The Iconography Committee's Project for our Church Beautification has been interrupted, like all other things, by the pandemic. So far, the Sanctuary, Iconostasion and Great Dome were completed and were totally donated by our parishioners. The next stage, (the semi-domes depicting scenes from the life of Jesus Christ) was scheduled to be completed during the month of August, 2020, but was cancelled as well. All the scenes of Jesus’ life are painted and await to be applied on the walls of the semi-domes as soon as the pandemic situation is resolved and traveling is allowed.
The iconographer will come in July in order to complete the next stage of the iconography including the semi domes and the ascension of Theodokos! The following icons have been donated or pledged: The Nativity, Epiphany, Transfiguration, Entrance of Jesus into the Temple (Ypapanti), the Entrance of Jesus in Jerusalem (Palm Sunday), Resurrection, Ascension, and Crucifiction.
The icon of the Resurrection of Lazarus is still awaiting a sponsor.
We welcome all our parishioners and all that are able to donate to be as generous as they can and donate towards the available icons so that the program may be completed.
The plan as of now is to continue with the Iconography Project. Arrangements will be made and time will be set aside possibly for July, August and September, for completion of the third stage of the Iconography Project, which includes the semi domes, and the Dormition of Theodokos. There is also a possibility of adding some other icons, time and situations permitting. (See more details above)
For your convenience the Donation Form is located below this message.
On behalf of the Iconography Committee
Dr. Athos Athanasiades, MD
Nativity of the Jesus Christ
Entrance to the Temple-Ipapanti
Entrance into Jerusalem
Donated by J. & H. Maletos
Ascension - Located above Sanctuary
Dormition of the Theotokos - Kimisis tis Theotokou
The Four Evangelists: Matthew, Mark Luke and John - Donated by J.Chambous
CLICK ON IMAGES TO ENLARGE
James of Alphaea
John the Theologian
About the Iconographer
By the Grace of God we have completed 25 years of study on the Holy Art of Iconography.
Maria Sigala-Spanopoulos was born in Athens in 1955. She attended interior decoration courses, Architectural Plan and free hand sketch for four years. Since 1973 she's engaged in iconography, and has painted churches in Greece, in Detroit Michigan, in Santa Fe New Mexico, and elsewhere. Much of her work is held in private collections. She's a member of the Chamber of Arts of Greece and the Panhellenic Union of Iconography Painters.
Nikolas Spanopoulos was born in Athens in 1955. He has been engaged in Iconography since 1975 and specializes in traditional water gilding, portable icons, icon screens (templa), icon stands (proskynetaria), Bishop's thrones, decorative surfaces and portable woodcut items of worship. Much of his work is held in Private Collections. He's a member of the Panellenic Union of Iconography Painters.
As a result of our team effort there is uniformity in the work we do.
The paints we use are made of pigments that come from natural rocks dissolved by egg (egg tempera). This is the traditional technique that the first iconographers used since the dawn of their Art, resulting in the unique and enduring quality of their work.
Most of our technique is drawn from the Palaeologan Renaissance. There is a distinct harmony between the drawing, color, composition, expression, the human figures and the natural or architectural environment. The period of the Palaeologan Renaissance started after the Regaining of Constantinople in 1260. This is the last phase of a sudden renewal of the art of the two preceding centuries.
Our studio has exhibited its work in five Clergy Laity Symposiums of the Holy Archdiocese of America specifically in Washington , New Orleans, Chicago, New York, and Orlando
The sacred art of Iconography is also known as "visual Theology" because it can be read and understood by all believers, including the illiterate. It is both narrative and instructive and addresses not only our vision, but also our emotions and experiences. The icon stands as a work of artbut more so as an object of respect and veneration in the Orthodox Church. The manifestation of the deeper meaning represented by the holy icon requires from its observer an inner enlightenment . The holy icon provides this enlightenment and allows us to penetrate its hidden meaning. According to Divine Province, each icon we paint should be unique. We are aware of the fact that numerous believers will direct their prayers and fears to them and they will be objects of piety and veneration; for holy icons "though constructed of material, are filled with Divine
MARIA SIGALAS - SPANOPOULOS
St. John the Baptist-5