Memory Icon of Sophia, the Wisdom of God (Kyiv) takes place in the Orthodox Church on September 21 according to the new style.
This iconographic image of Sophia, the Wisdom of God, has its own distinctive features and is widely revered among believers. The holy image depicts the Most Holy Theotokos with Her Divine Son. Sophia or the Wisdom of God in the naming of the icon designates the Lord Jesus Christ, Who is named by these words in the Holy Scriptures of the Old and New Testaments. The wise King Solomon in his Proverbs uttered the following words: “Wisdom created for herself a House and established seven pillars” (9: 1). The temple of God and the habitat of the conceived Savior was the womb of the Most Holy Theotokos, which is why the Mother of God is called the House of God. In the apostolic epistles, when speaking about the Savior, He was also called in one place the Wisdom of God (1 Corinthians, 30) of Christ. These words contain an indication of Christ, the Son of God, Who in the apostolic epistles is called “the Wisdom of God” (1 Cor. 1 , thirty).
The iconographic composition itself is evidence of a fulfilled Old Testament prophecy. On the icon we can see the temple in which the Most Pure Virgin Mary is located. She is wearing a tunic, and the head of the Mother of God is covered with a special veil. The Most Holy Theotokos stands under a canopy that rests on seven pillars. The Lady holds her hands directed in different directions, with her palms turned towards the worshipers. The feet of the Mother of God rest on the crescent. In the hands of the Most Holy Theotokos is depicted the Infant Christ, who offers a blessing with his right hand and holds an orb in his left hand. On the cornice of the canopy, under which the Most Pure Virgin stands, are written the words from the Book of Proverbs of Solomon: “Wisdom created for herself a house and established seven pillars.” Above the canopy you can see a non-canonical image of the Holy Spirit and God the Father in the form of an old man, from whose mouth come the words: “I established Her feet.” On both sides of the Mother of God stand seven Archangels of God, whose wings are spread. Each of the Heavenly servants has their distinctive signs in their hands: Archangel Michael holds a flaming sword in his hands, Archangel Uriel has a downward-pointing lightning in his hands. Archangel Raphael is distinguished by the fact that he carries with him an alabaster vessel with fragrant myrrh. The above listed archangels are depicted on the right side of the Most Holy Theotokos and Her Divine Son.
On the left side stands the Archangel Gabriel, in whose hands is a lily flower. According to Church Tradition, it was with this flower, symbolizing the purity and immaculateness of the Most Holy Theotokos, that Archangel Gabriel greeted the Most Holy Virgin when he told Her the joyful news of the incarnation of the Son of God from Her. Next comes Archangel Selaphiel, in whose hands are a rosary, denoting a special prayer for the human race. Archangel Jehudiel is depicted with a royal crown in his hands, and Archangel Barachiel holds flowers on a white piece of cloth.
The foot of the Mother of God is a cloud and a crescent moon, and under them there is an ambo, to which seven steps lead. On this staircase stand seven Old Testament righteous men, who symbolize the Church of Christ on earth.
Each step of the pulpit has its own special inscription, which denotes one of the main Christian virtues, the fulfillment of which leads to the Kingdom of Heaven: faith, hope, love, purity, humility, goodness, glory. The seven pillars depicted on this icon also have their own designs associated with the text of the Revelation of St. John the Theologian.

Troparion, tone 1:
Eternal Wisdom, Christ our God, / bowed the Heavens with His divine gaze, / you deigned to dwell in the womb of the Pure Maiden, / destroying the mediastinum of enmity, / you sanctified our nature / and you opened Your Kingdom to us; / for this sake of You, our Creator and Savior ,/ and who gave birth to Thee,/ who served the mystery of our salvation as the Pure Virgin, we orthodoxly magnify.

Kontakion, tone 4:
We are the forerunner, Orthodox people, / to the wisdom of God / and we see the miraculous icon of the Most Pure Mother of God, / And after the appearance we call Sophia, the Wisdom of God, / before the temple was animated by the Only Begotten Son and the Word of God. / This then shines like a ray of light in His most holy temple / and hearts ours rejoices those who come with faith / and look with fear and reverence at this most pure icon, / thinking in our hearts, / as truly the Wisdom of God is the village / and His sacraments, / for the hope of the faithful / we see Her fiery imagination / and we worship , as to Her true and immaculate virginity / at Christmas and after Christmas again; / from the Innocent came the Divine Fire, / scorching corruptible passions / and enlightening our souls and creating pure ones, / with whom the Father created the eyelids, / the same and Wisdom, the Word and The power will be called, / the radiance of glory and the Image of the Father Hypostasis. / And again we pray / and, falling down, we kiss the most venerable icon of the Wisdom of God to the Mother / and we cry loudly: / O Merciful Lady, / save Thy servants from the violence of the devil, / from the presence of foreigners and internecine warfare, / for You are the Giver and Protectress of all good things / to those who flow to You with faith and ask for great mercy.

Magnification:
We magnify You, / Most Holy Virgin / God-chosen Youth, / and honor Your holy image, / through which you bring healing / to all who come with faith.

Prayer:
Incomprehensible and All-sung by the Wisdom of God, Sophia the Preeminent, virgin souls, that is, the Only Begotten Son, the Word of God, accept this prayer song from our unworthy and vile lips. Even if the essence is written: the song is not beautiful in the mouths of sinners, but the thief was saved by one word, the publican was justified with a sigh, and the Canaanite daughter was healed with a mother’s petition, because You, Lord, are Good and Lover of Mankind, enlightening those who come into the world, and remitting the sins of sinners, and with reason You fill the foolish, and make wise, and the souls that thirst for good words with Your teaching, like the Samaritan woman, you water with living water, you make the fornicator chaste, you open paradise to the thief, for You are the Giver of all good things, and the Giver of understanding, and the Guardian of the life, O Christ our God, and We send You glory and praise, honor and thanksgiving and glorification and worship with Your Beginning Father, and with Your Most Holy, and Good, and Life-Giving Spirit, and with Your Most Holy and Immaculate Matter, Our Lady Theotokos and Ever-Virgin Mary, now and ever , and forever and ever. Amen.

SOPHIA: THE WISDOM OF GOD III PART

SIGNS OF THE TIMES

Irina: Good afternoon dear friends! We continue the series of programs dedicated to the spiritual pearl of ancient Slavic culture - in Kyiv. Studying the history of the ancient Slavs, we became interested in why this ancient monumental cathedral is dedicated specifically to Sophia? Let's find the answer to this question together and reveal the true essence of the meaning of the word “Sophia”, the essence that our ancestors laid down, and what they tried to convey to us through the centuries.

Sofia: THE DEEP MEANING OF THE WORD
Irina: Each word carries a certain meaning and significance. There are also words whose true meaning is comprehended by a person only when he is open to knowledge, not limited by the mind, but driven by a sincere desire for pure knowledge. One of these special words is the word “Sophia”; it has its roots in the ancient Greek language and denotes wisdom and knowledge.

Speaker: At one time, Sergei Sergeevich Averintsev, a historian, culturologist, and religious scholar, paid a lot of attention to the study of the deep meaning of this word. In the scientific article “Sophia-Logos” he gives the following description of the deep meaning of the concept “Sophia”: “Sophia is a word (like the corresponding nouns of Hebrew, Latin, Russian and other languages) - feminine: σοφία. Wisdom is it. Sophia (σοφία) shares this property with other Greek designations for “virtues” (for example, “chastity”, “prudence”, “piety” and other words of this series in Greek and Latin of the feminine gender). But “femininity” Sophia (σοφία) has a special meaning. The fact is that, according to the stable pattern of myth in the most diverse cultures of Eurasia, wisdom belongs to the virgin (or wisdom is the virgin).”
Also, wisdom among ancient peoples was associated with the lotus flower. In the Primorsky Territory, a legend has been preserved about a girl who brought spiritual freedom and happiness to her oppressed people.
In the deep recesses of the underwater palace, a flower grew and was guarded by huge carp. It was a difficult flower - magical. He turned evil into good, thanks to him the entire underwater kingdom lived happily, ruled by a just and wise sea king. The girl, having found herself in the underwater world thanks to her spiritual purity and kindness, received a lotus in a shell as a gift from the ruler of this world and brought it to people. The flower glowed unusually in her hands and, looking at it, people realized how unfairly their lives were arranged and felt unusual strength. They began to live in equality and brotherhood, freely and happily. After this, many lotus buds appeared. And at the end of the legend it is said that to this day the love for the wonderful lotus lives in the hearts of people.

Sofia: UNITY OF SPIRITUAL CULTURES OF THE WORLD
Irina: It is interesting that from ancient times wisdom was perceived as a manifestation of the feminine aspect, and this knowledge was inherent not only in Christian culture, but also in the cultures of Africa, North and South America, the Middle and Far East. In Christianity it has various forms, as Bulgakov writes:

Speaker:“Sophia’s soul in the world is covered by many veils,” but in the world it reveals itself as beauty. The face of the cosmic Sophia in the universe is “the feminine principle that has power, according to the creative word “let there be.” She is that great mother whom the evangelical languages ​​venerated from ancient times: Demeter, Isis, Cybele, Ishtar. Saint Sophia is often depicted as a “Fiery Angel,” which symbolizes the divine power of which she is a conductor.

Icon “Theotokos Sophia - the Wisdom of God” Novgorod (Fiery)
The central figure of Sophia with a fiery red face and wings, wearing red and gold royal robes and a crown, holding a scepter and a scroll in her hands. It is the personification at the same time of the Divine royal creative power, surrounded by a halo of God’s Glory, and of pure Divine Virginity, overshadowed by the Holy Spirit.

Icon "Sophia - the Wisdom of God" Kyiv. “Wisdom made a house for herself”
On the sides of God the Father are seven Archangels with symbolic signs of their service. On the pillars are placed the emblems of the gifts of the Holy Spirit: The Book with Seven Seals - the Gift of Wisdom. Seven steps with the inscriptions lead to the cloudy foot of the Mother of God: Faith, Hope, Love, Purity, Humility, Grace, Glory. On the pediment of the temple there is an inscription: “Wisdom created for herself a house and established seven pillars.”

In Islam, the analogue of Sophia is the Mother of the Book - Al-Lauh al-mahfuz (The Preserved Tablet) - this is the primary source of all holy scriptures. According to the Koran, the Preserved Tablet, like Sophia, personifies divine Knowledge, inextricably linked with the Divine will.

In Buddhism, one of the analogues of Sophia can be cited as the female deity Tara, which translated from Sanskrit means savior.

Irina: For example, in Buddhism there is a doctrine of seven stages of achievement - liberation, and the sixth stage is the stage of intuitive knowledge “prajna-paramita”. “Prajña” translated from Sanskrit means “wisdom”, “understanding”. This name is associated with the Mother of Enlightenment - the goddess of the Highest Perfect Wisdom (Intuition).

Speaker: She is usually depicted on a large lotus flower. Two hands show the sign (mudra) of turning the wheel of Dharma - a symbol of achieving enlightenment, spiritual transformation.

Irina: By the way, about the wheel of Dharma, recently in a conversation with an interesting person Andrei Vladimirovich Skiba, we learned that the symbol of the wheel of Dharma is also in the architecture of St. Sophia of Kyiv, and there is an interesting explanation for this.

Skiba Andrey Vladimirovich:“Sofia - it is all filled with symbols, signs, and they are not only on the walls. They are in the composition itself, in the architecture itself, that is, there is nothing random here at all. The peculiarity of signs is precisely that they are universal; they do not have any clear boundaries, no matter what principle we take. Sofia, indeed, in this sense is unique in its fullness of signs. We can see these wheels, with eight spokes, which are very reminiscent of the “wheel of law” in Buddhism, in fact they are identical - that is, a circle, eight such rays that extend beyond this circle. Indeed, this was not accidental then in the era of Yaroslav the Wise. Because Christianity was not perceived as a confession, it was perceived as a spiritual tradition that does not have these confessional boundaries, its basis was the religion of the heart: this is that heartfelt faith, this is the search for truth. It was this kind of perception that revealed, gave the opportunity for a dialogue of cultures, made it possible to perceive something different, outwardly different, and therefore other spiritual traditions: both Islam and Buddhism, and all this happened. That is, it was truly an open world, where the paths were extremely branched, and this exchange was continuous, was constant at that time."

Irina: Thus, the meaning of the word “Sophia” is unifying for cultures and beliefs throughout the world. For example, in Judaism and Christianity, Sophia expresses a special concept of wisdom as the personified, embodied wisdom of God.

Knowledge is not in the concept of “property” or one’s “inference,” but in the concept of Wisdom from above, passing through the centuries.
Wisdom, as an Open Gate, for entering that amazing highest state of spirituality, through which comes insight from the One who created everything, that Wisdom that has always been, is and will be.

Irina: In the Book of Wisdom of Solomon, this creative primordial force is described as follows:

Speaker:“She is a reflection of eternal light and a pure mirror of the action of God and the image of His goodness,” “She is alone, but she can do everything and, being in herself, renews everything and, passing from generation to generation into holy souls, prepares friends of God and prophets "

Sofia: LOVE AND UNITY
Speaker: Vladimir Sergeevich Solovyov, a philosopher, emphasizes in his works that Sophia is also a symbol and visual image of Love.
Vladimir Solovyov argued that Sofia is the beginning of love. In addition to its fundamental role in uniting the world into one whole, Sophia is also what unites people and humanity into a single whole, not only for the present or any other time, but throughout all time. Sophia herself is thus a unifying principle. The world, consisting of many diverse and different-quality objects and phenomena, nevertheless, does not fall apart into separate parts. All its parts are interconnected and interdependent. What unites individual parts of the world, according to Solovyov, is Sofia.

Irina: We can notice that all the prophets who came to people taught Love - love for God, love for people. And if you ask every person: “What can unite people?”, most of them, without hesitation, will answer that it is Love! For people who live with God in their souls, there are no divisions, no matter what religion they belong to, they first of all see in a person - Man, his true essence.

Igor Mikhailovich: And people should not quarrel and argue about whose religion is better, who is more important, or anything else. They must unite in the name of God. This is the only way, there is no other way. Thinking people will understand just by looking at the world and what surrounds them. Right? There is no need to prophesy here, there is no need to prove anything to people, people themselves must see and know what is happening outside their window, what is happening in their hearts, what is happening in their minds.

From the program “Unity”

Irina: People dream and wait for a new happy society, where there would be no violence, anger and hostility. Since ancient times, people have been talking about the Golden Millennium. Ask: “Is this possible in this day and age?” Everything is in our hands, and it depends on everyone. And everyone who wakes up can wake up the others.

Sofia: SPIRITUAL TRANSFORMATION
Irina: Since ancient times, people who walked the spiritual path understood the value of the power of Allat in spiritual transformation and liberation of man from the captivity of the material world. They knew that true freedom lies not in the external, but in the inner world of a person, and depends on daily spiritual work on oneself.

The meaning of a person’s spiritual development is in his qualitative internal change. This implies, first of all, not just the restoration in every day of the internal spiritual dialogue with God through one’s deepest feelings, through one’s sincere love for Him, but also living through this sacrament.

"AllatRa" Anastasia Novykh

Speaker:“...At the end of the great sacrament of initiation, being in a special uplift of spirit, I wished with all my heart to see what they told me about... And it was revealed to me. Everything around seemed to disappear, only a wonderful light illuminated the road and took us along, as if to the very zenith of the highest heavens. Something divine and unquenchable was rapidly bringing me closer to the stream of bright attractive Light. The power of its radiance was enormous, but did not burn. I felt the presence of something High and Inexplicable in him. In joyful excitement I entered the dazzling Light. And here, with his eyes brightening, he saw the face of an indescribably beautiful Virgin, shrouded in a luminous radiance. I saw her - Sofia herself! This divine image cannot be described by any human words.
A great mystery surrounded everything. The Divine Sophia approached me. A wonderful aroma of another world emanated from her. In her hands she held a golden cup in the form of an eternal flower of Love, which opened many of its petals in the divine purity of their pristine radiance. A golden drink sparkled in the bowl. Meekly placing her hand on my head, with her other hand the beautiful Sofia brought the cup to my lips and began to give me a golden drink. Blessed delight began to spread throughout my entire being. I saw how this sparkling divine liquid was leaving the cup, pouring into me, but I did not feel it in my mouth, I did not feel its taste. However, I clearly felt how an unearthly warmth began to spread inside me, as if washing the empty vessel of my body: first through my arms, then through my chest, stomach, legs. And then it filled my entire being from head to toe with a rapid stream of undying radiance, awakening boundless joy and grace in my heart. When the last drops of this wonderful liquid flowed into my body, Sophia fixed her tender gaze on me, full of divine Love. And it was as if something inside had opened up, my mind cleared up, and I felt within myself the discovery of an unknown source of powerful power. Suddenly, the understanding of Immortality dawned on me, as if a door to another world had opened. And Wisdom was revealed to me..."

Irina: We are all connected by a single thread of Love; many philosophers, poets, and scientists have written about this. This knowledge is in each of us, this knowledge is everywhere, it surrounds us in architectural monuments, in scientific works, signs and philosophy of ancient cultures, in the ancient beliefs of different peoples.
It's easy to see. If everyone tries to do this, we can go through the time of ignorance, hostility, misunderstanding, because what unites us is much higher and stronger than all this. We have a rich, interesting history, which perhaps you and I are not even aware of, and if you dig a little deeper, a great ocean of Wisdom opens before your eyes.

Igor Mikhailovich:- We talked again about building a new society. But this is not a new society, this is what it should be. Yes? I personally would like to see the World like this, I really wanted to, with my own eyes, ordinary earthly ones. To see with your own eyes how people took and built a world in which not only people deserve to live, but in which the Holy Spirit could arrive or the same Comforter there, not in order to judge people, but in order to rejoice. Can you imagine how great it is - from one joy to another. It’s the same as coming, I don’t know, like going to kindergarten, but well, that’s by earthly standards. Not even to a kindergarten, I would say, but to go to a maternity hospital, to a ward where there are many babies. Well, were you a doctor?
Olga:- Yes.
Igor Mikhailovich: - Well, it touches a nerve, doesn’t it? That is, it awakens these maternal forces. And maternal powers are precisely the powers of Allat, that which is endowed, that which prolongs and that which gives life, well, in the human understanding. Yes? Isn't it nice?
Olga:- Yes!
Igor Mikhailovich:- Imagine how God would love this world and how He would distinguish it from other worlds. I think it's worth making a little effort for the Love of God. Right? And for the sake of preserving this world. Costs. I would really like to see the world as it is - real, as it should be.
Olga:- Everything depends on the people themselves, on everyone?
Igor Mikhailovich:- Only from them, of course.

From the program “Unity”

One of the oldest icons, it appeared as a temple icon in the St. Sophia Cathedral of ancient Novgorod, founded in the middle of the 11th century. Among the many icons common in Rus', with its unusual appearance it always brought some confusion into the minds and made us think about many things.

Why did it cause fierce controversy among clergy and philosophers? And why were some even almost anathematized because of her?

Looking at the icon “Sophia the Wisdom of God,” you immediately ask the question: “Next to whom are the Mother of God and John the Baptist standing in such reverent respect?” It is difficult to answer this question, because the Church rejected the knowledge of the early Christians, who were called Gnostics, as heretical. It was Father Pavel Florensky who was accused of Gnosticism, who in the 19th century glorified the image of Sophia. And the philosopher Vladimir Solovyov dedicated the following quatrain to her:

Know this: Eternal Femininity is now

In an incorruptible body he goes to earth.

In the unfading light of the new goddess

The sky merged with the abyss of water.

Some priests agreed with them, to whom the secret of this icon was revealed.
However, the bulk of the clergy tried to find a different explanation, declaring the figure on the throne to be simply an Angel carrying the Word of Christ! So the icon, which found life in other churches of Rus', began to acquire new features, according to this interpretation. The most famous version is from Kyiv. It has a completely different internal meaning. The incomprehensible things that violate the accepted dogmas of the Church have been eliminated. And it does not arouse excessive curiosity.

Let's take a look at Pavel Florensky's work “The Pillar and Statement of Truth”:

“The central figure of the composition is an angel-shaped figure in a royal dalmatic, with barmas and an omophorion. Her long hair is not curly, but falls on her shoulders. Her face and hands are fiery in color, behind her back are two large fire-like wings, and on her head is a golden crown in the form of a battlement. In her right hand is a golden caduceus, in her left is a closed list, pressed to her heart; near the head there is a golden halo, above the ears there are toroki or “rumors”. This is Sofia. She is represented sitting on a double mutaka, which lies on a magnificent golden throne with four legs and supported by seven fire-shaped pillars. Sofia's feet rest on a large stone.

The entire throne is located in a golden octagonal star, located against a background of blue or greenish concentric rings, dotted with golden stars. Sometimes, however, there is no eight-pointed star at all. On the sides of Sophia, on separate pedestals, stand reverently: on the right is the Mother of God, on the left is John the Baptist. Both of them have halos, but not gold, but greenish-blue. The Mother of God supports with her hands a greenish sphere with stars, in which is the Infant Savior, surrounded by a hexagonal star. In his left hand the Savior holds a scroll, and with his right hand he makes an oratorical gesture - something that was previously taken for a nominal blessing. The Forerunner also makes the same movement with his right hand, while his left hand holds an unfolded scroll with the inscription: “Repent...”. Above Sofia is the All-Merciful Savior, waist-length, with a cross-shaped halo. And this figure is placed in a hexagonal star surrounded by a starry background. Even higher is a star rainbow like a ribbon. In the middle of it there is a four-legged golden throne with instruments of the Lord’s passion and a book - the so-called “preparation of the throne.” On its sides are kneeling Angels, six in number, three on each side. Sometimes there are only four Angels; but then above the throne is depicted God the Father, sitting with raised hands on a throne with a semi-cylindrical back.

The head of God the Father is surrounded by an octagonal halo, the corners of which are alternately red and green. On the sides of this throne there are then two more kneeling Angels. Before giving a final interpretation of the described icon, I will note some particulars that suggest an explanation.

Wings of Sofia- a clear indication of some special closeness to the heavenly world. The fiery nature of the wings and body is an indication of spirituality, the fullness of spirituality. The caduceus in the right hand is an indication of theurgic power, psychopompia, mysterious power over souls. A rolled up scroll in a shuitz, pressed to the organ of higher knowledge - to the heart - is an indication of the knowledge of unknown secrets. Royal decoration and throne are an indication of royal power.

Crown in the form of a city wall- a common sign of Mother Earth in her various modifications, perhaps expressing her patronage of humanity as a collective whole, as a city, as civitas. A stone underfoot is an indication of firmness of support, steadfastness. Toroki or “hearings” behind the ears, that is, a ribbon that supports the hair and frees the ears for better hearing - an indication of the sensitivity of perceptions, of Openness to suggestions from above: toroki is an iconographic symbol to designate the organ of Divine hearing.

Finally, the celestial spheres surrounding Sofia, filled with stars, - an indication of the cosmic power of Sophia, her rule over the entire universe, her cosmocracy. The turquoise-blue color of this environment symbolizes the air, then the sky, and then the spiritual sky, the heavenly world, in the center of which Sophia lives. After all, the blue color tunes the soul to contemplation, to detachment from earthly things, to quiet sadness about peace and purity. The blueness of the sky - this projection of light onto darkness, this border between light and darkness - it is a deep image of the heavenly creature, that is, the image of the border between Light, rich in being, and Darkness-Nothing, - the image of the Smart World. That is why blue is the color that naturally belongs to Sophia and, through Her, to the Bearer of Sophia, the Ever-Virgin.

Further, in the composition under consideration, attention is paid to: firstly, the clear distinction between the personalities of the Savior, Sophia and the Mother of God; secondly, Sophia is under the Savior, that is, in a subordinate position, and the Mother of God is before Sophia, that is, again in a subordinate position. So, the Savior, Sophia and the Mother of God are in consistent hierarchical subordination. The same inequality between them is indicated by the difference in their halos.”

This rather large passage explains much of what may be incomprehensible to people less knowledgeable in the intricacies of iconography.

The famous priest Father Sergius Bulgakov adhered to approximately the same interpretation of the Sofia-Novgorod icon. For his philosophical writings about the essence of Sophia as correlating with the nature of the Holy Trinity, which manifests precisely the nature of the Holy Spirit, he was condemned by the Decree of the Moscow Patriarchate of August 24, 1935. He was ordered to abandon such sermons.

A lot of time has passed since then, and today it is possible to understand what was still unknown and not revealed in the recent past.

Let's look at the statements about Sofia by some famous people.

Aristotle called Sophia - “The Primordial Soul of the World.”

King David in one of his psalms, even a thousand years before Christianity, he placed all hopes for eradicating the machinations of Satan on Sophia the Wise: “Oh, Wisdom of God Sophia! Great and Wise are Your plans! Reign, Sophia! Humanity believes: You are the only key to victory over the wisdom of Satan."

Maximilian Voloshin, Admired by the work of blurring the smeared ancient icon of Sophia the Wise, he wrote the following lines:

From under vestments and pious scabs

You showed your true face,

The bright face of the Wisdom of Sophia,

A ray of hope in a sad fate,

And in the future - the face of Russia itself.

And here is what researcher V.I. Simonenkov writes about Sofia:

“The Apostle John (John the Theologian) recognized Sophia as the Mother of God. Among the codices found in Nag Hammadi were three apocrypha of the Apostle John, along with Berlin papyrus No. 8502; it was possible to reconstruct one, which had the effect of an exploding bomb. The Apostle John claimed the incredible that he had a manifestation of the Most High Essence, from which it was revealed to him that the creation of our world was carried out by Archon Sophia the Wise.

The Virgin Mary, just like the Mother of God, is Sophia incarnate... In Bethany, in the house of Lazarus, Mary Magdalene, as a representative of the royal family of Benjamin, performed the traditional sacred ritual of anointing Jesus as the messiah. In accordance with Jewish traditions, it was a woman of royal blood who performed the rite of anointing for the kingdom, at the same time becoming his wife-queen.

According to the book "Dead Sea Scrolls", anointing for the kingdom can only be carried out by a representative of the family of priests - messiahs who issue spiritual labels for the kingdom. So just royal blood is not enough here. But the royal blood, together with the incarnated Sophia, is the woman who can “give the kingdom into her hands.”

Let us now return to the icon. Let us pay attention to two points: in Sophia’s hands there is a certain rolled up scroll, and at the very top - above the LORD Himself! - golden throne with the Book!

It is likely that this is the Book of the Destiny of the World. In the hands of Jesus we also see the Book. It can be assumed that the scroll contains information for people that will be revealed in due time.

So, let's try to decipher what was revealed in this icon.

It is known that in iconography everything is subject to strict laws: the sizes of figures, angles, colors of clothing and all other details of the image. We see that on the throne there is a female figure, larger than the Virgin Mary and John. This speaks about the status of this Woman. The throne, wings and halo reveal Her belonging to both the earthly world and the Heavenly world. We can say that this is the Goddess embodied in the physical world! Just like Jesus was incarnated in his time. And the scroll in the hands of the Goddess says that She will bring people Knowledge from the Creator. And this Knowledge will help people on their way to the divine world and paradise!

This is such a complex icon, the harbinger of the Epoch we have entered - the Era of the Mother of the World, brought to the planet by the Divine Woman. She is the one at whom the entire Divine world looks reverently. The one who looks and sees each of us. The one we should set our sights on.

Icon of the Mother of God Sophia – Wisdom of God (Novgorod)

Story

The miraculously created icon of God Ma-te-ri “Sophia - the Great Wisdom of God” is available in many churches in Russia and comes down to two types: Kiev-sko-mu and Nov-gorod-rod-mu.

The first icon of “Sophia - the Most Wisdom of God” appeared in the 15th century, although the first one was in -on in 989 in , and the next - in 1037 - in .

The central figure of the icon appears as the All-resident in the form of the wing of the Fire An-ge-la, to -that one rises on the golden table, under the table. He is dressed in royal clothes (like dir) and pre-po-ya-san with a dra-go-valuable suit, on his head - a royal ve -nets. In his right hand he holds a ski-peter with a cross on top, and in his left hand he holds a sweater to his chest. According to one hundred pictures of the God-mother with God-la-den and St. John the Baptist with a scroll, on which one reads: “Az sv-de-tel-stvo-vah.” Above the head of An-ge-la is the blessed word Christ the Savior, even higher is the golden throne with an open That book on it is a symbol of the Divine presence. On both sides of the table there are three groups of angels.

The fact that the Fiery Angel is Christ can be judged from the words of the Apostle Paul, who says: “.. . we pro-ve-Christ Christ... Christ, God's power and God's wisdom... in Jesus Christ, Who has become for us wisdom from God...” ().

St. John of God in his Revelation describes the Son of the Man “... about-le-chen- but in the under-dir and along the per-syam op-ya-san-no-go-golden-on-me... and His eyes are like a fiery flame; ... and His feet... are like boiled-hot ones in an oven" ().

This de-re-vyan-naya icon in the grey-re-rya-high-gold-chen-ri-ze is a copy of the Kon-stan-ti-no-Polish icon So-fii im-per-ra-to-ra Yus-ti-ni-a-na and from-no-sit-sya to the time of the construction of the New-city-rod-sko- go so-bo-ra.

This image once became famous for many miracles. According to legend, in front of her in 1542, a woman suffered from an eye disease, as if sa-but in the Nov-gorod-skaya le-to-pi-si: “The wisdom of God forgave the woman, her eyes were painful.” Once upon a time St. Sophia is the same power and action of the Pre-wisdom of God, which is why she appeared in the fire nom vi-de.

All the numerous lists of the icon “Sophia - the Most Wisdom of God” have their first -property of either Kiev or Novy-gorod icons. The celebration of the Kiev icon takes place on September 8, and the New City icon on August 15.

Prayers

Troparion to the Most Holy Theotokos before the icon of Her “Sophia – the Wisdom of God”

Eternal Wisdom, Christ our God!/ By His divine glance, you bowed the Heavens,/ you deigned to dwell in the womb of the Pure Young Lady,/ having destroyed the mediastinum of enmity,/ you sanctified our nature/ and Thy Kingdom you have opened to us;/ for this sake for You, our Creator and Savior ,/ and who gave birth to Thee,/ who served the Pure Virgin for our salvation in the mystery,// we magnify in the Orthodox way.

Translation: Eternal, Christ our God! Having bowed the Heavens with Yours, You deigned to dwell in the womb of the Pure Virgin, destroying the barrier of enmity, You sanctified our nature and opened Your Kingdom to us, therefore You, our Creator and Savior and who gave birth to You, who served as the secret of our salvation, the Pure Virgin, we Orthodoxy glorify.

Troparion to the Most Holy Theotokos before Her Icon “Sophia – the Wisdom of God”

The greatness and ineffable power of the Wisdom of God/ the vision of the carnal sacrament!/ Sophia the Preeminent,/ the purity of virgin souls and unspeakable virginity,/ the humble wisdom of truth,/ the chamber of the Holy Spirit Ha,/ the most venerable temple of His incomprehensible glory,/ the fiery throne of Christ our God,/ in Thee for the Word of God indescribably dwelt, and flesh came into being, / He appeared invisible, / and untouched from You came, / and from mankind, catching the ancient enemy / and people were freed from the ancient oath ,/ erecting the packs, from the point of death./ We pray to the Lady, / have mercy on us who are burdened with our sins / and save our souls, / and, like a humane and merciful Queen, / Mother of the Wisdom of God’s Word, / look upon us, Thy sinful people, / and have mercy, intercede from cruel misfortunes and sorrows / and hail keep ours unharmed, // where today Your most holy name is gloriously glorified.

Translation: The great and ineffable power of the Wisdom of God is the plan of the sacrament! Sophia the Famous, purity of the virgin soul and ineffable virginity, humble wisdom, truth, repose, the revered temple of His incomprehensible glory, the fiery throne of Christ our God, for He ineffably dwelt in You and became flesh, the Invisible One appeared and came out of You untouchable, and lived with people, catching the eternal enemy and freeing people from the ancient curse, again raising them to where they fell from. We pray, Lady, for us, burdened with cruel sins, to have mercy and save our souls and, as the humane and merciful Queen, Mother of the Wisdom of the Word of God, pay attention to us, Your sinful people, and have mercy, protect us from misfortunes and grave ones, and our cities keep unharmed, where now Your most holy name is glorified in a God-pleasing manner.

Kontakion to the Most Holy Theotokos before Her Icon “Sophia – the Wisdom of God”

Let us, Orthodox people, / to the wisdom of God / and see the miraculous icon of the Most Pure Mother of God, / We call Sophia, the Wisdom of God, after the appearance, / before the temple was given life the Son and the Word of God./ This shines like a beam of light in His most honorable temple/ and hearts ours rejoices those who come with faith/ and look with fear and reverence at this most pure icon,/ thinking in our hearts/ that truly the Wisdom of God is the village/ and His mysteries are watched God, / in the hope of the faithful / the fiery imagination We see / and worship , as to Her true and most immaculate virginity/ at Christmas and after Christmas again;/ from which the Divine Fire came forth,/ scorching corruptible passions/ and enlightening our souls and creating pure ones,/ And in what the Father created, / the same and Wisdom, Word and Strength will be called, / the radiance of glory and the Image of the Father Hypostasis. / And again we pray / and, falling down, we kiss the most honorable icon of the Wisdom of God to the Mother / and we cry loudly: / O Merciful giving to the Lady, / save your servants from the violence of the devil, / from finding foreigners and internecine warfare, / for You are the Giver and Protectress of all good things / / to those who flow to You with faith and ask for great mercy.

Translation: Let us turn, Orthodox people, to the wisdom of God and see the miraculous icon of the Most Pure Mother of God, which we call after its appearance Sophia, the Wisdom of God, because She was the animated temple of the Only Begotten Son and the Word of God. This most pure icon, emitting rays, shines in Your revered temple and rejoices our hearts, those who come with faith and look at it with fear and reverence, reflecting in our hearts that You are truly the village of the Wisdom of God and the plan of His Sacrament, for we, believers , we look with hope at Her fiery image and worship Her true and immaculate virginity - at Christmas and after Christmas. From Her came the Divine Fire, scorching the corruptible and enlightening our souls and purifying them, He through Whom the world was created by the Father (), He is called Wisdom, and Word, and Power, the radiance of Glory and the image of the Father. And again we pray and, bending our knees, venerate the venerable icon of the Wisdom of the Mother of God and cry loudly: “O merciful Lady, save Your servants from the violence of the devil, from the attacks of enemies and internecine war, since You are the Giver of all good things and the Patroness of those who come to You with faith and asking for great mercy."

Prayer to the Most Holy Theotokos before Her Icon “Sophia – the Wisdom of God”

Incomprehensible and All-Singing Wisdom of God, Sophia the Preeminent, virgin souls, that is, the Only Begotten Son, the Word of God, accept prayerful singing from our unworthy and profane lips. And the essence is written: the song is not red in the mouth of sinners, but the thief was saved by one word, the publican was justified by groaning, and the daughter of Canaan was healed by obscene prayer, because You, O Lord, are good and Lover of mankind, you enlighten those who come into the world, and forgive the sins of the sinner, and with reason Thou fillest the foolish, and makes the buoyant wise, and the souls that thirst for good words with Thy teaching, just as Thou didst drink the Samaritan woman with living water, Thou didst make the fornicator chaste, and opened paradise to the thief Say, Thou art the Giver of all good things, and the Enlightener, and the Guardian of life, Christ our God, and to Thee We send glory and praise, honor and thanksgiving and glorification and worship with Your Eternal Father, and with Your Most Holy, and Good, and Life-Giving Spirit, and with Your Most Holy and Immaculate I Matter, our Lady Theotokos and Ever-Virgin Mary, now and ever, and forever and ever. Amen.

Canons and Akathists

First Canon of the Most Holy Theotokos before the Icon of the Sign

Song 1

Irmos: The wave of the sea hid the persecutor and tormentor of old, hiding the saved youths under the earth, but we, like youths, drink to the Lord, gloriously we will be glorified.

Let the multitude of Novagrad rejoice in the joy of Divines today, seeing the warm Intercessor who bestows a strange victory on the contrary, and let them sing with Divine songs.

Like a high ladder, we see today Your icon, the All-immaculate Virgin, even though we see the resistance, we surrender to ultimate blindness, but we, looking back to it, are freed from troubles.

At Christmas, not accepting aphids, changing the corruption of all of us, Virgin, filling sorrows with motherly change, O God-pleased One.

Song 3

Irmos: By You, Christ, all Heaven is established, the Word of God and power confess the ineffable glory and Thy all-powerful hands of creation, for nothing is holy, except to You, Lord.

Like beasts, rushing towards Your flock, O Most Pure One, but You crushed those jaws and these are weak until the end of the show.

Having given birth to the common shepherd, the Lord Christ, the Virgin Unworn, pray to him from the present wrath to deliver us from the opposite circumstances, O Lady.

Merciful One, having given birth to the Merciful Savior, see the bitterness and sighing of Thy people, hasten, O Most Pure One, and show us compassion.

Sedalen, voice 8

Even as the prophets of old preached, the door of heaven, the burning bush, the many-bright candlestick, the golden censer, the handle and the staff gloriously appear today to the wonderful saint, he commands the people to dare and shows them a wondrous victory. Therefore, grateful to Thee, let us cry out: Virgin Mother of God, pray to Christ the God of sins to grant us forgiveness, for You, imams, hope, Your servants.

Song 4

Irmos: Thy mind was amazed at me, having heard the glorious command of Thy gaze, but strengthened by the love of Thy descent, for Thou didst not reject my poverty.

The city that reveres Thee, O Most Pure One, and duly glorifies, protect from the godless, O Pure One, a foreigner, for You, O Most Pure One, are inalienable wealth, protection and glory.

Those who imagine themselves, like Jericho of old, to destroy Your city, most pure Mother of the Word, are themselves given over to ultimate destruction by the power of You Incarnate, the Lady.

Look, Pure One, save the singing You, who wants to be consumed from those who resist, and deliver the one who has found rebuke, Mother of God.

Song 5

Irmos: The apostles are bound by a union of love, having laid their hands on Christ, who rules over all, and cleansed their red feet, preaching peace to all.

Warm intercessor to those who come running to You and hopeless, see the bitterness of Your people and give help, Most Pure One.

Even the One who gave birth to the Divine fire, the Virgin, the opposite, the Most Pure One, was caught in the fire by Thy prayer, like the Mother of the Creator, the All-Singing One.

Pure Bride of God, bewildered people, be generous with Your motherly prayers and soon destroy even the opposite situations on us with Your prayers.

Song 6

Irmos: I was born, but was not kept in the breasts of Jonah, who bore your image, who suffered and was given burial, as if from the palace, from the beast, but having invited the custodians, who guard the vain and false, they left this mercy to nature.

Deliver the military invasions of Thy servant, O Most Pure One, and do not allow Thy inheritance to perish completely, O All-Pure One, but by the power of Thy born One, overthrow the enemy.

Do not despise those who have sinned many times, but accept the prayer of Your Mother for us, the Generous One, so that they will not boast of resistance—where is their God? - verbally, but let everyone understand that You, the Deliverer, are with us.

Now the time has come for help, now the need for change is pure. Pray to Your Son and God, that He may show mercy to those who have sinned and remove the present wrath.

Kontakion, tone 4

The honorable image of Thy sign is celebrated by Thy people, O Mother of God, to whom Thou hast bestowed a wondrous victory against Thy city. We also cry out to You by faith: Rejoice, O Virgin, praise to Christians.

Ikos

Resolve the darkness of my sins that lies in my mind, and enlighten me with Your light, O Virgin, so that I may be able to bring You praise, Who praised the Father, and the Holy Spirit of autumn, the Son and the Word of God, indwelt and passed incorruptibly from Your most pure side, with live people. Moreover, we, sinners and unworthy Thy servants, are today celebrating the sacred triumph of the sign that was Thy honorable icon, with which Thou didst bestow a glorious victory against Thy city, and, having been filled with all the miracles, instead of fragrant aroma, as far as possible we, earthly ones, bring praise to Thee. , saying: Rejoice, Mother of God, joy of Angels and men; Rejoice, firm hope and protection of Your city; Rejoice, for by Thy power we overthrow the contrary; Rejoice, intelligent Mother of the Sun, enlightening the faithful, darkening the unfaithful; Rejoice, Virgin, praise to Christians.

Song 7

Irmos: An unspeakable miracle! in the cave, having delivered the venerable youths from the flames, in the tomb, dead, lifeless, is relied upon for the salvation of us, who sing: O God of the Deliverer, blessed art thou.

Truly an honorable treasure to Thy city, Thy icon, the Most Pure, was bestowed, even when we ourselves see the miracles we marvel and cry out to Thy Son: O God the Redeemer, blessed art thou.

Just as sometimes the Ninevites, for the sake of repentance, spared you, the Word of God, the preaching of the prophet Jonah, so here too you showed the image of Your Most Pure Mother, Christ, crying: O God the Deliverer, blessed art thou.

Temple of God, Lady, the Leader, in Your holy temple we lift up our hands in prayer: see our bitterness and give us help.

Song 8

Irmos: Be terrified and afraid, O Heaven, and let the foundations of the earth move: for behold, the dead are counted among the Highest as Living, and the little strange ones are accepted into the grave. Bless Him, O youths, O priestesses, sing to Him, O people, extol Him unto all ages.

The co-originating Word of the Father, the Most Pure Virgin, you gave birth to incorruptibly and you nourished from your breast. Pray to him, Mother of God, from the situation of the enemy to save those who sing and exalt Thee forever.

Whose providence on the Throne we will exalt Isaiah, Whom in the womb, O Virgin, Thou didst contain and give birth to incorruptibly. Pray to Him to be saved by Your servant, singing: children, bless, sacred, sing and exalt Him forever.

One good being, the most good Word, diligently pray that Thy servant will be delivered from this present wrath, singing with undoubted faith to Thy Son: children, bless, sacred, sing and exalt Him forever.

Song 9

Irmos: Wanderings of the Lady and immortal meals in a high place, high minds, faithful, come, let us enjoy the ascended Word, having learned from the Word, Whom we magnify.

With a merciful eye from above, look upon the city and Your people, Most Pure One, for there are no other imams to help, except You, the All-Immaculate One, and we all unceasingly magnify You, the Mother of God.

One, who gave birth to the Word incarnate, the all-singing Virgin, the ever-flowing source of healing, pouring out by faith to those who flow to Thy temple, Most Pure One.

Behold, Thy servants, we cry out to Thee, Mother of God: Thy usual mercies are upon the city and Thy people mercifully show us the contrary circumstances, so that we may all continually magnify Thee.

Svetilen

Desiring Your kindness, Jesus, Most Pure One, dwelled in You and You, the intercessor of Your city, gave the Word of God, which you preserve through Your intercession forever, so that we may please You, most immaculate Youth.

Canon of the Second Blessed Virgin Mary before the Icon of the Sign

Song 1

Irmos: The cut-off insect was cut off, and the sun saw the earth, no longer seen, the water flooded the fierce enemy, and Israel passed through the impassable, but having sung a song, we sing to the Lord, gloriously for we are glorified.

The rod of Divine power is now enshrouded in the grace and immeasurable light of God’s holy dwelling, a miracle greater than the nature of Thy image, Most Pure One.

In walking this glorious day, there was a sign of your divine image, the Mother of God, and even more so, even in resistance, as if they saw with the image and turned away the power, they were blinded by their bodily eyes.

Having hope in You, Mother of God, and the undoubted faith of the people of Novagrad, the Virgin of the Unartificed One took away the city from You.

I live on the skin of the Mother of the Word, having seen You, a numerous army of wise men, like a cheerful guardian, standing faithful to the situation, and their hands with others weakened.

Song 3

Irmos: At the beginning of the firmament, Heaven was founded by reason, and the earth was founded on the waters; on the rock, establish me, O Christ, with Thy commandments, for there is nothing more holy than Thee, the only One who loves mankind.

First of all, Thy almighty right hand, O Lord, working miracles with Moses, darkened Egypt, and here too, who came to destroy the city, Thy image darkened Thy Mother.

I heard the wonderful archbishop Thy promise, O Mother of God, to bring joy to your people, saying: Be of good cheer, for the Mother of our God is with us.

A glorious victory, filled with horror, having seen how the people then took up arms against the opposition and were victorious to the end.

Now the day of joy has come - the Sign of Your icon, Virgin Mother of God, and the holiday is bright, which we celebrate, we cry: there is nothing more pure than You, Bride of God.

Sedalen, voice 8

I, the prophets of old, preached, the door of heaven, the burning bush, the many-bright candlestick, the golden censer, the handle and staff, gloriously today appears to the wonderful saint, commands the people to dare and shows a wondrous victory. Therefore, grateful to Thee, let us cry out: Virgin Mother of God, pray to Christ the God of sins to grant us forgiveness, for You, imams, hope, Your servants.

Song 4

Irmos: You are my strength, Lord, You are my strength, You are my God, You are my joy, do not leave the bosom of the Father and visit our poverty. Together with the prophet Habakkuk I call Ti: Glory to Your power, Lover of mankind.

When the people heard the wonderful promise of victory, they were filled with indescribable joy, and, like the strength of a certain guardian of property, they resisted victory.

Thou hast bestowed a rich gift and inexhaustible treasure on Thy city—the icon of Thy Mother, the Word, and with the help of Sove we overthrow the enemy.

In Thy divine temple, O God-pleased One, where Thy miraculous icon was placed, He grants healing to those who come by faith.

With the gathering of the faithful, every human condition rejoices, having copulated in Thy honorable temple, seeing in it, like the bright sun, Thy honorable image, O Lady.

Song 5

Irmos: Thou hast cast me away from Thy presence into heaven, O Light of the Unstoppable, and an alien darkness has covered me, the accursed one, but turn me and direct my path to the light of Thy commandments, I pray.

Sometimes in the reigning city I skin a furious and blasphemer who wants to overthrow Your image, and of course you have shown the same wounds to the Mother of God.

With a shield, I am protected by Your invincible power, O Virgin, an indescribable multitude of opponents are defeated by Your people, who have hope in You, O All-Singing One.

I am an inexhaustible wealth and a source of healing for those who resort to Thy temple by faith, where Thy honorable image dwells, O Lady.

Song 6

Irmos: I will pour out a prayer to the Lord, and to Him I will proclaim my sorrows, for my soul is filled with evil and my belly is approaching hell, and I pray like Jonah: from aphids, O God, lift me up.

Since then, you appeared to the wonderful bishop in a terrible way, striving for insolence, but the people, filled with indescribable joy, armed with victory, the Lady.

This is a terrible sign, and I will glorify the thing, and I will celebrate the wonderful victory today, Thy people, O Mother of God, praiseworthy, as worthy of praise, we offer, saying: Rejoice, O Joyful One.

We kiss your honorable icon with a joyful heart and soul, having fun, and touching it with warm faith, we draw healing.

Kontakion, tone 4

The honorable image of Thy sign is celebrated by Thy people, O Mother of God, to whom Thou hast bestowed a wondrous victory against Thy city. We also cry out to You by faith: Rejoice, O Virgin, praise to Christians.

Ikos

Resolve the darkness of my sins that lies in my mind, and enlighten me with Your light, O Virgin, so that I may bring You praise, Who praised the Father, and the Holy Spirit of autumn, the Son and the Word of God, who dwelt and passed incorruptibly from Your most pure side, live with people. Moreover, we, sinners and unworthy Thy servants, are today celebrating the sacred triumph of the sign that was Thy honorable icon, with which Thou didst bestow a glorious victory against Thy city, and, having been filled with all the miracles, instead of fragrant aroma, as far as possible we, earthly ones, bring praise to Thee. , saying: Rejoice, Mother of God, joy of Angels and men; Rejoice, firm hope and protection of Your city; Rejoice, for by Thy power we overthrow the contrary; Rejoice, intelligent Mother of the Sun, enlightening the faithful, darkening the unfaithful; Rejoice, Virgin, praise to Christians.

Song 7

Irmos: The fire of God was sometimes ashamed of God’s descent in Babylon, for this reason the youths in the cave rejoiced with their feet, like in a flower garden, rejoicing: blessed art thou, O God of our fathers.

Wait, O Most Pure One, for the bitterness of Thy servants and do not cast them aside in the end, for we are Thy inheritance and we are strengthened by Thy hope, and we all cry out to Thee: Rejoice, O Joyful One.

With the gift of branch-bearing grace and healing, Thy image, O Most Pure One, has been given to Thy city, and we kindly kiss it and rejoice.

Song 8

Irmos: With the edmeritsa, the Chaldean tormentor furiously kindled the cave of the godly, and having seen this better power, they cried out to the Creator and Savior: fathers, bless, priests, sing, O people, exalt to all ages.

Confused about all the people, they come running to You, crying out: do not betray us to our enemy, Lady Theotokos, but with Your mighty hand overthrow You, so that we may unceasingly praise You and exalt You forever.

For the indestructible property I have taken away Thy servants, Thy icon, the Most Pure One, we cast down those who resist and cry to Thy Son: children, bless, priests, sing, O people, exalt Him forever.

You appeared to the wonderful hierarch, the Most Pure One, and he, with many people, marveled at miracles, and ran with joy to Your image—give help, O Lady, saying: children, bless, priests, sing, O people, exalt Him forever.

What to bring to You, Most Pure One, more glorified from all creation, we are perplexed, Lady, just as Gabriel taught us: Rejoice, O Delighted One.

Song 9

Irmos: The ends of Heaven and the earth were astonished at this, for God had appeared as a man in the flesh, and Your womb was the most spacious of Heaven. Thus Thea, the Mother of God, the Angels and the people of the ranks are magnified.

From now on the day of salvation is auspicious, in which the sign of Your icon, the Most Pure One, appears, and we celebrate a bright, spiritual triumph.

Illuminated by Divine light, I see today, Most Pure One, Thy venerable icon, and by faith we worship Thee, We magnify Thee.

Having cleared your thoughts, unite the idle Novagrad with the bishop’s face, praise, and above all hope, the help given to the resistance.

Having preserved the virginity of Your sign unharmed, the Word of God, having passed from You, preserve Your city unharmed, O all-sung Virgin, may we unceasingly magnify You.

Svetilen

In the strength of Your kindness, Jesus, the Most Pure One, dwelled in You and You, the intercessor of Your city, the Word of God given as a gift, which you preserve through Your intercession ever since, so that we may please You, most immaculate Youth.

Akathist to the Most Holy Theotokos before the Icon of the Sign, Novgorod

Kontakion 1

To the chosen Voivode, our Lady Theotokos, who through the sign of Her holy icon gave a wondrous victory to the people of Novagrad, we sing a song of thanksgiving: You are our All-merciful Intercessor, as you have an invincible power, free us from all troubles and protect us from visible and invisible enemies, let us call to You:

Ikos 1

Angels to the Queen and all creation, Lady, Most Pure Virgin Theotokos, with the glorious sign of Your holy icon, You graciously illuminated the entire Russian country and streams of miracles flowed from it to the faithful. In the same way, with zeal and love, falling before Your most honorable image, with tenderness we offer You praises:

Rejoice, consecrated village of God the Word; Rejoice, you who sanctify us through the grace of God.

Rejoice, you who served immaculately for the salvation of the fallen human race; Rejoice, O Pure One of all the Creator and Lord, having been conceived by the Divine Spirit in wombs, having given birth without incorruption.

Rejoice, O thou who embracest us all with Thy maternal care; Rejoice, in troubles and misfortunes you are a quick Helper to us.

Rejoice, thou who invisibly tames our evil passions; Rejoice, you who help us to succeed in Christian virtues.

Rejoice, free healer of our ailments; Rejoice, you who wisely instruct us on the path of repentance.

Rejoice, Virgin, praise to Christians; Rejoice, for you are blessed by everyone.

Rejoice, Lady, showing us a sign of Your mercy.

Kontakion 2

Seeing the embitterment of Novagrad, strongly at war from the Suzhdal wars, Saint John of Christ tearfully prayed for the deliverance and salvation of the city and heard a Voice from above, let him go to the Church of the Transfiguration of the Lord and take there the icon of the Most Holy Theotokos, and carry it to the visor of the city against the hordes fighting against it . Having heard such a command from God, the saint cried out in gratitude to the Savior Christ: Alleluia.

Ikos 2

Understanding the will of God in the voice of Heaven, Saint John of Christ came to the Church of the Transfiguration of the Lord to take the icon of the Mother of God and, while praying before her, moved the icon from its place on his honest hand, and with the singing of prayer he carried it to the visor of the city, saying to the people: be of good cheer. , The Mother of our God is with us. For this reason, having seen Your favor towards them, revealed in the miraculous coming of Your icon, we exclaim in song the blessings of Sisitsa:

Rejoice, Hope of unreliable Christians; Rejoice, Joy and Intercession of those who mourn.

Rejoice, Thou who showest Thy quick help to the helpless; Rejoice, you who are weak and give freedom to those who are oppressed.

Rejoice, Orthodox warrior to the Leader of victories; Rejoice, all-strong overthrow of the enemy armies.

Rejoice, thou who hast overshadowed the great Novgrad with Thy favor; Rejoice, for he was not taken away by the Chosen Voivode who came in Your icon.

Rejoice, merciful punisher of the unpunished; Rejoice, wise instructer of the foolish.

Rejoice, all-terrifying fearsome one who offends; Rejoice, O all-merciful Intercessor of the offended.

Rejoice, Lady, showing us a sign of Your mercy.

Kontakion 3

Strengthened by the power of God, St. John of Christ lifted up Thy holy icon, O Lady Theotokos, in the midst of the battle itself, where the arrows from the opposing forces fell like rain, and from them only Thy honorable face was shot on the icon: but Thy icon turned away Thy face from the hostile regiments and the tears flowing from his eyes, collecting them in his phelonion, Saint John of Christ commanded the people to be bold, but they, like the strength of a certain guardian of property, rushed at the opposition and conquered them to the end, calling to the Lord of Hosts: Alleluia.

Ikos 3

Having You, the truly great Novgrad, a sovereign warrior, the All-Blessed Mother of God, always more than in hope, with the sign of Your holy icon, You helped to defeat the strong regiments of the resistant people of Novagrad. In the same way that the singing of victory brings You, we cry out to you:

Rejoice, Thou who brought peace to the world through Thy Holy Nativity; Rejoice, thou who destroyed the mediastinum of ancient enmity.

Rejoice, punisher of those who are unjustly at war; Rejoice, consoling Christ-loving people with your signs and miracles.

Rejoice, who received the wound on the face of Your icon from the arrow of the enemy; Rejoice, you who wonderfully shed tears of grace from her.

Rejoice, having struck down those who resisted with blindness and flight; Rejoice, you who made strong shelves powerless.

Rejoice, strong Helper in battles; Rejoice, disgrace of enemies.

Rejoice, You who crowned Your people with wondrous victory; Rejoice, Invincible Commander of the leaders and armies of the Christians.

Rejoice, Lady, showing us a sign of Your mercy.

Kontakion 4

A storm of bewilderment confuses my mind: how can I be able to sing with unworthy lips Thy miracles, O Lady of God, even with the holy icon of Thy sign Thou didst show in Novegrad, granting help and intercession to all Orthodox people from enemies visible and invisible? Moreover, magnifying Your innumerable mercies towards us, we humbly sing to Your Son and God who glorified You: Alleluia.

Ikos 4

Hearing about the wondrous miracle of the holy icon of Thy sign in Novegrad, Most Pure Virgin, how the people of Novograd, who possess this, by Thy power and the help of Thy Divine image, gloriously overcome resistive displays, with reverence and joy we worship this wonderful image of Thy and call upon Thy praise:

Rejoice, Bride of the Father Without Beginning; Rejoice, unartificial Mother of the Eternal Word.

Rejoice, beautiful village of the Holy Spirit; Rejoice, overshadowed by grace of the Life-Giving and Consubstantial Trinity.

Rejoice, prophets of old who foretold in many ways; Rejoice, having surpassed the angelic councils with Your purity.

Rejoice, exaltation of the human race; Rejoice, grace-filled uprising of the fallen sons of Adamli.

Rejoice, for You have clothed yourself with flesh, Clothing the sky with clouds; Rejoice, for with Your milk You nourished the Nourisher of the universe.

Rejoice, All-Blessed Mother of God, Pure Ever-Virgin; Rejoice, our joy and salvation of our souls.

Rejoice, our Intercessor, given to us by God; Rejoice, guardianship and sacred refuge for all the faithful.

Rejoice, Lady, showing us a sign of Your mercy.

Kontakion 5

God-bright star, icon of Your sign, Virgin Mary, spiritually enlighten the great Novgrad with the radiance of many miracles, endlessly exuding grace-filled healing to all the faithful who zealously flock to Her. Do not deprive us of Your gracious illumination and Your merciful bounties, who honor Your miraculous icon with godly worship, so that we sing with gratitude to God: Alleluia.

Ikos 5

Having seen the glorious miracles that came from the icon of Thy sign, O Most Blessed Lady, the people of Novagrad flocked to it with zeal and, in their infirmities, received grace-filled healing from it. Now we come to her, we worship, and we honor, and from the desire of our hearts we kiss, we draw grace for healing, and we free ourselves from the ailments of the body and spiritual passions, calling to Ti and saying:

Rejoice, Joy of the sorrowing and the offended Intercessor; Rejoice, Consolation of the sad and Helper of the distressed.

Rejoice, unbearable Healer of the sick; Rejoice, unstolen wealth for the poor and wretched.

Rejoice, thou who hast provided the patient sufferers with gifts of grace; Rejoice, thou who deliverest the desperate and hopeless from the pit of destruction.

Rejoice, merciful Trustee of widows and orphans; Rejoice, Teacher of chastity and abstinence of young people.

Rejoice, sweet peace of reverent elders; Rejoice, quiet refuge for God-loving elders.

Rejoice, faithful Helper of repentant sinners; Rejoice, generous giver of spiritual gifts.

Rejoice, Lady, showing us a sign of Your mercy.

Kontakion 6

Novgrad preaches Your glorious intercession, O Most Pure Lady, how in the days of the invasion of enemies strong and armed from the holy icon of Your sign, You bestowed Your gracious help on Your people, You turned back the hostile regiments with cold, Your city was safe and unharmed from them, and saved all sing to God the Savior: Alleluia.

Ikos 6

You shone with the rays of great miracles in Novegrad, the Virgin Mary, and you wonderfully glorified the icon of Your sign with the graceful flow of tears, generously giving countless mercies from her to all those who grieve and are burdened. Visit our souls, sickened by sinful passions, to the All-Good Lady, and be our Helper for salvation, so we cry to You in gratitude:

Rejoice, O Prayer Book favorable to God for us; Rejoice, O omnipotent Representative, turning the wrath of God into mercy.

Rejoice, stretching out Your God-bearing hands to supplicate the Creator; Rejoice, as the Mother of the Son, the Righteous Judge, pleading for all peace.

Rejoice, covering us all with the cover of Your Motherly intercession; Rejoice, you who provide the grace of humility and patience to those who are in troubles and sorrows.

Rejoice, invisibly strengthening the suffering and helpless; Rejoice, you who raise up those who are sick and hopeless from the bed of illness.

Rejoice, you who show great mercy to those who pray to You by faith; Rejoice, you who wonderfully fulfill our good requests.

Rejoice, streams of grace-filled healings abundantly flowing to us; Rejoice, bestower of all things useful to everyone.

Rejoice, Lady, showing us a sign of Your mercy.

Kontakion 7

Wanting to show, O Lady, not only to the great Novugrad, but also to the entire Orthodox Russian population, Your glorious miracles from the icon of Your sign, You have glorified this in many cities, abodes and villages from ancient years to our days with wondrous miracles, sight for the blind, strengthening for the weakened, and for many She mercifully grants healing to the sick, and in this way people strive to magnify Thee, who has magnified our race, and sing to Christ God: Alleluia.

Ikos 7

Novgrad and the entire Russian land, a wondrous icon of Your sign, O Virgin Mary, blessed miracles of Hosea, showing Your rich mercy to the faithful. We therefore honor and praise You, Lady, with this magnificent worship:

Rejoice, quickly presenting Helper to those who diligently flow to You; Rejoice, merciful Hearer of our prayers.

Rejoice, thou who hast overshadowed the great Novgrad with Thy blessing; Rejoice, within its borders the icon of Your Sign glorified miracles.

Rejoice, thou who hast spiritually rejoiced the virgins of the face by the glorification of Thy icon; Rejoice, raising us to heavenly bliss with your omnipotent prayers to God.

Rejoice, thou who art merciful to Thy Son and God the Intercessor for all of us; Rejoice, good Helper, leading the war against the world, the flesh and the devil.

Rejoice, covering all the Orthodox countries with the cover of Thy mercy; Rejoice, infinite treasure of healings in many places and abodes.

Rejoice, O omnipotent Patroness of monks and nuns who strive well; Rejoice, and zealous Intercessor in the world of those who live piously.

Rejoice, Lady, showing us a sign of Your mercy.

Kontakion 8

Wandering in this earthly vale, much sorrowful and much rebellious, the mountain city, Heavenly Jerusalem, we seek You, Lady, we pray: guide us along the path of the commandments of Christ and save us from the falls of sins, surprise us with Your mercy and overshadow us with Your intercession, yes, By your help we are saved, let us sing together with all the saints to God: Alleluia.

Ikos 8

To all the sorrowing Comforter and the needy Helper, O All-merciful Mother of God, do not despise us, who fall before You before Your most pure image, but mercifully visit us with Your bounties: and, just as You showed Your sovereign help to our fathers of old, so do not deprive us, the humble, of Yours intercession at the right time, let us not be ashamed of our hope, which according to God we firmly place in Thee, and we call upon Thee:

Rejoice, God-bright light, illuminating faithful souls with the light of Christ; Rejoice, precious alabaster, anointing God-loving hearts with the world of God's grace.

Rejoice, intelligent Mother of the Sun, enlightening the faithful and darkening the unfaithful; Rejoice, glory of heaven and hope of earth.

Rejoice, our Hope and Intercessor of all those who flow to You with faith; Rejoice, you who love and honor Thee, delivering You from all troubles.

Rejoice, thou who graciously gladdens the souls of the faithful with good promises; Rejoice, glory and praise to the virgin faces.

Rejoice, you who guide the ascetics of piety to the mountainous Zion; Rejoice, you who lead the faithful to Heavenly Jerusalem.

Rejoice, you who enlighten darkened hearts with the light of true knowledge of God; Rejoice, covering us all with the blessed rays of Your great mercy.

Rejoice, Lady, showing us a sign of Your mercy.

Kontakion 9

All the angelic hosts reverently serve You, the Queen of Heaven and earth, while the human race brings silent praise to You, the Lady above and below, and venerates Your holy icon with venerable worship. You have given us this joy and consolation, O All-Good One, and You have always shown us the signs of the Mother of Your love, so that we may sing to the God who benefits us through You: Alleluia.

Ikos 9

The wisdom of humanity cannot comprehend the Divine mystery of Your ever-virginity, O Mary Theotokos, how at the Nativity and after the Nativity you kept the keys of Your virginity intact, surprising angels and men. In the same way, we piously confess Thee, Mother and Virgin, we always please Thee and sing praises to Thee:

Rejoice, having magnified the human race with Your immaculate purity; Rejoice, having sanctified the earth with Your all-holy Nativity.

Rejoice, you who wonderfully combined virginity and Christmas in Yourself; Rejoice, having preserved both yourselves immaculately.

Rejoice, great miracle of the universe; Rejoice, secretly incomprehensible to human minds.

Rejoice, astonishment of angelic faces; Rejoice, everlasting joy of God's saints.

Rejoice, first adornment of the heavenly world; Rejoice, trustworthy intercession of the world.

Rejoice, overthrow of demons; Rejoice, hell has been trampled underfoot.

Rejoice, Lady, showing us a sign of Your mercy.

Kontakion 10

You gave birth to the Savior to fallen humanity, O Most Pure Virgin, and You bore Him like a Child in Your arms, His Divine image and on the icon of Your sign You showed us and You bestowed upon us many of Your mercy and bounty. For this reason, with reverence and faith, we honor Your miraculous image, Lady, and we pray to You diligently: grant us protection and protection on the Day of Judgment, so that through Your Mother’s intercession the Righteous Judge, Your Son and God, may have mercy on us, and make us worthy to stand on the right hand and sing to Him with favorites: Alleluia.

Ikos 10

An insurmountable wall and a source of miracles, Your holy icon appeared, O Virgin Mary, not only to the great Novugrad, but to the entire Russian country. This, like a sign of victory, is powerful, the armies of the Orthodox defeat their enemies, the kings and saints are adorned with it, and every age of the faithful receives grace-filled consolation from it. Comfort us also with Thy, all-merciful Lady, favor and mercy, and let us cry out to Thee in praise:

Rejoice, our strong Hope; Rejoice, our undoubted Hope.

Rejoice, great glory of Novagrad; Rejoice, our country is a blessed protection.

Rejoice, victorious Helper against enemies in the days of battle; Rejoice, good Teacher of piety in the days of peace.

Rejoice, protection and supply of monastic monasteries; Rejoice, blessing on pious homes and marriages.

Rejoice, champion of virginity and purity; Rejoice, representative of the offended and persecuted.

Rejoice, robe of the naked; Rejoice, healing of the sick.

Rejoice, Lady, showing us a sign of Your mercy.

Kontakion 11

Do not despise our humble singing, O All-Merciful Queen, and do not close the womb of Thy bounty to us, O All-Bounteous Lady: behold, having become poor in good deeds, to the treasury of Thy mercy, Thy miraculous icon, we flow with zeal, O All-Blessed One, and, falling down, we pray: illuminate us with the Divine light of Thy grace and teach us to faithfully fulfill the commandments of Thy Son and God, so that we may worthily sing to Him: Alleluia.

Ikos 11

Light of the non-evening friend, with the bright rays of Your miracles you enlighten us, darkened by the darkness of sin, the Most Pure Mother of God, and lead us to silent praise of Your Most Holy Name. By the sign of Thy holy icon Thou hast truly revealed Thy sovereignty, O Lady All-Blessed, whom we joyfully call Thee in a bright celebration:

Rejoice, exalted by God above earthly and heavenly things; Rejoice, one Pure and Blessed One among women.

Rejoice, Queen and Lady of Heaven and earth; Rejoice, porphyro of the King of kings.

Rejoice, devil of seedless disgrace; Rejoice, the main thing of human salvation.

Rejoice, you who trust in Thee and do not put to shame; Rejoice, freeing those who ask Your holy help from troubles.

Rejoice, pillar and affirmation of virginity; Rejoice, shield and defense of the Orthodox faith.

Rejoice, magnificent adornment of the holy Church of Christ; Rejoice, covering us all with Your Mother's cover.

Rejoice, Lady, showing us a sign of Your mercy.

Kontakion 12

Grant us grace and mercy from Above, O Lady, from Thy holy icon, which Thou hast bestowed on us as a sign of Thy intercession, miracles from it that happen, affirming the Orthodox faith in us and disgracing unbelief. In the same way, we worship You and pray: keep us in Orthodoxy, O All-Good One, and grant us worthy to sing faithfully to God until our last breath: Alleluia.

Ikos 12

Singing Your miracles from the icon of Your sign revealed, the Virgin Mary, we praise, glorify and magnify You, truly the most honest Cherub and the most glorious without comparison Seraphim. But You, our All-merciful Intercessor, cover us with Your sovereign veil and deliver us from all troubles and temptations of the enemy, so that we may unceasingly sing to You with a voice of praise:

Rejoice, God-delighted and Immaculate Ever-Virgin; Rejoice, imperishable and incorruptible Lamb and Shepherd Mother.

Rejoice, crowned with a royal diadem from the Triune God; Rejoice, holy and luminous chamber of saints of the most holy Word.

Rejoice, standing at the right hand of Your Son and Lord; Rejoice, always praying to Him for the Christian race.

Rejoice, Cause of the grace-filled renewal of mankind; Rejoice, reconciliation of repentant sinners to God.

Rejoice, Deliverance to those suffering from troubles; Rejoice, Seeker of the lost.

Rejoice, healing of our bodies; Rejoice, salvation of our souls.

Rejoice, Lady, showing us a sign of Your mercy.

Kontakion 13

Oh, All-Sung Mother of our Sweetest Savior, the Lord Jesus Christ! Having accepted our present offering, deliver us from all misfortune and sorrow and remove the eternal torment of all before Thy holy icon of those who worship with faith and love and who gratefully call upon God for You: Alleluia.

This kontakion is read three times, then the 1st ikos “To the Queen of Angels...” and the 1st kontakion to the “Chosen Voivode...”.

Prayer

Oh, Most Holy and Most Blessed Mother of our Sweetest Lord Jesus Christ! We fall down and worship You before Your holy, miraculous icon, remembering the wondrous sign of Your intercession, which was revealed to the great Novugrad during the days of the military invasion of this city. We humbly pray to You, O All-Powerful Intercessor of our family: just as in ancient times You hastened our father to help us, so now we, weak and sinners, have been made worthy of Your Motherly intercession and care. Save and preserve, O Lady, under the cover of Your mercy, the Holy Church, Your city (Your abode), our entire Orthodox country and all of us who fall to You with faith and love, tenderly asking with tears for Your intercession. Hey, Lady All-Merciful! Have mercy on us, overwhelmed by many sins, stretch out your God-receiving hand to Christ the Lord and intercede for us before His goodness, asking us forgiveness of our sins, a pious peaceful life, a good Christian death and a good answer at His Last Judgment, yes, we are saved by your omnipotent Through His prayers, we will inherit the bliss of paradise and, with all the saints, we will sing the Most Honorable and Magnificent Name of the Most Worshipful Trinity, Father and Son and Holy Spirit, and Your great mercy to us, forever and ever. Amen.

With. 40¦ 1. Sophia the Wisdom of God

Double-sided altarpiece icon
First quarter of the 15th century. Tver (?)
Turnover Crucifixion
19th century recording
Wood, tempera. 69 × 54.5
Comes from the altar of the Annunciation Cathedral in the Moscow Kremlin
Moscow Kremlin Museum, inv. Zh-1413 (480 events)

Painting in the process of unfolding. The undisclosed parts are under partial 19th-century inscriptions and darkened linseed oil. The original light ocher background was replaced during the renovation with gold lying on a brown spacer. In the lower part of the composition, soil patches are visible.

The time of the emergence of a complex iconographic type, to which the icon of the Annunciation Cathedral belongs, in scientific literature, starting from the 19th century, was usually attributed to the end of the 15th - beginning of the 16th century. The name of the “Novgorod” version of Sophia of the Wisdom of God was assigned to it, since in the St. Sophia Cathedral of Novgorod an icon of a similar type was revered as a temple image. Allegorical interpretations of the image of Sophia, available in texts of the 16th–17th centuries, led to the contradictory assessments that similar images received in literature, starting from the second half of the 19th century to the present day.

The icon was first published in prorisi by G. D. Filimonov in 1876 as a monument of the 16th century. The same prophecy was used by P. A. Florensky in his extensive essay devoted to the interpretation of the image of Sophia the Wisdom of God. A. I. Yakovleva turned again to the consideration of the Kremlin icon. She dated it to the 60s of the 16th century, noting features reminiscent of 14th-century painting 1 . L. I. Lifshits was the first to draw attention to the connection of the icon with a wide range of Byzantine monuments of the 12th–15th centuries and pointed out that such icons were painted not only in Novgorod. In his opinion, the image of the Annunciation Cathedral is included in the circle of monuments of the early 15th century. Based on the peculiarities of color and a number of features of the compositional solution, the researcher attributed the icon to Tver painting, which in the first half of the 15th century acquired features characteristic of metropolitan art and for a short time became equal to the painting of Moscow 2.

1 Yakovleva A. I.“The Image of the World” in the icon “Sophia the Wisdom of God” // Old Russian Art: Problems and Attributions. M., 1977. pp. 388–404. Il. us. 389–391.

2 Lifshits L. I. Angelic rank with Emmanuel and some features of the artistic culture of Vladimir-Suzdal Rus' // Old Russian art: Artistic culture of the X - first half of the XIII century. M., 1988.

Among the numerous texts on which the creators of the iconographic version under consideration were based, first of all we should mention the 9th parable of Solomon: “Wisdom built herself a house and established seven pillars...” and the First Epistle to the Corinthians by St. Apostle Paul: “We preach Christ crucified... the power of God and the wisdom of God” (1 Cor. 1: 23–24). This understanding of the image of Sophia is confirmed by the seven pillars on which her throne rests, and the image of the “Crucifixion” on the reverse side of the icon. The sources of iconography undoubtedly included the hymns of Maundy Thursday. They glorify the “All-Guilty [i.e. e. being the cause of all things. - E.O.] and giving life, the immeasurable Wisdom of God,” “The uncreated and supernatural Wisdom of God,” who created a temple for herself in the flesh of the Blessed Virgin (Sequence of Matins. Troparions 1–3 cantos 1st).

Theologians of the 13th–14th centuries showed particular interest in the image of the hypostatic Sophia as the creative principle of the consubstantial Trinity and its action in the world. The Patriarch of Constantinople Philotheus, an author of the mid-14th century, calls the Wisdom of God and Christ, and “the Divine natural action and grace-filled gift of the great and consubstantial Trinity, through the Holy Spirit from generation to generation given to holy souls.”

Revealing the teaching of the Church about the action of Divine providence in the world, the creators of the “Novgorod” version built the composition of the icon in three registers, which are equally read from top to bottom and bottom to top. The topmost one is occupied by the image of heaven with a throne erected on it - Etymasia - with the instruments of the passion of Christ, which are worshiped by angels. In the center in the round “glory” is depicted Christ the Pantocrator, God the Word incarnate, and below him is a kind of deesis, which occupies the main part of the composition: the Mother of God and John the Baptist stand before Christ, the Angel of the Great Council, the Wisdom of God, seated on the throne.

The tradition of depicting Christ the Wisdom of God in the form of an angel is based on the text and interpretations of the prophecy of Isaiah: “For unto us a Son was born unto us, and was given unto us, and his principality is upon his frame: and the name of his Great Council is called Angel, Wonderful, Counselor, Mighty God, Prince peace, Father of the age to come” (Isaiah 9:6). Among the earliest images of Christ the Angel of the Great Council are miniatures of manuscripts of the Words of Gregory the Theologian of the 9th–12th centuries. They illustrate Word 2 for Holy Pascha: “I stood and looked: and behold a man ascended on the clouds, a very tall man, and his image was like the image of an angel (Judg. 13:6), and his clothing was like the flash of fleeting lightning . He raised his hand to the east, exclaimed with a loud voice... now is salvation for the world, the visible and invisible world! Christ from the dead, rise with Him you too; Christ in His glory, you too ascend; Christ from the grave - free yourself from the bonds of sin; the gates of hell are opened, death is destroyed, the old Adam is put away, the new is made: if anyone is in Christ, he is a new creation” (2 Cor. 5:17).

The Angel with red wings sitting on the throne is dressed in royal robes of a soft fawn color, decorated with a shoulder and a crown, and a jagged crown - a symbol of the anointed one on whom the Holy Spirit “rests”: “God reigned over the nations. God is seated on His holy throne” (Ps. 46:9). The invisible presence of the third person of the Trinity - the Holy Spirit, its incorporeality is indicated by the wings of Sophia, but the face of the Angel and the blond hair falling on the shoulders in two strands are reminiscent of images of the Youth Christ. In his right hand the Angel holds a red staff ending in a cross, and in his left hand there is a rolled up scroll. His figure is surrounded by a three-part “glory”, which symbolizes the light of the Trinity. It is dark blue on the inside and two shades of light blue around the edges. And from within it comes a radiance in the form of eight blue rays - a sign of eternity, attributed to the hypostasis of God the Father. The symbol of the incarnation of God the Word is the face and hands of an Angel, painted in a soft pink color: “just as a pomegranate shell is enveloped in ruddy skin, so the Only Begotten Son of God and the Father was clothed in flesh having blood in it” (Interpretation on the “Song of Songs” by King Matthew Cantacuzina, late 14th century 3). The light illuminating the face of Sophia testifies to the unmerged and inseparable union of human flesh and divine nature: “When the Word of God becomes clear and bright in us, and His face shines like the sun, then His clothes appear white, that is, the sayings of the Holy Scripture [ are in us] clear, transparent” 4.

3 See in the book: Psell M. Theological works. St. Petersburg, 1998. P. 323.

4 Works of St. Maximus the Confessor. M., 1993. Book. 1–2. Chapters on theology. 2 hundred. Ch. 14.

The light, decorated clothes of the Angel indicate that He is not only the King, but also the Bridegroom of the heavenly palace, whose throne in the person of the Mother of God will be With. 40
With. 42¦ Bride-Church: “He has clothed me with the garments of salvation; He clothed me with the robe of righteousness, as he placed a crown on a groom, and adorned me with finery as a bride” (Isaiah 61:10). The chamber of the wedding feast - the Eucharist - is designed to resemble the throne of Wisdom, which has four carved legs and is supported on seven brown supports - pillars, according to the words of the Book of Proverbs quoted above. The Angel's feet rest on an oval stone of a smoky blue tone, indicating that the House of Wisdom - the Church has “Jesus Christ Himself as the chief cornerstone” (Eph. 2:20), “For no one can lay any other foundation than that which is laid. Christ" (1 Cor. 3:11).

The Mother of God and John the Baptist, convening the faithful to the feast of Wisdom, stand in front of the throne on special stools decorated with a golden assist. Their figures are partially included in the radiance surrounding the Angel, just as in the scene of the Transfiguration into the “glory” of Christ the figures of the Old Testament prophets - Elijah and Moses - are often included. “You should know,” wrote the Monk Maximus the Confessor, “that there are differences among those standing with the Lord, since for those with an inquisitive mind the words are important: “There are some of those standing here who will not taste death until they see the Kingdom of God coming in power.” (Mark 9:1). To those who can follow Him, the Lord is revealed in the image of God, in which He was before the creation of the world" 5 .

5 Ibid. Ch. 13.

The Mother of God holds in front of her, like a medallion, a round “glory”, inside of which is depicted the seated infant Christ in robes decorated with an assist. His right hand is extended in a gesture of blessing, and in his left is a rolled scroll. That is, the infant Christ himself, Wisdom, testifies that He “built for Himself a material and animate house, that is, His bodily temple, from the immaculate blood and flesh of the all-holy Virgin Mother of God, by the good will of the Father and with the assistance of the All-Holy Spirit, one of two, one and the same perfect in Divinity, and the same perfect in humanity” 6. The “glory” around the figure of the infant Christ is painted in two colors - dark blue inside, like the “glory” of the Angel in the middle of the deesis, and pink around the edge, but it is also surrounded by a radiance of eight blue rays, indicating that Christ is “dual in nature , is singular in hypostasis.”

6 Arseny Bishop Philotheus, Patriarch of Constantinople in the 14th century, three speeches to Bishop Ignatius with an explanation of the saying in parables: Wisdom created a house for herself, etc. Novgorod, 1898.

John the Baptist is dressed in a mantle and a short cloak. His right hand is raised with a gesture of prophetic testimony, and in his lowered left hand there is a scroll with the text of the prophecy. Perhaps the text preserved in the recording repeated the original, traditional for images of the Forerunner: “Behold the lamb of God...” (John 1: 29). “For he is the one about whom it is written: “Behold, I send My angel before You, who will prepare Your way before You” (Matthew 11:10).

The half-figure of Christ Pantocrator, presented in two-part “glory,” is directly related to the theme of the Eucharistic meal-feast. It combines shades of lilac-pink inside and pink outside, which, like the pink face of the Angel, speaks of the mystery of the incarnation of God the Word, and eight blue rays of star-shaped radiance, the same as in the other images, indicate his consubstantiality with the Father . The outer lower edge of the “glory” of Christ intersects with both the halo and the blue radiance of Sophia’s “glory,” partially covering it, which is a sign of the commonality of the trinitarian light emanating from them.

The Almighty, dressed in a tunic with a golden clav and himation, like a bishop, blesses the Mother of God and John the Baptist with both hands: “I am the living bread that came down from heaven: whoever eats this bread will live forever; And the bread that I will give is My flesh, which I will give for the life of the world” (John 6:51). The image of the Prepared Throne established in heaven is also intended to remind us of Christ’s sacrifice on the cross. The triple arc of heaven “bent to the earth” and the throne are in contact with the edge of Christ’s “glory”: “The throne of glory, exalted from the beginning, is the place of our sanctification” (Jer. 17:12). The throne is presented both as a royal throne and as a church meal. On it lie the red-brown robe of Christ, the closed Gospel, and at the foot in front of it are symbols of Christ’s voluntary sacrifice on the cross, which he made for the salvation of mankind, and the instruments of passion - the Calvary Cross, a vessel with bile, into which a spear, a cane and four nails are inserted: “so that now through the church the manifold wisdom of God might be made known to the principalities and powers in heaven, according to the eternal purpose which He fulfilled in Christ Jesus our Lord” (Eph. 3:10–11).

At the same time, the Gospel lying on the throne indicates the inseparable presence of Christ with the Father in heaven: “Everything below [on earth with people. - E.O.], and the indescribable Word departed from the highest” (Akathist to the Mother of God. Ikos 8); “He who descended, he is also the one who ascended above all the heavens, to fill all things” (Eph. 4:10). Thus, Christ, depicted three times on the icon “Sophia the Wisdom of God” in the form of the Angel of the Great Council, the Child and the Pantocrator, is here revealed as a victim and sacrifice-bearer and as a Trinitarian God who accepts sacrifice.

The complex composition of the icon acts as a kind of poetic commentary on the image of the “Crucifixion” on the other side of the icon, which was completely rewritten in the 19th century.

Literature

• Census book of the cathedral church of the Blessed Virgin Mary of the Annunciation... 1680 // Collection for 1873, published by the Society of Old Russian Art at the Moscow Public Museum. M., 1873. P. 17.
• Ignatius, archbishop. About the icon of St. Sophia in the Novgorod St. Sophia Cathedral // Notes of the Imperial Archaeological Society. St. Petersburg, 1857. T. XI.
• Filimonov G. D. Essays on Russian Christian iconography. Sophia the Wisdom of God // Bulletin of the Society of Old Russian Art for 1874–1876. M., 1876. Research. P. 20 (shine the icons).
• Meyendorff J. L" Ikonographie de la Sagesse divine dans la tradition byzantine // Cahiers archéologiques. Paris, 1959. Vol. 10.
• Byzantium. Balkans. Rus': Icons of the XIII–XV centuries: Exhibition catalogue. M., 1991. No. 86. P. 250–251.
• Lifshiz L. Die Ikone "Sophia - Weisheit Gottes" aus der Moskauer Kreml". Haustein-Bartsch E. Munchen, 1999. S. 29–42.

E. Ostashenko With. 42
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