Katson ikonia -Ikoni katsoo minua


Ikonit
Ajatellaan usein kuuluvan ortodokseille mutta ei niiden todella tarvitse olla vain ortodoksikristityn elämään kuuluvia sillä
Pyhiä kuvia on ollut kodeissa ja kirkoissa varhaiskristilliseltä ajalta lähtien .
Minkä Sana ilmoittaa korvalle sen kuva silmälle.

Ikoneilla
onkin ensisijassa opettava merkitys .
Niitä pidetään evankeliumin ja ristin kanssa
todistajina Kristuksen suorittamasta pelastusteosta.
Ikonia ei koskaan palvota; PALVONTA kuuluu yksinomaan Kolmiyhteiselle Jumalalle.

Sen sijaan ikoni on Pyhä kuva joka kirkastaa kuvattavan kautta Jumalan lihaksitulosta ja on siten Jeesuksen syntymän , Hänen maanpäällisen elämänsä – ja ennenkaikkea hänen ylösnousemuksensa todistus.
Inkarnaatio mahdollistikin ikonien tekemisen; Kristuksen syntymässä Jumala tuli lihaksi ja mahdollisti kuvaamattoman Jumalan kuvaamisen. Tämä kumosi juutalaisille annetun kuvakiellon.

Ikonin kuvan katsominen ja ajattelu vahvistaa hengellistä elämäämme ja saattaa meidät rukoukseen.

Ikoni avaa hengellistä tietä ei vain sunnuntaisin ja kirkossa vaan myös arjessa –kaikissa toimissamme-. myös ruumiillisissa-älyllisissä ja maallisissa toimissamme.

Varhaisimmat ikonit esittivät Kristusta ja Hänen äitiään Neitsyt Mariaa.
Pyhien kunnioittaminen tuli osaksi ikoneita todistukseksi Jumalan työstä heidän elämässään,
Pyhän hengen vaikutuksesta johtamaan ihmisiä hengellisyyden tiellä.
Pyhät ihmiset ovatkin ikään kuin ystäviämme ,kanssakilvoittelijoitamme.

Pyhyyttä ihmisessä ei koskaan ajatella hänen itsensä saavutukseksi vaan se on aina Jumalasta lähtöisin ja todistaa meille Jumalan suuruutta ja Pyhyyttä .
Pyhiä , ikoneissa kuvattuja voimme pitää ja kunnioittaa ikään kuin ystävinämme ja kanssakilvoittelijoinamme joiden elämässä näkyi Jumalan voima ja suuruus.
Keskuudessamme eläviä ihmisiä ei ikoneissa esitetä.

Ikonia ei myöskään koskaan signeerata vaan tekijä säilyy anonyyminä koska Ikoni valmistetaan Jumalan kunniaksi.
Ikonien tehtävä vaikka ovatkin usein hyvin kauniita ei ole esteettisessä kauneudessa vaan ikoni tehdään rukouksella ja nimenomaan rukousta varten.

Ikonia ´suudellaan´ ruumiilla,mielellä ja tunteella.
Myös liekki(tuohus/lampukka) ja suitsutus ovat kunnioituksen osoituksia Pyhiä kuvia kohtaan.
Ikoneiden suutelemisesta on olemassa erilaisia ,kultuureistakin riippuvia perinteitä.
Pääperiaatteina voidaan kuitenkin pitää:
Kristusta Jumalan Poikaa kohtaan osoitetaan alamaisuutta ja siksi jalkoihin suuteleminen on soveliainta.
Jumalansynnyttäjää Neitsyt Mariaa voimme suudella käteen ja muita Pyhiä kohtaan
osoitamme kunnioitusta häntä kunnioittavan ystävän poskisuudelmalla.








Elisabeth


Pyhä
Jumalankaltainen,
Kuninkaallinen
Marttyyri
Elisabeth

Esikuva:
Uhrautumisesta
Palveluhenkisyydestä
Nöyryydestä
Antautumisesta Jumalan ohjattavaksi


Saint
"Character similar like Gods`"
Royal Martyr Elizabeth
Commemorated on 5.july
old-calendar 18.july

Alapayevsk Martyrs







"Suuri äiti"

Äiti Elisabet vietti askeetin elämää: nukkui lavitsalla, käytti jouhipatjaa ja kahleita. Päivisin hän toimi leikkausavustajana, ja hänen läsnäolonsa sanottiin rauhoittavan tuskaisia haavoittuneita. Potilaat väittivät, että valkoista kaapua kantavasta "Suuresta äidistä" leviää parantavaa voimaa, joka auttoi heitä kestämään kivun ja suostumaan raskaisiin leikkauksiin. Sosiaalityö oli yhteisön tärkein toimintamuoto. Sisaret - joita vuonna 1917 oli jo 105 - pitivät yllä tyttöjen orpokotia, apteekkia, ilmaista ruokalaa ja korkeatasoista kirjastoa. Yhteisö sai vuosittain tuhansia avunpyyntöjä. Se tuki lähetystyötä Venäjän pohjoisosissa ja rakennutti kirkon Barin kaupunkiin Italiaan, jonne pyhän Nikolaos Ihmeidentekijän jäännökset on haudattu. Se tuki myös venäläisten pyhiinvaeltajien suosittuja laivamatkoja Odessasta Jaffaan, Palestiinaan, ja perusti heitä varten hotellin Jerusalemiin.

Vaikutusvaltainen askeetti

Luostarin lähellä sijaitsevalla Hitrovin torilla oli paljon katulapsia, joita igumenia yhdessä keljapalvelijansa Varvaran kanssakoetti auttaa ja toimittaa turvaan. Torin ahdinko ei pelottanut igumeniaa, joka totesi: "Jumalaa kaltaisuus voi joskus himmentyä, mutta koskaan ei tuhoudu." Igumeniaa oli mutkatonta lähestyä. Kun hän vieraili lastenkodissa, hoidokkeja oli tarinan mukaan etukäteen kehotettu suutelemaan käsiä. Pikku tytöt valkeissa mekoissaan ojensivat kukin kätensä ja sanoivat: "Suudelkaa käsiä!" Liikuttunut suuriruhtinatar suuteli vuorotellen jokaisen kätösiä, mikä hellyytti kaikkien muidenkin sydämet. Igumenia Elisabet noudatti tarkoin myös ohjaajavanhuksen neuvoja. Hän matkusti Optinan ja Zosiman erakkoloihin, jopa pohjoiseen Solovetskin luostariin asti. Mitään päätöksiä hän ei tehnyt ilman yhteisön rippi-isän Mitrofanin siunausta.

"Saksalaismielinen vakooja"

Rasputinin vaikutusvalta hovissa aiheutti Elisabetissa huolta ja hän koetti vaikuttaa sisareensa, jotta tämä luopuisi riippuvuudesta ohjaajaansa. Paineita alkoi kasautua myös Elisabetia kohtaan. Vaikka hän koki antautuneensa täydellisesti uuden isänmaansa palvelukseen, häntä syytettiin saksalaismielisyydestä ja luterilaisuudesta. Hänen suuri unelmansa oli alkukirkon aikaisen diakonissan viran palauttaminen ortodoksiseen kirkkoon, mutta hän joutui luopumaan asian edistämisestä. Hän ei myöskään voinut vierailla saksalaisten sotavankien luona. Vuonna 1916 väkijoukko tunkeutui äiti Elisabetin luostariin ja vaati nunnia luovuttamaan "saksalaisen vakoojan", Elisabetin veljen, joka muka piileksi luostarissa. Igumenia Elisabet astui tyynesti pihalle ja kehotti väkeä tarkastamaan luostarin tilat. Sama toistui helmikuun 1917 vallankumouksen jälkeen, jolloin itse äiti Elisabetia tultiin pidättämään. Häntä epäiltiin vakoilusta ja aseiden kätkemisestä. Elisabet vastasi että hänen on ensin annettava ohjeet sisarille ja jätettävä heille hyvästit. Jäähyväisiksi toimitetun rukouspalveluksen hän seisoi polvillaan. Aseiden etsijät eivät kuitenkaan löytäneet mitään vaan lähtivät pois tyhjin käsin. Elisabet sai jäädä luostariinsa. Keväällä 1917 Ruotsin suurlähettiläs toi luostariin viestin Saksan keisari Vilhelm II:lta, joka tarjosi apuaan Elisabetin saamiseksi pois Venäjältä. Elisabet kieltäytyi. Koskaan aiemmin ei Martan ja Marian luostarikirkko ollut yhtä täynnä väkeä kuin ennen lokakuun vallankumouksen aattopäivänä. Avunpyytäjiä tulvi joka paikasta, ja sisaristo rukoili entistä palavammin.

Marttyyrikuolema kaivoskuilussa

Latvialaiset punakaartilaiset pidättivät Elisabetin kolmantena pääsiäispäivänä, kirkkaana tiistaina 1918. Vastavalittu patriarkka Tiihon oli tuolloin toimittamassa liturgiaa luostarin kirkossa, ja hän siunasi Elisabetin Golgatan tielle. Viimeiset kuukautensa Elisabet vietti vankeudessa Alapajevskissa Siperiassa yhdessä muiden vankien kanssa, jotka bolsevikit olivat vanginneet. Hänen keljapalvelijalleen Varvaralle tarjottiin mahdollisuutta päästä vapauteen, mutta tämä halusi mieluummin jakaa rakkaan maatuskansa kohtalon. 5.7.1918 tsekistit työnsivät teloitettavat hylättyyn kaivoskuiluun ja heittivät perään käsikranaatteja. Elisabet ja Varvara eivät kuitenkaan pudonneet kuilun pohjaan asti, vaan jäivät virumaan kuilun reunassa olleelle kielekkeelle. Siinä he nääntyivät janoon ja nälkään. Eräs tapahtuman silminnäkijäksi sattunut talonpoika kertoi myöhemmin, että kaivoskuilusta oli kantautunut kerubiveisun sanoja. Muutaman kuukauden kuluttua valkokaartilaiset löysyvät marttyyrien ruumiit kaivoskuilusta. Elisabetin ja Varvaran sormet olivat koukistuneet ristinmerkin tekemiseen. Heidän vieressään lepäsi suurruhtinaan pojan Ioann Konstantinovitsin ruumis - Elisabet oli sitonut tämän pään haavat nunnakaavustaan repimillään kangassuikaleilla. Monen mutkan kautta marttyyrien Elisabetin ja Varvaran jäännökset tuotiin vuonna 1921 haudattaviksi Jerusalemin Pyhän Maria Magdaleenan kirkkoon. Kun arkut avattiin, jäännökset osoittautuivat osin muumioituneiksi, ja Elisabetin arkusta nousi hunajan ja jasmiinin tuoksua

(Elina Kahlan artikkeli Ikonimaalari-lehdessä 1/2004)




Life of the
Holy Royal Martyr Grand Duchess Elizabeth
On 4 February, 1905, at the moment when the Grand Duchess was leaving for her workshops, she was alarmed by the sound of an exploding bomb nearby. Hurring toward the place, she saw a soldier stretching his military overcoat over the maimed body of her husband. The soldier tried to hide the horrible sight from the eyes of the unfortunate wife.

The Grand Duchess dropped to her knees, on the street, put her arms out to embrace the torn remains of her husband. From that time on, the Grand Duchess refused the food she was accustomed to, and milk, vegetable and bread became her daily nourishment, even before she took the vows.

The lofty spirit with which she took the tragedy astounded everyone: she had the moral strength even to visit in prison her husband's assassin, Kaliaev, hoping to soften his heart, with her Christian forgiveness. "Who are you?" he asked upon meeting her. "I am his widow," she replied, "why did you kill him?" "I did not want to kill you," he said. "I saw him several times before when I had the bomb with me, but you were with him and I could not bring myself to touch him." "You did not understand that by killing him you were killing me," she said. Then she began to talk of the horror of his crime before God. The Gospel was in her hands and she begged the criminal to read it and left it in his cell. Leaving the prison, the Grand Duchess said: "My attempt was unsucessful, but, who knows, perhaps at the last minute he will understand his sin and repent."

The murder of Grand Duke Serge Alexksandrovich brought about a change in the soul of his wife and caused her to withdraw from her former social life. The shock and horror she had experienced left a wound in her heart which healed only when she lifted her eyes to see that which is above this world.

From then on, she devoted her life to the organization of a community in which spiritual service to God would be united with caring for the poor. She Grand Duchess Elizabethmoved from the palace to a building she bought in Ordinka where she reserved herself three modest rooms. She called this community the convent Saints Martha and Mary, intending it to be as the home of Lazarus visited so often by Jesus Christ. The members of the convent were invited to unite the high aims of Mary (listening to the words of life), and the service of Martha (as if they were taking care of Christ), since he was present in his brethren, the poor.

The convent quickly developed, and attracked many nuns from the upper classes as well as from common people. Life within the convent was that of a monastery. Outside, the sisters' consisted in helping the sick, hospitalized in the convent or in their homes, giving material and spiritual help to the poor, and taking care of the orphans and deserted children so many of whom used to perish in the big cities.

A house for young women, workers, and students was organized to give inexpensive or rent-free lodging to them. There were free hospitals, ambulatory, schools for the Red Cross nurses, free kitchens, and during the war, hospitals for the badly wounded. Sisters of Saints Martha and Mary visited the houses of the poor and sick, took care of the children, did the housework, and brought peace ahd happiness wherever they went.

Many tiresome duties were performed by the Sister Superior of the holy Convent, the Grand Duchess. Innumerable business transactions, consideration of many requests and petitions from every corner of Russia, and other cares, filled her day, sometimes bringing her to a state of complete exhaustion. Nevertheless she often spent the night at the bedsides of critically sick people, or some other church popular among the people for it's feast day, or she would make a pilgrimage to a Moscow monastery. Her soul was stronger than her body. The only rest she got was during the pilgrimage to the holy places of Russia, but the crowds deprived her of peace and solitude. They revered her for her sovereign standing, her goodness and charity, and enthusiastically expressed their affection turning her trips into triumphant processions. She tried to hide her weariness and appeared before people with a smiling face. Withdrawing from almost everything earthly, she shone with that inner light which comes from the soul, expressing love and tenderness. No one could have been more considerate in giving pleasure and comfort to others - according to each one's spiritual needs.

It is difficult to estimate the amount of money she spent on chairity. Her own personal expenses were insignificant. She lived in three small rooms, white and clean, separated from the hospital by the house chapel. They were simply furnished, with wicker chairs, icons on the walls. She slept on a wooden bed without a mattress, or a hard pillow; but after long hours of work she would fall asleep instantly. Often her sleep lasted only three to four hours a day. At midnight she would get up to pray, after which she made a round of the hospital. When the condition of a patient worried her, she would sit at his bedside until dawn trying to ease his sufferings. Intuitive and tactful, she always found the right words of comfort, and the sick testified that her mere presence affected them favorably and relieved their sufferings.

From the very beginning of the war, the Grand Duchess had devoted herself unreservedly to the service of caring for the sick and wounded soldiers, whom she visited in Moscow hospitials and at the battle front.

The Dowager Empress Marie, the Empress Alexandra and the Grand Duchess Elizabeth divided among themselves the work of nursing the wounded according to the front lines: the German front, the Austrian front, and the Turkish front, the latter, although smaller in size of operations, was just as intense in fighting. They were able to draw all kinds of people into their organization, men of high and low ranks, officials, clerks, government workers and a whole hirarchy of women. The Red Cross on a white uniform was seen on everyone who could spare any time from housework in order to serve the great cause of war and victory. There was no sacrifice too great - money was given freely and personl life was not important in the time of war.

The Grand Duchess met the revolutionary storm with remarkable calmness and self-control. She continued to live in the convent nursing the sick in her hospital, where she also fed the poor. There was no change in the routine of her life except that her prayers became even more fervent. She was always composed and completely resigned to the will of God.

The communitsts, after seizing the power during the October revolution in 1917, to everyone's surpass, allowed the Grand Duchess and all the members of her convent complete freedom; even rendered material support in the way of food supplies. It made it more difficult to bear the sudden blow when, on Holy Pascah (after Agape Vespers) the communists ordered her to leave Moscow and join the Imperial Family in Ekaterinburg. She asked for two hours to make the necessary preparations for the long journey but they were denied. She left with two novices, Sister Barbara, and Sister Katherine, escorted by a convoy of Latvian Guards.

Her future suffering could have been avoided if she had heeded the words of the Swedish Cabinet Minister who came to Moscow at the request of the German Emperor offering to help her leave the country. She answered him that he was right, that horrible times lay ahead, but she wanted to share the fate of her country and its people. Her decision was of course her own death sentence.

The Grand Duchess was told by Grand Duchess Elizabeth the communists that in the South she would be working as a Red Cross nurse. They gave her a private compartment on the train and offered all the comfort. She was happy at the prospective meeting with her sister, the Empress Alexandra, and ready to serve the people at the new place. Arriving at Ekaterinburg, the Grand Duchess was forbidden contact with the Tsar's family. Sister Barbara succeeded in getting near the house of the imprisoned and seeing (through a crack in the fence) only the Emperor Tsar Nicholas II, in the garden or at a window.

The Grand Duchess was temporarily placed in the convent where she was warmly greeted by all the sisters. She especially appreciated the fact that she was permitted to attend all church services.

In the spring of 1918, soon after the arrival of the Emperor's from Perm and lodged in a dirty town inn: Grand Duke Serge Mikhailovich with his attendant R. Remez, three brothers, Grand Dukes John, Constantine, and George Constantinovich, and young Count Vladimir Paely, just twenty years old. They were placed in one room, badly treated, and kept half-starved: But they were allowed sometimes, to leave the inn which gave them a chance to meet people and even visit old acquaintances.

At the end of May, all the above mentioned and Grand Duchess Elizabeth were transported to Alopaevsk near Keaterinburg, and lodged in a school house on the edge of town. Although guarded, the Grand Duchess was permitted to go to church, work in the vegetable garden, with her own hands she weeded the vegetables and arranged the flower beds: she also painted and prayed. Lunches and dinners were served to her in her room: the rest ate together.

At times the Grand Duchess was able to send words of encouragement and consolation to the sisters of her convent in Moscow, who deeply mourned her absence.

There was some contact with the population, as among the possessions of the Grand Duchess there was a handmade towel of plain peasant linen embroidered with flowers and the inscription: "Dear Mother Grand Duchess Elizabeth Feodorovna, do not refuse to accept in the ancient Russian custom the bread and salt from the loyal servants of the Tsar and the Motherland. Peasants of the Nievo-Alopaevsk district, Verkhotursk county".

Such were the conditions of their life until the fatal night of 18 July. On that night they were suddenly taken to a place 12 miles from Alopaevsk, where all were atrociously murdered. It happened in the Verkhoutsk tract of a mine called "Nizhnaya Selimskaya".

Only Grand Duke Sergey Mikhailovich was shot: the rest were blindfolded and thrown into the mine alive, (According to medical reports, only Grand Duke Sergey Mikhaelovich was shot. All the others were thrown alive into the mine and death had followed them hemorrhage, as a result of contusions.") after which the murderers threw into the mine some hand grenades and some junk. The mine was about 200 feet deep, but the corpses of the Grand Duchess Elizabeth and Grand Duke John Constantinovich were found on a ledge only 50 feet from the top. The Grand Duchess Elizabeth had remained alive for a long time. Near the mine, one could hear hymns - some say from hymns from the Vesper service,and these hymns continued through the following day. A peasant driving by on his cart heard the singing. In fright, he drove hurriedly to the camp of the White Army not very distant from there and told them about it. They reproached him for not giving any help, at least by throwing a piece of bread into the mine. When the White Army was able to reach the spot they removed the bodies of the murdered. Investigation showed that the Grand Duchess Elizabeth, herself mortally wounded, had dressed the wounds of Grand Duke John. Near her body were two unexploded hand grenades, on her chest an icon of Jesus Christ. The holy martyr had sung hymns for herself and for others, funeral hymns, hymns giving thanks or glorifying God, until the hymns of God's kingdom had sounded her. Thus the holy martyr's crown of thorns was placed on her head for her to join the saints.

The Grand Duke John Constantinovich always loved the church singing and was regent of the church choir of the Pavlovsk Palace, and continued to sing in a church choir during his exile in Perm.

Young Count Vladimir Paley, the son of the Grand Duke Paul Alekssandrovich, was a talented poet. A number of his verses, which were heard by friends in Ekaterinburg, were written about his exile, where, in his words, "all dear to the heart was so painfully distant, and the enemies so painfully close."

By the order of Admiral Kochack, the head of the Siberian White Army, the body of the Grand Duchess and all who were murdered with her were solemnly buried in Alopaev Cathedral (November 1,1918. Later,when the White Army had to retreat under pressure from the Reds, the boodies were taken to Irkutsk (July 1919) and later to China(February 28, 1920).

At a point near the Chinese border the communists were able to attach the convoy. They had time to throw out the coffin of the Grand Duke John, but some Chinese soldiers arrived in time to stop the sacrilege. On 3 April, the bodies were buried at the church of St. Seraphim of Sarov at the cemetary of the Russian mission in Peking. Later, the body of the Grand Duchess Elizabeth and that of sister Barbara, through the care of Princess Victoria, were taken to Palestine. There, on December 15, 1920 they were solemnly met in Jerusalem by the representatives of the English government, by the Greek and Russian clergy, and by innumerable Russian immigrants and local residents.

The Grand Duchess Elizabeth was buried in the church of St. Mary Magdalene of Gethsemane, the church built in memory of the Dowager Empress Maria (wife of the Emperor Tsar Alexander II) by her august children. The Grand Duchess had been present with her husband at its cosecration in 1888, and they say, she loved the church so much that she expressed a desire to spend the last days of her life near it.

"Like a beautiful apparition, she passed through this world, leaving behind her a radiant trail," wrote her biographer, His Emminence Metropolitan Anastassy. "Together with the other sufferers for the motherland she is at the same time the atonement of former Russia, and the foundation of the Russia to come, which will be built on the remains of the new holy martyrs. Such images have lasting significance: their predestination is eternal memory on earth and in heaven. Not in vain had the voice of the people of Russia proclaimed her a saint while she was yet alive. As if to reward her for her glorious deeds on earth, and especially for her love for Holy Russia, her martyred remains (which according to eyewitnesses were found in the mine untouched by decay) were destined to rest near the very place of the sufferings and holy Resurrection of the Savior."




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