Reading the Icons – Icon of Pentecost

In the name of God the Father, Christ Jesus His Son and the Holy Spirit, One True God. Amen.

Dear brothers and sisters in Christ Jesus

The Church celebrates the Feast of Pentecost ten days after the celebration of the Feast of the Ascension of our Lord Jesus Christ and fifty days after the celebration of the Feast of the Resurrection of our Lord. Pentecost (in Greek, pentekoste) means the “fiftieth day”. In the Old Testament, this feast was celebrated in commemoration of the Law given by God to Moses on Mount Sinai. But in the New Testament, this joyous feast commemorates the descent of the Holy Spirit upon the Apostles, while they waited for the promised Helper in Jerusalem.

As with all the other icons of the Orthodox Church, the icon of Pentecost teaches theology and brings us into the reality of the event depicted. The Feast of Pentecost is also called the Descent of the Holy Spirit, as it is a depiction of of the event described in the Book of the Acts of the Apostles (Acts 2:1-4). The event is described as the Holy Spirit descending upon the Apostles, who were gathered in one accord, sounding as of a rushing mighty wind and appearing as a tongues of fire and settling upon the Apostles, enabling them to preach in different languages. However, the Feast is not only the commemoration of an historical event, but a celebration of a present reality: the presence of the Holy Spirit in the Church. Likewise, the Icon for Pentecost is much more than the depiction of a past event.

Descent of the Holy Spirit

The Icon can be broken down into three sections, At the top, we see a semi-circle (or a blue mandorla) with rays emanating outwards. This represents the Holy Spirit descending from heaven, with a single ray of light for each of those gathered shines down upon them to illumine them. Sometimes, the “tongues of fire” described in the account in Acts are shown at the tips of the rays, ready to descend upon the Apostles. Other times, the tongues of fire are shown already within the halos of each of the seated Apostles. Some icons of Pentecost show a dove, either within the mandorla at the top of the icon, or even descending upon those gathered in the upper chamber.

Given the appearance of the Holy Spirit in the form of a dove during the Baptism of Christ, it is understandable that this physical image of the Spirit is used in some icons of the Pentecost. However, as the Holy Spirit appeared as tongues of fire during Pentecost, it is inappropriate to depict the Holy Spirit as a dove at Pentecost, or indeed in any icon except those for the icon of Theophany.

The circle can also be understood to represent the one divine Essence of the Holy Spirit and the rays extending outward as the uncreated energies filling the universe. These rays symbolize that there are a diversity of gifts given by the one Spirit of God. In the same way, even though we all are baptised in the one Holy Spirit, we all are given different gifts and none of us are meant to copy anyone else. It is in the Church we see diversity in its most beautiful harmony.

Harmony among the seated Apostles

In the middle of the icon we see the twelve figures seated in a half circle in perfect harmony. This reflects the historic day of Pentecost, where “they were all in one accord in one place” (Acts 2:1).

The twelve seated figures are the 12 Apostles seated in the Upper Room, experiencing the descent of the Holy Spirit represented by the nimbus above. Those holding books instead of scrolls are gospel or epistle writers. But even this should strike the viewer as a bit odd: several of the Apostles present on the icon were not actually in the room. At the top of the ring, facing each other, are Peter and Paul. Paul at this time was still a Pharisee, and persecuting the early Christians. Yet because Paul was so important to the early spread of the faith, being a prolific preacher, church planter, and writer, and is ranked alongside Peter, we see Paul placed alongside Peter, while Matthias, who was elected by the other Apostles to replace Judas, is absent. Further, Luke certainly was not there either, yet he too is present among the twelve figures, again emphasizing the eternity of Pentecost.

The position of the figures represents harmony in which no apostle is better than the other. The inverse perspective prevents the apostles who are near the back of the semicircle from being painted as smaller, which would happen in the rendering of most normal paintings.  In actuality, they are depicted slightly larger, particularly Peter and Paul as the chief apostles.  But even then, they are among equals.

There is also no discord or chaos, which contrasts with some of the Western paintings of this event, which can be a bit dramatic.  There is no sign of appearing drunk, which they were accused of that morning.  Everything is sober and harmonious.

A Call to Deification

A striking aspect of the Pentecost Icon is the empty space at the centre, between the Apostles Peter and Paul. This central seat is a place of honour, the “Teacher’s Seat” around which the Apostles are gathered. Why is it empty? Because it is the seat Christ should be sitting in, Who has ascended physically into Heaven. Yet Jesus promised many times that though He would leave them physically, He would instead give to them the Holy Spirit as a comforter, advocate, and guide. This promise was first realized at Pentecost, and is still true today. Therefore, the Icon, which is also an Icon of the Church, shows the Apostles gathered in unity, sustained by the power of the Holy Spirit, surrounding Christ Who is invisibly present.

Some icons of Pentecost show Mary, the Mother of God seated in the centre, occupying the “Teacher’s Seat”. Surviving icons of this sort are usually western (the above comes from the border between Finland and Russia). Mary was present at Pentecost, though as already mentioned, the icon is not primarily a historical snapshot of the event. The Theotokos’ presence in the centre is not problematic though, as she is the ultimate exemplar of a Christian.

In most icons though, the Teacher’s seat is left vacant and this vacant space and the Twelve Apostles seated in a semi circle bears a close resemblance to Rublev’s Holy Trinity icon where the three angelic visitors sit in a half circle around the dinner table in perfect fellowship. This vacant space in the Icon seems to be calling to the beholder to take the seat among the Apostles and become a receiver of the Holy Spirit.

With Jesus Christ ascended into Heaven, the Holy Spirit acts within people, and through the Saints Christ is manifested in the world. Mary is therefore shown in the “teacher’s seat” as the best example we have, and the person on earth who most resembled Jesus Christ (both physically, as His mother, and spiritually as His disciple). Nevertheless, the “empty” seat is a more widespread and, I believe, more impressive image of both Pentecost and the Church. The Apostles are seated as equals, with no individual among them taking the central seat of authority. They don’t need to. Their unity as the Body of Christ is sustained through the real “Vicar of Christ”: the Holy Spirit.

A Waiting Cosmos

At the bottom of the Icon is another semi-circle, showing an old king against a dark background. He is often named as Cosmos and represents the world. He is clothed in a royal attire which tells us about the dignity God bestowed on the creation from the beginning. He is crowned as a symbol of earthly authority – i.e. he represents all the peoples of the world, rather than the whole of creation. He is depicted as seated “in darkness and the shadow of death” (Luke 1:79), and is aged to show the corruptibility and the fallen state of the world, and in isolation. Yet he also holds a blanket containing scrolls representing Apostolic teaching. Though in darkness, the descent of the Holy Spirit has not only reached the Apostles, but also all corners of the world into which the Apostles will preach the Gospel.

A 17th century description reads, 

“The man sits in a dark place, since the whole world had formerly been without faith; he is bowed down with years, for he he was made old by the sin of Adam; his red garment signifies the devil’s blood sacrifices; the royal crown signifies sin, which ruled the world [as a tyrant]; the white cloth in his hands with the twelve scrolls means the twelve Apostles, who brought light to the whole world with their teaching.”

The evangelization of the nations will lead in time to redemption of the entirety of the cosmos.  The Fall was a cosmic catastrophe.  The natural environment suffer the consequences of Adam and Eve’s rebellion against their Creator.  By the Incarnation, the Creator God entered into the cosmos acquiring materiality.  By his dying on the Cross Christ engaged the realities of sin and death, and by his Resurrection Christ defeated sin and death opening the way for the restoration of all things (Acts 3:21).  This is the basis for the Christian hope.  St Paul writes:

For the earnest expectation of the creation eagerly waits for the revealing of the sons of God.  For the creation was subjected to futility, not willingly, but because of Him who subjected it in hope; because the creation itself will be delivered from the bondage of corruption into the glorious liberty of the children of God. 

Romans 8: 19-21

For we know that the whole creation groans and labors with birth pangs together until now.  Not only that, but we also who have the first fruits of the Spirit, even we ourselves groan within ourselves, eagerly waiting for the adoption, the redemption of our body.  For we were saved in this hope, but hope that is seen is not hope; for why does one still hope for what he sees?  But if we hope for what we do not see, we eagerly wait for it with perseverance.  

Romans 8:22-25

The theme that unites the Apostles and the ‘Cosmos’ is the theme of waiting. Both the redeemed and those in darkness are yearning for the redemption from death, sin and futility. Having heard the Good News, Christians have hope in the future resurrection, while those who have not yet heard the Good News of Christ are longing for something they know nothing of.  This inchoate yearning becomes an eager hope through faith in Christ.  It is for the Church to send out missionaries to proclaim the Good News into the spiritual darkness and confusion of our times.

Read from top to bottom, the Pentecost icon can be understood as Christ bestowing his Spirit on his Church.  It also teaches us about the Church’s mission to the world.  Returning to the middle it teaches us that our calling is eternal life in the Trinity and fellowship with one another.

Incarnation and Pentecost and the Trinity

In closing, Pentecost flows logically from the Incarnation.  Both are necessary for our salvation.  In the Incarnation the Son of God took from us human nature, and in Pentecost the Son of God gave to us his Spirit, the Third Person of the Trinity.  Jesus Christ went away on Ascension Thursday in order to prepare the way for Pentecost Sunday.  As Christians we become drinkers of the Spirit of God (John 4:10) and through faith in Christ we become part of the river of God.

The icon of Pentecost is ultimately about our life in Christ and about our being joined to the Trinity.  Jesus prayed: “I in them, and You in Me; that they may be made perfect in one, and that the world may know that You have sent Me, and loved them as You have loved Me.” (John 17:23)  Let us be inspired by the Pentecost icon to live a life of unity and harmony with one another and with the Trinity: Father, Son, and Holy Spirit.

Your brother in Christ Jesus

Jobin George

Sources:

• Pentecost and the Promise of God Fulfilled – Orthodox-Reformed Bridge (orthodoxbridge.com)
• Pentecost Icon Explained – Orthodox Road
• Pentecost Icon as an Icon of the Church | A Reader’s Guide to Orthodox Icons (wordpress.com)
• Pentecost icon – OrthodoxWiki
• The Icon of Pentecost – Orthodox-Reformed Bridge (orthodoxbridge.com)