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The Orthodox House of Worship

The visitor to an Orthodox is usually impressed by the unique features and the external differences between this place of worship and those of the various traditions of . The outside is white, not very ornate, there is no spire, we have a stained-glass window; the architecture is compatible with the surrounding area. Orthodox churches tend to take the architecture of the area it is in. It is situated facing east, which is order; to the west is chaos.

The rich color, distinctive iconography and beauty of the interior of an Orthodox Church generally are in sharp contrast to the simplicity that one finds in many Roman Catholic and Protestant churches. When one enters the interior of the Orthodox Church it is like stepping into a whole new world of color and light. The art and design of the church not only create a distinctive atmosphere of worship, but they also reflect and embody many of the fundamental insights of .

Beauty and Symbols The Orthodox Church believes that God is the Creator of heaven and earth. The Creator is present through His creative energies of His handiwork. This means that the material world, being valuable and good, is an important means through which God expresses Himself. The Orthodox Church affirms this conviction through her extensive use of material creation not only for the embellishment of her places of worship but also in her sacramental mysteries and services. For example, when the bread and wine - "the first fruits of creation" - are offered in the , they are also a symbolic offering of all creation to God its Creator. Since there is no hesitation in using the gifts of creation, the interior of an Orthodox church is frequently very beautiful. Designed to create an atmosphere which is special, the building is filled with a feeling of joy and an appreciation of God's bounty. Orthodoxy recognizes that beauty is an important dimension of human life. Through iconography and church appointments, the beauty of creation becomes a very important means of praising God. The divine gifts of the material world are shaped and fashioned by human hands into an expression of beauty that glorifies the Creator. As the pious woman poured her most precious oil on the feet of Our Lord, Orthodoxy seeks always to offer to God what is best and most beautiful.

An Old Russian story tells us that Prince Vladimir of Kiev could not decide which faith to adopt for himself and his people until his envoys reported back to him from as to the services that they had attended there, at the church of Agia Sophia (Holy Wisdom). They told the Prince that during the services they could not tell whether they were in heaven or on earth, because they had never seen such splendor or such beauty. It was indescribable; all they could say was, “We know only that God dwells there among humans.”

Sacred Space The interior church is most importantly both the background and the setting for Orthodox worship. The art and architecture are designed to contribute to the total experience of worship, that involves one's intellect, feelings, and senses. The Eucharist and the other sacramental mysteries take place in God's midst, and they bear witness to His presence and actions. Therefore, in the Orthodox tradition there is a very strong feeling that the church is the House of God and the place where His glory dwells. For this reason, all Orthodox churches are blessed, consecrated and set aside as sacred space. The whole church bears witness to God's indwelling among His people. As one old admonition says:

1 "Let the Christian consider well when he enters the church that he is entering another heaven. That same majesty of God that is in heaven is also in his church, and on this account the Christian must enter with reverence and awe."

Ideally, an Orthodox church is relatively small in order to emphasize and enhance the sense of community in worship. The church is generally constructed in the form of a and is divided into three areas: the , the , and the . Nothing about the architecture of an Orthodox house of worship is accidental. Everything is intended to remind us that God is ever present in our lives, and that our ultimate destination is the Kingdom of Heaven.

We have a simple exterior but an elaborate interior. The interior of an Orthodox Church is designed to speak to the worshipper, to establish the mood for worship, to elevate one’s mind to the God we come to praise and worship. As is typical for an Orthodox church, the church building is divided into three sections: the Narthex, the Nave, and the Sanctuary.

The Narthex – Purification The narthex is the area. Centuries ago this area was the place where catechumens (un-baptized or un-chrismated learners) and penitents remained during parts of the services. Today, the beginning of the Baptismal service and in some parishes, the service, begins in the narthex and proceeds into the nave. This symbolically represents a gradual movement into the Kingdom of God.

The Narthex represents this world in which we are called to repentance. It is a place of transition, in which we shed our worldly concerns, and prepare to participate in the worship services. Before participating in worship services, we take time in the Narthex to light candles (to remind us that we are to reflect the light of Christ into the world), reverence , and offer prayers for both the living and the dead, ourselves included. We venerate the icons, we kiss the icons on the side or on the hands or feet, not the face. We venerate the icons because we love the people depicted just as we love our family and friends. When we greet our loved ones and friends we give them a kiss. Christ is the first on the right, the Mother of God is on the left and the Patron of the Church, St George the Trophy Bearer is to the left of the Mother of God. In the middle is the icon of the saint of the day or of the feast day of the day.

Our Narthex is small but it is usually much larger to accommodate teaching catechumens and for those who are repentant and cannot join the services. In ancient times, the Narthex would be filled with catechumens (candidates for baptism), who were not allowed full access to the services before their baptism, and penitents, who were not allowed back into the full communion with the rest of the Parish while they did their . Often, the poor would be present asking for alms.

During the years of Turkish occupation in Greece and the years of Communist rule throughout Eastern Europe, the Narthex was used for Christian children to gather at night to learn of their faith from the and, in some cases, to read and write in their native tongues, which had been forbidden.

2 The poor, who in ancient times would gather to ask for alms, no longer gather in the Narthex, but they are still in need. So we collect donations that we use for some of our numerous outreach ministries, as well as the operations of the Parish.

When we enter the Church, to our right is the Candle Stand, where you may make an offering, purchase various types of candles to light, or speak to a Parish Council member.

Why do we light candles? said, "I am the light of the world; he who follows me will not walk in darkness, but will have the light of life." (John 8: 12) For us, Jesus Christ is the light that shines in the midst of this world of darkness. Every candle that we light presents us with the opportunity for a time of prayer in which we reflect upon the salvation that the Lord has worked for us. It also gives us a time to recommit, so that as children of God, we "let our light so shine before [all humans], that they may see [our] good works and give glory to [our] Father who is in Heaven." (Matthew 5:16)

Nave - Illumination When we enter into the main church, we are transported to another reality, the Kingdom of God. We enter a different world where there is no time because God is before all time. We enter a different world for the entire body: • Eyes – beauty of the icons and the church • Nose – incense, sweet smelling fragrance • Ears – chanting by the priest and the chantors

The Nave is the largest section of the house of worship. It is filled with pews where the gather for worship services. The term “Nave” is believed to have derived from the Latin word “navis,” for ship.

The 's Just a bit in front of the Chanter's stand, a throne is set aside for use whenever a Bishop or other hierarch visits the Parish, as a sign of his pastoral leadership and authority. Often, the icon of Christ the High Priest is positioned on the back of the throne, as the bishop is understood to be His representative on earth. 100 AD St Ireineas placed the Bishop’s throne in the Church. At one point in our history, the bishop's throne was set in the center of the Nave, amidst the people, as he was considered to be the “captain” of the ship. From here the bishop would instruct the faithful and guide them toward their eternal port, the Kingdom of Heaven. He presides as a living icon of Christ among his people. Even in the bishop's absence, the throne reminds all that the parish is not an isolated entity but is part of a diocese which the bishop heads. The throne depicts an icon of Christ as the High Priest. As the liturgical tradition of the Church developed, for practical reasons it was moved to the right side.

In our Church we have pews but that is a western addition. The Churches in Greece and even Prophet Elias in Santa Fe do not have pews but they do have chairs along the walls for the sick and elderly. These seats face each other like a family who sits together at the dinner table who face each other. We are all there as a family to take Holy Communion together. There are three preferred ways of praying: standing, kneeling, bowing or completely on the ground flat on our face. We don’t sit in Church if possible.

The Nave is like the Ark of the Church, the Ark is our salvation on this earth. We are all working towards our salvation and our task is to help everyone on this journey. In some icons, Christ holds an Ark meaning He is the way to salvation. There is a lot of work to be done for our salvation! The Nave also represents a hospital because we are all sick in some way and need healing from the Church like a hospital. The Church is full of people working together to

3 get better. We all help each other to find Christ.

Icons Icons are all along the walls and on the ceiling. Icons date from early Christianity and long before the average person could read. Along with our hymns, they were originally created to convey what we believe to people who couldn't read. The icon would tell them about a story or person. Iconography has very specific rules that must be followed – traditions in the colors, in the way faces are depicted, in the two-dimensional way they are written. They tell us what the icon is about. Icons are not decorative art, they are windows into heaven. Byzantine icons are not lifelike but have two dimensional and we are the third dimension. The spiritual aspect of the saint is emphasized.

Orthodox Christians do not “worship” icons; worship is reserved for God alone, in accordance with God's law, going back all the way to the Ten Commandments. We “venerate” icons by standing or bowing before them, making the , and kissing them, gestures of pious respect and love. We have icons of Jesus Christ and of His mother, Mary, whom we call the , from the Greek for “God Bearer,” or “One who gives birth to God.” It is common to find icons depicted on the walls in the Nave, as many of the were faithful men and women of God who came forth from the laity. We, the living, are reminded of the mystical presence of the saints by the physical presence of their icons. Icons may also remind us of a significant event or miracle, most often in the life of Jesus Christ or of the Theotokos. Together, the living and the dead, the Church Militant and the Church Triumphant, worship God.

The saints were actual human beings who struggled (as we all do) with human weaknesses, but were able, through prayer and ascetic practices, humility and the grace of the Holy Spirit, to achieve great feats on behalf of God and in accordance with His will. When we venerate the icons, we may ask the Saint depicted to intercede for us with God, or to assist us in our lives, in accordance with His will. Since human beings are made in the image and according to the likeness of God (Genesis 1:27) - we are icons, too.

Christ in the Dome-Pantocrator Orthodox churches have no spires, to reach God. We know we cannot reach God. That was why God crushed the Tower of Babel. There is nothing we can do to reach God. Christ bowed the heavens and came down to us. In the center of the ceiling in the Nave is the dome, which has the beautiful icon of Christ as the Pantocrator, the all-ruling Christ. Christ looks down through heaven on the assembled congregation hearing our prayers, reminding us of His all- pervading presence in the universe.

In the Icon is IC XC Jesus Christ. O on – I am. That is what God tells Moses. The Book of Life in Christ’s hands is not in perspective. The back is bigger than the front. Money, wealth, prestige, power, fame are all nothing in the Book. The Book draws us into the Icon. There is no rapture in the Orthodox Church, no one will miss Christ’s second coming. Everyone will be judged by how they lived their life.

Solea The Solea is the portion of the (raised floor or platform) that extends beyond the sanctuary from the into the nave. Iconostasion The iconostasis (icon screen) in the Orthodox Church exists to show our unity with Christ, his mother and all the angels and all the saints. The Iconostasion is the panel of icons that separates the sanctuary from the nave. The origin of this very distinctive part of an Orthodox church is the ancient custom of placing icons on a low wall before the sanctuary. In time, the

4 icons became fixed on a standing wall, hence the term iconostasion. In contemporary practice, the Iconostasion may be very elaborate and conceal most of the sanctuary, or it may be very simple and open.

The Iconostasion has three entrances that are used during services. The doors in the center, called the , include the icon of Christ as the High Priest and two small icons below of the , on the left giving the news to Mary on the right. Only clerics may pass through these doors. Christ the King is carried through them in the of Eucharist as the priest carries the precious Body and Blood out to the congregation. Christ alone is the door leading to communion with the Holy Trinity.

All Orthodox Christian churches have the same format for the first six icons, three on each side. The Icon of Christ the Lord always appears in the first panel to the right. The Icon of the Theotokos always appears in the first panel to the left. She is honored first among the saints by Orthodox as the mother of our Savior. She holds the child Jesus. This icon emphasizes the incarnation: God became a human through a woman and the Holy Spirit. The icon does not invite us to extol the Theotokos alone. She is celebrated because she consented to become the connecting link between God and humans, between heaven and earth.

The icon to the left of the Theotokos is always the Icon of the Patron Saint or Feast of the Church; in our church, we see the Icon of St George, the Trophy Bearer. Always immediately to the right of Jesus we find the Icon of , whom Jesus described as the greatest of all the prophets (Matthew 11:11). On the two doors on the north and south sides of the iconostasis, the “ Doors,” the Holy Archangel Gabriel guards the door going into the on the right and the Holy Archangel guards the door for leaving the altar on the left. Altar servers will exit and enter the Sanctuary from these doors during services, as will clerics during .

In addition to these icons, others may be added, depending upon custom and space.

Above these icons on the Iconostasis is a series of smaller icons. The icon screen, screening off the from the full view of the worshipper, reminds us of the mystery of God who can never be fully understood by finite man. The Iconostasis separates the world from Heaven; the curtain is torn in two at the Crucifixion of Christ in the of John. Christ asks Peter three times, “Do you love me?” Christ is asking Peter to be holy, to be set apart, Christ does not separate us. The saints live with Him together, wall of unity.

In its architecture, the entire building represents the theology of our Church. The Sanctuary represents The Church Triumphant (Heaven). The Nave represents the Church Militant (Earth). Heaven is linked to Earth by the Iconostasis, which is the successor to the curtain that delineated the Holy of Holies from the rest of the , as described in the Old Testament.

Icons An icon is a holy image that is the distinctive art form of the Orthodox Church. In actual practice the icon may be a painting of wood, on canvas, a or a fresco. • Icons depict such figures as Christ, Mary the Theotokos, the saints and angels. They may also portray events from the Scriptures or the history of the Church, such as Christmas, , etc. • Icons occupy a very prominent place in Orthodox worship and theology. The icon is not simply decorative, inspirational, or educational. Most importantly, it signifies the presence of the individual depicted. • The icon is like a window, which links heaven and earth. When we worship we do so as

5 part of the Church that includes the living and the departed. We never lost connect with those who are with the Lord in glory. This belief is expressed every time one venerates an icon or places a candle before it. • Many Orthodox churches have icons not only on the iconostasion but also on the walls, ceilings, and in arches. • High above the church, in the ceiling or dome, is the icon of Christ the Almighty, the Pantocrator. The icon portrays the Triumphant Christ who reigns as Lord of heaven and earth. As one gazes downward, it appears as though the whole church and all of creation comes from Him. As one looks upward, there is the feeling that all things direct us to Christ the Lord. He is the "Alpha and the Omega," the beginning and the end. This is the message of Orthodoxy. • Do icons work miracles? To put this question in proper perspective, let's consider: ➢ Did the work miracles (e.g. Joshua 3:15; 1st Samuel 4-6; 2nd Samuel 11-12)? ➢ Did the Bronze Serpent heal those bitten by snakes (Numbers 21:9)? ➢ Did the Prophet Elisha's bones raise a man from the dead (2nd Kings 13:21)? ➢ Did St. Peter's shadow heal the sick (Acts 5:15)? ➢ Did aprons and handkerchiefs touched by St. Paul heal the sick and cast out evil spirits (Acts 19:12)? ➢ The answer is Yes, but to be precise, it was God who chose to work miracles through these things.

Living Icons During the services of our Church, the priest censes first the icons and then the entire congregation. The Church honors not only the angels, saints and martyrs, but also the living icon of Christ which every faithful Christian bears.

Chanter's Stand To your right in front of the iconostasis is the Chanter's Stand. Some Orthodox Parishes have a Chanter, or cantor, who leads the responses during services. The hymns in Orthodox services are antiphonal: the priest and those who chant (all of us!), respond to one another. In this way, we are reminded that our relationship with God is not passive; we build it together by being active participants in that relationship.

Sanctuary - Union The Sanctuary is the third section in the Orthodox house of worship. As the Narthex was historically the place of the penitent and the catechumens, and the Nave was and is the place of the faithful, the Sanctuary was and remains the place of the clergy. We may find ourselves physically occupying different places in the church structure. Nevertheless, it is together, with one voice and in one spirit, that the clergy, the laity, the saints, and the hosts of angels, worship the Lord in His Holy House. These sections are not meant to divide, but to distinguish, each of us, for our unique ministry to our Lord.

Traditionally, the Sanctuary is built on the eastern side of the church structure. The church is designed to pray facing east. The Sanctuary remains a place of great awe and it is considered the most sacred part of the church. No one may enter the Sanctuary unworthily or without the of the priest for a specific task. Just as was the case in the Old Testament, clergy alone are meant to enter into the Sanctuary, and only after they have spiritually prepared to serve among, and glorify God with the angels, who are ever present in the Holy of Holies.

The sanctuary contains the Holy Altar and is separated from the nave by the Iconostasion. This

6 division serves to remind us that God's reign is not complete and that we often find ourselves 'separated' from God, through sin. However, during the , when we have access to the Holy Gifts, we are reminded that, through Christ, heaven and earth are united and that through Him, we have access to the Father.

(It should be noted that not all services take place within the sanctuary. Many are celebrated in the center of the nave, in the midst of the congregation. In so doing, Orthodoxy emphasizes the fact that the worship of the Church is offered by and for all the people.)

The Altar Table is the symbolic and mystical presence of the heavenly throne and table of the Kingdom of God; the table of Christ the Word, the Lamb and the King of the everlasting life of God's glorified dominion over all of creation. The altar, which is usually square in shape, stands away from the wall and is often covered with cloths. The Tabernacle is situated on top of the Altar and is often styled in the shape of the church structure. It houses the reserve gifts of the body and for the sick and the dying. When the Divine Liturgy is not being celebrated, the Book of rests on the Altar. Behind the Altar is a large cross with an icon of Christ.

In the Sanctuary is found the Altar Table, which is the focal point for all of our Orthodox Church. To the left of the Altar Table, there is a small table, called the “Table for Preparation.” This is where the bread and the wine are placed on the Paten and in the Holy for the celebration of the Divine Liturgy, during the celebration of which, the bread and wine are made into the Precious Body and Blood of our Lord and Savior Jesus Christ through the descent of the Holy Spirit. • The Antiminsion – a sanctified cloth issued by the Hierarch of the parish which was sanctified at the consecration of an Orthodox Church. There are relics of a saint in the cloth that covers the Altar Table to show that the Church is built upon the blood of the martyrs and the lives of God's holy people (the altar table at St. George houses the relics of the ). The earliest Christians often celebrated the Divine Liturgy on the graves of the martyrs, using the stone graves as the table. It is here that Eucharistic gifts of bread and wine are offered to the Father as Christ commanded us to do. The Divine Liturgy cannot be celebrated without the Antiminsion. • The Holy Tabernacle – (an ornate metal “chest”) in which is kept the Holy Communion for the sick and the infirm. It is situated on top of the Altar and often styled in the shape of the church structure. Manna is the fulfillment of Christ and is in the Tabernacle. Presanctified Gifts are also in the Tabernacle. It houses the reserve gifts of the holy Body and Blood of Christ for the sick and the dying. • The Blessing Cross – This is a large, metal cross used by the Hierarch to bless the faithful when He celebrates the Divine Liturgy. • The Gospel Book – This is the of all Four Gospels arranged in specific passages according to Sundays of the year and Feast Days throughout the year. This Book is usually bound in gold or ornate binding. • The Priest's Service Book – Used by the priest or bishop for the celebration of the Sacraments.

Platytera – A very large mosaic icon in the of the altar (behind the altar table) is “She Who Embraces the Heavens” which is a specific icon of the Most Blessed Mother of God, the Theotokos. Her hand embraces all of creation and she gathers all things to Her beloved Son, the Only-Begotten Son of God, Jesus Christ. The Orthodox Church believes that Mary is the human being closest to God. This very prominent icon recalls her important role in the Incarnation of the Son of God. It is also an image of Church. It reminds us of our responsibility to give birth to Christ’s presence in our lives.

7 Processional fans and candles Processional fans and candles are used for the liturgical processions during Church Services as ordered by Orthodox Church rubrics.

The censer The censer is used to burn incense; it features a metal “bowl” (where the incense is burned), suspended by chains with bells (representing the preaching of the Holy Apostles). The censer is used to offer our prayers “as incense which rises toward heaven,” as well as to give honor to the icons of Christ, the Most Holy Mother of God and all the Saints, together with the faithful in attendance during the Church Services.

8 The Orthodox church building is nothing more (or less) than the architectural setting for the Liturgy. Originally, converted houses served the purpose. The history of the church as a conspicuous structure begins with the official toleration of Christianity by Constantine the Great in 313, although there is evidence that sizeable churches existed before his time in some large cities. In the fourth and fifth centuries, buildings were erected to facilitate baptism (baptistries) and burial (mausolea) and to commemorate important events in the lives of Christ and the saints (martyria); but it was the building designed primarily to accommodate the celebration of the Eucharist that became the typical Christian structure - the church as we think of it today.

The As early as the fifth century, church plans varied from one part of the Empire to another. A church in, say, or Greece and one in Italy or Egypt were likely to differ noticeably. But most were (like the style of St George here in ABQ), long rectangular structures divided into three or five aisles by rows of running parallel to the main axis, with a semi-cylindrical extension - an apse - at one end (usually the eastern) of the nave, or central aisle. The altar stood in front of the apse. A low barrier separated the bema - the area around the altar - from the rest of the church for the use of the clergy. Sometimes a transverse space - the transept - intervened between the aisles and apsidal wall. Just inside the entrance was the narthex, a chamber where the catechumens stood during the Liturgy of the Faithful. In front of the entrance was a walled courtyard, or atrium. The roof was raised higher over the nave than over the side aisles, so that the walls resting on the columns of the nave could be pierced with windows. From the beginning, less attention was paid to the adornment of the church's exterior than to the beautification of its interior.

The flat walls and aligned columns of a basilica define spatial volumes that are simple and mainly rectangular (except for the apse); they also are rationally interrelated and in proportion to each other, with a horizontal "pull" toward the bema, where the clergy would be seen framed by the outline of the apse. More dramatic spatial effects were made possible when vaults and domes, which had been common in baptistries were applied to churches.

The Dome The dome was put to its most spectacular use in Constantinople, in the emperor Justinian's great Church of the Divine Wisdom, , raised in a phenomenally short time, less than six years (532-537); for many centuries it was the largest church in Christendom. The architects, Anthemius and Isidorus, created a gigantic, sublime space bounded on the lower levels by colonnades and walls of veined marble and overhead by membranous vaults that seem to expand like parachutes opening against the wind. The climactic dome has forty closely spaced windows around its base and on sunny days appears to float on a ring of light.

9 Hagia Sophia is sometimes called a "domed basilica," but the phrase minimizes the vast differences between the dynamism of its design and the comparatively static spaces of a typical basilica. No church would be constructed to rival Hagia Sophia; but the dome was established as a hallmark of (although basilicas continued to be built), and it infused church design with a more mystical geometry. In a domed church one is always conscious of the hovering hemisphere, which determines a vertical axis around which the subordinate spaces are grouped and invites symbolic identification with the "do

Symbolic of the holy trinity, the church "footprint" can be viewed as a three-part whole: 1) the Narthex 2) the Nave 3) the Sanctuary

The “footprint” of Greek Orthodox churches are shaped either in the form of the Cross, or as a basilica. The “footprint” of St. George's Greek Orthodox Church is basilica.

Icons - Icons are images that depict events from the life of our Lord Jesus Christ. They may be renderings of the Person of Christ, the Most Holy Theotokos, and/or the Holy Saints. They are renderings that depict, with accuracy, Biblical events. The images depict in art what the articulates in words; hence, the creation of icons is called icon-o-graphy ("graphy" being from the Greek word "grapho" which means: to write). It is the art of "writing" with brush strokes and other artistic methods.

Mosaics - are images created from colored glass or stone. The mosaic icons in our St. George Church are composed of colored glass pieces. The existence of mosaic icons in Orthodox church structures dates back to the 6th Century A.D. The great church temple of Hagia Sofia (Church of the Holy Wisdom) in Istanbul, Turkey (historically known as Constantinople) was built by the Emperor Justinian and houses many mosaic icons dating back to the very time of the construction of the Hagia Sofia church in 360 A.D There are three very large mosaic icons in St. George church, located west wall of the church. They are:

The Icon of Pentecost (center) The Icon for the feast of Pentecost is also called the Descent of the Holy Spirit, as it is a depiction of the event described in the Book of Acts (Acts 2:1-4) when the Holy Spirit descended as tongues of fire upon the Apostles gathered together and enabled them to preach in different languages. However, the Feast of Pentecost is not only the commemoration of an historical event, but a celebration of a present reality: the presence of the Holy Spirit in the Church. Likewise, the Icon for Pentecost is much more than the depiction of a past event.

10 The presence of the Apostle Paul in the icon, even though at that time he had not yet converted on the road to Damascus, hints that this icon is more than a purely historical picture. Sometimes, the evangelists Luke and Mark are also shown, despite also not having been present in the upper chamber at Pentecost. The gathering, then, is a representation of the Church. The Apostles are seated in a semi-circle, representing a unity and harmony similar to that found in Icons of the Holy Trinity. As in icons of the Holy Trinity, a semi-circle, rather than a full circle, is used so that we as observers are drawn into the unity.

The Icon of St George (far right) George the man was a Roman soldier born in the late 3rd century A.D. in Cappadocia, and brought up as a Christian by his widowed mother in her hometown of Lydda, in Palestine.Beheading of St George.

Under the emperor Diocletian a persecution of the Christians arose, and being a Roman commander by this time, George was ordered to take part. He refused and confessed his faith. Terrible tortures failed to weaken the young George (he was still in his twenties), but instead converted some of those who witnessed his , including Diocletian’s wife Empress Alexandria. Finally, George was beheaded. The year of his martyrdom was 303 A.D.

There is indeed strong symbolism behind the story and icons of St George slaying the dragon. The dragon and the serpent are both descriptions given to the devil by St John in his Revelation (Rev 12:9).

St George’s appearance also deliberately evokes Biblical symbolism. Again in the Divine Revelation to St John, the Apostle writes: And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer.(Rev 6:2)

A conquering soldier upon a bright white horse is precisely how St George is described in both the written and painted accounts of the miracle.

11 This is the image and icon the miracle of St George presents us with: the Martyr who has become a conquering hero. St George sits atop his conquering white steed, red cloak of martyrdom billowing behind him, with the blessing of Jesus Christ indicated by the hand reaching forth to bless him. He rides forth conquering: the devil first of all, in the form of the dragon, and then latterly the inhabitants cowering behind the town walls. Ensconced in their fortress, they look fearfully on because they too are conquered by St George: not through force, but by their conversion to Christianity after seeing the wonders performed by God through him.

The Icon of St Demetrios (Far Left) St. Demetrius is depicted spearing the gladiator Lyaeos, who according to story was responsible for killing many Christians. Lyaeos is commonly depicted below Demetrius and lying supine, having already been defeated; Lyaeos is traditionally drawn much smaller than Demetrius. In traditional hagiography, Demetrius did not directly kill Lyaeos, but rather through his prayers the gladiator was defeated by Demetrius' disciple, Nestor.

The mosaics in Saint George began in Pietrasanta, Italy, a small town near Pisa where Michelangelo quarried the marble for his famous works in nearby Carrera. In their studio, a team of professional artists and iconographers prepared drawings for mosaics glass to be fashioned into icons.

The artist, Bruno Salvatori, commissioned to do the work and planned the mosaics for our Church was inspired by the Byzantine frescos at the of Stavo Nikita on Mt. Athos, Greece. The walls and ceilings of this Monastery were painted in the 16th century by the Cretin iconographer, Theophanis.

Acknowledged as one of the Church’s greatest iconographers and founder of the Cretin School of Iconography, Theophanis worked mostly in fresco, a technique in which the artist applies pigment to wet plaster.

With a vision of permanency and beauty, Bruno Salvatori chose mosaics as the medium to adorn Saint George Greek Orthodox Church. Mosaic glass produced

12 in Murano, Italy, a small island near , has been renowned for centuries for its glasswork. The glass, fabricated in sheets approximately two square feet and ¼ inch thick, consisting of lead, marble dust, sand, arsenic and color powder is then baked to 4,000 degrees. After cooling, the sheets are cut into approximately ¼ inch strips, and each strip is broken into tiny pieces smaller than a fingernail. The glass shops of Murano produce over 6,000 shades of mosaic glass. The gold mosaics used as background are faced with 24K gold and capped with translucent crystal glass.

On the floor of the large building in Pietrasanta, the mosaics are assembled in traditional fashion with tools and techniques largely unchanged from Justinian’s time 1,500 years ago. The small pieces of colored glass are fitted together, and the side that will be viewed is placed face down on the floor and glued onto the sketches provided by the artist. Particular emphasis is placed on the faces and hands to ensure that they are true Byzantine art. The opposite side, facing upright, is the side that eventually will be cemented onto the plaster wall. The side with the paper will be washed and cleaned with muriatic acid and this is the side from which the mosaic tile will be seen.

Once complete, the mosaic icons are cut into sections approximately one square foot, carefully numbered, stacked, crated, and shipped to Albuquerque. Approximately 2 million pieces of mosaic glass transported.

At the jobsite, each icon is again assembled on the floor of the church similar to a huge puzzle by the same professional artisans flown in from Italy. The sections are lifted onto the scaffold and cemented into place.

High above the Church in the dome is a large mosaic of the Pantokrator. This icon, portrays a triumphant Christ who reigns as Lord of Heaven and earth. Beneath the dome.

13 The word "Pantocrator" and the idea behind it appear in the book of Revelation. We hear God saying in Rev. l:18, "I am the Alpha and the Omega, saith the Lord Who is, and Who was, and Who is to come, the Pantocrator (Almighty)." The use of the multi-colored band that we usually see around the figure of the Pantocrator in the dome is based on Rev. 4:3 where the iris or rainbow is said to surround the throne of God ". . . and round the throne was a rainbow that looked like an emerald."

The church complex and its beautiful art work stands as a monument to the spiritual energy and religious devotion of its many parishioners who labored to realize the aims of the community.

THE NARTHEX – This is the “entrance area” into the Orthodox Church. The narthex separates the “outside world” from the Church. Upon entering the Narthex, Orthodox Christians make the sign of the Cross and light a candle (which represents the Light of Christ; the reality that a Christian is “the light of the world”; and a burnt offering, representing one's prayer to our Lord). In the ancient Church – and even during the Turkish occupation of Greece – the Narthex was used as a setting for religious education for the youth. Centuries ago this area was the place where catechumens (unbaptized learners) and penitents remained during parts of the services. Today, the beginning of the Baptismal service and in some parishes, the Marriage service, begins in the narthex and proceeds into the nave. This procession symbolically represents a gradual movement into the Kingdom of God. In many Orthodox parishes, the narthex is the area where the faithful make an offering, receive a candle, light it before an icon, and offer a personal prayer before joining the congregation. – Thomas Fitzgerald, from "House of God"

14 THE NAVE – This is the “main area” of the Orthodox Church where the faithful (who have passed through the narthex) gather for worship. In America, most Orthodox churches have pews for the faithful to sit during the various Church Services. In and in churches throughout Europe, the Middle East and , most of the faithful stand throughout the services – only the elderly (and those unable to stand for long periods) may sit in chairs that are usually situated along the interior walls of the nave.

THE SOLEA – This is the vacant area of the church interior situated between the Iconostasion () and the first row of church pews. This area is used liturgically for processions with the Gospel and the Holy Gifts (Small Entrance and Great Entrance). During special services, such as Memorials, the Blessing of the Loaves (Artoklasia), funerals, weddings, Services and Services, this area is set aside for the placing of church furnishings used to accommodate needs for the performance of these special services.

THE ICONOSTASION (Icon Screen) – Our church, in accordance with Orthodox Tradition, faces East. Therefore, the order of icons on the Icon Screen, going from left to right, goes from north to south. The door-way at the center of the Icon Screen is called the "Royal Gate" and serves to provide access to the deacon, priest and/ or bishop during processions going from the church proper into the sanctuary. The Icon of Christ • In the Orthodox Church, the Icon of Christ is always placed to the right of the Royal Gate.

The Icon of St. John the Baptist • In the Orthodox Church, the Icon of St. John the Baptist is at the right of the Icon of Christ.

The Icon of Archangel Michael • The Icon of the Archangel Michael is set on the South Door of the Icon Screen.

The Icon of the Most Holy Mother of God • In Orthodox churches, to the left of the Royal Gate is the Icon of the Mother of God with the Christ Child.

The Icon of the Patron Saint of the Church • On the Icon Screen, the Icon of the Patron Saint of the Parish is placed to the left of the Icon of the Most Holy Mother of God. If the name of the parish church was "St. Nicholas," for example, the Icon of St. Nicholas would appear in this place. However, since our parish's Patron Saint is St. George the Great Martyr, the Icon of St. George appears to the left of the Icon of the Most Holy Mother of God.

15 The Icon of the Archangel Gabriel The Icon of the Archangel Gabriel appears to the left of the Icon of St. George and adorns the North Door of the Icon Screen. It was apparently in the fourteenth century that the iconostasis, or, assumed an appearance like the one we know. Previously it had been a colonnade with curtains, and the images were confined to the horizontal beam. Now icons were placed between the columns. The structure grew taller, in extreme cases reaching the ceiling. The icons customarily included the Twelve Feasts and a Deisis (Christ flanked by the Theotokos and St. John the Baptist), in addition to the Theotokos and Christ on either side of the central door and, in the same rank, the "local" saint or feast. In Russia the iconostasis became very elaborate, eventually constituting a history of salvation, beginning with the Old Testament forefathers and ending with Christ and the saints in heaven. The icons were arranged in five or more tiers.

An iconostasis has a dual significance. It marks the border between the heavenly and the terrestrial, represented by the sanctuary and the church proper, respectively. In this sense it is analogous to the "" that concealed the Holy of Holies in the Temple of . But it also symbolizes, by means of the subject matter of its images, the union of the two realms, accomplished in the Incarnation. –John Yiannias, from Orthodox Art & Architecture

THE SANCTUARY – This is the area behind the Iconostasion (Templon). Here is found the Altar Table, which is the focal point for all Sacraments of our Orthodox Church. To the left of the Altar Table, there is a small table, called the “Table for Preparation” (the “” Table). This is where the bread and the wine are placed on the Paten and in the Holy Chalice for the celebration of the Divine Liturgy, during the celebration of which, the bread and wine are made into the Precious Body and Blood of our Lord and Savior Jesus Christ through the descent of the Holy Spirit. In our St. George Church sanctuary, there is a table place to the opposite of the “Prothesis” Table, often called the “Secondary Prothesis”, which is used to store Holy Water, Holy Unction Oil and many Icons. The main “Prothesis” Table houses the Chalice and the Paten which are the Holy utensils for the celebration of the Divine Liturgy.

The Altar Table houses the following:

• The Holy Tabernacle – (an ornate metal “chest”) in which is kept the Holy Communion for the sick and the infirm. The Tabernacle – is situated on top of the Altar and often styled in the shape of the church structure. It houses the reserve gifts of the holy Body and Blood of Christ for the sick and the dying.

• The Antiminsion – a sanctified cloth issued by the Hierarch of the parish,

16 which was sanctified at the consecration of an Orthodox Church. The Divine Liturgy cannot be celebrated without the Antiminsion.

• The Blessing Cross – This is a large, metal cross used by the Hierarch to bless the faithful when He celebrates the Divine Liturgy.

• The Gospel Book – This is the New Testament of all Four Gospels arranged in specific passages according to Sundays of the year and Feast Days throughout the year. This Book is usually bound in gold or ornate binding.

• The Priest's Service Book – Used by the priest or bishop for the celebration of the Sacraments.

THE PLATYTERA – Upon entering our church, one sees a very large mosaic icon in the apse area (behind the altar table in the sanctuary). This large mosaic icon is called the "Platytera" ("She Who Embraces the Heavens"), which is a specific icon depicting the Most Blessed Mother of God, the Theotokos, with outstretched hands. Her hands are stretched out in order to embrace all of creation and to gather all things to Her beloved Son, the Only-Begotten Son of God, Jesus Christ.

The Orthodox Church believes that Mary is the human being closest to God. This very prominent icon recalls her important role in the Incarnation of the Son of God. The icon is also an image of the Church. It reminds us of our responsibility to give birth to Christ's presence in our lives. –Thomas Fitzgerald, from "House of God"

PROCESSIONAL FANS AND CANDLES – Housed within the Sanctuary are Processional Fans (representative of the fans used to escort royalty, depicting the Holy Angels) and candles. Processional fans and candles are used for the liturgical processions during Church Services as ordered by Orthodox Church rubrics.

THE CENSER – The censer is an instrument used to burn incense; it features a metal “bowl” (where the incense is burned), suspended by chains with bells (representing the preaching of the Holy Apostles). The censer is used to offer our prayers “as incense which rises toward heaven,” as well as to give honor to the icons of Christ, the Most Holy Mother of God and all the Saints, together with the faithful in attendance during the Church Services.

17 Church & Clergy Etiquette

• We are getting ready to leave the world behind us and enter into the Kingdom of Heaven. The Narthex is our preparation area. When entering an Orthodox church, reverently make the sign of the Cross and quietly say, "God, forgive me a sinner and have mercy on me." • Continue through the Narthex quietly and reverently. We place our offering into the tray. • Take a candle and light it. Candles represent the light of Christ and the flame of the Holy Spirit. (Please be aware when you arrive to Church and wait if the Epistle or Gospel is being read, during the Procession of the Small or Great Entrances, the or any time the Priest is bestowing a blessing or censing the congregation.) • At any time we enter the Church, we should light a candle as a form of humility to God and to understand that we are entering our Lord’s house. • Make the sign of the cross and offer prayers for our parents, godparents, relatives, friends, enemies and ourselves. o “Let us pray for…” o “Let us thank God for…” o “Let us ask God’s forgiveness for…” • We may then venerate the icons before us, the church's Patron Saint or Holy Theotokos. It is important to pay attention to where you kiss the icon. It is improper to kiss on the face of the saints, Christ or the Mother of God. Some recommend to kiss the feet or hands instead. • When we enter into the Nave, the Church, we are transported away from the world into God’s Kingdom where there is no time. • So that we do not disturb worshippers or the Priest during special parts of the Divine Liturgy, we remain stationary in the Narthex if: o the Priest is facing the congregation o the Priest censes the congregation o during the Small Entrance (Priest carries out the Holy Gospel) o during the Great Entrance (Priest carries out the Holy Gifts) o during the readings of the Epistle and the Gospel o during Consecration of the Gifts (“se imnoumen”) o during the Creed and the Lord’s Prayer o during the sermon • Seating in our church is to the right or left. We may sit on either side. The first few pews on the right are sometimes reserved for families commemorating the passing of a loved one. • We do not clap in church. • Please do not talk during the Liturgy. Father Conan writes: It is great to come to church and see friends and family. But wait until coffee hour to have a conversation with them. It is okay to say hello and find your seat, but having a conversation is disruptive to the service and takes away from other people in church who are trying to worship. • When we come forward and approach the Chalice of the Body and Blood of our Lord, this is truly not the time to be engaged in conversation. Please come forth with reverence, humility and contrition. • Worshippers make the sign of the cross often. This reminds us that God's ultimate act of love for us was the crucifixion and resurrection of His Son, Jesus Christ. • When approaching for Holy Communion, please be very careful how close you are to the chalice before making your cross. We don’t want to accidently hit the chalice with our hand. • There is a book of the Liturgy in front of us, follow along, singing and praying with the other worshippers. It is important that we follow along so that we are not distracted during the service. • It is acceptable to speak along with the chanters and , but please do not speak the priest’s words. His words are specific prayers and that only he can convey.

18 • Do not chew gum, eat or cross your legs. Crossing your legs is not permitted, not because it is "wrong" but because it is too casual and relaxed for being in church. Father Conan writes: We are entering the Church with the fear of God, with Faith and with Love. Sitting in Church is a concession, not the normal way of prayer. You surely don’t want to get too relaxed and let your mind wander off. In fact, when you do sit in church, you should sit attentively and not too comfortably. Keep your feet on the floor ready for when the Priest says "let us attend" and everyone rises. • If we leave before we are deprived of a special blessing, so please stay until the priest says "Let us depart in peace..." After Liturgy we also receive the Holy Bread, . While Antidoron is not Holy Communion, it is blessed bread and as such should be eaten carefully so that crumbs do not fall. • Please note: attire is also an important part of attending Orthodox services. We do not need to be dressed "fancy" but respectfully so as to present ourselves to God. Preferably, women should wear dresses or skirts and men should wear dress pants or suits. No jeans, shorts, short skirts or revealing clothing please. From time to time, medical or other reasons prohibit wearing of certain clothing. Please use good judgment during these times or ask our Priest. • Women who wear lipstick to church should blot their lips well before venerating an icon, receiving Communion, kissing the Cross, Priest's hand or Bishop's hand. • When encountering a Priest during services or after, we kiss/venerate his hand to honor the fact that his hands hold the Holy Gifts. If the Priest is holding the Gospel, Cross or other Holy Object, kiss/venerate the object and then his right hand.

Prayers: Prayer when entering the Church: I will come into Your house in the greatness of Your mercy and in fear, I will worship Your holy temple. Lead me, O Lord, in Your righteousness because of my enemies; make Your way straight before me, that with a clear mind I may glorify You forever, One divine Power worshiped in three persons, Father, Son and Holy Spirit, Amen.

Prayer when leaving the Church: Lord, now let Your servant depart in peace, according to Your word; for my eyes have seen Your salvation, which You have prepared in the presence of all people; a light to enlighten the Gentiles and the glory of Your people Israel. Amen.

Prayer at the Icon of Christ: We reverence Your spotless icon, O gracious Lord, and ask forgiveness for our transgression, O Christ our God. Because of Your own good will, You ascended the Cross in the flesh that you might deliver those who You have created from the bondage of the enemy. We cry aloud to You, You have filled all things with joy, O our Savior for You came to save the world. Amen.

Prayer at the Icon of the Theotokos: Tenderness springs forth from you, O Theotokos, make us worthy of compassion. Look upon us sinful people, reveal your power forever as we hope in you and cry aloud: Rejoice! As did the Archangel Gabriel, Chief Captain of the Bodiless Powers. Amen.

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