117 Quenot, 1991, p. 100.
118 Zibawi, 1993, p. 40.
119 Ibid, p. 41.
120 Ibid, p. 47.
121 Ouspensky, 1992, p. 166.
122 Viktor Nikitich Lazarev. The Russian Icon: From Its Origins to the Sixteenth Century. (Collegeville: The Liturgical Press, 1997), p. 142, 144, 148, 194, 316, 252, respectively.

The Eastern Orthodox cross always includes the footrest and nameplate. The footrest allows Christ to stand rather than to hand by his arms and hands.123 Again, this contributes to a sense of the transcendent in the icon, and, specifically, in the face of Christ. The subject (Christ) has risen above the things of this world.124 We see this same transcendence in the description of the face of Stephen while he is being stoned to death (Acts 7:54-56). This is true of any “transfigured” person in the bible.

Some Examples of Icons

A few examples of icons are included here. In spite of the fact that there are far too many icons to be considered, observation of a few examples is helpful in understanding both iconography and some themes in icons. The physical features of the subjects of icons, discussed earlier, are evident in these examples.

There are many icons of Christ. Some of the most common are the Acheiroppoietos Icon (made without human hands) which was discussed earlier, and Pantocrator (the one who presides over the world), seated on the throne, with scroll or book.125 An example of Christ Pantocrator is included on the next page.126 This icon is found in all Orthodox Churches. It is generally painted in the dome above the center of the Nave.

123 Freiedrich Rest. Our Christian Symbols. (Piladelphia, PA: The Christian Education Press., 1954), p. 26.
124 Zibawi, 1993, p. 45.
125 Ouspensky and Lossky, 1983, p. 73.
126 Christ, our Lord. 16th century icon, monastery of St. Catherine, Sinai (Ellopos Gallery)