The Iconostasis

The most prominent feature of an Orthodox church is the Iconostasis, consisting of one or more rows of Icons and broken by a set of doors in the center (the Holy Doors) and a door at each side (the Deacon’s Doors). In ancient times, the Iconostasis was probably a screen placed at the extreme Eastern end of the church (a tradition still preserved by Russian Old-Believers), but quite early it was moved out from the wall as a sort of barrier between the Nave and the Altar, with the opening and closing of curtains making the Altar both visible and inaccessible.

The Holy Fathers envisioned the church building as consisting of three mystical parts. According to Patriarch Germanus of Constantinople, a Confessor of Orthodoxy during the iconoclastic controversies (7th-8th Centuries), the church is the earthly heaven where God, Who is above heaven, dwells and abides, and it is more glorious than the [Old Testament] tabernacle of witness. It is foreshadowed in the Patriarchs, is based on the Apostles…, it is foretold by the Prophets, adorned by the Hierarchs, sanctified by the Martyrs, and its high Altar stands firmly founded on their holy remains…. Thus, according to St. Simeon the New Theologian, the [Vestibule] corresponds to earth, the [Nave] to heaven, and the holy [Altar] to what is above heaven [Book on the House of God, Ch. 12].

Following these interpretations, the Iconostasis also has a symbolic meaning. It is seen as the boundary between two worlds: the Divine and the human, the permanent and the transitory. The Holy Icons denote that the Savior, His Mother and the Saints, whom they represent, abide both in Heaven and among men. Thus the Iconostasis both divides the Divine world from the human world, but also unites these same two worlds into one whole a place where all separation is overcome and where reconciliation between God and man is achieved. Standing on the boundary between the Divine and the human, the Iconostasis reveals, by means of its Icons, the ways to this reconciliation.

A typical Iconostasis consists of one or more tiers (rows) of Icons. At the center of the first, or lowest, tier, are the Holy Doors, on which are placed Icons of the four Evangelists who announced to the world the Good News the Gospel of the Savior. At the center of the Holy Doors is an Icon of the Annunciation to the Most-Holy Theotokos, since this event was the prelude or beginning of our salvation. Over the Holy Doors is placed an Icon of the Last Supper since, in the Altar beyond, the Mystery of the Holy Eucharist is celebrated in remembrance of the Savior Who instituted the Sacrament at the Last Supper.

At either side of the Holy Doors are always placed an Icon of the Savior (to the right) and of the Most-Holy Theotokos (to the left). In addition, next to the Icon of the Savior is placed that of the church, i.e., an Icon of the Saint or Event in whose honor the church has been named and dedicated. Other Icons of particular local significance are also placed in this first row, for which reason the lower tier is often called the Local Icons. On either side of the Holy Doors, beyond the Icons of the Lord and His Mother, are two doors Deacon’s Doors upon which are depicted either sainted Deacons or Angels who minister always at the heavenly Altar, just as do the earthly Deacons during the Divine services.

Ascending above the Local Icons are several more rows (or tiers) of Icons. The tier immediately above are those representing the principal Feasts of the Lord and the Theotokos. The next tier above that contains Icons of those Saints closest to the Savior, usually the Holy Apostles. Just above the Icon of the Last Supper is placed an Icon of the Savior in royal garments, flanked by His Mother and St. John the Baptist, called the Deisis (prayer), since the Theotokos and the Forerunner are turned to Him in supplication. As these Icons (Apostles, Theotokos, and Forerunner) are arranged in order on either side of the Savior the tier is usually called the Tchin (or rank). Often this tier was to be found just above the Local Icons and below the Feast Day Icons.

The next row usually contains the Old Testament Saints Prophets, Kings, etc. in the midst of which is the Birthgiver of God with the Divine Infant Who is from everlasting and Who was their hope, their consolation, and the subject of their prophecies. If there are more tiers, Icons of the Martyrs and Holy Bishops would be placed above the Old Testament Saints. At the very top of the Iconostasis is placed the Holy Cross, upon which the Lord was crucified, effecting thereby our salvation.

As pointed out, the central place of the Iconostasis is occupied by the Holy Doors, because the Mystery of the Holy Eucharist celebrated within the Altar, is brought forth through them to the faithful. They are also called the Royal Gates (or Doors), since the King of Glory passes through them in the Holy Eucharist. Behind the doors is placed a curtain which is opened or closed, depending on the solemnity or penitential aspect of a particular moment of the Divine services.

Excerpt taken from “These Truths We Hold – The Holy Orthodox Church: Her Life and Teachings”. Compiled and Edited by A Monk of St. Tikhon’s Monastery. Copyright 1986 by the St. Tikhon’s Seminary Press, South Canaan, Pennsylvania 18459.

To order a copy of “These Truths We Hold” visit the St. Tikhon’s Orthodox Seminary Bookstore.

The Sacristy and Vestry

The Sacristy.
At the North end of the Altar (in ancient times a separate room, called the Sacristy or Chapel of the Oblation (sometimes Chapel of Preparation in Russian, Zhertvinnik) is placed the Table of Oblation (offering or Prothesis) where the offerings are prepared during the Proskomedia or Liturgy of Preparation. Like the Holy Table, the Table of Oblation is covered with rich coverings and the wall around it is decorated with Icons. Upon it are placed the sacred vessels used in the preparation of Sacrament of the Holy Eucharist.

Paten (Diskos).
This is a round vessel with a foot, upon which are placed the Lamb and the particles taken out from the breads (prosphora) in memory of the Theotokos, the Forerunner, the Saints, the Living and the Dead.

Star-Cover (Asterisk).
This consists of two bands of metal joined by a screw which, when put together, form the shape of a Cross. This is placed over the Paten after the Lamb and particles have been placed thereon, to support the veil above the Paten and also to keep the particles in order.

Spear.
This is a lance-shaped knife, representing the spear with which the Savior’s Body was pierced, used to take particles out of the breads.

Chalice.
This is a cup with a foot into which the wine, mixed with water is poured during the preparation of the Sacrament. To the Chalice also belongs a small Ladle (Zeon) with which the mixed wine and water are poured into the Cup, and also used for the warm water (hence the name Zeon hot water) poured into the Chalice at the Communion of the Clergy.

Spoon.
This is used to administer the Sacrament at the Communion of the Faithful.

Sponge.
There are two Sponges (cut from natural sponges) one used at the Holy Table and one used at the Table of Oblation. That used at the Holy Table to wipe the particles from the Paten into the Chalice, is usually kept in a fold of the Antimension and thus is called the Antimension Sponge. The other is kept on the Table of Oblation to wipe the Chalice after it has been washed at the end of the Liturgy and thus is called the Cleansing Sponge.

Veils.
Three Veils are used: two smaller ones to cover the Paten and Chalice, protecting the Lamb and particles from dust and insects, and a larger Veil, with which the Paten and Chalice and their respective Veils are together covered. This is usually called the Aer since it covers the Holy Vessels even as air covers the earth.

Censer.
This is a cup-shaped vessel with a cover held by three chains uniting into one handle, within which are placed a piece of burning charcoal and incense. This is swung at many places during the Divine services, representing the prayers of the faithful ascending to Heaven. At the Liturgy of Preparation, the Censer, with the incense, represents the gifts offered by the Magi to the Infant Christ gold, frankincense and myrrh.

The Vestry.
At the right (South) side of the Altar is a space reserved for the sacred vessels, books and vestments, called the Vestry (or Diakonnikon, since the Deacons are usually in charge of these items). In ancient times this was a separate room and here the faithful would bring all sorts of edible gifts (cheese, eggs, boiled rice or wheat, etc.) for the clergy.

Excerpt taken from “These Truths We Hold – The Holy Orthodox Church: Her Life and Teachings”. Compiled and Edited by A Monk of St. Tikhon’s Monastery. Copyright 1986 by the St. Tikhon’s Seminary Press, South Canaan, Pennsylvania 18459.

To order a copy of “These Truths We Hold” visit the St. Tikhon’s Orthodox Seminary Bookstore.