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Welcome to the Orthodox Church: a Guided Tour by Deacon Daniel

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Welcome to the Orthodox Church: a Guided Tour by Deacon Daniel Welcome to the Orthodox Church: A Guided Tour by Deacon Daniel Swires As you approach an Orthodox Church, you will notice that it is quite different from Western church buildings. The exterior of an Orthodox Church building will usually have one or more domes, often topped by a cupola. Unlike the pointed steeples of Western churches, which point to God far away in the Heavens, the dome is an all-embracing ceiling, revealing that in the Kingdom of God, and in the Church, “Christ unites all things in himself, things in Heaven and things on earth” (Ephesians 1:10), and that in Him we are all “filled with all the fullness of God.” (Ephesians 3:19). Over the entrance of the building, or at times next to it, there is usually a bell tower. Different patterns of ringing the bells are used to call the faithful to prayer and to the divine services. They also used at important points during services. The sound of bells reminds us of the higher, Heavenly world. Orthodox churches generally take one of several exterior shapes that have spiritual significance. The most common shape is a rectangular shape, in the form of a ship. Just as a ship conveys people through the stormy seas to a calm harbor, so the Church, guided by Christ, carries us to the Kingdom of God. Churches are also frequently built in the form of a Cross — to proclaim that we are saved through faith in the Crucified Christ. Almost always Orthodox churches are oriented East-West, with the main entrance of the building at the West end. This symbolizes the entrance of the faithful from the darkness of sin (the West) into the light of truth (the East). The interior of the Orthodox Church building is designed to convey the unity of the universe in God. It is not simply a meeting hall for people whose life exists solely within the bounds of this earth. The Church building is patterned after the image of God’s Kingdom, as revealed in Holy Scripture: In the year that King Uzziah died, I saw the Lord sitting on a throne, high and lifted up, and the train of His robe filled the temple. Above it stood seraphim; each one had six wings: with two he covered his face, with two he covered his feet, and with two he flew. And one cried to another and said: ‘Holy, holy, holy is the LORD of hosts; The whole earth is full of His glory!’ And the posts of the door were shaken by the voice of him who cried out, and the house was filled with smoke. So I said: ‘Woe is me, for I am undone! Because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for my eyes have seen the King, the LORD of hosts.’ Then one of the seraphim flew to me, having in his hand a live coal which he had taken with the tongs from the altar. And he touched my mouth with it, and said: ‘Behold, this has touched your lips; your iniquity is taken away, and your sin purged.’ (Isaiah 6:1-7) This vision of the Holy Prophet Isaiah is a vision into the Heavenly throne room of God. In this vision is revealed the eternal worship and adoration of God which takes place “at all times and in every hour.” The Orthodox Church also lives this divine revelation. St. John the Theologian also heard the same loud voice and witnessed the eternal worship that takes place in the presence of the Holy God: And from the throne proceeded lightnings, thunderings, and voices. Seven lamps of fire were burning before the throne, which are the seven Spirits of God. Before the throne there was a sea of glass, like crystal. And in the midst of the throne, and around the throne, were four living creatures full of eyes in front and in back … each having six wings,... And they do not rest day or night, saying: ‘Holy, holy, holy, Lord God Almighty, Who was and is and is to come!’ (Revelations 4:5-8) The Divine worship, prayers, services and Mysteries which are celebrated in the Holy Orthodox Church lead us into this mystic, divine and continuous Heavenly adoration of the All-holy Trinity. In a most perfect way, the Church teaches us to fulfill St. Paul’s injunction to “pray without ceasing.” St. John of Kronstadt reveals this understanding of the Church in his work, My Life in Christ: Truly the church is Heaven upon earth; for where the throne of God is, where the awful sacraments are celebrated, where the angels serve together with men, ceaselessly glorifying the Almighty, there is truly Heaven. And so let us enter into the house of God with the fear of God, with a pure heart, laying aside all vices and every worldly care, and let us stand in it with faith and reverence, with understanding attention, with love and peace in our hearts, so that we may come away renewed, as though made Heavenly; so that we may live in the holiness natural to Heaven, not bound by worldly desires and pleasures. (Grinsbrooke, W. J.; Spiritual Counsels of Father John of Kronstadt, p. 75). Since the Orthodox Church has always lived this mystical link between Heaven and earth, everything experienced in the Church is in response to this reality , pointing us to this reality. The Church building, the ordering of the Divine services, their actions, movements, images, smells, prayers and readings. It all acts to lead us into the throne room, granting access to the inaccessible. The icons at the entrance to the Church remind Orthodox Christians that Christ and the saints are invisibly present in this Holy Place, the Sacred space of the Church. The first thing they do upon entering this Holy Place is to make the sign of the Cross and three deep reverences. The interior of an Orthodox church is divided into three parts. The first is the Narthex (Lity in Greek; Pritvor in Slavonic). In ancient times it was a large, spacious place, where the Catechumens received instruction while preparing for Baptism, and also where Penitents who were excluded from Holy Communion stood. So, the Narthex of the Church represents this world in which mankind is called to repentance. The main body of the church is the Nave, separated from the Sanctuary (Holy Place) by an icon screen with doors, called the iconostasis (icon stand). The walls of the Nave are decorated with icons and murals, before many of which are hanging lit lamps (lampadas). The Nave is the place of the assembled Church, which includes both the living and the departed, the people of God. The Sanctuary, which lies beyond the iconostasis, is set aside for those who have a special function within the Divine services, and normally persons not consecrated to the service of the Church are not permitted to enter. Occupying the central place in the Sanctuary is the Holy Altar, which represents the Throne of God, with the Lord Himself invisibly present there. The Holy Altar is the point of meeting and union with God in His Kingdom. As we noted, Orthodox churches vary somewhat architecturally. But, all Orthodox Churches are built to represent the universe. The ceiling represents Heaven. The opening in the ceiling (dome), within which is an icon of Christ Pantocrator, i.e., the all-ruling Christ, represents Christ looking down from Heaven upon the assembled congregation, hearing their prayers, reminding them of His presence in the whole universe. The floor of the Church, then, represents this world. The Holy Altar is uplifted from the floor by a series of steps and suspended, as it were, between Heaven and earth, because it is the meeting point, the place where our gift to God is brought in the Great Entrance, and from which comes the Grace of God in the readings and teachings of the Holy Gospel, and the Grace of the Holy Mysteries. The iconostasis or icon screen separates the Nave from the Sanctuary, just as the veil in the Old Testament Tabernacle and Temple. But, this veil is no longer permanently closed: it has been opened by Christ Himself. On the iconostasis are placed icons of Christ, Mary and various other Saints. All these are a visible representation of an invisible reality. They reveal the presence of Christ and of His Saints gathered around His Throne. The second row of icons on some icon screens depicts the major events in the life of our Lord from the Annunciation to His Ascension. This serves as the Gospel in pictures, revealed to the assembled faithful. Icons are much more than just beautiful art or visual aids. Icons are windows through which the faithful see into the world beyond time and space. Just as Christ manifested and communicated God to us in His material body, so the Church today continues to use material things (wood, paint, etc.) to make God known to mankind. An Orthodox icon depicts the transfiguration of the human body. It represents the saint’s body transformed, transfigured by Grace in the Kingdom of God. The Saints represented in icons look straight into the eyes of their beholders, as if to say, “Here I am. I am very much alive in the presence of God.” During the services of the Orthodox Church, the deacon or priest censes first the icons and then the entire congregation. In so doing, the Church honors not only the angels, saints and martyrs, but also the living icon (image) of God which every faithful Christian bears.
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