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A special category of crosses is the Crucifixion and the Crucifixion with the forthcoming "removed" background. These curly crosses are close in meaning to the cross. In the Crucifixions, with the coming on the sides of the Cross stand the Most Holy Theotokos and John the Theologian. Christ entrusts His Mother to his beloved disciple - John, saying to him: "Behold your mother." This holy holgofsky adoption became, and we are involved in the Savior's kinship. The Blessed Virgin will give each motherly protection. "Your visage, my Savior, adorned, and the clothes are not imam, but I will enter into it," - sounds a touching chant of Holy Week on the eve of the Great Friday. By the Cross of Christ, the Divine Chamber of the Heavenly Kingdom is opened, where the righteous are exulting and the Upper Jerusalem is shining. By the intercession of the Mother of God and John the Theologian, by the grace of the Lord, who gave His only begotten Son to save the world, every believer can inherit joy along with the righteous. The keel-shaped foundation of Calvary on the presented crosses gives the composition of Crucifixes a resemblance to the image of the ship. The ship is one of the oldest symbols of Christian art, associated with the symbol of the Church.
In the role of a figured frame in this product is the depiction of the veil of the Jerusalem temple, which was torn from top to bottom at the time of the Crucifixion of Christ. The Holy of Holies, where only one high priest could enter once a year, is revealed. Sainted Philaret of Moscow writes that Christ "with his cherished Blood and His Cross ... opened us the entrance to the Holy of Holies; But since no one enters there except the priest and the victim, we must, as a sacrifice to put ourselves in the hands of this great ... Priest, "that is, the Savior. The veil of the Temple of Jerusalem, according to legend, made of the purple wool the Most Holy Theotokos. With the death of the God-man born of Her, and the sacred veil of the veil is destroyed. At the foot of the Cross you can read the Greek inscription "NIKA", which means "conquered". The same inscription is printed usually on prosphoras with the image of the Cross.
The head is decorated with the image of a dove - the symbol of the Holy Spirit. Just as He was present at the baptism of the Lord in the Jordan, He is present also at the fiery Golgotha Baptism, as in accepting the Sacrifice of Christ together with God the Father and God the Son. Gently modeled folds of precious fabric, exquisite forms of the headings tell the product of the post and baroque elegance. An expressive figure complements this impression with a strong plastic accent. Any native cross is a type of the Cross of the Lord, on which the Great Atoning Sacrifice was brought. He serves as an unspoken narrative about the great love of the Most High for people. "If anyone wants to follow me, deny himself, take up his cross, and follow me," in these words the cross has a meaning of the life path of a Christian.
This crucifixion with the upcoming "Nicholas the Wonderworker" in its complex form resembles the old pieces of church art "Panagia". The word "Panagia" is translated as "All-holy." St. Simeon of Thessalonica writes: "The cross or enkolpius hanging from the bishop on the chest signifies the seal and confession of faith, and that it hangs on the chest, this signifies confession from the heart." In the head of the cross is placed the image of the Holy Trinity, closely associated with the theme of the Sacrifice of Christ. "Follow the path that reveals to you the tearing veil of the sacraments, enter into the inner sanctuary of the Passion of Jesus, leaving behind the outer court, which was given to the Gentiles for trampling. What is there? "Nothing but the Holy and Blessed Love of the Father and the Son, and the Holy Spirit to the sinful and cursed human race," St. Philaret of Moscow said in his address to the Great Heel. In the middle of the 12th century, an important dogmatic question was being addressed at the Council of Constantinople about who is being offered the Sacrifice of Christ. The answer of the cathedral 1157 read: "The life-giving Sacrifice, and at the beginning and at all times until now it was brought not to one unarmed Father of the Only Begotten, but to the Word of God himself, and to the Holy Spirit in the trinity of Persons participating in the Sacrifice".
Thus, the redemptive suffering is accepted by the Holy Trinity. Her image, present on Panagia, complements the image with liturgical symbolism. The Holy Virgin and the holy Apostle John the Theologian, being nearby, symbolize two milestones of the life of Christ - His Birth on Earth and eternal stay in Heaven. On the reverse side of the icon is the face of Nicholas the Wonderworker, framed with carved leaves and twisted ornament. The week-long memory of this great saint falls on Thursday - the day of the Last Supper. Thus, the theme of the Eucharistic understanding of images is inherent not only in the facial images of the cross, but also in the icon on the back.