As I mentioned a while ago, I’ve started teaching myself New Testament Greek. This endeavor has already started bearing some rather fruity tidbits. In the first few lessons I learnt the Greek alphabet and, even with this basic information, certain things which had previously mystified me, started to make sense. Today I would like to share with you one of my first “aaahhhh…” moments 🙂
For those Catholics reading this, it’s time for a pop quiz! Often in churches, you will see the letters “IHS” (it’s even used on the Reformation Wall in Geneva). You see these letters on books, altars, baptismal fonts, communion hosts etc, but what does it mean?
Yesterday was the Feast of the Exultation of the Holy Cross. With that in mind, I’d like to share something that happened a few days ago. I was at Mass and, after communion, I was looking up at the large crucifix behind the altar. My eyes settled upon the sign above Jesus’ head and the thought crossed my mind:
“Huh…you know what?…I’m not really sure what ‘INRI’ stands for…”
How many thousands of crucifixes have I seen over the course of my life?!
Now, I wasn’t completely ignorant. I did remember the section of the Gospels where this sign is mentioned:
“Pilate had a notice prepared and fastened to the cross. It read: JESUS OF NAZARETH, THE KING OF THE JEWS…and the sign was written in Aramaic, Latin and Greek” – John 19:19-20
Hmm…so how exactly does “JESUS OF NAZARETH, THE KING OF THE JEWS” get reduced to “INRI”? It turns out that these are the initials of the Latin version of notice:
Iesus Nazarenus, Rex Iudaeorum Jesus (of) Nazareth, King (of the) Jews
The meaning of this acronym is less obvious to us because, in the Latin translation, the words for “Jesus” and “Jews” don’t begin with the letter “J”, but instead start with an “I”. Since Classical Latin doesn’t have a “J”, an “I” is used instead.
So, next time you’re looking up at a crucifix and see the sign, you’ll know what it means. Behold your king!
“Here I stand, covered by grace Under the blood that was shed for me Here I kneel, before the King upon His throne Here I bow, to worship the Lord Enjoying his favour on my life today Knowing that we’ll never be apart” – Here I stand, Phatfish
A little while ago I wrote a post about the earliest known depiction of the crucixion, the Alexamenos Graffito. During the ensuing Facebook discussion, the subject of the use of the cross in Christian art and worship was raised. This reminded me that I had myself that I would do a blog series on early Christian symbolism.
I’ve written before about abbreviations such as IHS and INRI, but I would like to expand upon this by examining early Christian symbols. So with that in mind, I’ve decided to do that today, beginning with probably the best known Christian symbol, the cross.
Irenua-Veleia, Basque (3rd Century)
It may come as a surprise to many people to find out that, in the first few centuries, the use of the cross in Christian art and worship is somewhat unclear. Some historians and archeologists see this symbol throughout the historical record, while others claim that the cross is almost completely absent.
At first glance this might seem strange. Why is there such disagreement? Over the remainder of this post we will see why…
Over the next few months I’ll be writing some more about ancient Christian symbols (the fish, the anchor etc), but I thought I’d reboot my Symbolism Series by talking about something which caught my eye at Liturgy this morning.
In my parish, around the inner portion of the dome, we have paintings of the Twelve Apostles (with St. Matthias replacing Judas). This morning I ended up sitting next to the following painting of St. John:
It occurred to me that, while I know the book he is holding is symbolic of his Gospel, I had no idea of the symbolism behind the chalice and snake. When I got home I needed to satisfy my curiosity, so I did some research…
So a couple of weeks ago at Matins, I looked up into the dome of our church and saw the icon of Simon the Zealot. In the icon, you can see that he’s holding some grapes. Why is this symbol associated with this Apostle?
Fortunately, I recently spent some time with an iconographer and I asked him about their significance. He pointed out that Simon “the Zealot” is also known as Simon “the Canaanite” and that there is a tradition in the East that this Simon was the groom at the wedding in Cana towards the beginning of John’s Gospel. The grapes are a reference to the miracle the Lord performed there, turning water into wine.
With more probability, Baronius, following Nicephorus (Hist. l. 8. c. 30), thinks that the bridegroom at this marriage was the Apostle Simon, who was surnamed the Cananite from Cana.
– Cornelius La pide
The commentator Cornelius then goes on to make a very interesting comment which I think has some interesting implications:
As soon as Simon had seen this miracle of Christ at his wedding, he bade farewell to his bride and the world, and followed Him, and was chosen to be one of His twelve Apostles. This was the reason why Christ came to this wedding; and by coming, indeed, honoured marriage; but by calling him to Himself, He showed that celibacy and the apostolate were better than marriage.
As I mentioned a while ago, I’ve started teaching myself New Testament Greek. This endeavor has already started bearing some rather fruity tidbits. In the first few lessons I learnt the Greek alphabet and, even with this basic information, certain things which had previously mystified me, started to make sense. Today I would like to share with you one of my first “aaahhhh…” moments 🙂
A little while ago I wrote a post about the earliest known 
