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Despite the fact that the feast of the Exaltation of the Holy Cross is one of the most ancient holidays christian church, are not known with any certainty. exact time nor the circumstances of its occurrence. In art Ancient Russia images of the Exaltation of the Cross were widespread, often included in the festive row of iconostases, while in Byzantium individual icons with a similar plot are not found

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On September 27, the Exaltation of the Holy and Life-giving Cross of the Lord is celebrated - the twelfth holiday, established in memory of the finding of the Cross of the Lord, which took place in Jerusalem near Golgotha ​​- at the site of the Crucifixion of Jesus Christ.

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“We bow to Your Cross, Vladyka,
and Holy Resurrection is yours glorify."
(Holiday chorus)

The icon focuses on the erection of the Cross by Bishop Macarius, who sometimes holds a bunch of basil grass. He is assisted by two ministers in bright clothes. Usually the action takes place against the backdrop of a church with seven chapters, the Church of the Holy Sepulcher, in the presence of the people, Empress Elena, sometimes her son, Emperor Constantine the Great, and finally the nobility, who came to bow before the Cross, the erection of which reminds us that he reigns over everything the world he has redeemed. Although Equal-to-the-Apostles Constantine and Elena were not present at this feast in Jerusalem, they are necessarily depicted on the icon. Any holiday icon is not only a pictorial document of the honored event, it testifies to the place this event occupies in the history of the salvation of the human race, and of all those who are involved in this.

According to legend, a funeral procession took place near the crosses dug out of the ground, and in order to find out which of the dug crosses is the true Cross of Christ, the crosses raised from the ground were attached to the deceased, and when they touched the deceased with one of the crosses, a miracle of resurrection occurred. Thus, according to church tradition, the authenticity of the acquisition of the Cross was certified with certainty.

On the icon of the Exaltation of the Cross, this miracle is depicted in different ways. Sometimes it is not a resurrected dead man who is depicted, but an old man in a serious illness, healed by touching the Cross. One way or another, there is evidence that the Cross was identified by a miracle. The patriarch in the square, with a crowd of people, raised the newfound Cross three times. This rite performed by the patriarch, the Exaltation of the Cross, forms the basis of the image on the icons of the feast and is forever imprinted in the liturgical action, in the church rite of the feast.

In the Liturgy of the Feast of the Exaltation Holy Cross The Church glorifies his Divine power as a guarantee of victory over evil, as the cause of a new heaven and the promise of eternal life.

The bishop or senior priest, usually the abbot in the monastery, accompanied by the priests who serve him, according to the doxology, while singing “Holy God”, takes out the cross from the altar, decorated with flowers, like a tree of life, stands in the middle of the temple and while singing “Lord, have mercy”, repeated 40 times slowly, he overshadows the temple with the cross, bending, as if plunging, into the death of Christ on the cross, and again straightens up in the image of the Resurrection. This erection of the cross is performed five times - to the four cardinal points and twice to the east.
“Appearing today from the bowels of the earth, the saving Tree, in the temple the bishop’s hand is honestly lifted up ...”

The Exaltation of the Cross is not only a celebration of the finding of the Cross, but, in essence, the complete and perfect glorification of the Cross as the saving banner of the Church. And not only the visible Cross, but the Cross as the power of God, containing the world.

“The four-pointed world is sanctified today, to the four-part erected by Your Cross” (Stichera on the Kiss of the Cross. Ch. 6).

ICONOGRAPHY OF THE CRUCIFICATION

The veneration of the Cross was not only the pious custom of all Christians. It was also fixed canonically. Dogma of the Worship of Icons VII Ecumenical Council read: “With all certainty and careful consideration, we determine: like the image of the Honest and Life-Giving Cross, put in all God’s churches, on consecrated vessels and clothes, on walls and on boards, in houses and on paths ...”.

With the development of the veneration of the Cross of the Lord, the iconography of the Crucifixion is born in the Church, in which the complex dogmatic task is solved by artistic methods - to show equally and unity the two essences of Christ - Human and Divine, at the same time to show both death and the victory of the Savior, to convey a specific historical image and in it reveal another reality - a spiritual and prophetic reality.

Such iconography receives its final dogmatic justification in 692 in the 82nd canon of the Trulsky Cathedral. The council creates a canon that defines further development iconographic images of the Cross and the Crucifixion.

On ancient crosses, a straight figure of Christ with a raised head and open eyes only denotes the Crucifixion. The Savior is presented alive, resurrected.

“Why does a joyful feeling embrace us at the sight of the hoisting of the cross on the temple? - reflects the great mystic, saint righteous John Kronstadt. Therefore, it seems to me that Christian thought is accustomed not to separate the cross from Christ crucified and sees Christ in the cross, just as it sees the cross in Christ, for the crucified Christ is the cross. "Without the cross you will not see Christ." Orthodox church there is no cross, for it is placed on the dome to the glory of the Head of the Church - Jesus Christ.

There are two main types of images of the crucified Savior. The ancient view of the Crucifixion depicts Christ with outstretched arms wide and straight along the transverse central bar: the body does not sag, but rests freely on the Cross. The second, later view, depicts the Body of Christ sagging - arms raised up and to the sides.

The second view presents to the eye the image of the suffering of our Christ for the sake of salvation; here you can see the suffering in torture human body Savior. But such an image does not convey the entire dogmatic meaning of these sufferings on the Cross. This meaning is contained in the words of Christ Himself, who said to the disciples and the people: “When I am lifted up from the earth, I will draw everyone to myself” (John 12:32).

The first, ancient form of the Crucifixion just shows us the image of the Son of God ascended to the Cross, spreading his arms in an embrace, into which the whole world is called and attracted. Preserving the image of Christ's suffering, this kind of Crucifixion at the same time conveys with surprising accuracy the dogmatic depth of its meaning. Christ in His Divine love, over which death has no power and which, suffering, and does not suffer in the usual sense, extends His arms to people from the Cross. Therefore, His Body does not hang, but solemnly rests on the Cross. Here Christ, crucified and dead, is miraculously alive in His very death. This is deeply in line with the dogmatic consciousness of the Church. The enticing embrace of Christ's arms encompasses the entire universe.

In the best examples of Russian icon painting of the 14th-16th centuries, the Savior is depicted dead on the cross. The head is inclined to the right, the body is straight or slightly curved. Hands have a horizontal position, open palms are pierced with nails. The feet are nailed, each separately with its own nail. His figure expresses Divine peace and majesty, it is as if superimposed on the cross, and the Lord, as in the ancient Crucifixes, opens his arms to all peoples, descending from the cross to meet people. A cross halo with a Greek inscription, which means being, symbolically confirms the Divine essence of Christ and speaks of the Lord's Sacrifice on the Cross.

In Catholic images, Christ on the cross is depicted as a person who has died or is suffering from the execution of the cross. The weight of the suffering flesh sagging on the hands, the crossed feet are nailed with one nail, the head is crowned with a crown of thorns. Such a realistic image with reliable anatomical details is a true illustration of the execution, but says nothing about the main thing - the triumph of the Lord, who conquered death and revealed to us the Divine life. Focusing on pain and death, it has only an emotional impact.

Many of existing icons dedicated to important events in the life of Christians. The icon "Exaltation of the Cross of the Lord" describes the acquisition by Empress Elena of the Holy Cross, on which Jesus Christ was crucified. There is a holiday dedicated to this event.

What does the feast of the Exaltation of the Holy Cross mean?

The holiday is usually celebrated on September 27, and it is dedicated to the return of the Cross of Christ to believers. It is considered the twelfth day dedicated to Jesus, which is why it is called the Lord's day. In 326, the Cross was found near Mount Calvary. In the 7th century, the return of the Cross from the captivity of the Persians also took place. In honor of the return of the Cross, the emperor gave the order to build on this site Church of the Resurrection. On this day, it is recommended to adhere to a strict fast, thanks to which it will be possible to live happily and successfully. It is forbidden on this day to start something new and make any plans, as they will not be successful. Cleaning the house that day helps to kick out evil spirit. There is a sign that if a person sees birds on this day and makes a wish, then you can count on its implementation.

What does the icon "Exaltation of the Cross of the Lord" look like?

In the center of the composition is the Cross, which stands on a stepped elevation and is supported by several clergymen. Around the platform are believers who rejoice at the return of the shrine. The temple is in the background. In different images, some of these details may be missing, but only the Cross remains unchanged.

How does the icon "Exaltation of the Cross of the Lord" help?

This image has huge force so it works wonders. Praying before the icon is necessary for women who suffer from infertility, as well as people with serious illnesses. The icon helps believers find peace and peace of mind in a time of confusion and doubt.

There is a special prayer "Exaltation of the Cross of the Lord":

“Save, O Lord, Thy people and bless Thy inheritance, victories Orthodox Christian on the opposition, granting and keeping Your residence by Your Cross.

There are images in church art when it takes some time to understand what kind of event an icon, fresco or mosaic tells about. But there is another layer of sacred painting - there a person, even poorly acquainted with Scripture and Tradition, easily recognizes the plot depicted. These icons also include the image of the feast of the Exaltation of the Life-Giving Cross of the Lord.

What is depicted on the icon of the Exaltation of the Cross of the Lord?

AT in general terms canonical iconographic plot of the Exaltation of the Cross looks like this: in the center of the compositional field there is a cross. He stands on a high stepped elevation, and he is supported by several clergy, while at least one of them is always dressed in episcopal robes. The platform on which the clergy stand is surrounded by believers, and behind the platform one can see a large single-domed temple. On different images, some of the listed details may be missing, but the central part - the Cross and the clergy holding it - always remains unchanged. Actually, the central part is the original and most ancient version of the icon of the Exaltation of the Cross, which was formed in the 9th century and conveys three historical events.

The first happened in 326. Having proclaimed a policy of religious tolerance in the Roman Empire and personally sympathizing with Christianity, Emperor Constantine at the state level launched a program to search for and preserve those artifacts that are somehow connected with the life of Christ, the Mother of God and the most famous saints. The direct management of the program was taken over by Constantine's mother, Empress Elena. Through the efforts of this strong woman many Christian shrines were found and brought to Rome, but Elena devoted almost her entire life in the Church to the search for a single relic - the Cross on which the Savior was executed.

The search was long and difficult. At first, agents of the Roman secret services went all over Palestine, but after several years of failures, hope almost abandoned them. However, Elena remained unshakable, and after another notice of unsuccessful searches, she boarded a ship and sailed to the Holy Land to personally lead the expedition. The Empress believed that the Cross was intact. The Lord could not allow such a valuable item, connected with our salvation, to disappear without a trace!

The queen decided to concentrate her search in Jerusalem, and her intuition did not let her down. After all the old-timers were interrogated, one old Jew said that he knew the place where his ancestors had buried the Cross. It was a hill on which stood the temple of the Roman goddess Venus. Elena ordered the destruction of the sanctuary and literally a millimeter to demolish the hill. The efforts of the expedition were crowned with success. The tomb of the Savior was found, where He rested for three days before His resurrection. And after some time they found the Cross itself, covered with various construction debris. When the shrine was eventually found, there was no end to the rejoicing of the people - everyone wanted to see the priceless relic. And then the Jerusalem hierarch Macarius, with the help of several priests, raised the Tree to a high platform, and all those present could see the great shrine.

The second event, to which the icon of the holiday raises the viewer, took place in the first half of the 7th century. Shortly before the beginning of the Arab conquests, a war broke out between Byzantium and Persia, during which the Persian king Khozroes II sacked Jerusalem, capturing the patriarch and taking the Cross of Christ with him. However, 14 years later, Emperor Heraclius managed to defeat the Persians and free the patriarch, along with the main relic of the Christians. In a solemn procession, the saint and the monarch carried the Cross to Jerusalem, but at the entrance to the Church of the Holy Sepulcher they were stopped by an angel and ordered Heraclius to take off all the royal insignia and carry the Tree as Christ Himself carried it - that is, as a simple person. Only by fulfilling the command of the angel, the emperor was able to bring the Cross into the temple. And again - as in the time of Elena - the Cross was erected on a high platform so that all the assembled people could see the instrument of our salvation.

The third event is not so much a kind of "one-time" incident, but a tradition that was sacredly observed in Constantinople. AT special days For years, a part of the Life-Giving Tree was brought to the dais in front of the altar of Hagia Sophia, and the patriarch raised it above all the faithful. This rite arose as an imitation of the exaltation that took place in Jerusalem. The ceremony of raising the Cross can still be seen in most Orthodox and Uniate churches. cathedrals. A platform (pulpit) is set up in the middle of the temple, where the bishop ascends and overshadows the believers on four sides with the cross kept in the altar. With the blessing of the ruling bishop, this rank can also be performed by an honored parish priest, but this honorary right is given to a few as a special privilege.

Symbolism of the Icon of the Exaltation of the Cross

The initial composition of the festive image, as we have already noted, was very simple. A clergyman in episcopal robes stands on a stepped dais and holds the Cross. The hands of a person are drawn in such a way that it seems that he is either just starting to raise the Cross, or is already lowering it. That is, the desire of the artist to convey the moment of blessing to the worshipers is obvious. Over time, the figure of the bishop was supplemented by forthcoming clerics - priests and deacons, who help the bishop hold the heavy Cross.

Over time, together with the clergy, they began to depict Empress Helen on a dais. She either simply stands half-turned to the Cross, or also holds in her hands a dish with nails found along with the Cross. Sometimes Constantine is added to Elena. Historically, this version of the composition is incorrect, but the image of the emperor on the icon is quite logical, because it was he who initiated the collection of Christian relics. Sometimes the Cross is held exclusively by Constantine and Helen, as shown, for example, on the mosaic of Hagia Sophia in Constantinople.

In the Muscovite state of the 17th century, there were also such icons on which, next to the Roman sovereigns, one can see the Russian tsar and the Moscow patriarch. This, of course, is an extreme from the point of view of history, but, nevertheless, this detail was very important for the Muscovites, since it emphasized the idea of ​​spiritual unity and continuity of Ancient Rome, New Rome and Third Rome, which Moscow considered itself to be.

The lower part of the icon is occupied by the people. Sometimes many people are depicted, sometimes few, and sometimes there are no figures at all. However, this happens quite rarely, and most often there are images of worshipers on the icons. According to one interpretation, these are the inhabitants of Jerusalem, who greeted the newly acquired shrine with jubilation. According to another version, the figures symbolize all Christians, the entirety of the earthly Church, which reverently bows to the Holy Cross, which has become the instrument of our salvation.

Icon "Exaltation of the Holy Cross" Russia, XIX - XX century.

And, finally, behind the central composition one can see a schematic, but very distinct and unmistakable image of a temple (most often a single-domed one). Sometimes the temple is shown not from the outside, but as if from the inside, as if in a section, and the erection itself takes place, in fact, under its vaults. This element can be interpreted in different ways. Historically, both the first Church of the Holy Sepulcher and Hagia Sophia had one giant dome each. Also, this image symbolizes any christian temple where the Eucharist and Sacraments are celebrated. But it is also important to remember that the temple or city buildings on the canonical icon also have a deeper allegorical meaning. They symbolize Heavenly Jerusalem - our heavenly homeland and the main longed-for goal that all those who truly and sincerely believe in Christ the Savior seek to achieve.