In an
Orthodox church there is no thing or action which does not carry meaning of
spiritual weight. Even the iconostasis and curtain over the Royal Doors are
full-fledged “participants” in the Divine services.
What is
the significance of the iconostasis and curtain in the microcosm of an Orthodox
church?
The
architecture and interior decoration of an Orthodox church is, if it can be so
expressed, heaven on earth. It is a model of the spiritual world—of the
Heavenly Kingdom—which the Lord opened to us through the holy prophet Moses on
Mt. Sinai. Then God commanded to build the Old Testament Tabernacle according
to the precise pattern given by Him to Moses, down to the smallest detail. New
Testament Orthodox churches have the same arrangement as that of the Old
Testament, but with the difference that our Lord Jesus Christ became incarnate
and completed the work of the salvation of mankind. It is namely from this
monumental event that there are changes to New Testament temples in relation to
that of the Old Testament.
But there
remained an immutable three-part structure to churches. According to the holy
prophet Moses it includes the courtyard, the sanctuary, and the Holy of Holies.
In the New Testament church it is the narthex, nave, and altar.
The
narthex and nave themselves symbolize the earthly Church. Any believing
Orthodox Christian can be in these parts. The nave correspond to the Old
Testament sanctuary. Earlier no one but priests could be found there, but
today, because the Lord with His most-pure blood cleansed us all and united us
in His Mystery of Baptism, the nave—the New Testament sanctuary—is open to all
Orthodox Christians.
The Holy
of Holies of the Mosaic Temple corresponds to the altar in the New Testament
Church. It symbolizes the Heavenly Kingdom. It is not without reason that it is
elevated in relation to the nave and narthex. The very word “altus” in
translation from Latin means “high.” The center of the altar is the altar
table. It is this throne on which God Himself sits invisibly in the church. It
is the main place of the Orthodox temple. Even the clergy, without a special
need (such as to celebrate a service) and the necessary liturgical clothing
(such as the cassock) must not touch it—it is holy ground—the place of the
Lord.
Usually
between the altar and the nave there is erected a special wall, adorned with
icons, known as the “iconostasis.” It is a compound Greek word formed from the
words for “icon” and “to stand.” This partition is not erected, as some
incorrectly think, to conceal what the priest is doing in the altar. Of course
not. The iconostasis has a quite distinct liturgical and spiritual
significance.
The
practice of erecting an iconostasis is quite ancient. According to Church
Tradition the first to order the closing of the altar by a curtain was the Holy
Hierarch Basil the Great in the second half of the fourth century. But even
earlier there were well-known partitions between the altar and nave was already
a part of the church, for example in the Church of the Holy Sepulchre in
Jerusalem.
The
modern appearance of the iconostasis was basically developed in Church art by
the beginning of the fifteenth century.
So, what
does the iconostasis mean in the spiritual and liturgical sense?
It itself
symbolizes the world of saints and angels—the Heavenly Kingdom, to us not yet
fully attainable. It is that place and condition of soul to which we must
aspire. The Heavenly Kingdom for us, living on earth, is yet separate and
inaccessible. But every Orthodox Christian is obliged to move towards to it and
strive with the help of those salvific means which the Church and its
Head—Christ—offer us.
The
visual separation of the altar from the nave should motivate us to strive in
that direction—to the heavenly, and this aspiration is the core of the life of
every Orthodox Christian. We believe that the merciful Lord will once open to
us the door to Paradise and lead us in, as a loving Father His children…
From
another side, the icons of the iconostasis tell us the story of the salvation
of mankind by our Lord Jesus Christ. For example, the iconostasis can be single
or multi-tiered. On the first tier In the middle of the first tier is the Royal
Doors, which is also the place of God. Even the priest doesn’t have the right
to pass through them: only in vestments and at strictly specific times of the
services. On the right and the left are found the so-called deacon’s doors,
through which clergy and altar servers can enter into the altar. They are
called “deacon’s” because the deacon leaves the altar through them and returns
again during the reciting of special prayers (litanies) through the Royal
Doors. On the right of the Royal Doors is hung the icon of the Savior, and on
the left of the Most Holy Theotokos, and on the deacon’s doors, as a rule,
icons of the holy Archangels Michael and Gabriel—those heavenly deacons of God,
or the holy deacons the Proto-Martyr and Archdeacon Stephen and the martyred
Lawrence. Rarely there are other icons. Next to the right deacon door is the
icon of the parish’s feast.
If there
is a second tier on the iconostasis it is known as the “Deesis,” which in
translation from Greek means “supplication” or “petition.” In the center of the
row is the image of Christ the Pantocrator enthroned, to His right the Most
Holy Theotokos in a prayerful pose, and to His left the holy Prophet,
Forerunner and Baptist of the Lord John, also with prayerfully outstretched
arms. Next are icons of various saints also in prayerful poses, turning to the
Savior. These can be various saints of the Orthodox Church but most often it’s
the Twelve Apostles.
Immediately
above the Royal Doors is placed an icon of the Mystical Supper—the first
Liturgy, celebrated by God Himself. It is a symbol of the most important
ministry of the Church and church—the service of the Holy Eucharist—the Body
and Blood of Christ.
If there
is a third tier on the iconostasis then on it are placed icons of the Twelve
Great Feasts. They symbolize the salvation by Christ of fallen mankind. Less
often (only in major cathedrals) are there fourth and fifth rows. In the fourth
row are depicted the holy prophets, and in the fifth the forefathers (the Holy
Forefathers Adam and Eve, the Patriarchs Abraham, Isaac, and so on). In the
center of the top row of the iconostasis is placed an icon of the Holy Trinity,
crowned by the Holy Cross as the main instrument of our salvation.
In the
Church the curtain is known by the Greek word “katapetasma”. It divides the Royal Doors on the altar side
from the holy altar table.
Everything
in the Church, including the Royal Doors and curtain, has a strictly defined
meaning.
For
example, the Royal Doors are, if it may be so expressed, the door of Christ.
Therefore on them are often placed the rounded icons of the Annunciation of the
Most Holy Theotokos and the four holy Evangelists—proclaiming the good news of
the God-Man Christ. The opening of the Royal Doors in the services and the
priests’ passing through them is a symbol that the Lord is present in the
church and blesses those worshiping.
An
example:
The
beginning of the All-Night Vigil: After the Ninth Hour the Royal Doors are
opened and the priest silently censes, then proclaiming before the altar the
doxology to the Holy Trinity and the other prescribed prayers, then exiting
from the altar through the Royal Doors to cense the entire church, icons, and
worshipers. This all symbolizes the beginning of sacred history and the
creation of the world and mankind. The priest censing the altar and those at
prayer symbolizes that God dwelt in Paradise with man and they directly and
visibly communicated with Him. After the censing the Royal Doors are closed,
representing the Fall of man and his expulsion from Paradise. The Doors are
again opened at the Little Entrance with the censer in Vespers—it is the
promise of God to not abandon sinful man, but to send to him His Only-Begotten Son
for his salvation.
It is
precisely the same at Liturgy. The Royal Doors are opened before the Little
Entrance as a symbol of Christ’s beginning to preach, because after that a bit
later is read the Epistle and Gospel. The Great Entrance is with the chalice
and diskos—the Savior’s going to His suffering on the Cross.
The
closing of the curtain before the exclamation
“Let us
attend. Holy things are for the holy”
is a
symbol of the death of Christ, the placing of His Body in the tomb and the
sealing of His tomb with a rock.
As an
example, many Great Lenten services are served not only with closed Royal
Doors, but with a closed curtain as well. It’s a symbol of man’s expulsion from
Paradise, that we must now weep and lament over our sins before the closed
entrance to the Heavenly Kingdom.
The
opening of the curtain and the Royal Doors during the Paschal service is a
symbol of the restoration of the lost communion with God, the victory of Christ
over the devil, death and sin, and the opening of the path to the Heavenly
Kingdom for every one of us.
It all
speaks to us about that in our Orthodox services and in the structure of the
churches there is nothing superfluous, but everything is coherent, harmonious and
intended to guide Orthodox Christians into the Heavenly realm.
By Fr. Andrei Chizhenko
Source: https://preachersinstitute.com/2016/08/30/must-orthodox-church-iconostasis-curtain-royal-doors/
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