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 HYMNIC CORE FOR PRAYER - Most commentators believe that our
lesson (vs. 15-20) is hymnic. In the hymn we have some of the most sublime words about
christology in the entire Christian canon. Were we limited to this book alone to decipher
Paul’s teaching, we would have little information about the Spirit or God Creator.
Instead, we have highly developed christological development of Christ in relationship to
creation and Christ in relationship to reconciliation.
SALVIFIC WORK - In this passage Christ is sovereign over the powers of evil which
threaten our lives. Such powers may have been created by Christ, but they are bent toward
evil and need reconciliation through Christ’s sacrifice. Right in the center of this
theology of Christ, the writer makes it personal. "And you . . . he has now
reconciled . . ." The writer seems to want the recipients to know where and how they
fit in this cosmic drama of reconciliation of Christ.
EIKON OF GOD - Icon appears in our passage in Colossians 1:15 translated,
"image." "He is the image (eikon) of the invisible God, the firstborn of
all creation." An image is an imprint, a shadow, a reflection of something that
cannot be duplicated. An icon is an image of something greater than can be understood in
human terms.
 QUOTE -- Salvation is not rescue from a totally evil world but the claiming of
the rightful possession of this world by the one who was an agent in its creation. The
scope of salvation is as broad as life and as vast as the cosmos. [1]
 Try developing a meditation based on Paul’s use of the word,
"icon." The Eastern church has long valued icons as sources of revelation in
worship. Perhaps uncovering some of their rationale and practice may help us to appreciate
what the Colossians writer says of Christ as the icon of God.
Icons are meant to emphasize more than meets the eye. I have several icons of Christ in
my office; they certainly function as "art," magnificent portraitures painted in
dark, somber k and sometimes bright colors. But they are more than just theological or
liturgical art; Christ looks out at us. The Orthodox believe that such icons are a medium
of revelation much as Scripture is a medium of revelation.
Jeannette Angell-Torosian describes the icon as being a glimpse of truth:
Neither liturgy nor iconography pretends to be
anything other than an image; neither seeks to duplicate the splendor and majesty of the
kingdom of God. Both give us glimpses of it; both give a space in which to reenact it;
both hold out the tantalizing promise and assurance of God’s love here and now.
Neither the icon nor the liturgy promises to be perfect, but both promise to be truthful.
In a sense, the liturgy itself is an icon of God’s presence in the world, reflected
back through our humanity, imperfectly, but always truthfully.
The writer of Colossians makes a theological connection
between Jesus Christ and God Creator: that connection is the icon. As the icon of God, we
see in Jesus Christ glimpses of God’s love, God’s glory power, but not in
fullness due to the limitations of humanity.
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[1] New Interpreter’s Bible XI (Nashville: Abingdon Press, 2000), page 610.
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