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
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215- 732-8420
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