The exceptional element of this year's national pilgrimage of tertiaries in Kostelní Vydří on Saturday, June 12, 2010, was the presence of a completely new icon of the Virgin Mary. It arrived by plane from Malta and, after a short stop in Prague in Liboc, in Kostelní Vydří and in Olomouc, it was transported to Poland. This was because its creation and journey across Europe were part of the preparations for the pan-European pilgrimage of Carmelites and young people to Rome in July of this year. The theme of the pilgrimage was chosen to be hope. Following Christ in the way of the Carmelite tradition as a source of hope for future Europe.
The icon was "written" and dedicated to the pilgrimage by the Carmelite sisters from Ravenna. On Sunday, November 22, 2009, it was blessed in their monastery by the General Prior, P. Fernando Millán Romeral, O.Carm. (Accompanied by member of the General Council P. John Keating, who was very involved in organizing the pilgrimage.) It was then taken by the prioress of the monastery, Sister M. Anastasia Cucca, O.Carm., to Italian Carmelite Fr. Luca Sciarelli, one of the members of the organizing committee of the pilgrimage, and the icon began its journey through the various European provinces of the order, where Carmelites and young people gathered around it to pray in individual countries and prepare for the pilgrimage itself. The subject of the depiction was established in accordance with the theme of the pilgrimage: the Virgin Mary - Mother of Hope. The portrayal depicts the Virgin Mary sitting on a throne, presenting her child - Christ, the Divine Wisdom - to the young people gathered at her feet.
Since the creation of such a new iconographic theme is a very interesting endeavor and because a good understanding of the icon can help us to intensify our prayer to Mary and her Son, we would like to devote careful attention to the new icon in the pages of our magazine.
P. John Keating provided us with the following thoughts on the icon:
Our icon of the Mother of Hope adheres to the tradition that has been common since the early 13th century. The Virgin Mary is depicted as the Throne of Wisdom, in the majesty of the Mother of God. She sits on a royal throne, holding the Child - Christ - on her lap. Mary is not only a model of wisdom and love, but also shows the world her Son, the very incarnate Divine Wisdom. For centuries, the Church sings during the liturgy: “Wisdom, you come forth from the mouth of the Most High, you spread from one end of the world to the other, you powerfully and peacefully govern all: come and teach us the way of prudence.”1
In this icon, Mary presents her Son to the young people of Europe as true wisdom for their lives, as the hope that will guide them on their pilgrimage amidst the confusions and uncertainties of our current times. This loving Mother is indeed a sign of hope. With maternal love, she entrusts us to her Son, “She watches lovingly over the multitude of her children and shines as a sign of comfort and safe hope on our journey to the mountain of God's glory” (preface I for the feast of Our Lady of Mount Carmel).
Similar to the young people depicted at the bottom of the icon, we are encouraged to gather around the throne and meditate on the words of Scripture contained in the prayer below.
An expert in our country, to whom we turned with a request for a brief commentary on the icon, was the lecturer at the Olomouc Faculty of Theology P. Michael Špaček. Here is his response:
The icon follows the original, classical depiction called Kyriotissa (The Ruling Mother of God) from Saint Sophia in Constantinople; the lower part is a modern variation on supplicants, particularly of the types Vsěch skorbjaščich radostě (Joy of all who mourn) and O tebě radujetsja vsjakaja tvarb (All creation rejoices in you).
It thus presents “nova et vetera” (the modern Italian inscription and ancient Greek titles-abbreviations Méter Theou, Isus Christos), but also combines several ideas, including Hodegetrie (Guide on the Way), since the Child holds a scroll of Scripture and Mary points to it as the Way of Life. There are also three crosses or rather stars on both shoulders and on the forehead, which signify the triple layer of virginity (before, during, and after childbirth); however, only sometimes can they be seen all, as the Child, the fruit of Mary's virginity, often covers one.
This can be read from the icon; however, if we need to go into more detail, I would refer to the Slovak translation of the thorough publication: Egon SENDLER, Byzantine Icons of the Mother of God, published by Oto Németh, Bratislava 2006.
And our other advisor, P. Michael Špilar, in connection with this icon reminded us of the more general significance of some elements employed in the icon:
Gold, the color of colors, symbol of divine light, transformed reality, plays a significant role in the icon: it is the color of the background, of the halo, accentuating the garment of the Child, giving the figures a touch of eternity, granting them a reflection of divinity, providing them with participation in final glory. The stars are embroidered in gold on the cloak of the Mother of God. The background of the icon, mostly gilded, represents uncreated light, into which Christ-the man is immersed; the halo is a symbol of the divine light radiating from Christ-God.
The three stars are an ancient Syrian symbol of virginity (it used to be embroidered on the wedding veil of princesses). In the icons of the Mother of God, they indicate that the Virgin Mary is a virgin before, during, and after the birth of her Son. The three stars on the icon are also symbols of the Holy Trinity. The star above Mary's forehead is a symbol of the Eternal Father, from whom all comes; the star on the right shoulder of the Mother of God represents the Holy Spirit, of whom Mary is the Bride. The Son rests on His Mother's left.
Inscription: without the written mention of the name of the depicted saint, the icon is considered unfinished. The written word always constitutes an essential part of the language of the image. The initials MP ΦΥ are an abbreviation of Mary's Greek monogram “Méter Theou” - Mother of God. The initials IC XC denote God's Son, Jesus Christ. Mary's hands are disproportionately larger than they should be, emphasizing that she bore Christ. I would comment on Mary's right hand as pointing to hope, and the left as one that bears the weight of Christ and His suffering as the Mother of her Son.
Christ: His right hand blesses (as seen in almost all icons of Christ), in a way that expresses the Trinity and the two natures in Christ.2 The scroll should according to all appear to represent the scroll of the Law, which identifies Christ as a judge but also primarily as the fulfillment of the Law. Where there is a book, the gospel is preferred, thus the icon then declares: The Child is the Savior. Christ is all “golden-white,” which is the radiance of divinity, God's glory, greatness. He has the face of an adult, even though He is a child, for He is from eternity.
I thank at this point all three priests who were consulted for their responses. However, we have definitely not exhausted the entire content of the icon. We did not mention the scapular in Mary's left hand, and we could still reflect on the colors used, particularly of Christ's and Mary's garments, on their rich draping, on the gestures of individual figures, on the gaze of Mary's and Christ's eyes, etc. Let us emphasize once again the key idea: Mary is a sign of hope for us. She leads us to the Hope, which is her Child, Jesus, the Son of God, the Savior. Jesus is Hope and Wisdom. “Yesterday, today, and forever” (cf. Heb 13:8). Therefore, even for contemporary Europe and for young people and for Carmel in its midst.
(Editorially processed by P. Gorazd, O.Carm.)
