Also
called soldier saints, these are a group of saints who were generally soldiers
in life, martyrs to Christ in death, and then latterly revealed as our heavenly
protectors. But is their appearance in icons – equipped and ready for war –
appropriate for Christian veneration?
Yes, is
the short answer. The longer answer is to do with how the icon depicts these
warrior saints’ relationship with us, and with Christ.
Who are the Warrior Saints?
The name
“Soldier Saints” is misleading, as this is merely a description of their
appearance in icons, and not the reason for their sainthood. As mentioned
above, the Soldier Saints are almost without exception martyrs, mainly from the
early centuries of the Christian Church when the Roman Empire was still pagan.
Their prototype was Holy Martyr Longinus, the centurion who witnessed the
Crucifixion and confessed before everyone, “Truly this was the Son of God” (Mt.
27:54). Church history relates that after the crucifixion, having come to
believe in the Saviour, Longinus received Baptism from the apostles,left
military service, returned home to Cappadocia, and was ultimately beheaded for
preaching the Gospel.
The
majority of the Soldier Saints come from the 3rd and 4th centuries, under the
persecution of the pagan Emperor Diocletian. Details differ, of course, but
their lives often follow the same path: Roman soldiers or officials who convert
to Christ, these Saints at some point find their Faith at odds with the pagan
religious practices of the Roman military (sacrificing to idols) or with the
orders they receive (to persecute Christians). Choosing Christ, they undergo
horrific tortures before ultimately being executed. Some of the best known
examples of the Military Martyrs are George the Wonder worker, Demetrius of
Thessaloníki, Theodore “the Recruit”, Andrew “the General”, Artemius of
Antioch, and Saint Mercurius “of the Two Swords”. They are often given the
title of “Great-Martyr” (Gr. μεγαλομάρτυρ, megalomartyr), although this name is
also shared by other martyrs who were not soldiers.
Their
steadfastness caused thousands to convert: those who saw their tortures, those
who heard about them, and even some of those ordered to carry out their
execution. The stories of their lives flourished in the 4th century and
post-mortem miracles have ensured their popularity continues even until today.
The Iconography of Warrior Saints
Being
Martyrs, these Saints are often shown holding crosses (see “The meaning of
objects held by Saints in Icons”) and wearing armour beneath a cloak of red,
also representing martyrdom. Here the armour helps to identify the Saint whilst
also confessing that the Church has never considered being a soldier as
incompatible with being a Christian. The Church and history together confess
war to be a tragic but inevitable occurrence of the fallen world: as
(un)natural as disease and famine. Following the example of Christ, the Church
has never wished or demanded that the secular sword defend her, yet equally she
has never opposed a Christian having a military career, to defend values here
on earth, and provide himself with the opportunity to sacrifice his life for
others: “No greater love has man than this: that he lay down his life for his
brother”(John 15:13).
Yet the
Soldier Saints are sometimes shown holding no cross at all, but instead a spear
or a sword. Sometimes, as with Ss George and Demetrius, they are shown on
horseback, ready for battle. Here, these Martyrs are presented to us, the
faithful, as heavenly protectors: soldiers fighting on our behalf. We can
believe these Soldier Saints to be our protectors because they have shown a
bravery beyond any earthly soldier in withstanding extreme tortures and death
rather than forsake Christ. We can believe them too because of the miracles
performed throughout history, whereby these Saints have delivered the faithful
from physical harm and attack (e.g. Saint George and the Dragon in
Iconography). But even then these miracles are just “icons”, or images, given
to us so that we may understand that trusting completely in God means that
nothing, absolutely nothing, can defeat us. This is why Ss Theodore and George
are shown spearing a dragon and the Emperor Diocletian respectively in the 9th
century icon shown here. St George never killed the Emperor Diocletian, on the
contrary George was beheaded on the Emperor’s orders, yet George’s victory over
Diocletian was spiritual. The Diocletian persecutions did not stop
Christianity, and within a few years of George’s martyrdom the Christian faith
was legalized, whilst Diocletian abdicated his throne and may well have
committed suicide.
And so
the Warrior Saints are shown to us ready for battle to inspire in us this
spiritual courage. Despite the horrors of the World Wars, Vietnam, and latterly
the wars in the Middle East, the bravery and courage displayed in war is still
glorified in the secular world. Icons of the Warrior Saints take this imagery
of bravery and transfigures it to reveal true courage and ultimate victory.
This is the case with St Niketas the Goth, whose name means “Victorious”, when
he is depicted in icons in full armour, beating the devil with a chain. St
Dimity of Rostov, in a sermon given on St Niketas’ nameday (Sep 15), draws the
parallels and distinctions between Warrior Saints and earthly soldiers well:
“Yesterday [Sept 14] we celebrated the
Elevation of the Holy Cross, which is the unconquerable emblem of victory;
today, we venerate Saint Niketas, whose name means ‘one who conquers’. After
the token of victory, the precious and life-creating Cross of the Lord, had
been exalted over the whole world, the namesake of victory, Saint Niketas,
marched beneath the sacred emblem. This good soldier of Jesus Christ took his stand
beneath the Cross as if it were a banner, that he might war against the enemies
of the holy Cross, glorifying Him Who was crucified upon it. One soldier fights
for the sake of an earthly king, another to protect himself to win empty glory,
yet another to acquire fleeting riches; but Saint Niketas fought only for his
only Lord, Jesus Christ, Who is the King of all creation, our glory and
never-failing treasure.”
The same
could be said of all the “Warrior Saints”.
Icons of the Warrior Saints “in Heaven”
The above
describes how the Soldier Martyrs appear in icons presented to the faithful for
veneration. Their appearance should inspire us to fall upon them for protection
and courage, that we may also boldly confess Jesus Christ as Saviour.
However,
if these same saints appear in the tiers of the iconostasis, particularly the
“Deesis Tier” (see: The Icons of the Iconostasis), then they are often (I even
dare to say “should”) be shown in a simple tunic or himation and if armoured
then at least unarmed.
St
Demetrius, facing Christ (12th Century)This is because the Iconostasis shows
the Saints as they are in Heaven. The Saints on the deesis tier are orientated
towards Christ, in supplication, and it is obvious that in Heaven there is no
place for enmity, and therefore no place for military arms.
There are
examples of the Soldier Martyrs wearing military dress, and there are examples
of them wearing simple tunics (with perhaps a red cloak of martyrdom). No doubt
there are theories trying to chart the differences in terms of culture or
history. However, it appears that the general rule is very simple: when the
Warrior Saints are orientated towards Christ, they are unarmed; when they are
orientated towards the faithful, they are presented as armed and ready to wage
spiritual war on our behalf, able to offer us protection.
Source: https://iconreader.wordpress.com/2012/05/07/the-warrior-saints/
CONVERSATION