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Pope Saint Paul VI (3 April 1969): “Although the text of the Roman Gradual—at least that which concerns the singing—has not been changed, the Entrance antiphons and Communions antiphons have been revised for Masses without singing.”

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Views from the Choir Loft

6th-Century Icon: God of Mercy and Justice

Fr. David Friel · October 15, 2017

ACRED ARTS have the power to communicate strong messages about both God and man. This is true of music, painting, and architecture, as well as many other arts. Recently, a beautiful icon from the first millennium (pictured at right), accompanied by a scholarly interpretation, caught my attention.

My encounter with this icon derived from studies I have been doing on the effect of liturgy upon self-understanding. Anthropologists have grown more and more interested over recent decades in analyzing this important role of religious ritual: the formation of the “liturgical self,” if you will.

In a 2014 book entitled Liturgical Subjects: Christian Ritual, Biblical Narrative, and the Formation of the Self in Byzantium, Derek Krueger explores the self-understanding that was encouraged among participants in Byzantine liturgy from the sixth century to the turn of the eleventh. One of his most central theses is that Byzantine liturgy of this time period produced a strongly introspective conscience, resulting in a lively conception of the self as sinful, yet still able to be saved. This assertion challenges the common narrative that Augustine and the subsequent Christian West were chiefly (or exclusively) responsible for forming a pervasive, penitential self-understanding among Christians.

The Byzantine liturgical subject, according to Krueger, was formed in the tension between two gazes. The first gaze is the subject’s inward vision of his or her own self. The second gaze is that of the all-seeing God. This divine gaze is characterized both by judgment and compassion, reflecting both the virtue of justice and the virtue of mercy.

In this context, Krueger presents a thoughtful reflection on the symbolism of this striking, sixth-century icon at the Holy Monastery of Saint Catherine in Sinai, Egypt. The author presents this reading of the Christ Pantocrator icon:

His right hand blesses the viewer, while his left holds a jeweled Gospel Book. His body is at once in motion and at rest. The slope and angle of his shoulders suggest that Christ has just shifted his attention toward the viewer. His face looks directly out. On the left side of Christ’s face—the viewer’s right—the brow knits as the eye narrows and the face darkens in shadow; the corner of the lip turns down in a scowl. The God of judgment looks out in wrath. But on the right side of his face, Christ’s expression lightens and his mouth relaxes. His eye wells up with a compassionate tear. Intimately, the image presents Christ as God of justice and mercy, both scolding and comforting the viewer. It forms viewers as subjects of the divine gaze. (Krueger, Liturgical Subjects, 26-28)

N MODERN times, the notion of God as merciful has grown much more popular than the notion of God as just. Both aspects of the divine countenance, however, are essential for a correct understanding of God, of ourselves, and of our relationship to Him. Perhaps this icon could serve to renew appreciation for God’s justice and mercy in the world today.

Opinions by blog authors do not necessarily represent the views of Corpus Christi Watershed.

Filed Under: Articles Tagged With: Byzantine Liturgy, Traditional Catholic Artwork Last Updated: January 1, 2020

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About Fr. David Friel

Ordained in 2011, Father Friel is a priest of the Archdiocese of Philadelphia and serves as Director of Liturgy at Saint Charles Borromeo Seminary. —(Read full biography).

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Corpus Christi Watershed

President’s Corner

    Cardinal Ranjith on “Active Participation”
    From 2005–2009, Malcolm Cardinal Ranjith served as Secretary of the Congregation for Divine Worship and the Discipline of the Sacraments. He was considered ‘papabile’ during the last conclave. On 8 December 2008, he wrote this powerful statement concerning Gregorian Chant, participatio actuosa, celebration “ad orientem,” and other subjects. When it comes to the question of what “sacred” means, Monsignor Robert A. Skeris provides a marvelous answer.
    —Jeff Ostrowski
    “Music List” • 22nd in Ordinary Time (Year C)
    Some have expressed interest in perusing the ORDER OF MUSIC I’ve prepared for 31 August 2025, which is the 22nd Sunday in Ordinary Time (Year C). If such a thing interests you, feel free to download it as a PDF file. As always, the Responsorial Psalm, Gospel Acclamation, and Mass Propers for this Sunday are conveniently stored at the spectacular feasts website alongside the official texts in Latin.
    —Jeff Ostrowski
    “The Worm That Dieth Not”
    My pastor asked me to write a column for our parish bulletin with reflections on the sacred liturgy and church music. In my most recent article, I discuss “The Worm That Dieth Not.” At this website, you can access it conveniently; simply scroll down to the one dated 31 August 2025.
    —Jeff Ostrowski

Quick Thoughts

    Solemn “Salve Regina” (Chant)
    How many “S” words can you think of using alliteration? How about Schwann Solemn Salve Score? You can download the SOLEMN SALVE REGINA in Gregorian Chant. The notation follows the official rhythm (EDITIO VATICANA). Canon Jules Van Nuffel, choirmaster of the Cathedral of Saint Rumbold, composed this accompaniment for it (although some feel it isn’t his best work).
    —Corpus Christi Watershed
    Pope Pius XII Hymnal?
    Have you ever heard of the Pope Pius XII Hymnal? It’s a real book, published in the United States in 1959. Here’s a sample page so you can verify with your own eyes it existed.
    —Corpus Christi Watershed
    “Hybrid” Chant Notation?
    Over the years, many have tried to ‘simplify’ plainsong notation. The O’Fallon Propers attempted to simplify the notation—but ended up making matters worse. Dr. Karl Weinmann tried to do the same in the time of Pope Saint Pius X by replacing each porrectus. You can examine a specimen from his edition and see whether you agree he complicated matters. In particular, look at what he did with éxsules fílii Hévae.
    —Corpus Christi Watershed

Random Quote

“Life need not mean something. Life is something. And what is it? It is: —the present moment (the only one I really have); —my body and soul; —the task at hand; Almighty God, (source of everything) asks just one thing: that I put my body and my soul into this one moment, this one task … that I might do it as God desires it to be done.”

— Based on an article by Robert Keim

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  • Exec. Director of ICEL weighs in on our series • “PDF comparison chart” included
  • “Music List” • 22nd in Ordinary Time (Year C)
  • Brave Schola Director Posts ‘Live’ Recording

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