Category Archives: Byzantium

Deposition of the Sash of the Mother of God & The Visitation

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A 17th-century Russian icon of the Deposition of the Sash of the Mother of God.

July 2 has long been a feast day of the Mother of God in both the Eastern and Western Churches although the feasts each had a somewhat different emphasis.

According to legend, the Mother of God died and was buried by the apostles in a tomb in Jerusalem. Three days later, Thomas the Apostle, who had been delayed and unable to attend the funeral, arrived and asked to have one last look at the Virgin Mary. When he and the other apostles arrived at Mary’s Tomb, they found that her body was missing. According to some accounts, the Virgin Mary appeared at that time and gave her belt (also called sash or cincture) to the Apostle Thomas. Another version of the story recounts how the Mother of God gave her sash to one of the women tending her as she was dying and the sash was passed down in that woman’s family from generation to generation.

Traditionally, the sash was reportedly made by the Virgin Mary herself, out of camel hair. Whether it was given to St. Thomas or the woman tending the dying Virgin, the sash was kept at Jerusalem for many years. It was brought to Constantinople in the 5th century, together with the robe of the Virgin Mary. The robe and the sash were both deposited in the Church of St. Mary at Blachernae. The sash was embroidered with gold thread by the Empress Zoe, the wife of Emperor Leo VI, in gratitude for a miraculous cure. The anniversary of this deposition of the sash of the Mother of God at Blachernae is celebrated every year by the Orthodox Church on July 2.

Later, the Emperor John VI Kantakouzenos (1347–1355) donated the sash to the monastery of Vatopedi on Mount Athos, where it remains to this day. (I was given a relic of the sash on Mt. Athos by a good friend of mine; I highly prize it. I have also been given a small stone from Golgotha by a parishioner and a small stone from the tomb of the Mother of God in Jerusalem as an ordination gift.)

July 2 was the traditional date for the Western Church to celebrate the Visitation of the Mother of God and St. Elizabeth, the mother of John the Baptist (Luke 1:39-57). Feeling the presence of his Christ in the womb of Mary, John, in the womb of his mother Elizabeth, jumped with excitement. Elizabeth greeted her cousin Mary as “the Mother of my Lord,” realizing that the baby was not just kicking in her womb for no reason. (Many western Christians moved the Visitation feast to May 31 in 1969.) Keeping the Visitation on July 2, however, strikes me as a fitting way to promote unity between Eastern and Western Christians and to foster goodwill among the adherents of a common, “mere” Christianity.

Read more about the Visitation here and here. You can read more about the Deposition here. See Mere Christianity here.

A contemporary icon depicting the Mother of God giving her sash to St. Thomas the Apostle after her Dormition (Assumption).

May 29: A Day of Contrasts

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The fall of Constantinople in 1453 signaled a shift in history and the end of the Byzantium Empire. Roger Crowley’s readable and comprehensive account of the battle between Mehmet II, sultan of the Ottoman Empire, and Constantine XI, the 57th emperor of Byzantium, illuminates the period in history that was a precursor to the current conflict between the West and the Middle East.

May 29? A day of infamy and a day of celebration!

May 29, 1453 – The city of Constantinople was captured by the Turks, who renamed it Istanbul. This marked the end of the Byzantine Empire as Istanbul became the capital of the Ottoman Empire.

May 29, 1660 – The English monarchy was restored with Charles II on the throne after several years of a Commonwealth under Lord Protector Oliver Cromwell.

Known as “Black Monday,” the day that Constantinople fell to the Turks, was a tragedy of epic proportions. The Ottoman Empire, established in the newly-conquered territory, allowed Jews and Christians to practice their religion but with great difficulty. Many were killed for their faith. The treatment of the Greeks and the Armenians by the Ottomans is said to have inspired Hitler’s plans for the Final Solution; “Who speaks today of the extermination of the Armenians?” Hitler asked, just a week before the September 1, 1939 invasion of Poland. An excellent study of the heartbreaking events of Black Monday can be found here.

King Charles I, the Martyr, was King of England, Scotland and Ireland from 1625 until his execution on 30 January 1649 by Oliver Cromwell, a stern and rigid Puritan. Cromwell ruled until his death from natural causes in 1658 and was buried in Westminster Abbey. The Royalists returned to power along with King Charles II in 1660, and they had Cromwell’s corpse dug up, hung in chains, and beheaded. Charles II was one of the most popular and beloved kings of England, known as the Merry Monarch in reference to both the liveliness and hedonism of his court and the general relief at the return to normality after over a decade of rule by Cromwell and the Puritans.

Also on May 29, 1913 – Igor Stravinsky’s ballet score The Rite of Spring receives its premiere performance in Paris, France, provoking a riot.

Resurrecting Easter

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“Christ is risen! Indeed, he is risen!”

In the iconography of the Eastern Church, the risen Jesus grasps the hands of other figures around him. Unlike the Western image of a solitary Jesus rising from an empty tomb, the authors of Resurrecting Easter saw images of the Resurrection depicting Jesus grasping the hands of Eve and Adam, lifting them to heaven from Hades or hell. They discovered that the standard image for the Resurrection in Eastern Christianity is communal and collective, something unique and distinct from the solitary depiction of the resurrection in Western Christianity.

A popular 7th-century homily on the Resurrection tells us

“The Lord rose, then, after three days… and all the descendants of the nations were saved in Christ. For one was judged and multitudes were saved. The Lord died on behalf of all…. [and] He raised up all humanity to the height of heaven, bearing a gift to the Father, not of gold nor silver nor precious stone, but rather that human race which he made according to his own image and likeness.”

In the Eastern images of the Resurrection, Adam and Eve–often with Kings David and Solomon, St. John the Baptist, and other prophets from the Old Testament–represent all humanity exiting an empty Hades. The whole human race shares in the triumph of the Resurrection of Christ and the earth itself is saved from the desecration of Abel’s blood shed by Cain. This is reflected in the hymnography of the Holy Saturday services as well:

TODAY, HELL CRIES OUT GROANING:
MY DOMINION HAS BEEN SHATTERED.
I RECEIVED A DEAD MAN AS ONE OF THE DEAD,
BUT AGAINST HIM I COULD NOT PREVAIL.
FROM ETERNITY I HAD RULED THE DEAD,
BUT BEHOLD, HE RAISES ALL.
BECAUSE OF HIM DO I PERISH.
GLORY TO THY CROSS AND RESURRECTION, O LORD!

Resurrecting Easter reflects on this divide in how the Western and Eastern churches depict the Resurrection and its implications. The authors argue that the West has gutted the heart of Christianity’s understanding of the Resurrection by rejecting that once-common communal iconography in favor of an individualistic vision. As they examine the ubiquitous Eastern imagery of Jesus freeing Eve from Hades while ascending to heaven, they suggest that this iconography raises profound questions about Christian morality and forgiveness.

A fundamentally different way of understand the story of Jesus’ Resurrection, Resurrecting Easter is illustrated with 130 images and introduces an inclusive, traditional community-based ideal that offers renewed hope and possibility.