Eastern Orthodox Christian Architectural and Liturgical Motifs

LDS scholar, Matthew Brown in his article, "The Israelite Temple and the Early Christians" talks about the Eastern Orthodox Christians and their liturgy. He tells us:

"In this last section of my presentation I would like to bring you into the modern age and read some material from the eastern orthodox Christians. Now that you have seen the patterns set forth in this talk you can decide whether or not temple architectural and liturgical motifs have been continued among the modern disciples of Jesus Christ. I will now read you a summary of information that is found in a book called, The Church of the East: An Illustrated History of Assyrian Christianity.

 "The architecture of Eastern church buildings is symbolic in nature, reflecting the axis of space and also the axis of time. The axis of space forges a connection between earth and paradise while the axis of time begins with the creation and moves through the events of the Savior's life, crucifixion, and resurrection. Participants in the Syrian liturgy are considered to be personal participants in the events of sacred time. Nestorian church buildings are oriented so that the rising sun in the east strikes the holiest part of the building, thus corresponding to the location of the glory of God as seen in the prophet Ezekiel's vision of the Israelite temple (see Ezek. 43:1-4). Beyond the entrance to the church there is an open-air "forecourt" where the shoes of worshippers are removed and also a smaller open-air enclosure where prayers are offered. The interior of the church proper includes a main congregation hall called the "nave." This area of the church represents the earth and the eastern-most portion of it, or "vestibule," represents the Garden of Eden. Paradise is considered to be a bridge between heaven and earth and when scriptures are being read from this location during the liturgy the readers are considered to be angelic messengers who bring God's teachings from heaven to earth. There used to be a slightly elevated pathway built into the floor of Eastern churches which led up to the Garden of Eden called "the straight way" which signified "the narrow path" leading to the heavenly realm. In earlier times there were separate entrances into the nave for men and women and each group would gather in their respective places—males on the right and females on the left (Syrian Orthodox worshippers are placed in opposite stations with women on the right and men on the left). The most important part of the church is located in the east and is called the "choir" or Holy of Holies. This place represents heaven and is where the "liturgy of the mysteries" occurs. An altar is placed inside of this area of the church and above it is a baldachin which is symbolic of the Ark of the Covenant. "The holy of holies is raised on three levels" and thereby designates it as a space which is holier than the others in the building. Between the Holy of Holies and the nave in some Eastern churches is a barrier called the "iconostasis." This screen (which is constructed of wood or stone) is equipped with a doorway and a "curtain" is stretched across it in order to conceal the content and activities of the most holy place. In Syrian Orthodox churches only a curtain is utilized to mark this division. When the curtain is closed it is representative of the breaking of the connection between heaven and earth caused by the actions of Adam and Eve (in earlier times Adam's presence in the building was signified by his symbolic tomb in the nave). The curtain is drawn aside during the liturgy to signify the opening of heaven and the presence of Jesus Christ. Only certain ranks of clergy are allowed to pass by the curtain divider and into the Holy of Holies. The priest leads the prayers of the congregation from the altar inside the most holy place and incense is employed during the liturgy to symbolically represent rising prayers.46 Notice in all of this that there are three ascending levels of existence represented in this building's architecture.

"Finally, let me read you a short summary of the initiation rites of Greek Orthodox monks from a book published by Yale University Press, Mount Athos: Renewal in Paradise.

 "Stage 1: The initiate is brought into the church building and given "a new name" and is invested with a tunic and a headdress.

"Stage 2: The service is symbolic of three things: (#1) a second baptism or washing, (#2) the return of the prodigal son, and (#3) marriage. The initiate goes to the Royal Doors and altar [i.e., the iconostasis/veil] where the abbot (who represents the father from the prodigal son parable) meets him. There is an exchange of questions and answers between them which begins with the abbot inquiring why the initiate has come there and the initiate responds by announcing his intent. The questions and answers that follow incorporate the taking of "formal vows" of obedience, chastity, and living a monastic lifestyle. The abbot reminds the initiate that "invisible angels are present recording [his] vow." The initiate is then invested with ecclesiastical clothing, a girdle, and a headdress. At the end of the ceremony the initiate and the initiator embrace one another.

"Stage 3: The initiate is invested with the Great Schema or full religious dress which includes "an elaborately embroidered apron." This apron includes a symbol of Adam and also the acronymn for Paradise. The clothing given to the initiate in this stage of his progression is never to be taken off—day or night, "even in death." Monks at this stage of initiation vow to "renounce the world and the things of the world."47 (The Israelite Temple and the Early Christians - 47-Graham Speake, Mount Athos: Renewal in Paradise (New Haven, CT: Yale University Press, 2002), 209ñ15.)