The Symbolism of the Church

The Exterior . A Temple has sometimes a single dome, sometimes many domes. One dome serves as a symbol of the One Head of the Church, Jesus Christ. Three domes typify the three Persons of the Holy Trinity. Five are symbolical of our Lord Jesus Christ and the Four Evangelists. Each dome - and where there is no dome the apex of the Temple - is crowned by a Cross, the emblem of victory.

Bells . A Belfry is generally constructed in connection with the church, either in a separate tower or in one of the domes. The direct use of the belfry is to summon the faithful to worship, although the rubric concerning the use of the different bells and their manner of chiming and pealing is very detailed and complicated. It is impossible to make it clear, in a foreign language, to those who are not personally acquainted with the beautiful Russian bells, which are treated in a pecul­iar way, wholly unknown in the Western Church. They are rung at certain points in the service, in order that the faithful who, for any reason, are not in church, may unite their prayers with those of the worshippers in the Temple at the most solemn mo­ments. At Matins, for ex­ample, they are rung before the Gospel is read, while the lights are being kin­dled, and the choir is sing­ing: 'Praise ye the Lord'. At the Divine Liturgy one bell is rung while the Holy Gifts are being conse­crated.

The Interior . The Temple is usually built in the form of a ship (the ship of salvation), or of a cross (the emblem of sal­vation). The Temple is divided into four parts:

1. The Sanctuary (Altar), and beyond the Image-screen Altar (Ikonostas).

2. The pro-longation of the Sanctuary platform outside the Image-screen, called the Solea, which consists of: (a) the Amvon, or Tribune, which is the portion immediately in front of the Holy Door, in the centre of the Screen, and (b) the railed Kliros, or places for the two choirs, on either side of the Amvon.

3. The Body of the church.

4. The Porch (Pritvor).

The Sanctuary must be built, except when that is impossible, at the eastern end of the church. The Altar (Prestol) represents the throne of God in heaven, and the Lord God Almighty himself is present thereon. It also represents the tomb of Christ, since his Body is placed thereon. The first covering of the Altar, the white linen Sratchitza, represents the winding-sheet in which the body of our Lord was wrapped. The upper Altar-cloth (Inditia), of rich and brilliant material, represents the glory of God's throne. Both cloths cover the Altar to the ground.

On the Altar is placed the Corporal (Antimins), a silken (formerly a linen) cloth, having upon it the representation of the Deposition of Christ in the tomb and the four Evangelists. This is spread out only in the Divine Liturgy, at the beginning of the Liturgy of the Faith­ful, and is folded up again as soon as that is finished. If any accident should happen to the holy Altar, the Holy Oblation can be made upon the Corporal alone, in an unconsecrated building or suitable place. In this Corporal (Antimins), or Vice-Altar, are placed relics of the Saints. Other relics are placed under and in the Altar itself, in a specially pre­pared coffer; because the blood of the Martyrs, after that of Christ himself, serves as the foundation of the Church. And also because, in the early days of Christianity, the Holy Eucharist was celebrated in the Catacombs, on the tombs of the Martyrs. Under the Corporal, and upon the upper Altar-cloth is placed a square of fine linen or rich material called the Iliton, which symbolizes the swaddling-clothes wherein the Lord was wrapped after his birth; and also the winding-sheet wherein his body was enveloped in the tomb, as the Altar represents the gravestone.

Behind the Altar a seven-branched can­delabra is usually placed (seven being the customary sacred number); and, sometimes a large Cross, for carrying in processions. The Book of the Holy Gospels, being the Word of God, is laid upon the Altar, to denote that God himself is mystically present thereon; and the Cross stands on the Altar as upon the place where is celebrated the unbloody sacrifice offered up to God. As the Altar represents the sepulchre of the Lord, an Ark (Kovtcheg) is set thereon, being the Tabernacle in which are placed the Holy Gifts, the Body and Blood of Christ reserved for the sick, and (during the Great Fast - Lent) for the Liturgy of the Presanctified Gifts.

Upon the Altar is kept the Holy Chrism for Chrismation after Baptism. Tapers are placed upon the Altar to typify the light of Christ, which illu­mines the world; and, at Pontifical Services, the double and triple branched candle­sticks (Dikiri, Trikiri) - re­presenting, respectively, the dual nature of Christ (human and divine) and the Holy Trinity - wherewith the Bishop bestows his blessing on the people. It is strictly for­bidden to place anything whatsoever on the Altar save the objects which are here enumerated. A sponge is usually placed beside the Corporal, for the more careful brushing off of the particles from the Paten into the Chalice. In some places a Canopy (Syen) is suspended over the Altar, to re­present the heavens outspread above the earth, upon which was offered up the sacrifice for the sins of the world.

Behind the Altar is the High Place (Gornoye Myesto), an elevation upon which stands the Bishop's throne. At cer­tain times during the service the Bishop sits thereon, re­presenting the King of Glory. On either side of the " High Place" are seats for those who celebrate with the Bishop, and represent the Apostles and their successors. At either side of the " High Place," during Pontifical services, are placed the Sacramental Fans (Ripidi), representing the six-winged Seraphim, with which the Holy Gifts are fanned to keep away insects.

The Credence (Table of Oblation - Zhertvennik) is in the northern part of the Sanctuary, and on it the Holy Gifts are pre­pared for consecration. For their preparation and for communicating them the following sacred vessels and implements are used:

The Censer (Kadilo), which, with the incense placed therein, is symbolical of the gifts offered by the Wise Men to the infant Christ, - gold, frank­incense, and myrrh, - is also necessary for most services.

The southern side of the Sanctuary is usually appointed as the Repository (Diakonnik) for the vestments, church books, and the vessels used in the divine service. The Sanctuary is separated from the choir-place and the body of the Temple by a solid Image-screen (Ikonostas), which corresponds to the chancel-rail in the Western Church. Three doors give access through it to the different parts of the Sanctuary above mentioned.

The central opening is called the Royal Gate (Tzarskiya Vrata), because through it, at the Divine Liturgy, the King of Glory comes forth to feed his faithful people with his own Divine Body and Blood; or the Holy Door (Svyatya Vrata), because the Mystery of the Eucharist is celebrated in the Sanctuary, and through this door (or gate) the Holy Gifts are brought forth. Unordained men are not permitted to pass through it. No woman may enter the Sanctuary at any time.

The opening and closing of the Holy Door, at different points of the various services, signify several things: sometimes the opening of the gates of Paradise; some­times the throwing open of the entrance into the King­dom of Heaven. The Entrances and Exits through it of the clergy symbolize the progress to and from those places where the Saviour of the world abode; since the priest, at different points, represents the Saviour himself or the Angel of God proclaiming the Resurrection of Christ; while the Deacon represents the Angel of the Lord, or John the Baptist.

The Curtain inside the Holy Door is drawn or with­drawn at appointed times during divine service. The Image-screen (Ikonostas) portrays those who dwell in heaven. In the Image-screen are the Holy Pictures (Images - Ikoni) of the Lord God magnified in the Trinity; of the most holy Birth-giver of our Lord; of the Holy Angels, Prophets and Apostles, and other Saints of God; and presentments of sacred events which have happened for our salvation. The customary arrangement of the holy Images is as follows: On the right of the Holy Door is placed the image of the Saviour, and next it (or next the south door, if that be next), the Image of the Temple, or of the Patron Saint of the Temple. On the left of the Holy Door is the Image of the holy Birth-giver of God. On the leaves of the Holy Door itself (which represents the Entrance into Heaven) is the Image of the Annunciation, that being the forefront of our salvation; together with the Images of the Four Evangelists, who also, like the Archangel Gabriel, announced to the world the glad tidings of the Saviour. Over the Holy Door is the Image (Ikona) of the Last Supper; because in the Sanc­tuary is celebrated the Mystery of the Eu­charist, reminding us that those who wish to follow Christ and obtain entrance to the kingdom of heaven must be accounted worthy to partake of the Lord's Supper, which is prepared within the Holy Door, and offered to the laity in front of that door.

On the northern and southern doors are depicted the mes­sengers of God, the Angels, sent to serve those who desire to follow after salvation; or holy Deacons, the types of the Angels, who have charge of those parts of the Sanctuary into which these doors lead. At each Kliros (Choir-place) stands a holy Banner (Khorugv); that is, a holy picture mounted upon a staff, typifying the victorious Banner of Christ's Church, which wages incessant Warfare with the enemies of salvation.

In large churches, in line with the Images of the Saviour and the holy Birth-giver of God in the Image-screen, are placed Images of the more especially revered Saints. Above them, in the second row, are the Images of the Feasts of our Lord, and of the holy Birth-giver of God. In the third row are the Images of those Saints who, on earth as in heaven, were deemed worthy to be nearest to the Saviour, namely: Over the Image of the Last Supper is placed the Image of Jesus Christ himself, in royal or episcopal robes, having on his right hand the holy Birth-giver of God, and on his left St. John the Baptist. This Image is called the Deisis (Prayer), the Holy Mother and St. John being turned toward the Saviour in supplication; and on either side it has the Images of the Apostles. In the next row are placed the Images of the Old Testament Saints, the Prophets: and among them is placed the holy Birth-giver of God with the Divine Child, who is from everlasting, and who was their hope, their consolation, and the subject of their prophecies. Images and the fittings of the Temple are used in accordance with the command of God: Exodus xxv. 18-20; xxvi. i, 31.

The Body of the Church . The space extending from the Sanc­tuary platform (Solea) to the Porch (Pritvor) is appointed for the lay worshippers, who generally stand throughout the service. In this part of the church, during Pontifical services, in the centre there is placed a raised dais, called the Kathedra. Here the Bishop is vested, and here, also, he performs a portion of the service; and sometimes, even, the entire service, praying like a father surrounded by his children.

In spacious churches, there is also placed, close to the Sanctuary platform, the Tomb for the Winding-sheet (Plashtschanitza); and a small table for Requiem services, with the Requiem-stand (Panikhidnik), with places for tapers and a vessel for grain.

The Vestibule (Pritvor), or inner porch, was appointed, in early times, for the Catechumens, or learners, and for penitents. Here they listened to exhortations and instruction, and here they prayed. The rubric decrees that the Office for the Reception of Converts shall be performed in this Vestibule. Several of the penitential Offices, also, are appointed to be said here, such as the Litiya(a litany of fervent supplication, with oft-repeated "Lord, have mercy" in response) at Vespers.

Lights . Lights are always used during divine service, even though it be performed in full sunlight. This is done not only for illumination, but also to show that the Lord, who dwells in light ineffable, illumines the world with spiritual radiance; to denote that the hearts of faithful believers are warmed by a flame of love toward God and his Saints; and, also, to show forth spiritual joy and the triumph of the Church. Wax and olive oil, as the purest of substances, and free from animal matter, are used for lighting before sacred things. Artificial light also is permitted, but only for illumination. The wax and oil are symbolical of the purity and sincerity of the gifts which provide them, made in the holy Name of God.

The lights in the Temple are kindled in accordance with the songs and services. The more vivid the joy of the Church in the Lord, the more solemn the service, the more numerous are the lights. On Great Feasts all the lights are not kindled at the beginning of the service, but at the approach of the most solemn hymns and readings. The rubrics on these points are detailed and precise. More lights are used at the Divine Liturgy than at the other services, as a rule.

Attitude . Only two attitudes are recognized as befitting the house of God: standing and kneeling. There are some moments of the service when sitting is proper. But usually it is tolerated only as a con­cession to physical weakness. On Sundays and Feast Days, with few exceptions, the rubric of the Church does not permit kneeling; that is, reverences to the earth. From holy Easter Day until Pentecost (Trinity Sunday) no kneeling is appointed. The joy of the worship­pers at that season is held to outweigh even their sense of lowly penitence for sin, which prompts to kneeling.

The Sign of the Cross is made with the thumb and the first two fingers of the right hand joined at the tips (the third and fourth fingers being closed on the palm), as a symbol of the Trinity, by touching the brow, the breast, the right shoulder and the left shoul­der: in token that every power of mind, heart, soul and strength are dedicated to the service of God. It is made, accompanied by a simple inclination of the head and body, always at the occur­rence in prayers and litanies of the words: "Let us attend," "Lord, have mercy," "Grant it, O Lord," "Come, and take up thine abode in us," "Let us pray to the Lord," and so forth.

The sign of the Cross, accompa­nied by a reverence to the very earth, is made when the following words occur: "Let us worship and fall down;" "Let us give thanks unto the Lord;" or when the singers sing, "Meet and right is it to adore thee," "We praise thee, we bless thee;" "Our Father, who art in heaven;" and when the holy Chalice is brought forth, during the Divine Liturgy, with the words: "Always, now, and ever, and unto ages of ages of God and with faith draw near."

A reverence, unaccompanied by the sign of the Cross, is made when the Priest pronounces the words, "Peace be with you all," "The grace of our Lord Jesus Christ be with you all," "The blessing of the Lord be upon you;" or when he exclaims, "Bow your heads unto the Lord." Bishops and Priests, in bestowing the Benediction, hold the fingers in such a manner as to represent the Greek letters 1C, XC - the first and last letters of Jesus Christ.

Incense . The Holy Images (Ikoni), the Holy Things, and the people who are present at the divine service, are honoured with incense. The censing before the Holy Door signifies the desire of the worshippers that their prayers shall be borne up to the throne of God, as the in­cense from the censer is wafted heavenward; and that their petitions shall be well-pleasing to God like fragrant incense. The censing of the people is symbolical of the grace of the Holy Spirit, which is shed abroad everywhere, upon all men. The censer (Kadilo) represents the Divine Ember, even Christ.

From: Service Book of the Holy Orthodox-Catholic Apostolic Church - Antiochian Orthodox Christian Archdiocese, Englewood, NJ, 1983

(derived from the Archpriest Konstantin Nikolsky: An Aid to the Study of the Orthodox Church, St. Petersburg, 1894)