fragility and the universality of the human condition. He is nothing but dust – yet dust touched and shaped by the very hands of God.

2. Priesthood as New Creation

The right side of the painting shifts the focus to the priest clothed in vestments, his hands stretched toward the heavenly hand that pours forth divine grace. This visual echoes baptism, where water is drawn from the four corners of creation to sanctify and renew. As St. Paul writes, “If anyone is in Christ, he is a new creation” (2 Corinthians 5:17).

Here, the act of God shaping Adam from dust parallels the act of God renewing humanity through sacramental grace. The priest himself becomes a participant in this mystery – not merely as an officiant, but as one who has himself been reshaped and reborn in Christ.

The liturgical Sedro(eighth) captures this paradox:“You have raised me, a despicable dust of the earth, to enter the dwelling of Your divine mysteries, and lifted me to the Holy of Holies of Your Majesty.”

3. Priesthood Between Dust and Glory

The Qolo from Friday Evening (Ramsho) deepens this tension:“You created me and placed Your hands upon me…” (സൃഷ്ടിച്ചെന്മേൽ നിൻ കൈവെച്ചു).

The imagery affirms that priesthood is not self-derived but wholly a gift. It is God who fashions, raises, and sanctifies the human being from dust, clothing him with the radiant vestments of service. Even in death, as proclaimed in the Funeral Service of Priests, the priest is remembered as one who bore the imprint of both creation’s frailty and heaven’s glory.We are dust – yet in Christ, dust is raised into glory.

Fr Rijo Geevarghese

Diocese of Ahmedabad

Sopana Orthodox Academy

IKONA

Icon of Theotokos : The Mother of the Light

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This icon titled “Mother of the Light” (Emme d-Nuhro or Emme d’nuhro) presents Mother Mary as a serene, luminous figure. From within her radiates the eternal flame of Christ, depicted here as a “diya” or “deepak”, the traditional oil lamp of Indian culture.

The flame within her is not merely a source of illumination but becomes the source of her own radiance. It reflects the profound theological truth that the holiness of the saints (symbolized by the halo) is not separate from Christ but born of Him. Mother Mary’s light is Christ’s light, dwelling within her, transforming and glorifying her.

According to St. Ephrem, the more light that enters the eye, the more the eye is enabled to see (Which is basis of optics). He applies this to the inner eye, for which faith takes the place of light: the greater the faith, the more the interior eye perceives the spiritual world. In the case of Mary, it is Christ Himself—the Light—who enters her:St Ephrem writes,

As though on an eye,the Light settled in Mary,it polished her mind,made bright her thought,and pure her understanding,causing her virginity to shine. (Hymns on the Church)

This theological vision resonates with the imagery of this Icon. The deepak’s glow is not external but proceeds from the divine Light who dwelt within her. As St. Jacob of Serugh beautifully proclaims:

“O Mary, you are the house of beauties and the storehouse of treasures, the Mother of the Sun, who generates unlimited light.”

In this image, the light of the deepak rises and extends outward, forming a radiant glow that encircles her—a visual testament to the intimate mystery of the Incarnation, where the uncreated Light takes flesh within her, making her truly the Mother of Light.

Fr. Rijo Geevarghese, Diocese of Ahmedabad Sopana Orthodox Academy

IKONA

The Blessed Shoot Who sprang forth and came up out of the Thirsty Ground

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𝐓𝐡𝐞 𝐁𝐥𝐞𝐬𝐬𝐞𝐝 𝐒𝐡𝐨𝐨𝐭 𝐖𝐡𝐨 𝐬𝐩𝐫𝐚𝐧𝐠 𝐟𝐨𝐫𝐭𝐡 𝐚𝐧𝐝 𝐜𝐚𝐦𝐞 𝐮𝐩 𝐨𝐮𝐭 𝐨𝐟 𝐭𝐡𝐞 𝐓𝐡𝐢𝐫𝐬𝐭𝐲 𝐆𝐫𝐨𝐮𝐧𝐝. മറിയാമെന്ന വരണ്ടഭൂമിയിൽ നിന്നു മുളച്ചു വളർന്ന അനുഗ്രഹിത സസ്യം.

This liturgical painting is a reflection from the sedro reading of the preparatory service (Thuyobo), which states:

“We worship and thank You, O Creator of the worlds and the Framer of creation, the Blessed Shoot who sprang forth and came up out of the thirsty ground, Mary, and by the scent of Whose glorious sweet fragrance the whole earth was filled, and Who dispelled the foul odor of paganism from all the regions by His glorious teaching.”

Malayalam: ലോകസ്രഷ്ടാവും സൃഷ്ടികളെ ക്രമീകരിക്കുന്നവനും, മറിയാമെന്ന വരണ്ടഭൂമിയിൽ നിന്നു മുളച്ചു വളർന്ന് തന്റെ മഹനീയ സൗരഭ്യത്താല്‍ ഭൂമിയെ മുഴുവനും നിറയ്ക്കുകയും തന്റെ വിശിഷ്ടോപദേശം മുഖാന്തരം സൃഷ്ടിയുടെ എല്ലാ ഭാഗത്തു നിന്നും തിന്മയുടെ ദുർഗന്ധത്തെ അകറ്റുകയും ചെയ്ത അനുഗ്രഹിത സസ്യമായുള്ളോവേ! നിന്നെ ഞങ്ങള്‍ വന്ദിച്ച് സ്തുതിച്ച് സ്തോത്രം ചെയ്യുന്നു

This prayer reflects on the mystery of the Incarnation, drawing us to the image of Christ, the life-giving Shoot, who emerged from the pure womb of the Virgin. In His humility, He came forth from the barrenness of a fallen world, bringing life, hope, and salvation. His presence fills the earth with the sweet fragrance of grace, dispelling the foul odor of darkness.

Similarly, St. Ephrem the Syrian writes:

“Greatly saddened was the Tree of Life when it saw Adam stolen away from it; it sank down into the ‘virgin ground’ and was hidden, to burst forth and reappear on Golgotha. Humanity, like birds that are chased, took refuge in it, so that it might return them to their proper home. The Chaser (hunter) was chased away, while the birds that had been chased now hop with joy in Paradise.”

I am unsure if the Thuyobo prayer was adopted from this passage, but in this poetry, St. Ephrem expresses how the Tree of Life, which was hidden in the “virgin ground” after Adam’s fall, mirrors Christ being hidden in the womb of the Virgin Mary. He is then revealed through His birth and, ultimately, through His crucifixion on Golgotha. The imagery ties the role of Mother Mary in salvation history with that of the Tree of Life, suggesting that just as life was lost through Adam, new life comes through Christ, who is born of the Virgin.

Mother Mary, the “virgin ground,” stands at the center of this cosmic mystery. Just as the Tree of Life gives refuge and joy to birds, so too does Christ, born of Mary, become the refuge and hope of all humanity. Her role as Theotokos (God-bearer) is intimately tied to the restoration of life, underscoring her unique participation in the divine plan of salvation.

Fr Rijo Geevarghese
Diocese of Ahmedabad
Sopana Orthodox Academy

Coptic, Pearls of Desert

Desert Mothers and Fathers

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Who were the Desert Mothers and Fathers?

In the fourth century, a few men and women in Egypt, Syria, Palestine, and other areas of the Middle East and Asia Minor felt a calling. They decided to follow it. They chose to leave their possessions and their families. They gave up their everyday life for an existence of extreme simplicity in the desert. They made their homes sometimes in caves, or in small huts or “cells” (kellia) which they built themselves. They lived on bread, water, and salt. They also consumed small amounts of herbs or vegetables. They earned their living from simple manual work such as weaving linen, or making baskets and ropes. They lived with the barest essentials. This allowed them to focus on what really mattered to them. Antony was one of the most famous pioneering desert fathers. One day in church, he heard a reading containing the words of Christ: “Go and sell everything you have, give the money to the poor, and come, follow me.” He heard these words as a personal call. He felt they were addressed to him. Soon he moved into the desert to spend the rest of his life in prayer and contemplation. He died in the year 356 at the age of over a hundred, after having inspired a large number of disciples.[1]

More and more people were attracted to this life in the desert. A few chose to live in solitude, meeting with other people only occasionally; others would gather as small groups of disciples to live near an elder. In some places, larger settlements grew up in the desert. The most important ones were Nitria, Scetis, and another known as Kellia. All these were situated in the North of Egypt. In the south of Egypt, Abba Pachomius gathered his disciples into a tightly-knit community, and so the first monastery came into existence.

They referred to each other as “brother” or “sister”. However, the words Abba (Father) or Amma (Mother) came to be used as a term of respect. These terms showed affection for the most experienced and wisest of them. A little later, more specific terms came into use: “monk” and “nun”, or, for those who lived alone, “hermit” or “anchoress”.

Many of the desert fathers and mothers took great care of the parts of the desert where they lived. They cultivated the land and made it fruitful. In some places, where they lived in community, this made it possible for them to provide for the poor who lived nearby or even to send grain to the cities for the relief of the destitute

The main concern of the desert fathers and mothers was the life of the heart: they wanted to be with God. When someone lives alone, they spend a lot of time in silence. They become aware of all the different thoughts and feelings that inhabit human nature. These include both good and bad aspects. Without help, it is easy to become confused. It can be difficult to distinguish what is life-giving from what is destructive. It is also hard to determine what really comes from God and what is just imagination. So the practice soon arose of sharing one’s thoughts and way of life with an elder. The elder’s experience was invaluable in discerning what was right from what was misleading. They helped differentiate the authentic from the false. Key moments from the conversations between an elder and their disciples were remembered and later written down as the “Sayings” (Apophthegms). They contain a remarkable blend of wisdom, challenges, psychological insight, realism, and humor.

Desert Mothers

While the Desert Fathers have often been the focus of early monasticism, the contributions of the Desert Mothers are equally significant, providing unique insights into early Christian spirituality and ascetic practice.

The Desert Mothers emerged alongside Christian monasticism as Christianity became the state religion of the Roman Empire. Seeking a deeper and more austere religious life, many believers withdrew to the desert’s harsh environment for solitude and focus on God. Known as “Ammas,” these women defied societal norms and domestic expectations, leading lives of discipline and becoming spiritual leaders and mentors.

Amma Sarah

Amma Sarah is one of the most well-known Desert Mothers. She lived by the river Nile for over sixty years, dedicating her life to prayer and asceticism. Amma Sarah is remembered for her profound wisdom and spiritual strength. She famously said, “If I prayed that all men should approve of my conduct, I should find myself a penitent at the door of each one. I shall rather pray that my heart may be pure towards all.” Her teachings emphasized the importance of inner purity and the avoidance of judgment. She resisted temptation with steadfast resolve, demonstrating that the path to spiritual enlightenment requires unwavering commitment and self-awareness.

Amma Syncletica

Another prominent Desert Mother, Amma Syncletica, hailed from a wealthy Alexandrian family but chose to renounce her riches to live an ascetic life. Her teachings, recorded in the Apophthegmata Patrum, highlight the struggles and rewards of the monastic life. She taught about the importance of perseverance, comparing the spiritual life to a flame that needs continuous fuel to keep burning. Amma Syncletica also spoke about the trials and tribulations that come with a life dedicated to God, advising her followers to remain vigilant and persistent in their spiritual journey. One of her famous sayings is, “Just as treasure is discovered through toil and pain, so also is spiritual health gained through suffering.”

Amma Theodora

Amma Theodora was a spiritual guide known for her wisdom and compassion. Her teachings often revolved around the theme of divine mercy and the importance of humility. She taught that one should always trust in God’s mercy and never despair, no matter how grave their sins. Amma Theodora offered practical advice for spiritual growth, emphasizing that one must constantly strive for humility and self-awareness. She said, “Let us strive to enter by the narrow gate. Just as the trees, if they have not stood before the winter’s storms, cannot bear fruit, so it is with us. This present age is a storm, and it is only through many trials and temptations that we can obtain the kingdom of heaven.”

Amma Melania the Elder

Amma Melania the Elder was an influential figure who established monastic communities and was deeply involved in theological discourse. She traveled widely, visiting the deserts of Egypt and engaging with both Desert Fathers and Mothers. Her life reflects a dedication to fostering monasticism and encouraging others in their spiritual journeys. Amma Melania’s legacy includes not only her own ascetic practices but also her role in supporting and mentoring others in the monastic life.

Amma Alexandra

She is known from the Lausiac History[2] written by Palladius[3]. He recounts that Alexandra was a servant-girl before her life in the desert; she lived as a recluse in a former Egyptian tomb, spending her whole time praying, spinning flax, and meditating on the Bible.

Amma Talida or Talis

She is mentioned by Palladius in his Lausiac History he met her when she was very elderly, having lived for eighty years in her community with sixty other women, who loved and respected her greatly. Her long experience of self-discipline gave her great freedom.

The Desert Mothers were pioneers of Christian asceticism who left an indelible mark on early monasticism. Figures like Amma Sarah, Amma Syncletica, Amma Theodora, and Amma Melania the Elder exemplify the profound spiritual wisdom and resilience of these women. Their lives and teachings continue to inspire and challenge contemporary Christians, offering valuable lessons on humility, perseverance, and the pursuit of a deeper relationship with God. The legacy of the Desert Mothers serves as a testament to the power of faith and the enduring relevance of their spiritual journey.

[1] https://www.taize.fr/IMG/pdf/21.12quietaientlesperesetmeres-en.pdf

[2] The Lausiac History a pivotal work documenting the lives of the Desert Fathers early Christian monks who resided in the Egyptian desert. It was composed between 419 and 420 AD by Palladius of Galatia, at the request of Lausus, a chamberlain in the court of Byzantine Emperor Theodosius II.

[3] He was a Christian chronicler and the bishop. He is venerated in the Orthodox Church as a saint.