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El Icona rus que revela el misteri de la Trinitat

Aug 06, 2016

"És més absurd i inadequat per representar a icones Déu Pare amb una barba grisa i el Unigènit-Fill en el seu si amb un colom entre ells, perquè ningú ha vist al Pare segons la divinitat, i el Pare té cap carn [...] i l'Esperit Sant no és, en essència, un colom, però en l'essència de Déu. " (Gran Sínode de Moscou, 1667)

Per a l'Església ortodoxa russa, que representa la Santa Trinitat en l'art ha estat un tema de controvèrsia durant els últims mil anys. Tot i que el Consell de Nicea en el 787 va permetre la representació artística de Déu, l'Església ortodoxa russa no estava content amb les imatges populars de Déu el Pare i Déu l'Esperit Sant.

Es van sentir l'home de barba grisa i el colom no podia fer justícia al misteri insondable del Déu tri. En lloc d'aquestes imatges generalitzades de Déu, es va optar per utilitzar la icona de la Trinitat d'Andrei Rublev com el camí adequat per representar el Pare, Fill i Esperit Sant.

- Veure més a: http://aleteia.org/2016/05/21/the-russian-icon-that-reveals-the-mystery-of-the-trinity/#sthash.Y3quRSNi.dpuf

"És més absurd i inadequat per representar a icones Déu Pare amb una barba grisa i el Unigènit-Fill en el seu si amb un colom entre ells, perquè ningú ha vist al Pare segons la divinitat, i el Pare té cap carn [...] i l'Esperit Sant no és, en essència, un colom, però en l'essència de Déu. " (Gran Sínode de Moscou, 1667)

Per a l'Església ortodoxa russa, que representa la Santa Trinitat en l'art ha estat un tema de controvèrsia durant els últims mil anys. Tot i que el Consell de Nicea en el 787 va permetre la representació artística de Déu, l'Església ortodoxa russa no estava content amb les imatges populars de Déu el Pare i Déu l'Esperit Sant.

Es van sentir l'home de barba grisa i el colom no podia fer justícia al misteri insondable del Déu tri. En lloc d'aquestes imatges generalitzades de Déu, es va optar per utilitzar la icona de la Trinitat d'Andrei Rublev com el camí adequat per representar el Pare, Fill i Esperit Sant.

- Veure més a: http://aleteia.org/2016/05/21/the-russian-icon-that-reveals-the-mystery-of-the-trinity/#sthash.Y3quRSNi.dpuf

"És més absurd i inadequat per representar a icones Déu Pare amb una barba grisa i el Unigènit-Fill en el seu si amb un colom entre ells, perquè ningú ha vist al Pare segons la divinitat, i el Pare té cap carn [...] i l'Esperit Sant no és, en essència, un colom, però en l'essència de Déu. " (Gran Sínode de Moscou, 1667)

Per a l'Església ortodoxa russa, que representa la Santa Trinitat en l'art ha estat un tema de controvèrsia durant els últims mil anys. Tot i que el Consell de Nicea en el 787 va permetre la representació artística de Déu, l'Església ortodoxa russa no estava content amb les imatges populars de Déu el Pare i Déu l'Esperit Sant.

Es van sentir l'home de barba grisa i el colom no podia fer justícia al misteri insondable del Déu tri. En lloc d'aquestes imatges generalitzades de Déu, es va optar per utilitzar la icona de la Trinitat d'Andrei Rublev com el camí adequat per representar el Pare, Fill i Esperit Sant.

- Veure més a: http://aleteia.org/2016/05/21/the-russian-icon-that-reveals-the-mystery-of-the-trinity/#sthash.Y3quRSNi.dpuf

El Icona rus que revela el misteri de la Trinitat


"És més absurd i inadequat per representar a icones Déu Pare amb una barba grisa i el Unigènit-Fill en el seu si amb un colom entre ells, perquè ningú ha vist al Pare segons la divinitat, i el Pare té cap carn [...] i l'Esperit Sant no és, en essència, un colom, però en l'essència de Déu. " (Gran Sínode de Moscou, 1667)

Per a l'Església ortodoxa russa, que representa la Santa Trinitat en l'art ha estat un tema de controvèrsia durant els últims mil anys. Tot i que el Consell de Nicea en el 787 va permetre la representació artística de Déu, l'Església ortodoxa russa no estava content amb les imatges populars de Déu el Pare i Déu l'Esperit Sant.

Es van sentir l'home de barba grisa i el colom no podia fer justícia al misteri insondable del Déu tri. En lloc d'aquestes imatges generalitzades de Déu, es va optar per utilitzar la icona de la Trinitat d'Andrei Rublev com el camí adequat per representar el Pare, Fill i Esperit Sant.

La icona rus és difícil de comprendre per a aquells fora de la tradició ortodoxa i, a primera vista, no sembla representar a la Santa Trinitat. L'escena central de la icona prové del llibre de Gènesi, quan Abraham dóna la benvinguda a tres desconeguts a la seva botiga,

"I el Senyor es va aparèixer a [Abraham] a l'alzinar de Mambré ... Ell va alçar els ulls, i ... he ací tres homes que estaven davant d'ell. Quan els va veure, va sortir corrent de la porta de la seva botiga a rebre'ls, i es va inclinar a la terra ... [Abraham] conjunt [coques, quallada, llet, i un vedell es preparen] davant d'ells; i ell van posar al costat d'ells sota l'arbre mentre menjaven ". (Gènesi 18: 1-8)

icona de Rublev representa aquesta escena amb tres àngels, similar en aparença, asseguts al voltant d'una taula. En el fons és la casa d'Abraham, així com un roure que està darrere dels tres convidats. Mentre que la icona representa aquesta escena a l'Antic Testament, Rublev va utilitzar l'episodi bíblic de fer una representació visual de la Trinitat que s'ajusten dins de les estrictes directrius de l'Església ortodoxa russa.

El simbolisme de la imatge és complexa i està destinat a resumir les creences teològiques de l'Església en la Santíssima Trinitat. En primer lloc, els tres àngels són idèntics en aparença que correspon a la creença de la unicitat de Déu en tres persones. No obstant això, cada àngel porta una peça diferent, el que fa recordar com cada persona de la Trinitat és diferent. El fet que Rublev representa els àngels utilitzant Trinity és també un recordatori de la naturalesa de Déu, que és esperit pur.

Els àngels es mostren d'esquerra a dreta en l'ordre que professem la nostra fe en el Credo: Pare, Fill i Esperit Sant. El primer àngel porta una peça de roba interior blau, que simbolitza la naturalesa divina de Déu i una peça exterior de color porpra, que apunta a la monarquia del Pare.

El segon àngel és el més familiar mentre s'està usant la roba típicament usats per Jesús en la iconografia tradicional. El color carmesí simbolitza la humanitat de Crist, mentre que el blau és indicativa de la seva divinitat. L'arbre de roure darrere de l'àngel ens recorda l'arbre de la vida al Jardí de l'Edèn, així com la creu en la qual Crist va salvar al món del pecat d'Adam.

El tercer va porta una peça blava (divinitat), així com un vestit verd sobre la part superior. El color dels punts verds a la terra i la missió de la renovació de l'Esperit Sant. El verd és també el color litúrgic usat en la Pentecosta en l'ortodoxa i la tradició bizantina. Els dos àngels a la dreta de la icona tenen un cap lleugerament inclinat cap a l'altre, el que il·lustra el fet que el Fill i l'Esperit procedeixen del Pare.

Al centre de la icona és una taula que s'assembla a un altar. Col·loquen sobre la taula és un bol d'or o el calze que conté el panxell Abraham es va preparar per als seus hostes i l'àngel central sembla estar beneint el menjar. Tot això combinat ens recorda el sagrament de l'Eucaristia.

Si bé no és la representació més directa de la Santa Trinitat, és una de les visualitzacions més profundes mai produïts. Roman en els ortodoxos i les tradicions bizantines la principal forma de representar el Déu ui tri. La icona està encara en gran estima a l'Església Catòlica Romana i s'utilitza amb freqüència pels catequistes per ensenyar a altres sobre el misteri de la Trinitat.

La Trinitat és un misteri i sempre serà així que mentre estem a la terra. No obstant això, de vegades se'ns dóna indicis de la vida de Déu, i la icona de Rublev ens permet un breu segon per mirar darrere del vel.

- Veure més a: http://aleteia.org/2016/05/21/the-russian-icon-that-reveals-the-mystery-of-the-trinity/#sthash.Y3quRSNi.dpuf

"És més absurd i inadequat per representar a icones Déu Pare amb una barba grisa i el Unigènit-Fill en el seu si amb un colom entre ells, perquè ningú ha vist al Pare segons la divinitat, i el Pare té cap carn [...] i l'Esperit Sant no és, en essència, un colom, però en l'essència de Déu. " (Gran Sínode de Moscou, 1667)

Per a l'Església ortodoxa russa, que representa la Santa Trinitat en l'art ha estat un tema de controvèrsia durant els últims mil anys. Tot i que el Consell de Nicea en el 787 va permetre la representació artística de Déu, l'Església ortodoxa russa no estava content amb les imatges populars de Déu el Pare i Déu l'Esperit Sant.

Es van sentir l'home de barba grisa i el colom no podia fer justícia al misteri insondable del Déu tri. En lloc d'aquestes imatges generalitzades de Déu, es va optar per utilitzar la icona de la Trinitat d'Andrei Rublev com el camí adequat per representar el Pare, Fill i Esperit Sant.

La icona rus és difícil de comprendre per a aquells fora de la tradició ortodoxa i, a primera vista, no sembla representar a la Santa Trinitat. L'escena central de la icona prové del llibre de Gènesi, quan Abraham dóna la benvinguda a tres desconeguts a la seva botiga,

"I el Senyor es va aparèixer a [Abraham] a l'alzinar de Mambré ... Ell va alçar els ulls, i ... he ací tres homes que estaven davant d'ell. Quan els va veure, va sortir corrent de la porta de la seva botiga a rebre'ls, i es va inclinar a la terra ... [Abraham] conjunt [coques, quallada, llet, i un vedell es preparen] davant d'ells; i ell van posar al costat d'ells sota l'arbre mentre menjaven ". (Gènesi 18: 1-8)

icona de Rublev representa aquesta escena amb tres àngels, similar en aparença, asseguts al voltant d'una taula. En el fons és la casa d'Abraham, així com un roure que està darrere dels tres convidats. Mentre que la icona representa aquesta escena a l'Antic Testament, Rublev va utilitzar l'episodi bíblic de fer una representació visual de la Trinitat que s'ajusten dins de les estrictes directrius de l'Església ortodoxa russa.

El simbolisme de la imatge és complexa i està destinat a resumir les creences teològiques de l'Església en la Santíssima Trinitat. En primer lloc, els tres àngels són idèntics en aparença que correspon a la creença de la unicitat de Déu en tres persones. No obstant això, cada àngel porta una peça diferent, el que fa recordar com cada persona de la Trinitat és diferent. El fet que Rublev representa els àngels utilitzant Trinity és també un recordatori de la naturalesa de Déu, que és esperit pur.

Els àngels es mostren d'esquerra a dreta en l'ordre que professem la nostra fe en el Credo: Pare, Fill i Esperit Sant. El primer àngel porta una peça de roba interior blau, que simbolitza la naturalesa divina de Déu i una peça exterior de color porpra, que apunta a la monarquia del Pare.

El segon àngel és el més familiar mentre s'està usant la roba típicament usats per Jesús en la iconografia tradicional. El color carmesí simbolitza la humanitat de Crist, mentre que el blau és indicativa de la seva divinitat. L'arbre de roure darrere de l'àngel ens recorda l'arbre de la vida al Jardí de l'Edèn, així com la creu en la qual Crist va salvar al món del pecat d'Adam.

El tercer va porta una peça blava (divinitat), així com un vestit verd sobre la part superior. El color dels punts verds a la terra i la missió de la renovació de l'Esperit Sant. El verd és també el color litúrgic usat en la Pentecosta en l'ortodoxa i la tradició bizantina. Els dos àngels a la dreta de la icona tenen un cap lleugerament inclinat cap a l'altre, el que il·lustra el fet que el Fill i l'Esperit procedeixen del Pare.

Al centre de la icona és una taula que s'assembla a un altar. Col·loquen sobre la taula és un bol d'or o el calze que conté el panxell Abraham es va preparar per als seus hostes i l'àngel central sembla estar beneint el menjar. Tot això combinat ens recorda el sagrament de l'Eucaristia.

Si bé no és la representació més directa de la Santa Trinitat, és una de les visualitzacions més profundes mai produïts. Roman en els ortodoxos i les tradicions bizantines la principal forma de representar el Déu ui tri. La icona està encara en gran estima a l'Església Catòlica Romana i s'utilitza amb freqüència pels catequistes per ensenyar a altres sobre el misteri de la Trinitat.

La Trinitat és un misteri i sempre serà així que mentre estem a la terra. No obstant això, de vegades se'ns dóna indicis de la vida de Déu, i la icona de Rublev ens permet un breu segon per mirar darrere del vel.

- Veure més a: http://aleteia.org/2016/05/21/the-russian-icon-that-reveals-the-mystery-of-the-trinity/#sthash.Y3quRSNi.dpuf

"És més absurd i inadequat per representar a icones Déu Pare amb una barba grisa i el Unigènit-Fill en el seu si amb un colom entre ells, perquè ningú ha vist al Pare segons la divinitat, i el Pare té cap carn [...] i l'Esperit Sant no és, en essència, un colom, però en l'essència de Déu. " (Gran Sínode de Moscou, 1667)

Per a l'Església ortodoxa russa, que representa la Santa Trinitat en l'art ha estat un tema de controvèrsia durant els últims mil anys. Tot i que el Consell de Nicea en el 787 va permetre la representació artística de Déu, l'Església ortodoxa russa no estava content amb les imatges populars de Déu el Pare i Déu l'Esperit Sant.

Es van sentir l'home de barba grisa i el colom no podia fer justícia al misteri insondable del Déu tri. En lloc d'aquestes imatges generalitzades de Déu, es va optar per utilitzar la icona de la Trinitat d'Andrei Rublev com el camí adequat per representar el Pare, Fill i Esperit Sant.

La icona rus és difícil de comprendre per a aquells fora de la tradició ortodoxa i, a primera vista, no sembla representar a la Santa Trinitat. L'escena central de la icona prové del llibre de Gènesi, quan Abraham dóna la benvinguda a tres desconeguts a la seva botiga,

"I el Senyor es va aparèixer a [Abraham] a l'alzinar de Mambré ... Ell va alçar els ulls, i ... he ací tres homes que estaven davant d'ell. Quan els va veure, va sortir corrent de la porta de la seva botiga a rebre'ls, i es va inclinar a la terra ... [Abraham] conjunt [coques, quallada, llet, i un vedell es preparen] davant d'ells; i ell van posar al costat d'ells sota l'arbre mentre menjaven ". (Gènesi 18: 1-8)

icona de Rublev representa aquesta escena amb tres àngels, similar en aparença, asseguts al voltant d'una taula. En el fons és la casa d'Abraham, així com un roure que està darrere dels tres convidats. Mentre que la icona representa aquesta escena a l'Antic Testament, Rublev va utilitzar l'episodi bíblic de fer una representació visual de la Trinitat que s'ajusten dins de les estrictes directrius de l'Església ortodoxa russa.

El simbolisme de la imatge és complexa i està destinat a resumir les creences teològiques de l'Església en la Santíssima Trinitat. En primer lloc, els tres àngels són idèntics en aparença que correspon a la creença de la unicitat de Déu en tres persones. No obstant això, cada àngel porta una peça diferent, el que fa recordar com cada persona de la Trinitat és diferent. El fet que Rublev representa els àngels utilitzant Trinity és també un recordatori de la naturalesa de Déu, que és esperit pur.

Els àngels es mostren d'esquerra a dreta en l'ordre que professem la nostra fe en el Credo: Pare, Fill i Esperit Sant. El primer àngel porta una peça de roba interior blau, que simbolitza la naturalesa divina de Déu i una peça exterior de color porpra, que apunta a la monarquia del Pare.

El segon àngel és el més familiar mentre s'està usant la roba típicament usats per Jesús en la iconografia tradicional. El color carmesí simbolitza la humanitat de Crist, mentre que el blau és indicativa de la seva divinitat. L'arbre de roure darrere de l'àngel ens recorda l'arbre de la vida al Jardí de l'Edèn, així com la creu en la qual Crist va salvar al món del pecat d'Adam.

El tercer va porta una peça blava (divinitat), així com un vestit verd sobre la part superior. El color dels punts verds a la terra i la missió de la renovació de l'Esperit Sant. El verd és també el color litúrgic usat en la Pentecosta en l'ortodoxa i la tradició bizantina. Els dos àngels a la dreta de la icona tenen un cap lleugerament inclinat cap a l'altre, el que il·lustra el fet que el Fill i l'Esperit procedeixen del Pare.

Al centre de la icona és una taula que s'assembla a un altar. Col·loquen sobre la taula és un bol d'or o el calze que conté el panxell Abraham es va preparar per als seus hostes i l'àngel central sembla estar beneint el menjar. Tot això combinat ens recorda el sagrament de l'Eucaristia.

Si bé no és la representació més directa de la Santa Trinitat, és una de les visualitzacions més profundes mai produïts. Roman en els ortodoxos i les tradicions bizantines la principal forma de representar el Déu ui tri. La icona està encara en gran estima a l'Església Catòlica Romana i s'utilitza amb freqüència pels catequistes per ensenyar a altres sobre el misteri de la Trinitat.

La Trinitat és un misteri i sempre serà així que mentre estem a la terra. No obstant això, de vegades se'ns dóna indicis de la vida de Déu, i la icona de Rublev ens permet un breu segon per mirar darrere del vel.

- Veure més a: http://aleteia.org/2016/05/21/the-russian-icon-that-reveals-the-mystery-of-the-trinity/#sthash.Y3quRSNi.dpuf

"És més absurd i inadequat per representar a icones Déu Pare amb una barba grisa i el Unigènit-Fill en el seu si amb un colom entre ells, perquè ningú ha vist al Pare segons la divinitat, i el Pare té cap carn [...] i l'Esperit Sant no és, en essència, un colom, però en l'essència de Déu. " (Gran Sínode de Moscou, 1667)

Per a l'Església ortodoxa russa, que representa la Santa Trinitat en l'art ha estat un tema de controvèrsia durant els últims mil anys. Tot i que el Consell de Nicea en el 787 va permetre la representació artística de Déu, l'Església ortodoxa russa no estava content amb les imatges populars de Déu el Pare i Déu l'Esperit Sant.

Es van sentir l'home de barba grisa i el colom no podia fer justícia al misteri insondable del Déu tri. En lloc d'aquestes imatges generalitzades de Déu, es va optar per utilitzar la icona de la Trinitat d'Andrei Rublev com el camí adequat per representar el Pare, Fill i Esperit Sant.

La icona rus és difícil de comprendre per a aquells fora de la tradició ortodoxa i, a primera vista, no sembla representar a la Santa Trinitat. L'escena central de la icona prové del llibre de Gènesi, quan Abraham dóna la benvinguda a tres desconeguts a la seva botiga,

"I el Senyor es va aparèixer a [Abraham] a l'alzinar de Mambré ... Ell va alçar els ulls, i ... he ací tres homes que estaven davant d'ell. Quan els va veure, va sortir corrent de la porta de la seva botiga a rebre'ls, i es va inclinar a la terra ... [Abraham] conjunt [coques, quallada, llet, i un vedell es preparen] davant d'ells; i ell van posar al costat d'ells sota l'arbre mentre menjaven ". (Gènesi 18: 1-8)

icona de Rublev representa aquesta escena amb tres àngels, similar en aparença, asseguts al voltant d'una taula. En el fons és la casa d'Abraham, així com un roure que està darrere dels tres convidats. Mentre que la icona representa aquesta escena a l'Antic Testament, Rublev va utilitzar l'episodi bíblic de fer una representació visual de la Trinitat que s'ajusten dins de les estrictes directrius de l'Església ortodoxa russa.

El simbolisme de la imatge és complexa i està destinat a resumir les creences teològiques de l'Església en la Santíssima Trinitat. En primer lloc, els tres àngels són idèntics en aparença que correspon a la creença de la unicitat de Déu en tres persones. No obstant això, cada àngel porta una peça diferent, el que fa recordar com cada persona de la Trinitat és diferent. El fet que Rublev representa els àngels utilitzant Trinity és també un recordatori de la naturalesa de Déu, que és esperit pur.

Els àngels es mostren d'esquerra a dreta en l'ordre que professem la nostra fe en el Credo: Pare, Fill i Esperit Sant. El primer àngel porta una peça de roba interior blau, que simbolitza la naturalesa divina de Déu i una peça exterior de color porpra, que apunta a la monarquia del Pare.

El segon àngel és el més familiar mentre s'està usant la roba típicament usats per Jesús en la iconografia tradicional. El color carmesí simbolitza la humanitat de Crist, mentre que el blau és indicativa de la seva divinitat. L'arbre de roure darrere de l'àngel ens recorda l'arbre de la vida al Jardí de l'Edèn, així com la creu en la qual Crist va salvar al món del pecat d'Adam.

El tercer va porta una peça blava (divinitat), així com un vestit verd sobre la part superior. El color dels punts verds a la terra i la missió de la renovació de l'Esperit Sant. El verd és també el color litúrgic usat en la Pentecosta en l'ortodoxa i la tradició bizantina. Els dos àngels a la dreta de la icona tenen un cap lleugerament inclinat cap a l'altre, el que il·lustra el fet que el Fill i l'Esperit procedeixen del Pare.

Al centre de la icona és una taula que s'assembla a un altar. Col·loquen sobre la taula és un bol d'or o el calze que conté el panxell Abraham es va preparar per als seus hostes i l'àngel central sembla estar beneint el menjar. Tot això combinat ens recorda el sagrament de l'Eucaristia.

Si bé no és la representació més directa de la Santa Trinitat, és una de les visualitzacions més profundes mai produïts. Roman en els ortodoxos i les tradicions bizantines la principal forma de representar el Déu ui tri. La icona està encara en gran estima a l'Església Catòlica Romana i s'utilitza amb freqüència pels catequistes per ensenyar a altres sobre el misteri de la Trinitat.

La Trinitat és un misteri i sempre serà així que mentre estem a la terra. No obstant això, de vegades se'ns dóna indicis de la vida de Déu, i la icona de Rublev ens permet un breu segon per mirar darrere del vel.

- Veure més a: http://aleteia.org/2016/05/21/the-russian-icon-that-reveals-the-mystery-of-the-trinity/#sthash.Y3quRSNi.dpuf

"És més absurd i inadequat per representar a icones Déu Pare amb una barba grisa i el Unigènit-Fill en el seu si amb un colom entre ells, perquè ningú ha vist al Pare segons la divinitat, i el Pare té cap carn [...] i l'Esperit Sant no és, en essència, un colom, però en l'essència de Déu. " (Gran Sínode de Moscou, 1667)

Per a l'Església ortodoxa russa, que representa la Santa Trinitat en l'art ha estat un tema de controvèrsia durant els últims mil anys. Tot i que el Consell de Nicea en el 787 va permetre la representació artística de Déu, l'Església ortodoxa russa no estava content amb les imatges populars de Déu el Pare i Déu l'Esperit Sant.

Es van sentir l'home de barba grisa i el colom no podia fer justícia al misteri insondable del Déu tri. En lloc d'aquestes imatges generalitzades de Déu, es va optar per utilitzar la icona de la Trinitat d'Andrei Rublev com el camí adequat per representar el Pare, Fill i Esperit Sant.

La icona rus és difícil de comprendre per a aquells fora de la tradició ortodoxa i, a primera vista, no sembla representar a la Santa Trinitat. L'escena central de la icona prové del llibre de Gènesi, quan Abraham dóna la benvinguda a tres desconeguts a la seva botiga,

"I el Senyor es va aparèixer a [Abraham] a l'alzinar de Mambré ... Ell va alçar els ulls, i ... he ací tres homes que estaven davant d'ell. Quan els va veure, va sortir corrent de la porta de la seva botiga a rebre'ls, i es va inclinar a la terra ... [Abraham] conjunt [coques, quallada, llet, i un vedell es preparen] davant d'ells; i ell van posar al costat d'ells sota l'arbre mentre menjaven ". (Gènesi 18: 1-8)

icona de Rublev representa aquesta escena amb tres àngels, similar en aparença, asseguts al voltant d'una taula. En el fons és la casa d'Abraham, així com un roure que està darrere dels tres convidats. Mentre que la icona representa aquesta escena a l'Antic Testament, Rublev va utilitzar l'episodi bíblic de fer una representació visual de la Trinitat que s'ajusten dins de les estrictes directrius de l'Església ortodoxa russa.

El simbolisme de la imatge és complexa i està destinat a resumir les creences teològiques de l'Església en la Santíssima Trinitat. En primer lloc, els tres àngels són idèntics en aparença que correspon a la creença de la unicitat de Déu en tres persones. No obstant això, cada àngel porta una peça diferent, el que fa recordar com cada persona de la Trinitat és diferent. El fet que Rublev representa els àngels utilitzant Trinity és també un recordatori de la naturalesa de Déu, que és esperit pur.

Els àngels es mostren d'esquerra a dreta en l'ordre que professem la nostra fe en el Credo: Pare, Fill i Esperit Sant. El primer àngel porta una peça de roba interior blau, que simbolitza la naturalesa divina de Déu i una peça exterior de color porpra, que apunta a la monarquia del Pare.

El segon àngel és el més familiar mentre s'està usant la roba típicament usats per Jesús en la iconografia tradicional. El color carmesí simbolitza la humanitat de Crist, mentre que el blau és indicativa de la seva divinitat. L'arbre de roure darrere de l'àngel ens recorda l'arbre de la vida al Jardí de l'Edèn, així com la creu en la qual Crist va salvar al món del pecat d'Adam.

El tercer va porta una peça blava (divinitat), així com un vestit verd sobre la part superior. El color dels punts verds a la terra i la missió de la renovació de l'Esperit Sant. El verd és també el color litúrgic usat en la Pentecosta en l'ortodoxa i la tradició bizantina. Els dos àngels a la dreta de la icona tenen un cap lleugerament inclinat cap a l'altre, el que il·lustra el fet que el Fill i l'Esperit procedeixen del Pare.

Al centre de la icona és una taula que s'assembla a un altar. Col·loquen sobre la taula és un bol d'or o el calze que conté el panxell Abraham es va preparar per als seus hostes i l'àngel central sembla estar beneint el menjar. Tot això combinat ens recorda el sagrament de l'Eucaristia.

Si bé no és la representació més directa de la Santa Trinitat, és una de les visualitzacions més profundes mai produïts. Roman en els ortodoxos i les tradicions bizantines la principal forma de representar el Déu ui tri. La icona està encara en gran estima a l'Església Catòlica Romana i s'utilitza amb freqüència pels catequistes per ensenyar a altres sobre el misteri de la Trinitat.

La Trinitat és un misteri i sempre serà així que mentre estem a la terra. No obstant això, de vegades se'ns dóna indicis de la vida de Déu, i la icona de Rublev ens permet un breu segon per mirar darrere del vel.

- Veure més a: http://aleteia.org/2016/05/21/the-russian-icon-that-reveals-the-mystery-of-the-trinity/#sthash.Y3quRSNi.dpuf

"És més absurd i inadequat per representar a icones Déu Pare amb una barba grisa i el Unigènit-Fill en el seu si amb un colom entre ells, perquè ningú ha vist al Pare segons la divinitat, i el Pare té cap carn [...] i l'Esperit Sant no és, en essència, un colom, però en l'essència de Déu. " (Gran Sínode de Moscou, 1667)

Per a l'Església ortodoxa russa, que representa la Santa Trinitat en l'art ha estat un tema de controvèrsia durant els últims mil anys. Tot i que el Consell de Nicea en el 787 va permetre la representació artística de Déu, l'Església ortodoxa russa no estava content amb les imatges populars de Déu el Pare i Déu l'Esperit Sant.

Es van sentir l'home de barba grisa i el colom no podia fer justícia al misteri insondable del Déu tri. En lloc d'aquestes imatges generalitzades de Déu, es va optar per utilitzar la icona de la Trinitat d'Andrei Rublev com el camí adequat per representar el Pare, Fill i Esperit Sant.

La icona rus és difícil de comprendre per a aquells fora de la tradició ortodoxa i, a primera vista, no sembla representar a la Santa Trinitat. L'escena central de la icona prové del llibre de Gènesi, quan Abraham dóna la benvinguda a tres desconeguts a la seva botiga,

"I el Senyor es va aparèixer a [Abraham] a l'alzinar de Mambré ... Ell va alçar els ulls, i ... he ací tres homes que estaven davant d'ell. Quan els va veure, va sortir corrent de la porta de la seva botiga a rebre'ls, i es va inclinar a la terra ... [Abraham] conjunt [coques, quallada, llet, i un vedell es preparen] davant d'ells; i ell van posar al costat d'ells sota l'arbre mentre menjaven ". (Gènesi 18: 1-8)

icona de Rublev representa aquesta escena amb tres àngels, similar en aparença, asseguts al voltant d'una taula. En el fons és la casa d'Abraham, així com un roure que està darrere dels tres convidats. Mentre que la icona representa aquesta escena a l'Antic Testament, Rublev va utilitzar l'episodi bíblic de fer una representació visual de la Trinitat que s'ajusten dins de les estrictes directrius de l'Església ortodoxa russa.

El simbolisme de la imatge és complexa i està destinat a resumir les creences teològiques de l'Església en la Santíssima Trinitat. En primer lloc, els tres àngels són idèntics en aparença que correspon a la creença de la unicitat de Déu en tres persones. No obstant això, cada àngel porta una peça diferent, el que fa recordar com cada persona de la Trinitat és diferent. El fet que Rublev representa els àngels utilitzant Trinity és també un recordatori de la naturalesa de Déu, que és esperit pur.

Els àngels es mostren d'esquerra a dreta en l'ordre que professem la nostra fe en el Credo: Pare, Fill i Esperit Sant. El primer àngel porta una peça de roba interior blau, que simbolitza la naturalesa divina de Déu i una peça exterior de color porpra, que apunta a la monarquia del Pare.

El segon àngel és el més familiar mentre s'està usant la roba típicament usats per Jesús en la iconografia tradicional. El color carmesí simbolitza la humanitat de Crist, mentre que el blau és indicativa de la seva divinitat. L'arbre de roure darrere de l'àngel ens recorda l'arbre de la vida al Jardí de l'Edèn, així com la creu en la qual Crist va salvar al món del pecat d'Adam.

El tercer va porta una peça blava (divinitat), així com un vestit verd sobre la part superior. El color dels punts verds a la terra i la missió de la renovació de l'Esperit Sant. El verd és també el color litúrgic usat en la Pentecosta en l'ortodoxa i la tradició bizantina. Els dos àngels a la dreta de la icona tenen un cap lleugerament inclinat cap a l'altre, el que il·lustra el fet que el Fill i l'Esperit procedeixen del Pare.

Al centre de la icona és una taula que s'assembla a un altar. Col·loquen sobre la taula és un bol d'or o el calze que conté el panxell Abraham es va preparar per als seus hostes i l'àngel central sembla estar beneint el menjar. Tot això combinat ens recorda el sagrament de l'Eucaristia.

Si bé no és la representació més directa de la Santa Trinitat, és una de les visualitzacions més profundes mai produïts. Roman en els ortodoxos i les tradicions bizantines la principal forma de representar el Déu ui tri. La icona està encara en gran estima a l'Església Catòlica Romana i s'utilitza amb freqüència pels catequistes per ensenyar a altres sobre el misteri de la Trinitat.

La Trinitat és un misteri i sempre serà així que mentre estem a la terra. No obstant això, de vegades se'ns dóna indicis de la vida de Déu, i la icona de Rublev ens permet un breu segon per mirar darrere del vel.

- Veure més a: http://aleteia.org/2016/05/21/the-russian-icon-that-reveals-the-mystery-of-the-trinity/#sthash.Y3quRSNi.dpuf

"És més absurd i inadequat per representar a icones Déu Pare amb una barba grisa i el Unigènit-Fill en el seu si amb un colom entre ells, perquè ningú ha vist al Pare segons la divinitat, i el Pare té cap carn [...] i l'Esperit Sant no és, en essència, un colom, però en l'essència de Déu. " (Great Synod of Moscow, 1667)

For the Russian Orthodox Church, depicting the Holy Trinity in art has been an issue of controversy for the past thousand years. Even though the Council of Nicaea in 787 permitted the artistic representation of God, the Russian Orthodox Church was unhappy with the popular images of God the Father and God the Holy Spirit.

They felt the gray-bearded man and the dove could not do justice to the unfathomable mystery of the triune God. In place of these widespread images of God, they chose to use Andrei Rublev's Trinity icon as the proper way to depict the Father, Son and Holy Spirit.

The Russian icon is hard to grasp for those outside the Orthodox tradition and at first glance it doesn't appear to represent the Holy Trinity. The central scene of the icon comes from the book of Genesis, when Abraham welcomes three strangers into his tent,

"And the Lord appeared to [Abraham] by the oaks of Mamre … He lifted up his eyes and … behold, three men stood in front of him. When he saw them, he ran from the tent door to meet them, and bowed himself to the earth …[Abraham] set [cakes, curds, milk, and a calf he prepared] before them; and he stood by them under the tree while they ate." (Genesis 18:1–8)

Rublev's icon depicts this scene with three angels, similar in appearance, sitting around a table. In the background is the house of Abraham as well as an oak tree that stands behind the three guests. While the icon depicts this scene in the Old Testament, Rublev used the biblical episode to make a visual representation of the Trinity that fit within the strict guidelines of the Russian Orthodox Church.

The symbolism of the image is complex and is meant to summarize the Church's theological beliefs in the Holy Trinity. First of all, the three angels are identical in appearance corresponding to the belief of the oneness of God in three Persons. However, each angel is wearing a different garment, bringing to mind how each Person of the Trinity is distinct. The fact that Rublev depicts the Trinity using angels is also a reminder of the nature of God, who is pure spirit.

The angels are shown from left to right in the order that we profess our faith in the Creed: Father, Son and Holy Spirit. The first angel wears a blue undergarment, symbolizing the divine nature of God and a purple outer garment, pointing to the Father's kingship.

The second angel is the most familiar as he is wearing the clothes typically worn by Jesus in traditional iconography. The crimson color symbolizes Christ's humanity, while the blue is indicative of his divinity. The oak tree behind the angel reminds us of the tree of life in the Garden of Eden as well as the cross upon which Christ saved the world from the sin of Adam.

The third angel is wearing a blue garment (divinity), as well as a green vestment over the top. The color green points to the earth and the Holy Spirit's mission of renewal. Green is also the liturgical color worn on Pentecost in the Orthodox and Byzantine tradition. The two angels on the right of the icon have a slightly bowed head toward the other, illustrating the fact that the Son and Spirit come from the Father.

In the center of the icon is a table that resembles an altar. Placed on the table is a golden bowl or chalice that contains the calf Abraham prepared for his guests and the central angel appears to be blessing the meal. All of that combined reminds us of the sacrament of the Eucharist.

While not the most direct representation of the Holy Trinity, it is one of the most profound visualizations ever produced. It remains in the Orthodox and Byzantine traditions the primary way to depict the Triune God. The icon is even held in high esteem in the Roman Catholic Church and is frequently used by catechists to teach others about the mystery of the Trinity.

The Trinity is a mystery and will always be so while we are on earth. However, sometimes we are given glimpses into God's divine life, and Rublev's icon allows us a brief second to peek behind the veil.

- See more at: http://aleteia.org/2016/05/21/the-russian-icon-that-reveals-the-mystery-of-the-trinity/#sthash.Y3quRSNi.dpuf

"It is most absurd and improper to depict in icons God the Father with a grey beard and the Only-Begotten Son in His bosom with a dove between them, because no-one has seen the Father according to His Divinity, and the Father has no flesh […] and the Holy Spirit is not in essence a dove, but in essence God." (Great Synod of Moscow, 1667)

For the Russian Orthodox Church, depicting the Holy Trinity in art has been an issue of controversy for the past thousand years. Even though the Council of Nicaea in 787 permitted the artistic representation of God, the Russian Orthodox Church was unhappy with the popular images of God the Father and God the Holy Spirit.

They felt the gray-bearded man and the dove could not do justice to the unfathomable mystery of the triune God. In place of these widespread images of God, they chose to use Andrei Rublev's Trinity icon as the proper way to depict the Father, Son and Holy Spirit.

The Russian icon is hard to grasp for those outside the Orthodox tradition and at first glance it doesn't appear to represent the Holy Trinity. The central scene of the icon comes from the book of Genesis, when Abraham welcomes three strangers into his tent,

"And the Lord appeared to [Abraham] by the oaks of Mamre … He lifted up his eyes and … behold, three men stood in front of him. When he saw them, he ran from the tent door to meet them, and bowed himself to the earth …[Abraham] set [cakes, curds, milk, and a calf he prepared] before them; and he stood by them under the tree while they ate." (Genesis 18:1–8)

Rublev's icon depicts this scene with three angels, similar in appearance, sitting around a table. In the background is the house of Abraham as well as an oak tree that stands behind the three guests. While the icon depicts this scene in the Old Testament, Rublev used the biblical episode to make a visual representation of the Trinity that fit within the strict guidelines of the Russian Orthodox Church.

The symbolism of the image is complex and is meant to summarize the Church's theological beliefs in the Holy Trinity. First of all, the three angels are identical in appearance corresponding to the belief of the oneness of God in three Persons. However, each angel is wearing a different garment, bringing to mind how each Person of the Trinity is distinct. The fact that Rublev depicts the Trinity using angels is also a reminder of the nature of God, who is pure spirit.

The angels are shown from left to right in the order that we profess our faith in the Creed: Father, Son and Holy Spirit. The first angel wears a blue undergarment, symbolizing the divine nature of God and a purple outer garment, pointing to the Father's kingship.

The second angel is the most familiar as he is wearing the clothes typically worn by Jesus in traditional iconography. The crimson color symbolizes Christ's humanity, while the blue is indicative of his divinity. The oak tree behind the angel reminds us of the tree of life in the Garden of Eden as well as the cross upon which Christ saved the world from the sin of Adam.

The third angel is wearing a blue garment (divinity), as well as a green vestment over the top. The color green points to the earth and the Holy Spirit's mission of renewal. Green is also the liturgical color worn on Pentecost in the Orthodox and Byzantine tradition. The two angels on the right of the icon have a slightly bowed head toward the other, illustrating the fact that the Son and Spirit come from the Father.

In the center of the icon is a table that resembles an altar. Placed on the table is a golden bowl or chalice that contains the calf Abraham prepared for his guests and the central angel appears to be blessing the meal. All of that combined reminds us of the sacrament of the Eucharist.

While not the most direct representation of the Holy Trinity, it is one of the most profound visualizations ever produced. It remains in the Orthodox and Byzantine traditions the primary way to depict the Triune God. The icon is even held in high esteem in the Roman Catholic Church and is frequently used by catechists to teach others about the mystery of the Trinity.

The Trinity is a mystery and will always be so while we are on earth. However, sometimes we are given glimpses into God's divine life, and Rublev's icon allows us a brief second to peek behind the veil.

- See more at: http://aleteia.org/2016/05/21/the-russian-icon-that-reveals-the-mystery-of-the-trinity/#sthash.Y3quRSNi.dpuf

"It is most absurd and improper to depict in icons God the Father with a grey beard and the Only-Begotten Son in His bosom with a dove between them, because no-one has seen the Father according to His Divinity, and the Father has no flesh […] and the Holy Spirit is not in essence a dove, but in essence God." (Great Synod of Moscow, 1667)

For the Russian Orthodox Church, depicting the Holy Trinity in art has been an issue of controversy for the past thousand years. Even though the Council of Nicaea in 787 permitted the artistic representation of God, the Russian Orthodox Church was unhappy with the popular images of God the Father and God the Holy Spirit.

They felt the gray-bearded man and the dove could not do justice to the unfathomable mystery of the triune God. In place of these widespread images of God, they chose to use Andrei Rublev's Trinity icon as the proper way to depict the Father, Son and Holy Spirit.

The Russian icon is hard to grasp for those outside the Orthodox tradition and at first glance it doesn't appear to represent the Holy Trinity. The central scene of the icon comes from the book of Genesis, when Abraham welcomes three strangers into his tent,

"And the Lord appeared to [Abraham] by the oaks of Mamre … He lifted up his eyes and … behold, three men stood in front of him. When he saw them, he ran from the tent door to meet them, and bowed himself to the earth …[Abraham] set [cakes, curds, milk, and a calf he prepared] before them; and he stood by them under the tree while they ate." (Genesis 18:1–8)

Rublev's icon depicts this scene with three angels, similar in appearance, sitting around a table. In the background is the house of Abraham as well as an oak tree that stands behind the three guests. While the icon depicts this scene in the Old Testament, Rublev used the biblical episode to make a visual representation of the Trinity that fit within the strict guidelines of the Russian Orthodox Church.

The symbolism of the image is complex and is meant to summarize the Church's theological beliefs in the Holy Trinity. First of all, the three angels are identical in appearance corresponding to the belief of the oneness of God in three Persons. However, each angel is wearing a different garment, bringing to mind how each Person of the Trinity is distinct. The fact that Rublev depicts the Trinity using angels is also a reminder of the nature of God, who is pure spirit.

The angels are shown from left to right in the order that we profess our faith in the Creed: Father, Son and Holy Spirit. The first angel wears a blue undergarment, symbolizing the divine nature of God and a purple outer garment, pointing to the Father's kingship.

The second angel is the most familiar as he is wearing the clothes typically worn by Jesus in traditional iconography. The crimson color symbolizes Christ's humanity, while the blue is indicative of his divinity. The oak tree behind the angel reminds us of the tree of life in the Garden of Eden as well as the cross upon which Christ saved the world from the sin of Adam.

The third angel is wearing a blue garment (divinity), as well as a green vestment over the top. The color green points to the earth and the Holy Spirit's mission of renewal. Green is also the liturgical color worn on Pentecost in the Orthodox and Byzantine tradition. The two angels on the right of the icon have a slightly bowed head toward the other, illustrating the fact that the Son and Spirit come from the Father.

In the center of the icon is a table that resembles an altar. Placed on the table is a golden bowl or chalice that contains the calf Abraham prepared for his guests and the central angel appears to be blessing the meal. All of that combined reminds us of the sacrament of the Eucharist.

While not the most direct representation of the Holy Trinity, it is one of the most profound visualizations ever produced. It remains in the Orthodox and Byzantine traditions the primary way to depict the Triune God. The icon is even held in high esteem in the Roman Catholic Church and is frequently used by catechists to teach others about the mystery of the Trinity.

The Trinity is a mystery and will always be so while we are on earth. However, sometimes we are given glimpses into God's divine life, and Rublev's icon allows us a brief second to peek behind the veil.

- See more at: http://aleteia.org/2016/05/21/the-russian-icon-that-reveals-the-mystery-of-the-trinity/#sthash.Y3quRSNi.dpuf

"It is most absurd and improper to depict in icons God the Father with a grey beard and the Only-Begotten Son in His bosom with a dove between them, because no-one has seen the Father according to His Divinity, and the Father has no flesh […] and the Holy Spirit is not in essence a dove, but in essence God." (Great Synod of Moscow, 1667)

For the Russian Orthodox Church, depicting the Holy Trinity in art has been an issue of controversy for the past thousand years. Even though the Council of Nicaea in 787 permitted the artistic representation of God, the Russian Orthodox Church was unhappy with the popular images of God the Father and God the Holy Spirit.

They felt the gray-bearded man and the dove could not do justice to the unfathomable mystery of the triune God. In place of these widespread images of God, they chose to use Andrei Rublev's Trinity icon as the proper way to depict the Father, Son and Holy Spirit.

The Russian icon is hard to grasp for those outside the Orthodox tradition and at first glance it doesn't appear to represent the Holy Trinity. The central scene of the icon comes from the book of Genesis, when Abraham welcomes three strangers into his tent,

"And the Lord appeared to [Abraham] by the oaks of Mamre … He lifted up his eyes and … behold, three men stood in front of him. When he saw them, he ran from the tent door to meet them, and bowed himself to the earth …[Abraham] set [cakes, curds, milk, and a calf he prepared] before them; and he stood by them under the tree while they ate." (Genesis 18:1–8)

Rublev's icon depicts this scene with three angels, similar in appearance, sitting around a table. In the background is the house of Abraham as well as an oak tree that stands behind the three guests. While the icon depicts this scene in the Old Testament, Rublev used the biblical episode to make a visual representation of the Trinity that fit within the strict guidelines of the Russian Orthodox Church.

The symbolism of the image is complex and is meant to summarize the Church's theological beliefs in the Holy Trinity. First of all, the three angels are identical in appearance corresponding to the belief of the oneness of God in three Persons. However, each angel is wearing a different garment, bringing to mind how each Person of the Trinity is distinct. The fact that Rublev depicts the Trinity using angels is also a reminder of the nature of God, who is pure spirit.

The angels are shown from left to right in the order that we profess our faith in the Creed: Father, Son and Holy Spirit. The first angel wears a blue undergarment, symbolizing the divine nature of God and a purple outer garment, pointing to the Father's kingship.

The second angel is the most familiar as he is wearing the clothes typically worn by Jesus in traditional iconography. The crimson color symbolizes Christ's humanity, while the blue is indicative of his divinity. The oak tree behind the angel reminds us of the tree of life in the Garden of Eden as well as the cross upon which Christ saved the world from the sin of Adam.

The third angel is wearing a blue garment (divinity), as well as a green vestment over the top. The color green points to the earth and the Holy Spirit's mission of renewal. Green is also the liturgical color worn on Pentecost in the Orthodox and Byzantine tradition. The two angels on the right of the icon have a slightly bowed head toward the other, illustrating the fact that the Son and Spirit come from the Father.

In the center of the icon is a table that resembles an altar. Placed on the table is a golden bowl or chalice that contains the calf Abraham prepared for his guests and the central angel appears to be blessing the meal. All of that combined reminds us of the sacrament of the Eucharist.

While not the most direct representation of the Holy Trinity, it is one of the most profound visualizations ever produced. It remains in the Orthodox and Byzantine traditions the primary way to depict the Triune God. The icon is even held in high esteem in the Roman Catholic Church and is frequently used by catechists to teach others about the mystery of the Trinity.

The Trinity is a mystery and will always be so while we are on earth. However, sometimes we are given glimpses into God's divine life, and Rublev's icon allows us a brief second to peek behind the veil.

- See more at: http://aleteia.org/2016/05/21/the-russian-icon-that-reveals-the-mystery-of-the-trinity/#sthash.Y3quRSNi.dpuf

"It is most absurd and improper to depict in icons God the Father with a grey beard and the Only-Begotten Son in His bosom with a dove between them, because no-one has seen the Father according to His Divinity, and the Father has no flesh […] and the Holy Spirit is not in essence a dove, but in essence God." (Great Synod of Moscow, 1667)

For the Russian Orthodox Church, depicting the Holy Trinity in art has been an issue of controversy for the past thousand years. Even though the Council of Nicaea in 787 permitted the artistic representation of God, the Russian Orthodox Church was unhappy with the popular images of God the Father and God the Holy Spirit.

They felt the gray-bearded man and the dove could not do justice to the unfathomable mystery of the triune God. In place of these widespread images of God, they chose to use Andrei Rublev's Trinity icon as the proper way to depict the Father, Son and Holy Spirit.

The Russian icon is hard to grasp for those outside the Orthodox tradition and at first glance it doesn't appear to represent the Holy Trinity. The central scene of the icon comes from the book of Genesis, when Abraham welcomes three strangers into his tent,

"And the Lord appeared to [Abraham] by the oaks of Mamre … He lifted up his eyes and … behold, three men stood in front of him. When he saw them, he ran from the tent door to meet them, and bowed himself to the earth …[Abraham] set [cakes, curds, milk, and a calf he prepared] before them; and he stood by them under the tree while they ate." (Genesis 18:1–8)

Rublev's icon depicts this scene with three angels, similar in appearance, sitting around a table. In the background is the house of Abraham as well as an oak tree that stands behind the three guests. While the icon depicts this scene in the Old Testament, Rublev used the biblical episode to make a visual representation of the Trinity that fit within the strict guidelines of the Russian Orthodox Church.

The symbolism of the image is complex and is meant to summarize the Church's theological beliefs in the Holy Trinity. First of all, the three angels are identical in appearance corresponding to the belief of the oneness of God in three Persons. However, each angel is wearing a different garment, bringing to mind how each Person of the Trinity is distinct. The fact that Rublev depicts the Trinity using angels is also a reminder of the nature of God, who is pure spirit.

The angels are shown from left to right in the order that we profess our faith in the Creed: Father, Son and Holy Spirit. The first angel wears a blue undergarment, symbolizing the divine nature of God and a purple outer garment, pointing to the Father's kingship.

The second angel is the most familiar as he is wearing the clothes typically worn by Jesus in traditional iconography. The crimson color symbolizes Christ's humanity, while the blue is indicative of his divinity. The oak tree behind the angel reminds us of the tree of life in the Garden of Eden as well as the cross upon which Christ saved the world from the sin of Adam.

The third angel is wearing a blue garment (divinity), as well as a green vestment over the top. The color green points to the earth and the Holy Spirit's mission of renewal. Green is also the liturgical color worn on Pentecost in the Orthodox and Byzantine tradition. The two angels on the right of the icon have a slightly bowed head toward the other, illustrating the fact that the Son and Spirit come from the Father.

In the center of the icon is a table that resembles an altar. Placed on the table is a golden bowl or chalice that contains the calf Abraham prepared for his guests and the central angel appears to be blessing the meal. All of that combined reminds us of the sacrament of the Eucharist.

While not the most direct representation of the Holy Trinity, it is one of the most profound visualizations ever produced. It remains in the Orthodox and Byzantine traditions the primary way to depict the Triune God. The icon is even held in high esteem in the Roman Catholic Church and is frequently used by catechists to teach others about the mystery of the Trinity.

The Trinity is a mystery and will always be so while we are on earth. However, sometimes we are given glimpses into God's divine life, and Rublev's icon allows us a brief second to peek behind the veil.

- See more at: http://aleteia.org/2016/05/21/the-russian-icon-that-reveals-the-mystery-of-the-trinity/#sthash.Y3quRSNi.dpuf

"It is most absurd and improper to depict in icons God the Father with a grey beard and the Only-Begotten Son in His bosom with a dove between them, because no-one has seen the Father according to His Divinity, and the Father has no flesh […] and the Holy Spirit is not in essence a dove, but in essence God." (Great Synod of Moscow, 1667)

For the Russian Orthodox Church, depicting the Holy Trinity in art has been an issue of controversy for the past thousand years. Even though the Council of Nicaea in 787 permitted the artistic representation of God, the Russian Orthodox Church was unhappy with the popular images of God the Father and God the Holy Spirit.

They felt the gray-bearded man and the dove could not do justice to the unfathomable mystery of the triune God. In place of these widespread images of God, they chose to use Andrei Rublev's Trinity icon as the proper way to depict the Father, Son and Holy Spirit.

The Russian icon is hard to grasp for those outside the Orthodox tradition and at first glance it doesn't appear to represent the Holy Trinity. The central scene of the icon comes from the book of Genesis, when Abraham welcomes three strangers into his tent,

"And the Lord appeared to [Abraham] by the oaks of Mamre … He lifted up his eyes and … behold, three men stood in front of him. When he saw them, he ran from the tent door to meet them, and bowed himself to the earth …[Abraham] set [cakes, curds, milk, and a calf he prepared] before them; and he stood by them under the tree while they ate." (Genesis 18:1–8)

Rublev's icon depicts this scene with three angels, similar in appearance, sitting around a table. In the background is the house of Abraham as well as an oak tree that stands behind the three guests. While the icon depicts this scene in the Old Testament, Rublev used the biblical episode to make a visual representation of the Trinity that fit within the strict guidelines of the Russian Orthodox Church.

The symbolism of the image is complex and is meant to summarize the Church's theological beliefs in the Holy Trinity. First of all, the three angels are identical in appearance corresponding to the belief of the oneness of God in three Persons. However, each angel is wearing a different garment, bringing to mind how each Person of the Trinity is distinct. The fact that Rublev depicts the Trinity using angels is also a reminder of the nature of God, who is pure spirit.

The angels are shown from left to right in the order that we profess our faith in the Creed: Father, Son and Holy Spirit. The first angel wears a blue undergarment, symbolizing the divine nature of God and a purple outer garment, pointing to the Father's kingship.

The second angel is the most familiar as he is wearing the clothes typically worn by Jesus in traditional iconography. The crimson color symbolizes Christ's humanity, while the blue is indicative of his divinity. The oak tree behind the angel reminds us of the tree of life in the Garden of Eden as well as the cross upon which Christ saved the world from the sin of Adam.

The third angel is wearing a blue garment (divinity), as well as a green vestment over the top. The color green points to the earth and the Holy Spirit's mission of renewal. Green is also the liturgical color worn on Pentecost in the Orthodox and Byzantine tradition. The two angels on the right of the icon have a slightly bowed head toward the other, illustrating the fact that the Son and Spirit come from the Father.

In the center of the icon is a table that resembles an altar. Placed on the table is a golden bowl or chalice that contains the calf Abraham prepared for his guests and the central angel appears to be blessing the meal. All of that combined reminds us of the sacrament of the Eucharist.

While not the most direct representation of the Holy Trinity, it is one of the most profound visualizations ever produced. It remains in the Orthodox and Byzantine traditions the primary way to depict the Triune God. The icon is even held in high esteem in the Roman Catholic Church and is frequently used by catechists to teach others about the mystery of the Trinity.

The Trinity is a mystery and will always be so while we are on earth. However, sometimes we are given glimpses into God's divine life, and Rublev's icon allows us a brief second to peek behind the veil.

- See more at:


"It is most absurd and improper to depict in icons God the Father with a grey beard and the Only-Begotten Son in His bosom with a dove between them, because no-one has seen the Father according to His Divinity, and the Father has no flesh […] and the Holy Spirit is not in essence a dove, but in essence God." (Great Synod of Moscow, 1667) - See more at: http://aleteia.org/2016/05/21/the-russian-icon-that-reveals-the-mystery-of-the-trinity/#sthash.Y3quRSNi.dpuf

"It is most absurd and improper to depict in icons God the Father with a grey beard and the Only-Begotten Son in His bosom with a dove between them, because no-one has seen the Father according to His Divinity, and the Father has no flesh […] and the Holy Spirit is not in essence a dove, but in essence God." (Great Synod of Moscow, 1667) - See more at: http://aleteia.org/2016/05/21/the-russian-icon-that-reveals-the-mystery-of-the-trinity/#sthash.Y3quRSNi.dpuf "It is most absurd and improper to depict in icons God the Father with a grey beard and the Only-Begotten Son in His bosom with a dove between them, because no-one has seen the Father according to His Divinity, and the Father has no flesh […] and the Holy Spirit is not in essence a dove, but in essence God." (Great Synod of Moscow, 1667) - See more at: http://aleteia.org/2016/05/21/the-russian-icon-that-reveals-the-mystery-of-the-trinity/#sthash.Y3quRSNi.dpuf "It is most absurd and improper to depict in icons God the Father with a grey beard and the Only-Begotten Son in His bosom with a dove between them, because no-one has seen the Father according to His Divinity, and the Father has no flesh […] and the Holy Spirit is not in essence a dove, but in essence God." (Great Synod of Moscow, 1667) - See more at: http://aleteia.org/2016/05/21/the-russian-icon-that-reveals-the-mystery-of-the-trinity/#sthash.Y3quRSNi.dpuf "It is most absurd and improper to depict in icons God the Father with a grey beard and the Only-Begotten Son in His bosom with a dove between them, because no-one has seen the Father according to His Divinity, and the Father has no flesh […] and the Holy Spirit is not in essence a dove, but in essence God." (Great Synod of Moscow, 1667) - See more at: http://aleteia.org/2016/05/21/the-russian-icon-that-reveals-the-mystery-of-the-trinity/#sthash.Y3quRSNi.dpuf

"It is most absurd and improper to depict in icons God the Father with a grey beard and the Only-Begotten Son in His bosom with a dove between them, because no-one has seen the Father according to His Divinity, and the Father has no flesh […] and the Holy Spirit is not in essence a dove, but in essence God." (Great Synod of Moscow, 1667)

For the Russian Orthodox Church, depicting the Holy Trinity in art has been an issue of controversy for the past thousand years. Even though the Council of Nicaea in 787 permitted the artistic representation of God, the Russian Orthodox Church was unhappy with the popular images of God the Father and God the Holy Spirit.

They felt the gray-bearded man and the dove could not do justice to the unfathomable mystery of the triune God. In place of these widespread images of God, they chose to use Andrei Rublev's Trinity icon as the proper way to depict the Father, Son and Holy Spirit.

The Russian icon is hard to grasp for those outside the Orthodox tradition and at first glance it doesn't appear to represent the Holy Trinity. The central scene of the icon comes from the book of Genesis, when Abraham welcomes three strangers into his tent,

"And the Lord appeared to [Abraham] by the oaks of Mamre … He lifted up his eyes and … behold, three men stood in front of him. When he saw them, he ran from the tent door to meet them, and bowed himself to the earth …[Abraham] set [cakes, curds, milk, and a calf he prepared] before them; and he stood by them under the tree while they ate." (Genesis 18:1–8)

Rublev's icon depicts this scene with three angels, similar in appearance, sitting around a table. In the background is the house of Abraham as well as an oak tree that stands behind the three guests. While the icon depicts this scene in the Old Testament, Rublev used the biblical episode to make a visual representation of the Trinity that fit within the strict guidelines of the Russian Orthodox Church.

The symbolism of the image is complex and is meant to summarize the Church's theological beliefs in the Holy Trinity. First of all, the three angels are identical in appearance corresponding to the belief of the oneness of God in three Persons. However, each angel is wearing a different garment, bringing to mind how each Person of the Trinity is distinct. The fact that Rublev depicts the Trinity using angels is also a reminder of the nature of God, who is pure spirit.

The angels are shown from left to right in the order that we profess our faith in the Creed: Father, Son and Holy Spirit. The first angel wears a blue undergarment, symbolizing the divine nature of God and a purple outer garment, pointing to the Father's kingship.

The second angel is the most familiar as he is wearing the clothes typically worn by Jesus in traditional iconography. The crimson color symbolizes Christ's humanity, while the blue is indicative of his divinity. The oak tree behind the angel reminds us of the tree of life in the Garden of Eden as well as the cross upon which Christ saved the world from the sin of Adam.

The third angel is wearing a blue garment (divinity), as well as a green vestment over the top. The color green points to the earth and the Holy Spirit's mission of renewal. Green is also the liturgical color worn on Pentecost in the Orthodox and Byzantine tradition. The two angels on the right of the icon have a slightly bowed head toward the other, illustrating the fact that the Son and Spirit come from the Father.

In the center of the icon is a table that resembles an altar. Placed on the table is a golden bowl or chalice that contains the calf Abraham prepared for his guests and the central angel appears to be blessing the meal. All of that combined reminds us of the sacrament of the Eucharist.

While not the most direct representation of the Holy Trinity, it is one of the most profound visualizations ever produced. It remains in the Orthodox and Byzantine traditions the primary way to depict the Triune God. The icon is even held in high esteem in the Roman Catholic Church and is frequently used by catechists to teach others about the mystery of the Trinity.

The Trinity is a mystery and will always be so while we are on earth. However, sometimes we are given glimpses into God's divine life, and Rublev's icon allows us a brief second to peek behind the veil.

- See more at: http://aleteia.org/2016/05/21/the-russian-icon-that-reveals-the-mystery-of-the-trinity/#sthash.Y3quRSNi.dpuf

"It is most absurd and improper to depict in icons God the Father with a grey beard and the Only-Begotten Son in His bosom with a dove between them, because no-one has seen the Father according to His Divinity, and the Father has no flesh […] and the Holy Spirit is not in essence a dove, but in essence God." (Great Synod of Moscow, 1667)

For the Russian Orthodox Church, depicting the Holy Trinity in art has been an issue of controversy for the past thousand years. Even though the Council of Nicaea in 787 permitted the artistic representation of God, the Russian Orthodox Church was unhappy with the popular images of God the Father and God the Holy Spirit.

They felt the gray-bearded man and the dove could not do justice to the unfathomable mystery of the triune God. In place of these widespread images of God, they chose to use Andrei Rublev's Trinity icon as the proper way to depict the Father, Son and Holy Spirit.

The Russian icon is hard to grasp for those outside the Orthodox tradition and at first glance it doesn't appear to represent the Holy Trinity. The central scene of the icon comes from the book of Genesis, when Abraham welcomes three strangers into his tent,

"And the Lord appeared to [Abraham] by the oaks of Mamre … He lifted up his eyes and … behold, three men stood in front of him. When he saw them, he ran from the tent door to meet them, and bowed himself to the earth …[Abraham] set [cakes, curds, milk, and a calf he prepared] before them; and he stood by them under the tree while they ate." (Genesis 18:1–8)

Rublev's icon depicts this scene with three angels, similar in appearance, sitting around a table. In the background is the house of Abraham as well as an oak tree that stands behind the three guests. While the icon depicts this scene in the Old Testament, Rublev used the biblical episode to make a visual representation of the Trinity that fit within the strict guidelines of the Russian Orthodox Church.

The symbolism of the image is complex and is meant to summarize the Church's theological beliefs in the Holy Trinity. First of all, the three angels are identical in appearance corresponding to the belief of the oneness of God in three Persons. However, each angel is wearing a different garment, bringing to mind how each Person of the Trinity is distinct. The fact that Rublev depicts the Trinity using angels is also a reminder of the nature of God, who is pure spirit.

The angels are shown from left to right in the order that we profess our faith in the Creed: Father, Son and Holy Spirit. The first angel wears a blue undergarment, symbolizing the divine nature of God and a purple outer garment, pointing to the Father's kingship.

The second angel is the most familiar as he is wearing the clothes typically worn by Jesus in traditional iconography. The crimson color symbolizes Christ's humanity, while the blue is indicative of his divinity. The oak tree behind the angel reminds us of the tree of life in the Garden of Eden as well as the cross upon which Christ saved the world from the sin of Adam.

The third angel is wearing a blue garment (divinity), as well as a green vestment over the top. The color green points to the earth and the Holy Spirit's mission of renewal. Green is also the liturgical color worn on Pentecost in the Orthodox and Byzantine tradition. The two angels on the right of the icon have a slightly bowed head toward the other, illustrating the fact that the Son and Spirit come from the Father.

In the center of the icon is a table that resembles an altar. Placed on the table is a golden bowl or chalice that contains the calf Abraham prepared for his guests and the central angel appears to be blessing the meal. All of that combined reminds us of the sacrament of the Eucharist.

While not the most direct representation of the Holy Trinity, it is one of the most profound visualizations ever produced. It remains in the Orthodox and Byzantine traditions the primary way to depict the Triune God. The icon is even held in high esteem in the Roman Catholic Church and is frequently used by catechists to teach others about the mystery of the Trinity.

The Trinity is a mystery and will always be so while we are on earth. However, sometimes we are given glimpses into God's divine life, and Rublev's icon allows us a brief second to peek behind the veil.

- See more at: http://aleteia.org/2016/05/21/the-russian-icon-that-reveals-the-mystery-of-the-trinity/#sthash.Y3quRSNi

"It is most absurd and improper to depict in icons God the Father with a grey beard and the Only-Begotten Son in His bosom with a dove between them, because no-one has seen the Father according to His Divinity, and the Father has no flesh […] and the Holy Spirit is not in essence a dove, but in essence God." (Great Synod of Moscow, 1667)

For the Russian Orthodox Church, depicting the Holy Trinity in art has been an issue of controversy for the past thousand years. Even though the Council of Nicaea in 787 permitted the artistic representation of God, the Russian Orthodox Church was unhappy with the popular images of God the Father and God the Holy Spirit.

They felt the gray-bearded man and the dove could not do justice to the unfathomable mystery of the triune God. In place of these widespread images of God, they chose to use Andrei Rublev's Trinity icon as the proper way to depict the Father, Son and Holy Spirit.

- See more at: http://aleteia.org/2016/05/21/the-russian-icon-that-reveals-the-mystery-of-the-trinity/#sthash.Y3quRSNi.dpuf


"It is most absurd and improper to depict in icons God the Father with a grey beard and the Only-Begotten Son in His bosom with a dove between them, because no-one has seen the Father according to His Divinity, and the Father has no flesh […] and the Holy Spirit is not in essence a dove, but in essence God." (Great Synod of Moscow, 1667) - See more at: http://aleteia.org/2016/05/21/the-russian-icon-that-reveals-the-mystery-of-the-trinity/#sthash.Y3quRSNi.dpuf "It is most absurd and improper to depict in icons God the Father with a grey beard and the Only-Begotten Son in His bosom with a dove between them, because no-one has seen the Father according to His Divinity, and the Father has no flesh […] and the Holy Spirit is not in essence a dove, but in essence God." (Great Synod of Moscow, 1667) - See more at: http://aleteia.org/2016/05/21/the-russian-icon-that-reveals-the-mystery-of-the-trinity/#sthash.Y3quRSNi.dpuf

It is most absurd and improper to depict in icons God the Father with a grey beard and the Only-Begotten Son in His bosom with a dove between them, because no-one has seen the Father according to His Divinity, and the Father has no flesh […] and the Holy Spirit is not in essence a dove, but in essence God." (Great Synod of Moscow, 1667)

For the Russian Orthodox Church, depicting the Holy Trinity in art has been an issue of controversy for the past thousand years. Even though the Council of Nicaea in 787 permitted the artistic representation of God, the Russian Orthodox Church was unhappy with the popular images of God the Father and God the Holy Spirit.

They felt the gray-bearded man and the dove could not do justice to the unfathomable mystery of the triune God. In place of these widespread images of God, they chose to use Andrei Rublev's Trinity icon as the proper way to depict the Father, Son and Holy Spirit.

The Russian icon is hard to grasp for those outside the Orthodox tradition and at first glance it doesn't appear to represent the Holy Trinity. The central scene of the icon comes from the book of Genesis, when Abraham welcomes three strangers into his tent,

- See more at: http://aleteia.org/2016/05/21/the-russian-icon-that-reveals-the-mystery-of-the-trinity/#sthash.Y3quRSNi.dpuf

It is most absurd and improper to depict in icons God the Father with a grey beard and the Only-Begotten Son in His bosom with a dove between them, because no-one has seen the Father according to His Divinity, and the Father has no flesh […] and the Holy Spirit is not in essence a dove, but in essence God." (Great Synod of Moscow, 1667)

For the Russian Orthodox Church, depicting the Holy Trinity in art has been an issue of controversy for the past thousand years. Even though the Council of Nicaea in 787 permitted the artistic representation of God, the Russian Orthodox Church was unhappy with the popular images of God the Father and God the Holy Spirit.

They felt the gray-bearded man and the dove could not do justice to the unfathomable mystery of the triune God. In place of these widespread images of God, they chose to use Andrei Rublev's Trinity icon as the proper way to depict the Father, Son and Holy Spirit.

The Russian icon is hard to grasp for those outside the Orthodox tradition and at first glance it doesn't appear to represent the Holy Trinity. The central scene of the icon comes from the book of Genesis, when Abraham welcomes three strangers into his tent,

- See more at: http://aleteia.org/2016/05/21/the-russian-icon-that-reveals-the-mystery-of-the-trinity/#sthash.Y3quRSNi.dpuf

It is most absurd and improper to depict in icons God the Father with a grey beard and the Only-Begotten Son in His bosom with a dove between them, because no-one has seen the Father according to His Divinity, and the Father has no flesh […] and the Holy Spirit is not in essence a dove, but in essence God." (Great Synod of Moscow, 1667)

For the Russian Orthodox Church, depicting the Holy Trinity in art has been an issue of controversy for the past thousand years. Even though the Council of Nicaea in 787 permitted the artistic representation of God, the Russian Orthodox Church was unhappy with the popular images of God the Father and God the Holy Spirit.

They felt the gray-bearded man and the dove could not do justice to the unfathomable mystery of the triune God. In place of these widespread images of God, they chose to use Andrei Rublev's Trinity icon as the proper way to depict the Father, Son and Holy Spirit.

The Russian icon is hard to grasp for those outside the Orthodox tradition and at first glance it doesn't appear to represent the Holy Trinity. The central scene of the icon comes from the book of Genesis, when Abraham welcomes three strangers into his tent,

- See more at: http://aleteia.org/2016/05/21/the-russian-icon-that-reveals-the-mystery-of-the-trinity/#sthash.Y3quRSNi.dpuf

It is most absurd and improper to depict in icons God the Father with a grey beard and the Only-Begotten Son in His bosom with a dove between them, because no-one has seen the Father according to His Divinity, and the Father has no flesh […] and the Holy Spirit is not in essence a dove, but in essence God." (Great Synod of Moscow, 1667)

For the Russian Orthodox Church, depicting the Holy Trinity in art has been an issue of controversy for the past thousand years. Even though the Council of Nicaea in 787 permitted the artistic representation of God, the Russian Orthodox Church was unhappy with the popular images of God the Father and God the Holy Spirit.

They felt the gray-bearded man and the dove could not do justice to the unfathomable mystery of the triune God. In place of these widespread images of God, they chose to use Andrei Rublev's Trinity icon as the proper way to depict the Father, Son and Holy Spirit.

The Russian icon is hard to grasp for those outside the Orthodox tradition and at first glance it doesn't appear to represent the Holy Trinity. The central scene of the icon comes from the book of Genesis, when Abraham welcomes three strangers into his tent,

- See more at: http://aleteia.org/2016/05/21/the-russian-icon-that-reveals-the-mystery-of-the-trinity/#sthash.Y3quRSNi.dpuf

It is most absurd and improper to depict in icons God the Father with a grey beard and the Only-Begotten Son in His bosom with a dove between them, because no-one has seen the Father according to His Divinity, and the Father has no flesh […] and the Holy Spirit is not in essence a dove, but in essence God." (Great Synod of Moscow, 1667)

For the Russian Orthodox Church, depicting the Holy Trinity in art has been an issue of controversy for the past thousand years. Even though the Council of Nicaea in 787 permitted the artistic representation of God, the Russian Orthodox Church was unhappy with the popular images of God the Father and God the Holy Spirit.

They felt the gray-bearded man and the dove could not do justice to the unfathomable mystery of the triune God. In place of these widespread images of God, they chose to use Andrei Rublev's Trinity icon as the proper way to depict the Father, Son and Holy Spirit.

The Russian icon is hard to grasp for those outside the Orthodox tradition and at first glance it doesn't appear to represent the Holy Trinity. The central scene of the icon comes from the book of Genesis, when Abraham welcomes three strangers into his tent,

- See more at: http://aleteia.org/2016/05/21/the-russian-icon-that-reveals-the-mystery-of-the-trinity/#sthash.Y3quRSNi.dpuf

It is most absurd and improper to depict in icons God the Father with a grey beard and the Only-Begotten Son in His bosom with a dove between them, because no-one has seen the Father according to His Divinity, and the Father has no flesh […] and the Holy Spirit is not in essence a dove, but in essence God." (Great Synod of Moscow, 1667)

For the Russian Orthodox Church, depicting the Holy Trinity in art has been an issue of controversy for the past thousand years. Even though the Council of Nicaea in 787 permitted the artistic representation of God, the Russian Orthodox Church was unhappy with the popular images of God the Father and God the Holy Spirit.

They felt the gray-bearded man and the dove could not do justice to the unfathomable mystery of the triune God. In place of these widespread images of God, they chose to use Andrei Rublev's Trinity icon as the proper way to depict the Father, Son and Holy Spirit.

The Russian icon is hard to grasp for those outside the Orthodox tradition and at first glance it doesn't appear to represent the Holy Trinity. The central scene of the icon comes from the book of Genesis, when Abraham welcomes three strangers into his tent,

- See more at: http://aleteia.org/2016/05/21/the-russian-icon-that-reveals-the-mystery-of-the-trinity/#sthash.Y3quRSNi.dpuf

It is most absurd and improper to depict in icons God the Father with a grey beard and the Only-Begotten Son in His bosom with a dove between them, because no-one has seen the Father according to His Divinity, and the Father has no flesh […] and the Holy Spirit is not in essence a dove, but in essence God." (Great Synod of Moscow, 1667)

For the Russian Orthodox Church, depicting the Holy Trinity in art has been an issue of controversy for the past thousand years. Even though the Council of Nicaea in 787 permitted the artistic representation of God, the Russian Orthodox Church was unhappy with the popular images of God the Father and God the Holy Spirit.

They felt the gray-bearded man and the dove could not do justice to the unfathomable mystery of the triune God. In place of these widespread images of God, they chose to use Andrei Rublev's Trinity icon as the proper way to depict the Father, Son and Holy Spirit.

The Russian icon is hard to grasp for those outside the Orthodox tradition and at first glance it doesn't appear to represent the Holy Trinity. The central scene of the icon comes from the book of Genesis, when Abraham welcomes three strangers into his tent,

- See more at: http://aleteia.org/2016/05/21/the-russian-icon-that-reveals-the-mystery-of-the-trinity/#sthash.Y3quRSNi.dpuf

It is most absurd and improper to depict in icons God the Father with a grey beard and the Only-Begotten Son in His bosom with a dove between them, because no-one has seen the Father according to His Divinity, and the Father has no flesh […] and the Holy Spirit is not in essence a dove, but in essence God." (Great Synod of Moscow, 1667)

For the Russian Orthodox Church, depicting the Holy Trinity in art has been an issue of controversy for the past thousand years. Even though the Council of Nicaea in 787 permitted the artistic representation of God, the Russian Orthodox Church was unhappy with the popular images of God the Father and God the Holy Spirit.

They felt the gray-bearded man and the dove could not do justice to the unfathomable mystery of the triune God. In place of these widespread images of God, they chose to use Andrei Rublev's Trinity icon as the proper way to depict the Father, Son and Holy Spirit.

The Russian icon is hard to grasp for those outside the Orthodox tradition and at first glance it doesn't appear to represent the Holy Trinity. The central scene of the icon comes from the book of Genesis, when Abraham welcomes three strangers into his tent,

- See more at: http://aleteia.org/2016/05/21/the-russian-icon-that-reveals-the-mystery-of-the-trinity/#sthash.Y3quRSNi.dpuf

It is most absurd and improper to depict in icons God the Father with a grey beard and the Only-Begotten Son in His bosom with a dove between them, because no-one has seen the Father according to His Divinity, and the Father has no flesh […] and the Holy Spirit is not in essence a dove, but in essence God." (Great Synod of Moscow, 1667)

For the Russian Orthodox Church, depicting the Holy Trinity in art has been an issue of controversy for the past thousand years. Even though the Council of Nicaea in 787 permitted the artistic representation of God, the Russian Orthodox Church was unhappy with the popular images of God the Father and God the Holy Spirit.

They felt the gray-bearded man and the dove could not do justice to the unfathomable mystery of the triune God. In place of these widespread images of God, they chose to use Andrei Rublev's Trinity icon as the proper way to depict the Father, Son and Holy Spirit.

The Russian icon is hard to grasp for those outside the Orthodox tradition and at first glance it doesn't appear to represent the Holy Trinity. The central scene of the icon comes from the book of Genesis, when Abraham welcomes three strangers into his tent,

- See more at: http://aleteia.org/2016/05/21/the-russian-icon-that-reveals-the-mystery-of-the-trinity/#sthash.Y3quRSNi.dpuf

It is most absurd and improper to depict in icons God the Father with a grey beard and the Only-Begotten Son in His bosom with a dove between them, because no-one has seen the Father according to His Divinity, and the Father has no flesh […] and the Holy Spirit is not in essence a dove, but in essence God." (Great Synod of Moscow, 1667)

For the Russian Orthodox Church, depicting the Holy Trinity in art has been an issue of controversy for the past thousand years. Even though the Council of Nicaea in 787 permitted the artistic representation of God, the Russian Orthodox Church was unhappy with the popular images of God the Father and God the Holy Spirit.

They felt the gray-bearded man and the dove could not do justice to the unfathomable mystery of the triune God. In place of these widespread images of God, they chose to use Andrei Rublev's Trinity icon as the proper way to depict the Father, Son and Holy Spirit.

The Russian icon is hard to grasp for those outside the Orthodox tradition and at first glance it doesn't appear to represent the Holy Trinity. The central scene of the icon comes from the book of Genesis, when Abraham welcomes three strangers into his tent,

- See more at: http://aleteia.org/2016/05/21/the-russian-icon-that-reveals-the-mystery-of-the-trinity/#sthash.Y3quRSNi.dpuf

It is most absurd and improper to depict in icons God the Father with a grey beard and the Only-Begotten Son in His bosom with a dove between them, because no-one has seen the Father according to His Divinity, and the Father has no flesh and the Holy Spirit is not in essence a dove, but in essence God." (Great Synod of Moscow, 1667)

For the Russian Orthodox Church, depicting the Holy Trinity in art has been an issue of controversy for the past thousand years. Even though the Council of Nicaea in 787 permitted the artistic representation of God, the Russian Orthodox Church was unhappy with the popular images of God the Father and God the Holy Spirit.

They felt the gray-bearded man and the dove could not do justice to the unfathomable mystery of the triune God. In place of these widespread images of God,they chose to use Andrei Rublev's Trinity icon as the proper way to depict the Father, Son and Holy Spirit.

The Russian icon is hard to grasp for those outside the Orthodox tradition and at first glance it doesn't appear to represent the Holy Trinity. The central scene of the icon comes from the book of Genesis, when Abraham welcomes three strangers into his tent,

"And the Lord appeared to [Abraham] by the oaks of Mamre … He lifted up his eyes and … behold, three men stood in front of him. When he saw them, he ran from the tent door to meet them, and bowed himself to the earth …[Abraham] set [cakes, curds, milk, and a calf he prepared] before them; and he stood by them under the tree while they ate."

Rublev's icon depicts this scene with three angels, similar in appearance, sitting around a table. In the background is the house of Abraham as well as an oak tree that stands behind the three guests. While the icon depicts this scene in the Old Testament, Rublev used the biblical episode to make a visual representation of the Trinity that fit within the strict guidelines of the Russian Orthodox Church.

The symbolism of the image is complex and is meant to summarize the Church's theological beliefs in the Holy Trinity. First of all, the three angels are identical in appearance corresponding to the belief of the oneness of God in three Persons. However, each angel is wearing a different garment, bringing to mind how each Person of the Trinity is distinct. The fact that Rublev depicts the Trinity using angels is also a reminder of the nature of God, who is pure spirit.

The angels are shown from left to right in the order that we profess our faith in the Creed: Father, Son and Holy Spirit. The first angel wears a blue undergarment, symbolizing the divine nature of God and a purple outer garment, pointing to the Father's kingship.

The second angel is the most familiar as he is wearing the clothes typically worn by Jesus in traditional iconography. The crimson color symbolizes Christ's humanity, while the blue is indicative of his divinity. The oak tree behind the angel reminds us of the tree of life in the Garden of Eden as well as the cross upon which Christ saved the world from the sin of Adam.

The third angel is wearing a blue garment (divinity), as well as a green vestment over the top. The color green points to the earth and the Holy Spirit's mission of renewal. Green is also the liturgical color worn on Pentecost in the Orthodox and Byzantine tradition. The two angels on the right of the icon have a slightly bowed head toward the other, illustrating the fact that the Son and Spirit come from the Father.

In the center of the icon is a table that resembles an altar. Placed on the table is a golden bowl or chalice that contains the calf Abraham prepared for his guests and the central angel appears to be blessing the meal. All of that combined reminds us of the sacrament of the Eucharist.

While not the most direct representation of the Holy Trinity, it is one of the most profound visualizations ever produced. It remains in the Orthodox and Byzantine traditions the primary way to depict the Triune God. The icon is even held in high esteem in the Roman Catholic Church and is frequently used by catechists to teach others about the mystery of the Trinity.

The Trinity is a mystery and will always be so while we are on earth. However, sometimes we are given glimpses into God's divine life, and Rublev's icon allows us a brief second to peek behind the veil.