I would also add the Pokrov icon as shown in the chapel is present in that form in many Greek Catholic and Orthodox Churches.
So? does that mean that this truncated, deficient portrayal is in keeping with what the Orthodox Church teaches?
I think so.
I'm afraid you're mistaken. Your Roman roots are showing.
Remind me again what Orthodox bishop appointed you chief icon ajudicator?
Remind me again of which Orthodox jurisdiction you belong to.
I'm not the one telling people the icons their bishops allow in their parishes are noncanonical, heretical, or otherwise deficient
As I said before, bishops are not infallible.
By your reasoning, the paintings of non-Orthodox figures in the nave of the church of Holy Wisdom at New Skete are permissible, because bishops have served there.
By your reasoning, the modernist reinterpretation of the Resurrection in the church at Chambesy is kosher, because that church is a seat of the Ecumenical Patriarchate, and this painting was by the hand of an Orthodox priest.
By your reasoning, the painting of the NT Holy Trinity in the central cupola of Christ the Savior Cathedral in Moscow is permissible, because it is a patriarchal seat, even though this very imagery has been denounced repeatedly over the centuries at Ecumenical and Synodal Council level, including no fewer than two councils of the Russian church.
I base what I write on iconography on the liturgical, doctrinal and patristic traditions of the Church. Over the years, I have written monographs on various aspects of iconography, including several on suspect or uncanonical images, both of historical provenance, and of more recent appearance. I have made these documents available to nine priests (four of them priest-monks), a bishop of metropolitan rank, and seven iconographers, all of whom hail from several countries and jurisdictions between them. Not one of them has voiced any concern or correction of any of my work; I have only received positive comments and encouragement to do more in this vein. I am also approached from time to time by one or other of the iconographers for advice on whether this or that image is suitable to be painted, or for help in painting an obscure saint for which they have been unable to locate a prototype.
I have also provided hundreds of icons over the years to three local churches - two parish churches and a monastery.
But, I suppose, all this don't matter a hill of beans to some people here. To them, I'm just another "online pontificator".