It’s always fun to plan for travel. When our daughters were young, we would get them involved in the process. One might suggest going to a place with a zoo, another might want a beach, a third might want to people watch and meet them. Of course, Laura had her particular tastes, like somewhere warm. This has produced lively conversations.
Recently, I found the perfect compromise:
1) it’s warm! (Well, it can be 😉 )
2) many unique and interesting animals. Bears, fish and birds are aplenty.
3) there are water sports! ( One tour offers the opportunity to be dropped into the ocean connected to a tether! What fun!!!)
4) there’s even an Orthodox Church for a taste of home!
Unfortunately, the picture speaks of potentially chilly weather… of course, it doesnt help that some of my relatives refer to Moscow as their Florida!!
Screenshot made from the metal of German tanks and such!
The Military Orthodox Cathedral in Moscow completed in 2020 and started in 2018. Controversial to some in that it combines metal from German tanks and equipment and religious and military themes and victories inside.
However, when your country loses 20 million in the Great Patriotic War ( many estimate up to 40 million), one should be a bit more understanding.
The vertical statue is a mother with an eternal flame and falling tears.
It is definitely something I hope to see and venerate someday soon.
Screenshot the face made without hands
If you don’t recognize Jesus Christ, this is who he is. It is from a story of the face made not with hands. A great story.
One of my daughters told me a brief story that made me smile. A friend of hers told her that her family ate potatoes in her old country. My daughter said my ancestors used potatoes too, to make Vodka!!!
Saint Nicolas the guardian saint of Sailors and those at Sea. Some soldiers venerate St. George the victorious along with Archangel Michael
One of my favorite saints is Saint George the Victorious, known also as Saint George and the Dragon. Now don’t you wish you’d gone to Sunday School? Many things are blessed or consecrated on the remains of Saint George… including the cross I wear.
these are two very similar Icons: Latin on the right and Eastern Orthodox on the left. They each include a set of Saints are holding a version of the Nicene Creed. The Latin version includes the controversial phrase “philioque” and the Eastern Orthodox does not. I really didn’t need my high school Latin to figure this out… and my conversational Greek didn’t help with this version.
in any event, I saved myself a problem by buying the Greek .
Some may know this, but Orthodoxy is resistant to change and modern interpretation ( yes, 15th century is considered Modern). So, things that some orthodox might consider to be heretical must be studied, explained and , if possible, embraced.
This lead me to Icons a while back and delivered to me the “Hospitality of Abraham Icon” or called the “Trinity” Icon and its reinterpretation.
The pictures shown below are of Rublev’s Trinity, the Trinity formed with stones and pearls and lastly, the Trinity expressed in wood are on my wall.
The following captures the history and development of this well loved icon❤️.
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The icon known as “The Trinity” by Andrei Rublev, created around 1411–1425, is one of the most celebrated works of Russian Orthodox iconography. It depicts the three angels who visited Abraham at the Oak of Mamre, an event described in Genesis 18:1–15, often interpreted in Christian theology as a foreshadowing of the Holy Trinity (Father, Son, and Holy Spirit).
To understand the precursors to Rublev’s “Trinity”we need to explore its roots in earlier iconographic traditions and the biblical narrative of the Hospitality of Abraham.
Biblical Basis: The Hospitality of Abraham
The primary precursor to Rublev’s “Trinity” is the Old Testament story of the Hospitality of Abraham (Genesis 18:1–15). In this narrative:
A. Abraham receives three mysterious visitors near the Oak of Mamre.
B.He offers them hospitality, providing food and shelter.
C. The visitors are later revealed to be divine messengers, often interpreted in Christian tradition as a theophany (a manifestation of God) or a prefiguration of the Trinity.
This story became a popular subject in Christian art because it was seen as a symbolic representation of the Trinity, with the three figures embodying unity and divine communion.
Early Christian and Byzantine Iconographic Traditions
Rublev’s “Trinity” was not created in a vacuum; it built upon centuries of artistic and theological traditions in Christian iconography, particularly from the Byzantine Empire. Key precursors include:
Early Christian Art (4th–6th centuries):
A. Early depictions of the Hospitality of Abraham appeared in Christian art as narrative scenes, often in catacomb frescoes, mosaics, and sarcophagi.
B. For example, a 4th-century fresco in the Catacomb of Via Latina (Rome) shows Abraham with the three visitors, emphasizing the act of hospitality rather than a direct Trinitarian interpretation.
C. These early works focused on the historical event, with less emphasis on symbolic or theological abstraction.
Byzantine Icons (6th–14th centuries):
A. By the Byzantine period, the Hospitality of Abraham became a standard iconographic theme, often called “Philoxenia” (Greek for "hospitality").
B. Icons typically depicted Abraham and Sarah serving the three angels at a table, with the Oak of Mamre and a tent in the background. The angels were shown as similar figures, sometimes with halos, seated together to suggest their divine nature.
C. Examples include mosaics in churches like San Vitale in Ravenna (6th century) and icons from monasteries like St. Catherine’s in Sinai.
D. These icons often included narrative details, such as Abraham’s tent, the meal, or the Oak of Mamre, grounding the scene in the biblical story.
Theological Development:
A. Theologians like St. Augustine and the Cappadocian Fathers (Basil the Great, Gregory of Nazianzus, and Gregory of Nyssa) interpreted the three visitors as a symbol of the Trinity, emphasizing the unity and equality of the three divine persons.
B. This theological lens influenced iconographers to shift from purely narrative depictions to more symbolic representations, setting the stage for Rublev’s innovation.
Pre-Rublev Russian Icons:
Before Rublev, Russian iconography was heavily influenced by Byzantine models, as Russia adopted Christianity from Byzantium in 988. Icons of the Hospitality of Abraham in Russia followed Byzantine conventions but began to develop distinct features:
A. Novgorod and Moscow Schools (12th–14th centuries):
i. Early Russian icons of the Hospitality of Abraham depicted the three angels seated at a table, often with Abraham and Sarah in the background or serving the meal.
ii. These icons retained narrative elements, such as the tent, the oak, and the meal (often a calf or bread).
Iii. The angels were typically shown as identical or nearly identical figures, with halos and wings, seated in a row or around a table.
Symbolic Emphasis:
By the 14th century, some Russian icons began to emphasize the Trinitarian symbolism over the narrative details. The three angels were depicted as more central, with Abraham and Sarah sometimes reduced in size or omitted.
Rublev’s Innovation
Andrei Rublev, a monk and iconographer, created his “Trinity” for the Trinity Lavra of St. Sergius, likely under the guidance of his teacher, Theophanes the Greek. His icon marked a significant departure from earlier depictions:
Focus on the Angels:
A. Rublev stripped away most narrative elements (e.g., Abraham, Sarah, the tent, and the oak are minimized or abstracted). The focus is solely on the three angels, who symbolize the Trinity.
B. The background includes subtle references to the Oak of Mamre (a tree), a building (representing Abraham’s tent), and a mountain (symbolizing divine revelation), but these are secondary to the figures.
Composition and Symbolism:
A. three angels are arranged in a circular composition, suggesting unity and equality, a visual representation of the Trinitarian doctrine of “perichoresis” (the mutual indwelling of the three divine persons).
B.Their gestures, gazes, and the shared table (resembling an altar) emphasize communion, love, and harmony.
C. The central angel is often interpreted as Christ, with the other two representing the Father and the Holy Spirit, though Rublev avoids explicit identification to maintain the mystery of the Trinity.
Artistic Style:
A. Rublev’s use of soft colors, graceful lines, and balanced composition created a serene and contemplative mood, distinct from the more rigid and detailed Byzantine style.
B. The icon invites the viewer into a meditative encounter with the divine, moving beyond the historical event to a timeless theological reflection. ( when a home is blessed, a theophany is present, i chose Rublev’s Trinity).
Specific Precursors to Rublev’s Trinity
While no single icon can be definitively identified as the direct model for Rublev’s “Trinity”, several works and traditions likely influenced him:
Byzantine Icons of the Philoxenia:
A. Icons from Constantinople and other Byzantine centers, such as those in St. Catherine’s Monastery, provided the compositional framework of three seated angels.
——-SPECIAL NOTE ——-
(In May 2025, an Egyptian appeals court in Ismailia ruled that the St. Catherine’smonastery and its surrounding religious heritage sites are state-owned public property, granting the monks only usage rights rather than ownership.)
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B. The 14th-century Byzantine icon tradition, brought to Russia by artists like Theophanes the Greek, emphasized symbolic abstraction, which Rublev adopted and refined.
Theophanes of the Greek’s Influence:
A. Theophanes, Rublev’s mentor, was a Byzantine master who worked in Russia. His frescoes and icons, such as those in Novgorod’s Church of the Transfiguration (1378), featured elegant figures and theological depth.
B. Theophanes likely introduced Rublev to the idea of prioritizing spiritual symbolism over narrative detail.
Russian Icons of the 14th Century:
A. Icons from the Novgorod and Moscow schools, such as those in the Tretyakov Gallery or local monasteries, showed the Hospitality of Abraham with increasing focus on the angels as a Trinitarian symbol.
B. Rublev likely drew on these local traditions but simplified and spiritualized the composition.
Cultural and Theological Context
Rublev’s “Trinity” was created during a period of spiritual and cultural renewal in Russia, particularly under the influence of St. Sergius of Radonezh, who emphasized communal love and humility. The icon reflects these values:
A. The circular composition and serene interaction of the angels embody the ideals of unity and mutual love, resonating with St. Sergius’s monastic community.
B. The icon was likely intended for devotional use, encouraging contemplation of the Trinity’s mystery.
Summary
The precursors to Rublev’s “Trinity” include:
The biblical narrative of the Hospitality of Abraham (Genesis 18:1–15), which provided the theological and narrative foundation.
Early Christian art (catacomb frescoes, mosaics) that depicted the story as a historical event.
Byzantine icons of the “Philoxenia”, which introduced the three angels as a Trinitarian symbol.
Pre-Rublev Russian icons from the Novgorod and Moscow schools, which began to emphasize symbolic over narrative elements.
The influence of Theophanes the Greek and the theological developments of the Trinity in Christian doctrine.
Rublev’s genius lay in synthesizing these traditions into a minimalist, deeply symbolic icon that transcends the historical event to convey the eternal mystery of the Trinity. His “Trinity” remains a pinnacle of Christian art for its theological depth and artistic harmony.
Mel Gibson to Mount Athos in Greece for a little spiritual R & R. In addition, he has the opportunity to do a little research for the logical sequel to the life of Jesus Christ.
I’m glad he enjoyed and appreciated life among the 20 or so Monasteries of Mt. Athos.
