Chapter 1

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 : i. The Sanctuary (Altar), beyond the Image-screen Mba {Ikonostds). 2. The pro-

* These explanations are derived chiefly from the valuable work of Arch priest Konstantfn Nik6lsky : An Aid to the Study oftht Orthodox Church. St Petersburg, 1894.

XXVH

longation of the Sanctuary platform outside the Image-screen, called the So/ed, which consists of : (a) the Amv6n> or Tribune, which is the portion immediately in front of the Holy Door, in the centre of the Screen, and (b) the railed KUros, or places fo>r the two choirs, on either side of the Amv6n. 3. The Body of the church. 4. The Porch (Pritvdr).

The Sanctuary must be built, except when that is impossible, at the eastern end of the church.

The Altar {Ptestdl) represents the throne of God in heaven, and the

Corporal

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

XXV1U

Dikfri

Trikfri

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 Ilitdn, 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 GcxL

As the Altar represents the sepulchre of the Lord, an Ark (KovtcMg) 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 illu- dSfr? mines the world ; and, at V J?.^-. Pontifical Services, the double and triple branched candlesticks {Dik{ri y Trikiri) — representing, respectively, the dual nature of Christ (human

and divine) and the Holy Table of Obhtion

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 (Syfrt) 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 (Gdrnoye Myfctd), 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 — Zhirtvennik) is in the northern part of the Sanctuary, and on it* the Holy Gifts are prepared for consecration.

Paten

Star-Cover

Altar-Bread

For their preparation and for communicating them the following sacred vessels and implements are used :

The Paten {Diskos), for the bread ; the Star-cover (ZvyezdUzd), which supports the Veil above the Paten so that it may not touch the Holy Body; the Chalice {Potir\ for the wine ; the Spear {Kopyf), with which the particles are taken from the Altarbreads {Prosfor{\ and represents the spear with which the Saviour’s ChaUce Spear Spoon

side was pierced ; the sacramental Spoon {Lzhitzd), with which the Holy Body and Blood are administered to the laity ; the Sponge {Gubkd)

wm.

Ladle

with which the Chalice is wiped out at the .end of the Communion ; three Veils {Pokrdvy) ; two smaller, for covering the Paten and Chalice, and one which is called the Air ( Vdzdukfi), for covering both Paten and Chalice ; the Ladle (KovsA), in which the holy tepid water and wine are offered (together with portions of the bread), to the communicants, after they have received the Holy Gifts ; two salvers for the Altar-breads.

The Censer (Kadtfo), 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 (Didkonnik) 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 {Ikono$tds\ 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 {Tzdrskiya Vratd), 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 Vratd), 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 with- ceaaer drawn at appointed times during divine service. The Image-screen (Ikonostds) portrays those who dwell in heaven. In the Image-screen are the Holy Pictures (Images — Ikdni) of the Lord God magnified in the Trinity ; of the most holy Birth-giver of our

Banner

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 {Ikdna) 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 {Kkortigv) ; a holy picture mounted upon a staff, typifying the victorious 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 Dtisis (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,

that is, Banner

— 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 {Soled) to the Porch (Pritvdr) is appointed for the lay worshippers, who generally stand throughout the service, — usually in two groups, — the men on the right and the women on the left In this part of the church, during Pontifical services, in the centre there is placed a raised dais, called the Kdthedra. 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.

Winding-Sheet

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 (Panikkidni&),-\ with places for tapers and a vessel for grain.

The Vestibule (Pritvdr), 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 Litiyd(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

* Concerning the use and significance of these Holy Images (Mnt)* see the Office for the Reception of Converts. t See Appendix B, XII.

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

Position of the fingers of the right hand in making the sign of the cross

Position of the fingers of the right hand for Bishops and Prusts, in bestowing the benediction. The letters IC,XC, Jesus Christ, are formed

In the fear

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 IC, XC — the first and last letters of Jesus Christ.

Incensa The Holy Images (Ikdni), 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.

For the special significance of the censing at different points of the services, see the Explanations provided in Appendix B.

SACERDOTAL VESTMENTS.

Reader. A short Tunic {Fel6n\ which barely covers the shoulders, is put upon the Reader when he is set apart by the Bishop, and (at the

present time) is rarely worn except upon that day. It symbolizes his coming under the yoke of the Priesthood, and his dedication to the service of God. His usual vestment is a Dalmatic {Stikhdr).

Sub-Deacon and Deacon. The Dalmatic {Stikhdr) and the Stole (Ordr). The Dalmatic, a long, straight vestment with wide sleeves, which covers the whole person, is called “the robe of salvation and the garment of joy.” It is symbolical

Stole (Ordr)

Dalmatic (Stikhdr)

of a pure and tranquil conscience, a spotless life, and the spiritual joy in the Lord which flows therefrom, in him who wears it The Stole is a long, wide band of material which is sometimes worn over the left

THE SYMBOLISM OF THE CHURCH

shoulder, sometimes crossed upon the breast and back, in the case of the Deacon. The Sub-Deacon wears his Stole always crossed, for convenience in the fulfilment of his duties. But the Deacon binds his Stole about him in the form of a cross shortly before the Holy Gifts are consecrated, thus typifying the wings of the Angels who serve about the Altar, as the Deacons themselves typify the Cherubim and Seraphim. Sometimes the Angelic song, “ Holy, Holy, Holy,” is embroidered upon the Stole. The Stole is bound about the Sub-Deacon in the form of a cross at his Ordination, as a symbol that, through the meekness and continence of his members and the purity of his heart, he is to put upon him the robe of purity. The Deacon wears, also, the Gauntlets

Zone, or Girdle

Cassock

Stole {EfUrakhtt)

{Pdrutchi), for convenience during the service, and to remind him that he must not put his trust in his own strength alone, but in the right hand of the Lord, the Almighty and merciful God, and in His strength and aid.

Priests. The Priest’s stikhdr, or cassock {Podriznik), has close sleeves. His Stole (Epitrakhil) consists of a long piece of stuff like the Deacon’s, but broader than the latter, which passes round his neck, is joined in front for its entire length, and falls low upon his cassock. It typifies the consecrating grace of the Priesthood. The Priest, like the Deacon, can celebrate no Office without his Stole. In it, without the Chasuble, he celebrates the less solemn Offices : Lesser Vespers, ordinary Compline, Lauds {Polun6tchnitza)> the Hours (if the Gospel be not appointed to be read in them) ; also various Prayer-services in private dwellings, such as that at the birth of a child, and the like.

The Zone (Pfyas) is sort of belt wherewith the Priest girds himself

above his cassock and stole, for convenience in serving the Altar. It is symbolical of the gift of strength, wherewith God aids him in his service, and exhorts him to blamelessness of life. His Gauntlets (PSrutchi) typify the bonds wherewith the hands of our Lord were bound.

The Epigondtion {Nabidrennik) is an oblong piece of brocade, which is suspended upon the hip of a priest, and signifies the Sword of the Spirit, which is the Word of God. It is also explained as being symbolical of the towel wherewith the Saviour girded himself to wash the disciples’ feet.

The Pdlitza is identical with the Epigondtion, except that it is sus-

Epigonition

Pilitza

Biretta {Skufyd)

Biretta

(Kamil&vka)

Chasuble

pended by one corner instead of by two corners. It is always worn on the right hip. The Epigondtion is worn on the right hip ; but if the Priest have also a Pdlitza, the Epigondtion is worn on the left hip. Both the Epigondtion and the Pdlitza are typical of profound zeal for the faith, and for the salvation of Christ’s flock, and are conferred as rewards of honour.

The distinguishing vestment of the Priest is the Chasuble {FeUn)> a long, ample garment without sleeves, short in front and with an opening for the head, which is put on over the other vestments.

Archpriests and Priests also receive, as tokens of distinguished service, the pointed and the upright Biretta — the skufyd and the kamiIdvka.

A Bishop wears all the vestments of a Priest, save the Chasuble and Epigondtion, his biretta being perpendicular, black, and draped with

A, Dalmatic {Sdkkos). B, Pall

the monastic veil or cowl. In place of

the Chasuble a Bishop wears a Dalmatic,

which closely resembles the widesleeved Dalmatic of the Deacon. This

Dalmatic (Sdkkos) is symbolical of

Christ’s coat without a seam, woven

from top to bottom. The Bishop’s

Stole {Otnofdr — Pall) is very broad,

and hangs down in front and behind

over his other vestments. His Pall typifies the wandering sheep, and the

Prelate, when arrayed in this vestment,

bears the image of the Saviour Christ,

who, as the Good Shepherd, took upon

his shoulders the wandering sheep and

bare it to those who wander not; that

is, to the Angels, in his Father’s house.

The Mitre is typical of a diadem or

crown, and serves as an emblem of the

power bestowed upon a minister of the

Church. (The Mitre is conferred also

upon Archimandrites, or Abbots, and upon certain Archpriests.) The Panagia> which is worn on his breast by a Bishop, is generally a small, circular Holy Image, or f&ona, of our Saviour and the Birth-giver of God. The Panagia (or “all-holy”) reminds the Bishop that he must always bear in his heart our Lord and his holy Mother, the Intercessor with God ; and, to that end his heart must be pure, and his spirit upright. The Bishop’s Mantle {Mdntiyd) is a monastic

vestment, which covers the whole person with the

exception of the head. Its freely flowing lines

typify the wings of the Angels ; hence it is called

“the Angelic vestment.” The folds of the Mantle

are symbolical of the all-embracing power of God ;

and also of the strictness, piety and meekness of

the monastic life ; and that the hands and other Pectora| ^ e , PaHajlfa)

members of a monk do not live, and are not fitted gt ******

for worldly activity, but are all dead. All monks, when present at divine

sendee, must be robed in their mantles.

Mitre

The peculiarity of a Bishops mantle is that it is not black in hue, like the monastic mantle, but of purple, or some other colour ; and upon it are sewn the so-called “Tables of the Law “ {Skrizhdli), and, in particular, the “ Fountains “ {Istdtchniki). The Tables (squares of velvet at neck and foot) typify the Old and the New Testament, whence the ministers of God should draw their doctrine. The “ Fountains “ are ribbons, usually red and white in hue, sewn horizontally round the Mantle, and represent the streams of teaching which flow from the mouth of the Bishop. Small bells are attached to the Mantle of a Bishop, and to his Dalmatic, as to the upper robe of the High Priest of the Jews. The Crozier, or Pastoral Staff (P6sokh\ is given to Bishops and to Archimandrites, in token of their spiritual authority over the monasteries or cities which they rule ; and as a sign that it behooves them to feed the flock of Christ. The Eagle (OrUtz) is a small circular rug, with the representation of a one-headed eagle soaring over a battlemented city. A

Bishop stands on this rug during divine service, and to him alone is its use accorded. He is led upon a large “ Eagle “ at his Consecration, as. the Office of Consecration sets forth. (See that Office.) The view of the city betokens the Prelate’s rule over the city ; the Eagle denotes the loftiness and purity of his teaching. Thus the Eagle-rug spread for a Bishop to stand upon signifies that he, by his life and doctrine, must resemble the eagle, which soars above all lower things, and aspires unto heaven.

Bishop’s Mantle

l|i

Crozier

Eagle