Slovo \u201ek\u00e1non\u201c ve vztahu k ikonopisectv\u00ed m\u016f\u017ee m\u00edt negativn\u00ed konotaci, proto\u017ee cel\u00e9 d\u011bjiny um\u011bn\u00ed z pohledu nezku\u0161en\u00e9ho div\u00e1ka p\u0159edstavuj\u00ed nep\u0159etr\u017eitou v\u00fdvojovou linii od primitivn\u00edho um\u011bn\u00ed omezen\u00e9ho ur\u010dit\u00fdmi pravidly, tedy k\u00e1nonem, k um\u011bn\u00ed \u201esvobodn\u00e9mu\u201c, ve kter\u00e9m ji\u017e nejsou \u017e\u00e1dn\u00e9 p\u0159ek\u00e1\u017eky pro autorskou fantazii a bujn\u00e9 poryvy lidsk\u00e9ho ducha. Hlavn\u00edm krit\u00e9riem pro takov\u00e9 um\u011bn\u00ed se st\u00e1v\u00e1 pojem \u201esebevyj\u00e1d\u0159en\u00ed\u201c.<\/p>\n\n\n\n
Je v\u0161ak t\u0159eba p\u0159ipomenout, \u017ee pojem \u201ek\u00e1non\u201c je star\u0161\u00ed ne\u017e ikona. Nap\u0159\u00edklad v r\u00e1mci ur\u010dit\u00e9ho k\u00e1nonu se rozv\u00edjelo um\u011bn\u00ed starov\u011bk\u00e9ho Egypta i starov\u011bk\u00e9ho \u0158ecka. A ne\u017e se ten \u010di onen jev v um\u011bn\u00ed starov\u011bk\u00fdch civilizac\u00ed stal kanonick\u00fdm, n\u011bkolik generac\u00ed um\u011blc\u016f pro\u0161lo cestou riskantn\u00edch experiment\u016f, hled\u00e1n\u00ed, por\u00e1\u017eek a omyl\u016f. A teprve kdy\u017e byl nalezen kl\u00ed\u010d k \u0159e\u0161en\u00ed konkr\u00e9tn\u00edho probl\u00e9mu, toto \u0159e\u0161en\u00ed se zapojovalo do kategorie kanonick\u00fdch. V tomto kontextu k\u00e1non nen\u00ed omezen\u00edm, ale objevem nov\u00e9 dimenze v um\u011bn\u00ed, ur\u010dit\u00e9 z\u00e1konitosti, s jej\u00ed\u017e pomoc\u00ed mohou nov\u00ed um\u011blci vystoupat na vrchol dokonalosti. Ve staro\u0159eck\u00e9m socha\u0159stv\u00ed a staroegyptsk\u00fdch reli\u00e9fech k\u00e1non p\u0159edev\u0161\u00edm ur\u010doval proporce, \u010d\u00edseln\u00e9 pom\u011bry mezi \u010d\u00e1stmi lidsk\u00e9ho t\u011bla.<\/p>\n\n\n\n
Ale ikonopisectv\u00ed je n\u011bco jin\u00e9ho. Jeho hlavn\u00ed c\u00edl je zjeven\u00ed pravdy. Ikonopisce svou duchovn\u00ed zku\u0161enost\u00ed sm\u011brovali teologov\u00e9, aby prost\u0159ednictv\u00edm ikony c\u00edrkev zjevila sv\u011btu evangeln\u00ed zv\u011bst skrze obraz Je\u017e\u00ed\u0161e Krista. V\u011brnost k\u00e1nonu v ikon\u011b je p\u0159edev\u0161\u00edm v\u011brnost\u00ed evangeln\u00ed pravd\u011b. Formov\u00e1n\u00ed ikonografick\u00e9ho k\u00e1nonu jde ruku v ruce s formov\u00e1n\u00edm dogmatick\u00e9ho u\u010den\u00ed c\u00edrkve.<\/p>\n\n\n\n
K\u0159es\u0165ansk\u00e9 um\u011bn\u00ed je plodem semene, kter\u00e9 bylo zaseto do p\u016fdy antick\u00e9 kultury. T\u00edmto semenem je evangeln\u00ed zv\u011bst a v \u0161ir\u0161\u00edm smyslu cel\u00e1 biblick\u00e1 kultura, biblick\u00e1 tradice, kter\u00e1 pot\u00e9, co pro\u0161la sv\u011btem hel\u00e9nistick\u00e9 kultury, antick\u00e9 kultury, \u0159ecko-\u0159\u00edmsk\u00e9, p\u0159inesla tak zaj\u00edmav\u00e9 ovoce. A stejn\u011b jako strom nevypad\u00e1 hned jako strom, n\u00fdbr\u017e nejprve jako v\u00fdhonek, a\u017e pak se objev\u00ed tenk\u00e9 v\u011btvi\u010dky, listy, kv\u011bty a plody, p\u0159ibli\u017en\u011b tak to bylo i s k\u0159es\u0165ansk\u00fdm um\u011bn\u00edm. Zrodilo se v katakomb\u00e1ch, za c\u00edsa\u0159e Konstantina vy\u0161lo z \u00fakrytu, za\u010daly se stav\u011bt chr\u00e1my s prvn\u00edmi v\u00fdmalbami, kter\u00e9 ov\u0161em vypadaly \u00fapln\u011b jinak ne\u017e dnes. To, \u010demu se \u0159\u00edk\u00e1 k\u00e1non, se nezrodilo najednou, ale vznikalo v souboji v\u0161emo\u017en\u00fdch my\u0161lenek, tendenc\u00ed, trend\u016f atd.<\/p>\n\n\n\n
V dne\u0161n\u00ed dob\u011b si nikdy nespleteme obraz K\u0159tu P\u00e1n\u011b a obraz Zv\u011bstov\u00e1n\u00ed p\u0159esvat\u00e9 Bohorodici, proto\u017ee k\u00e1non vy\u010dlenil a zafixoval hlavn\u00ed z teologick\u00e9ho hlediska v\u00fdznamn\u00e9 znaky t\u011bchto ud\u00e1lost\u00ed posv\u00e1tn\u00fdch d\u011bjin. Nikdy si nespleteme kn\u00ed\u017eete V\u00e1clava s Prokopem S\u00e1zavsk\u00fdm, svat\u00e9ho Mikul\u00e1\u0161e s Janem Zlato\u00fast\u00fdm, svatou kn\u011b\u017enu Ludmilu \u010ceskou s mu\u010dedn\u00edci Kate\u0159inou Alexandrijskou, proto\u017ee k\u00e1non ur\u010dil a p\u0159edal dal\u0161\u00edm generac\u00edm ikonopisc\u016f ty nejpodstatn\u011bj\u0161\u00ed rysy jejich vzhledu.<\/p>\n\n\n\n
Takov\u00fd ochrann\u00fd r\u00e1mec v\u0161ak v\u016fbec nebr\u00e1nil rozvoji tv\u016fr\u010d\u00edho my\u0161len\u00ed ikonopisce. Naopak se um\u011blec musel pono\u0159it do textu, do obsahu, aby pak s\u00e1m nalezl ony zvl\u00e1\u0161tn\u00ed techniky a formy, kter\u00e9 dok\u00e1\u017eou sou\u010dasn\u00e9mu div\u00e1kovi zprost\u0159edkovat jemn\u00e9 odst\u00edny hluboce osobn\u00edho pojet\u00ed sy\u017eetu. Osobn\u00ed pojet\u00ed nen\u00ed sebevyj\u00e1d\u0159en\u00edm zalo\u017een\u00fdm na pozornosti k sob\u011b sam\u00e9mu. Je to schopnost zachovat p\u0159esn\u00e9 c\u00edt\u011bn\u00ed pravdy a vyj\u00e1d\u0159it svou zku\u0161enost s dotknut\u00edm se t\u00e9to pravdy.<\/p>\n\n\n\n
\u017d\u00e1k ikonopisn\u00e9 \u0161koly mohl z\u00edskat titul mistra jen pot\u00e9, co p\u0159edstavil sv\u00e9 vrcholn\u00e9 d\u00edlo. V Rusku takovou z\u00e1v\u011bre\u010dnou prac\u00ed v\u017edy byla ikona Prom\u011bn\u011bn\u00ed P\u00e1n\u011b. Vzorem tohoto ikonografick\u00e9ho sy\u017eetu bylo d\u00edlo Theofana \u0158eka (1340\u20131410) \u2013 byzantsk\u00e9ho ikonopisce dlouh\u00e1 l\u00e9ta p\u016fsob\u00edc\u00edho v Rusku. Ale psan\u00ed t\u00e9to z\u00e1v\u011bre\u010dn\u00e9 pr\u00e1ce nebylo prost\u00fdm kop\u00edrov\u00e1n\u00edm ikon u\u010ditel\u016f. Mlad\u00fd ikonopisec se musel pono\u0159it do hlubin t\u00e9to biblick\u00e9 ud\u00e1losti, prostoupen\u00e9 obrovsk\u00fdm teologick\u00fdm v\u00fdznamem.<\/p>\n\n\n\n
Kristus \u0159\u00edk\u00e1 sv\u00fdm u\u010dedn\u00edk\u016fm: \u201eAmen, prav\u00edm v\u00e1m, \u017ee n\u011bkte\u0159\u00ed z t\u011bch, kte\u0159\u00ed tu stoj\u00ed, neokus\u00ed smrti, dokud nespat\u0159\u00ed Syna \u010dlov\u011bka p\u0159ich\u00e1zej\u00edc\u00edho se sv\u00fdm kr\u00e1lovstv\u00edm.\u201c A po \u0161esti dnech vzal s sebou Petra, Jakuba a Jana, vyvedl je na vysokou horu a prom\u011bnil se p\u0159ed jejich o\u010dima, uk\u00e1zal jim svou bo\u017eskou p\u0159irozenost. Zobrazov\u00e1n\u00ed t\u00e9to ud\u00e1losti nebylo pouze prac\u00ed mal\u00ed\u0159e, ale d\u00edlem skute\u010dn\u00e9ho teologa. Svat\u00fd \u0158eho\u0159 Palama \u0159\u00edkal, \u017ee na ho\u0159e ten den zaz\u00e1\u0159ilo nestvo\u0159en\u00e9 sv\u011btlo, sv\u011btlo bo\u017esk\u00e9. A pr\u00e1v\u011b toto bo\u017esk\u00e9 sv\u011btlo je hlavn\u00edm t\u00e9matem ikonopisectv\u00ed.<\/p>\n\n\n\n
Na ikonu se d\u00edv\u00e1me o\u010dima mysli, vid\u00edme na n\u00ed to, co je neviditeln\u00e9 \u2013 jin\u00fd sv\u011bt, uskute\u010dn\u011bn\u00e9 kr\u00e1lovstv\u00ed nebesk\u00e9. Nen\u00ed divu, \u017ee ikonopisc\u016fm se d\u0159\u00edve p\u0159ezd\u00edvalo filozofov\u00e9, museli pochopit velkou moudrost Bo\u017e\u00edho z\u00e1m\u011bru.<\/p>\n\n\n\n
Ikona na rozd\u00edl od malby nem\u00e1 autora. I ti nejv\u00fdznamn\u011bj\u0161\u00ed ikonopisci byli vykonavateli ikonopiseck\u00e9 tradice. Skute\u010dnou autorkou ikon je c\u00edrkev, kter\u00e1 je z\u00e1rove\u0148 ochr\u00e1nkyn\u00ed j\u00ed vyvinut\u00e9ho a vypracovan\u00e9ho ikonopiseck\u00e9ho k\u00e1nonu. Nicm\u00e9n\u011b osoba ikonopisce je patrn\u00e1 v jeho d\u00edle. Mist\u0159i ikonopisectv\u00ed dok\u00e1zali z tradi\u010dn\u00edch ikonografick\u00fdch pravidel, jako z hudebn\u00ed partitury, vyt\u011b\u017eit nekone\u010dnou rozmanitost v\u00fdznamov\u00fdch odst\u00edn\u016f a v\u00fdtvarn\u00fdch \u0159e\u0161en\u00ed.<\/p>\n","protected":false},"excerpt":{"rendered":"
Slovo \u201ek\u00e1non\u201c ve vztahu k ikonopisectv\u00ed m\u016f\u017ee m\u00edt negativn\u00ed konotaci, proto\u017ee cel\u00e9 d\u011bjiny um\u011bn\u00ed z pohledu nezku\u0161en\u00e9ho div\u00e1ka p\u0159edstavuj\u00ed nep\u0159etr\u017eitou v\u00fdvojovou linii od primitivn\u00edho um\u011bn\u00ed omezen\u00e9ho ur\u010dit\u00fdmi…<\/p>\n","protected":false},"author":1,"featured_media":1237,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[39],"tags":[60],"class_list":["post-1233","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-ikony","tag-2022-05","has-post-thumbnail-archive"],"_links":{"self":[{"href":"https:\/\/www.hlas-pravoslavi.cz\/index.php\/wp-json\/wp\/v2\/posts\/1233","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.hlas-pravoslavi.cz\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.hlas-pravoslavi.cz\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.hlas-pravoslavi.cz\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.hlas-pravoslavi.cz\/index.php\/wp-json\/wp\/v2\/comments?post=1233"}],"version-history":[{"count":1,"href":"https:\/\/www.hlas-pravoslavi.cz\/index.php\/wp-json\/wp\/v2\/posts\/1233\/revisions"}],"predecessor-version":[{"id":1235,"href":"https:\/\/www.hlas-pravoslavi.cz\/index.php\/wp-json\/wp\/v2\/posts\/1233\/revisions\/1235"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.hlas-pravoslavi.cz\/index.php\/wp-json\/wp\/v2\/media\/1237"}],"wp:attachment":[{"href":"https:\/\/www.hlas-pravoslavi.cz\/index.php\/wp-json\/wp\/v2\/media?parent=1233"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.hlas-pravoslavi.cz\/index.php\/wp-json\/wp\/v2\/categories?post=1233"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.hlas-pravoslavi.cz\/index.php\/wp-json\/wp\/v2\/tags?post=1233"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}