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J Bugslag wrote: >"Dear Josef, >This sounds like a fairly unusual iconographic subject in east or >west, even though the Raising of Lazarus was, by itself, often >represented in Byzantine art as one of the Principal Feasts of the >Church." The centrality of the raising of Lazarus in the Byzantine Pre- Paschal Cycle and its liurgical allocation on the day preceeding the Royal Entry into Jersusalem has welded it to the Resurrection of Christ as proemial public proclamation of the general/universal resurrection. Lazarus', the man, being truly raised from the dead was seen as an asserition as unqualified as the resurrection the fully and perfectly human Jesus.The "historical"/Scriptural and narrative details of its representation were as guarded as that of the Resurrection of Christ. So,as to the fresco in question being unusual, it was unusual enough, despite the powerful and canonically sound theological eisegesis on the life-creating and vivifying blood of Christthe representation invites, to be proclaimed "uncanonical", and therefore, we assume, unsuitable for teaching or veneration. Hence, my search for parallels, Eastern or Western >>" How do you see this fresco related to Docetism?" This is the link I am chiefly exploring. It may, like many tributaries, dry up and lead nowhere. Nonetheless, this is what has suggested the link to me: As Bogomilism spread from Macedonia over large portions of the Byzantine Empire, and therefore no longer confined within the territorial boundaries of Bulgaria, it secured the attention of Constantinopolitan court ecclesiastical authorities. Particular responses by the monk Euthymios ( describing events he witnessed between 976-?1025), including the the trial of Ioannes Tzurillas, and the responses of Cosmas the Presbyter struck me. This letter (Euthymios) contains detailed presentation of the "heretical doctrines" taught, including lengthy explanations about the hertics assertion about the body of Adam ( and hence all men) being the creation of the Diavolos, who having created it, tried to animate it by means of the soul which he had stolen from God. However, in spite of his repeated efforts to unite the two, the soul would simply not remain in Adam's body. A lengthy and colorful narrative of the animation of Adam folows. Both Euthymios and Cosmas the Presbyter note the application of this "filter" to popular curiosity about the interpretation of key Scriptural events. Cosmas also later pointed out ( or imagined, or invented) one of the common strategies emplyed by these heretics to avoid detection: that being the outward veneration of iconographic representations, but with subltle re-arrangements or distortions. They would be seen publicly to simulate Ortho-praxis, while in actuality, re-presenting the sigla to their own heresy. Euthymios and Cosmas claim these heretics reject the Orthodox dogmas of the Resurrection of the Dead, the resurrection of the body, and true humanity of Christ, and among other heresies, accuse them of docetism ( being Docetes). The monastery of John of Rila is located near the source community of the Dragovitsa Bogomils, who are associated with the teachings outlined above. The Bishop of the Macedonian "dragovici', subordinate to the Metropolitan of Thessalonike, took part in the Council of Constantinople of 879, which was still debating the repercussions of the Libri Carolini, images, and the Filioque. Triadology. All this, of course, is bits and pieces. The fresco remains quite unusual, uncannonical, and invites a range of readings... one of which may be a link to a general docetic Christology. I, of course, could be completely off track. Sorry for such a long posting to a simple question. I would appreciate any insights or speculations offered. Best regards Josef Gulka Josef Gulka [log in to unmask] 215- 732-8420 %%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%