Symbolism in the services

[Paul Cowan]

I am hoping to start a discussion of the different types of symbolism within the Liturgy and other services. Just to kick start this...

I don't know the name of the article so please fill in this gap for me. When we do the Great Entrace, the Deacon or priest drapes a cloth over his shoulders. This is the same cloth that covers the Proskomedia bread and ends up covering the Holy Mysteries on the altar. What does each of these symbolize?

When the priest begins the Creed, he takes this cloth off the mysteries and holds it over the Body and Blood and shakes it back and forth. If there are two priests, they each hold a corner and shake it up and down. What does this symbolize?

After it is shaken, he then folds it up and waves it horizontilly over the same. What does this symbolize?

Perhaps I should just ask what are all the functions and purposes of this piece of cloth. I think I remember seeing him drape it over his head instead of his shoulders during, Pascha? or just before?

I really need to learn the technical terms if I am to ask questions about them. Sorry

Paul

[Nicolaj]

The piece is called Velum. Before the large Entrance the priest lays it on the shoulder of the deacon with the words of Ps. 133,2.

After the entrance the priest takes it from the shoulder of the deacon and covers with the Velum the gifts, like Josef of Arimathea covered the body of the crucified Lord see Mt. 27,57-59.

As the Church sings the Creed the Velum is moved as a symbol of the Holy Spirit, the sign of triumph of Truth. And also it is meant to symbolize the Earth quack as Jesus died and his Resurrection!

During the Anaphora the deacon waves as long with the Velum as his service allows this.

I believe in some churches this is also called Aer.

In Christ, Nicolaj

[James Blackstock]

And also it is meant to symbolize the Earth quack as Jesus died and his Resurrection!


In Christ, Nicolaj

Dear Nicolaj:

This is wonderful, I was always told that waving it back and forth was done early on to keep flies away!
I sure like your explanation better.

INXC,
Seraphim

[Fr Raphael Vereshack]

Dear Nicolaj:

This is wonderful, I was always told that waving it back and forth was done early on to keep flies away!
I sure like your explanation better.

INXC,
Seraphim

In English we usually call these covers. A small one covers the discos; another small one covers the chalice; and another larger cover covers both discos & chalice.

During the singing of the Creed the priest takes the larger cover (the small ones were already removed and placed on the two sides of the Altar after the Great Entrance) and slowly waves it up and down. If other priests are concelebrating they take the edges of the cover closest to themselves and together all wave the cover.

The most common explanation for the significance of this waving is that it represents the waving of the wings of the dove of the Holy Spirit. Here we could think of the dove which alighted on Christ at His Baptism or of the dove which returned with the olive branch in its beak after the Flood.

In Christ- Fr Raphael

[Father David Moser]

I don't know the name of the article so please fill in this gap for me. When we do the Great Entrace, the Deacon or priest drapes a cloth over his shoulders. This is the same cloth that covers the Proskomedia bread and ends up covering the Holy Mysteries on the altar. What does each of these symbolize?

From The Law of God by Protopresbyter Seraphim Slobodskoy:

At the end of the Proskomedia the priest blesses the censer and incense, and after censing the Star he places it on the diskos over the Lamb and the portions in order to preserve their arrangement. He covers the diskos and chalice with two small cruciform cloth covers, and over the two of them another larger veil called the "aer" is placed. Then he censes the Holy Gifts and prays that the Lord bless the offered gifts, remember those who have offered them and those for whom they are offered, and make the priest himself worthy for the solemn performance the Divine Mystery.

The sacred instruments used and actions performed in the Proskomedia have a symbolic meaning. The Diskos signifies the cave in Bethlehem and Golgotha; the Star, the star of Bethlehem and the Cross; the Covers and Veils, the swaddling clothes and the winding sheet at the tomb of the Saviour; the Chalice,...

At the great entrance, the aer is usually placed on the left shoulder of the deacon - or if there is no deacon then the priest will take it on his own shoulder or alternatively draped over his left arm as high up as is practical. This is just he means by which the aer is transferred from the table of oblation to the Holy Table.

After the entrance when the gifts are placed on the Holy Table, the small veils are removed and the aer is used to cover both the bread and wine. There is no specific symbolism at this point that I can easily quote, the recovering with the aer is simply to prepare the gifts for the consecration.


When the priest begins the Creed, he takes this cloth off the mysteries and holds it over the Body and Blood and shakes it back and forth. If there are two priests, they each hold a corner and shake it up and down. What does this symbolize?

After it is shaken, he then folds it up and waves it horizontilly over the same. What does this symbolize?

Again, from Fr Seraphim:

The Symbol of Faith (the Creed) is then sung or read, in which briefly, but exactly, our faith in the Holy Trinity and the other main truths of the Orthodox Church are set forth. At this time the curtain behind the Royal Doors is opened and the celebrant lifts the Aer from the precious Gifts, and gently waves it over them in expectation of the descent of the Holy Spirit.

Another question you had:


I think I remember seeing him drape it over his head instead of his shoulders during, Pascha? or just before?


You would have seen this during the Great Entrance at the Presanctified Liturgy all throughout Great Lent and Holy Week. This is done because in this case, unlike the normal liturgy, the gifts which are carried are not simply bread and wine but the presancitified Most Holy Body and Most Precious Blood of Christ. The priest covers his head - as if hiding himself - here in order to put all attention on Christ Who is physically and really present with us in the Presanctified Gifts.

I would suggest to you that if you are truly interested in these things, you might wish to read
The Law of God an excerpt of which can be read here (http://www.fatheralexander2.org/booklets/english/church_services.htm#n7)
A Manual of Divine Services by Archpr D Sokolov which can also be found online here (http://www.holytrinitymission.org/books/english/manual_services_sokolov.htm)
and
A Commentary on the Divine Liturgy by Nicholas Cabsilas

There is also a two volume set of homilies given on the Divine Liturgy by Bishop Augustinos of Florina which is very good.

Fr David Moser

[Andreas Moran]

I think this is a very interesting thread, and thanks to Paul for starting it. What interests me in general is the relationship between symbol and reality. The Eucharist is obviously the latter but I wonder how much of the Divine Liturgy, taken as a whole, is a fusion of symbol and reality, a mystical but nonetheless present reality? We know, after all, that icons are no mere symbols. There is, I was told, a mystical reality in the Hymns of Feasts starting with the word, 'Today'. Can I suggest that we look at the symbolism of the church building, its furnishings and sacred art, especially the iconostasis? After all, the symbolic movement of clergy and people during the Divine Liturgy is determined by the way the space of the church is defined, most particularly, of course, the Sanctuary and the Nave. The history of this is significant: the move from the basilica form to the forms inspired by Aghia Sophia in Constantinople clearly followed new thinking about the symbolism of what takes place in church. And yet, as we know, there can be little churches in a local vernacular style or even - as in the case of St John's chapel at the monastery here in Essex - converted domestic places which exude great grace. In Russia, we see the growth of a classical style of church architecture in the eighteenth century, and that raises questions about the relationship between secular powers and the influence of their ideas about churches. Then there is the symbolism of the icons and/or frescoes and their arrangement about the church. As to the iconostasis, I understood that the icon of the Mother of God with the Christ Child to the north of the Royal Doors symbolised the First Coming, and the icon of Our Lord on the south the Second Coming. And what is the symbolism of the Archangel Michael being on the north door of the iconostasis and Gabriel on the south? There is also the matter of the symbolism of the vestments of the clergy. I used to help vest Bishop Eirenaios and he explained to me the symbolism of the prayers clergy say as they vest. I see every aspect of the church, everything in it, and what is done in it as forming an integrated whole. Or am I seeking to widen the thread too much?

[Fr Raphael Vereshack]

One of the very best explanations of the symbolic meaning of the Church & Liturgy is St Maximus the Confessor's Mystagogy.

In Christ- Fr Raphael

[Paul Cowan]

From The Law of God by Protopresbyter Seraphim Slobodskoy:


At the great entrance, the aer is usually placed on the left shoulder of the deacon - or if there is no deacon then the priest will take it on his own shoulder or alternatively draped over his left arm as high up as is practical. This is just he means by which the aer is transferred from the table of oblation to the Holy Table.

After the entrance when the gifts are placed on the Holy Table, the small veils are removed and the aer is used to cover both the bread and wine. There is no specific symbolism at this point that I can easily quote, the recovering with the aer is simply to prepare the gifts for the consecration.



Again, from Fr Seraphim:


Another question you had:



You would have seen this during the Great Entrance at the Presanctified Liturgy all throughout Great Lent and Holy Week. This is done because in this case, unlike the normal liturgy, the gifts which are carried are not simply bread and wine but the presancitified Most Holy Body and Most Precious Blood of Christ. The priest covers his head - as if hiding himself - here in order to put all attention on Christ Who is physically and really present with us in the Presanctified Gifts.

I would suggest to you that if you are truly interested in these things, you might wish to read
The Law of God an excerpt of which can be read here (http://www.fatheralexander2.org/booklets/english/church_services.htm#n7)
A Manual of Divine Services by Archpr D Sokolov which can also be found online here (http://www.holytrinitymission.org/books/english/manual_services_sokolov.htm)
and
A Commentary on the Divine Liturgy by Nicholas Cabsilas

There is also a two volume set of homilies given on the Divine Liturgy by Bishop Augustinos of Florina which is very good.

Fr David Moser

Thank you Fr. David. I will get these books you recommend. I was wondering in addition to the above explanation if this also sounds plausible...

The priest(s) holding the corners of the aer when they shake it might represent the cloth being let down from Heaven with the unclean animals in it until Peter heard that all things are made clean.
And the waving of it over the Gifts might represent the Holy Spirit hovering over the waters at the time of creation.

Though who am I to argue my proposal with the explanation of the rubrics?

Paul

[Paul Cowan]

...And what is the symbolism of the Archangel Michael being on the north door of the iconostasis and Gabriel on the south? ... I see every aspect of the church, everything in it, and what is done in it as forming an integrated whole. Or am I seeking to widen the thread too much?

Dear Andreas,

Thank you for widening this thread. Actually you are not. You are pointing to the exact quesiotns I am hoping others might be interested in. How are we to invite others if we can't explain WHY we do the things we do. It is this fulfillment and integration of all symbolism that I think helps us stand out from any other Faith.

I was told Archangel Micheal stands at the North door with sword in hand reminding us we are cast our of Paradise and may not return in. As in when leaving the altar everyone leaves via this door and returns via the Holy doors or the South door.
Archangel Gabrial is at the South door as he is the one who invited the Theotokos to allow Christ to enter her. He allows the rest of us also to enter through this door. (if you are male that is).

At least this is what I remember to be right.

Paul

[Andreas Moran]

Thanks for that Paul - sounds right to me.

[Olga]

Another explanation for the shaking of the aer during the chanting of the Creed is it symbolises the earthquake which opened Christ's tomb.

Regarding the position of the Archangels on the iconostasis, it should be Gabriel on the northern door (on the same side as the icon of the Mother of God), and Michael on the southern door (on the same side as Christ). Many churches do not follow this arrangement, in fact, many churches do not even face east .....

Gabriel is associated with "beginnings", such as the annunciations to Zacharias and to the Mother of God; Michael is associated with "ends", as he is head of all the heavenly hosts, and will be involved in the judging of souls at the end of time, as well as leading the final battle against Satan.

[Effie Ganatsios]

What a terrific thread. And how interesting. I don't know much about all this but the following is from my book "The Divine Liturgy Explained".

The Iconostasion has three doors. The central one is the largest and the most beautiful, called Beautiful Gate (Ωραια Πυλη). This Gate is decorated with the icon of Jesus Christ, as High Priest, to remind us that He offered Himself as a sacrifice for our salvation. Christ is also the King of all and the Head of the Church and for this reason this gate is, likewise, called the Royal Gate (Βασιλικη Πυλη).

This gate is used only by the clergymen when they are officiating in the services. The other two doors, one on the right and one on the left of the Royal Gate are smaller and are used by the altar boys and the clergymen, when they are not officiating. On those two doors there are icons of the Archangels Michael and Gabriel, symbolizing the Good Spirits, who minister unto God in Heaven and who are guards of the Sanctuary."

"The Alter, being the place on which rests the Glory of the Lord, is vested with three coverings. One of them, the inner, is called Katasarkion (Κατασαρκιον) and reminds us of the clean linen cloth, with which St. Joseph of Arimathea wrapped the Body of Christ when it was unnailed from the Cross (Matt. 27:59). The other two coverings remind us of linen cloths, in which the dead Body of Christ was shrouded and with which it was buried (John 20:5). These three cloths are usually white to symbolize the purity, which ought to be brought to the Holy Sacrifice. Purity of thought, emotion, and will."

We never stop learning and the posts on this thread and the above text once again prove that everything has a meaning and is precious. How wonderful it much be to be a priest and to take part each day in the liturgy.


Effie

[Effie Ganatsios]

Another explanation for the shaking of the aer during the chanting of the Creed is it symbolises the earthquake which opened Christ's tomb.

.

Olga, this is absolutely right.

From "The Divine Liturgy explained" :

The Veils or Cloth-covers (Καλυμματα).

They are three; two of them are smaller and are used to cover the Paten and the Chalice, the third is used to cover both. These three veils remind us of the cloths and the shrouds which were used for Christ's burial. When the Great Introit takes place the priest carries in his hands the Paten and the Chalice, covered with the small veils and on his shoulders the large veil. After leaving the Paten and Chalice on the Altar the priest covers them with the large veil which in this case represents the stone with which the entrance of Christ's tomb was closed.

When the Creed is recited the large veil is shaken over the Holy Gifts. This shake denotes the earthquake which "rolled back the stone from the door" of the tomb. Also by this shake it fans and cleans the air about the Holy Gifts, hence it is named AER. " Greek ΑΕR -Α = air

[Effie Ganatsios]

My little book is wonderful. I bought it two months ago in Australia.

The Divine Liturgy Explained by Rev. Nicholas M. Elias

"This do in remembrance of me. Luke 22:19"

I googled the name of the book and author and found some references to it on the Internet.

http://www.stdemetrioscalgary.org/Divinelit.htm
http://home.it.net.au/~jgrapsas/pages/memorial.htm
http://www.e-morfi.gr/product.php?productid=166

It's well worth having. In the second part you can find the text of the liturgy itself, and explanations (in red) of what exactly is happening at every stage. The text of the liturgy is in both Greek and English, whereas the first part of the book is only in English.

Effie

[Andreas Moran]

A point occurred to me on which I asked Archimandrite Zacharias who didn't know the answer. Processing about the church and outside it during services (the two Entrances and Cross processions, for example) and the censing of a Feast Day icon is always anti-clockwise. I wonder if this symbolizes the church services being 'not of this world' and outside of time and so going counter not only to a clock but to the course of the sun? The only exception seems to be the censing of the people and icons as, for example, during Vespers.

[Paul Cowan]

Someone please tell me if I should just ask my priest these questions in the privacy of my own church so as not to embarass him or myself here.

When during the blessing of the Water, after the service, when the people come up to kiss the cross and the priest's hand, why does he smack them with Holy water dipped herbs? Is there a significance of using basil versus rosemary or oregano or combinations thereof?

Paul

[Olga]

There are variations in custom on this between the various "ethnicities". Russian priests dip a horsehair brush into a bowl, and tap the sodden brush on the heads of the people; the Greek custom is for this to be done with a sprig of basil (I have never come across oregano or rosemary). If anything, fresh oregano would be rather difficult to find during a northern hemisphere winter, and the dried stuff would disintegrate pretty quickly. Even in the southern hemisphere, where oregano would be fully grown by Christmas, I've never seen it used in this way.

Why basil? Perhaps it is because of its strong, sweet fragrance reminiscent of good incense. All I can say is that Greeks have many folk customs associated with this herb. Every Greek house has a pot (or plot) of basil growing somewhere, though, ironically, it's rarely used for cooking. It is seen as a bad omen if one's household basil plant dies. Basil is even planted in front of Greek graves at cemeteries, often growing so luxuriously that the headstone is obscured.

[Olga]

A point occurred to me on which I asked Archimandrite Zacharias who didn't know the answer. Processing about the church and outside it during services (the two Entrances and Cross processions, for example) and the censing of a Feast Day icon is always anti-clockwise. I wonder if this symbolizes the church services being 'not of this world' and outside of time and so going counter not only to a clock but to the course of the sun? The only exception seems to be the censing of the people and icons as, for example, during Vespers.

I would imagine that, at least for Entrances and censings within the church, the direction follows the principle of "out of the altar through Archangel Gabriel's door", and "into the altar through Archangel Michael's door", that is, according to the symbolism of Gabriel and Michael as mentioned in an earlier post of mine.

[Nina]

When during the blessing of the Water, after the service, when the people come up to kiss the cross and the priest's hand, why does he smack them with Holy water dipped herbs? Is there a significance of using basil versus rosemary or oregano or combinations thereof?

Paul


Priest blesses the belivers while distributing holy water on them.

It should be basil because basil directed Saint Helena to the Cross of our Christ. Its amazing fragrance attracted her and that is how they discovered the Holy Cross. So the basil accompanies the Holy Cross in these feasts. Holy water in this case is blessed with the cross. This is why basil is very important. When they can not find basil here in US they replace it with all sorts of herbs. I have seen also oregano, parsley, rosemary etc.

[Marie-Duquette]

I would imagine that, at least for Entrances and censings within the church, the direction follows the principle of "out of the altar through Archangel Gabriel's door", and "into the altar through Archangel Michael's door", that is, according to the symbolism of Gabriel and Michael as mentioned in an earlier post of mine.

In the Greek Churches where I have attended the Liturgy, the two side doors : Michael and Gabriel are evident. It is just now that I read these posts that I realize that in the OCA Church that I attend the "Gabriel" door has the icon of St. Stephen with a cencor in hand.

I wonder why there is a difference between Greek and OCA icons depicted on the doors? Could it be that St Stephen being the first martyr in witness to Christ, is depicted at the "beginning" of the Church in Acts, just as Gabriel being the Archangel of the Annunciation and Incarnation of Christ, in the beginning of the Gospel?

marie_duquette

[Andreas Moran]

I would imagine that, at least for Entrances and censings within the church, the direction follows the principle of "out of the altar through Archangel Gabriel's door", and "into the altar through Archangel Michael's door", that is, according to the symbolism of Gabriel and Michael as mentioned in an earlier post of mine.

Though, as you say, it is common -even usual - to see Michael on the north side and Gabriel the south.

[Herman Blaydoe]

Someone please tell me if I should just ask my priest these questions in the privacy of my own church so as not to embarass him or myself here.

When during the blessing of the Water, after the service, when the people come up to kiss the cross and the priest's hand, why does he smack them with Holy water dipped herbs? Is there a significance of using basil versus rosemary or oregano or combinations thereof?

Paul

Basil is specifically associated with the Holy Cross. In fact, Tradition tells us that, miraculously, St. Helen discovered the location of the Cross by a certain flower called Basilikos blooming over the Cross. Many churches decorate the Cross with a basil wreath on the Feast of the Elevation of the Holy Cross for this reason.

[Effie Ganatsios]

Basil is specifically associated with the Holy Cross. In fact, Tradition tells us that, miraculously, St. Helen discovered the location of the Cross by a certain flower called Basilikos blooming over the Cross. Many churches decorate the Cross with a basil wreath on the Feast of the Elevation of the Holy Cross for this reason.

Apart from the religious reasons, basil is also known to disinfect water. Water will not spoil when basil is added - not talking about years of course.

If any herb can be called the king of herbs, that herb is basil (the name, as you all know, means king). I always have 2 or 3 large flowerpots of basil on my balconies. My mum uses it in tomato sauce, I don't. I just love the aroma. I've already mentioned that a friend gave us some of the large leafed, dark basil from Mt. Athos a couple of years ago. Our basil last year was from these seeds. This year's basil will also be from the original mt. Athos basil. The aroma from this type of basil is unbelievable. If you are feeling ill, or tired, or whatever, a good whiff of basil will instantly revive you.

Effie

[Father David Moser]

In the Greek Churches where I have attended the Liturgy, the two side doors : Michael and Gabriel are evident. It is just now that I read these posts that I realize that in the OCA Church that I attend the "Gabriel" door has the icon of St. Stephen with a cencor in hand.

I wonder why there is a difference between Greek and OCA icons depicted on the doors?


The archangels are the "usual" icons found on the side doors, however, as they are also called "deacons doors" sometimes you will find that they have icons of deacons on them (for example the Protomartyr and Archdeacon Stephen) In funeral chapels you may sometimes see a third variant - an icon of St Dismas (the good thief on the cross) on the side door. Its not a Greek/OCA difference, it is simply that in your OCA Church the iconographer decided to use a variation of the usual pattern which can be found in various Churches in all the national traditions of the Orthodox Church.

Fr David Moser

[Andreas Moran]

In the chapel of All Saints at the monastery here, which is built over the crypt where Father Sophrony lies, the north door has St Dismas on it.

[Olga]

Where icons of deacons are used on thew doors instead of those of the archangels, the most common saints depicted are Protomartyr Stephen and St Laurence the Deacon, or St Philip the Deacon. Occasionally one of the other Seven Deacons are featured, along with St Stephen.

I have always found it a little jarring where one deacon's door has an archangel, and another a deacon-saint. It would be better that one "theme" or another be used, not a combination of both, to preserve the harmony of composition of the iconostasis.

[Kosta]

Dear Nicolaj:

This is wonderful, I was always told that waving it back and forth was done early on to keep flies away!
I sure like your explanation better.

INXC,
Seraphim


Thats funny because i've heard the same exact explanation. But with further clarification that it evolved from the ancient practises of when animal sacrifice and the draining of the blood would take place, flies would naturally gather, so someone would have to "fan away" the flies. I was told the waving of the velum today signifies the precense of the Holy Spirit since it creates a breeze and Pneuma in greek and hebrew could mean breath or wind.

[Effie Ganatsios]

Basil is even planted in front of Greek graves at cemeteries, often growing so luxuriously that the headstone is obscured.

Olga, people here do this here because they believe that basil also grew above the spot where Jesus' grave was. They believe that basil is the Lord's herb.

[M.C. Steenberg]

Dear all,

There have been a number of interesting posts on the symbolism of the aer and its 'movements' during the Divine Liturgy. If I could add a few comments to the fray:

Paul wrote:


When we do the Great Entrace, the Deacon or priest drapes a cloth over his shoulders. This is the same cloth that covers the Proskomedia bread and ends up covering the Holy Mysteries on the altar. What does each of these symbolize?

To which Nicolaj replied:


The piece is called Velum. [...] I believe in some churches this is also called Aer.

I don't know of any Orthodox context in which this is called a 'velum', which is an old Latin term for a curtain or veil, and is a term that has a rich history in old Latin writings (it meant in many cases a fabric wall of a room; or, more often than not, the covering worn by women); but I don't know of any instance of it being used in the proper terminology of the service books.


Its name in the Orthodox service books is the 'aer', which means 'air' (though, as Fr David has already noted, in some English-speaking contexts it is sometimes referred to simply as the 'large veil'; nonetheless, it - unlike the smaller veils which cover the paten and chalice - actually has a distinct name in the service books). This title 'aer' seems to be associated with its function as the broad covering: while the smaller veils cover the paten and chalice individually, the aer rests over and covers all. This is imagery encountered in the prayer when the aer first appears in the Liturgy, at the proskomedie. Being charged by the deacon with 'Cover, Master', the priest prays the following as he censes the aer and uses it to cover the gifts:
'Cover us with the shelter of thy wings and drive far from us every foe and adversary. Give peace to our lives, O Lord; have mercy on us and upon thy world, and save our souls; for thou art good and lovest mankind.'

Many people are not aware of the imagery of the veiling of the gifts at the end of the proskomedi (as this is done in the altar); but the whole motion of the coverings (of which there are three) is bound up in visions of the cosmic praise offered to the incarnate Christ. After the particles have been removed and commemorations made from the prosphora onto the paten, the priest and deacon together engage in the prayers of covering. Before the three veils, the paten is covered by the 'star' (the cross-wise gold aparatus that creates the 'room' or 'cave' in which the gifts reside), to the prayer 'And the star came and stood over where the young child was.' The imagery is of the cave-manger of Christ's Nativity, though it is clearly tied together with the cave of the death and resurrection -- much like the icon of the Nativity intertwines the same realities. The three coverings then follow, each with a prayer extolling the universal exaltation and praise of the incarnate Son:
First veil (over the diskos): he Lord is King, and has put on glorious apparel; the Lord has put on his apparel and girded himself with strength. He has made the round world so sure that it cannot be moved. Thy throne has been prepared from of old; thou art from everlasting. The floods have lifted up, O Lord, the floods have lifted up their voice; the floods lift up their waves, at the voice of many waters. Wonderful is the surging of the sea; the Lord on high is wonderful. Thy testimonies are very sure. Holiness becomes thine house, O Lord, for ever.



Second veil (over the chalice): Thy virtue, O Christ, has covered the heavens, and the earth is full of thy praise.



Aer (over both): Cover us with the shelter of thy wings and drive far from us every foe and adversary. Give peace to our lives, O Lord; have mercy on us and upon thy world, and save our souls; for thou art good and lovest mankind.

Then, the gifts having thus been covered and prayers made in embrace of the universal praise of Christ, the deacon and priest pray together three times:
Priest: Blessed is our God, who is thus well-pleased: Glory to thee. Deacon: Always, now and forever, and to the ages of ages, amen.
So, the veils representing the surrounding of the Son with the praise of heaven and earth (the two smaller veils, which literally wrap themselves around the paten and chalice, and which are accompanied by prayers of praise offered by heaven and earth), the whole offering is covered by the aer with a prayer invoking God's protection -- his covering of heaven and earth with 'the shelter of thy wings'. And so the proskomedie becomes an icon of the cosmos: gathered in praise of the incarnate Son and under the protection of the Father (a protection understood as the work of the Spirit, with which the aer is closely associated, as becomes clear later in the Liturgy); and this is the right state of the cosmos, about which the clergy repeat thrice: 'Blessed be God, who is well pleased by this'.

Yet the symbolism is not limited to this. The gifts so arrayed always represent also (as has already been hinted at, vis-a-vis the 'star') the mystery of the incarnation that is at the heart of this cosmic praise: the cave and the tomb. In some places, where prosphora are received from the faithful after the conclusion of the proskomedie, the front of the aer will be lifted and folded back, to give access to the paten so that particles may be added; and this makes the imagery of the cave all the more pronounced. It is not possible to specify whether this is the cave of the nativity or the cave of the burial; the symbolism of the incarnation involves both in the single reality of the incarnate Son. And throughout the Liturgy, the intertwined imagery of the full mystery of the incarnation, and the praise of the whole cosmos in the face of it, is constantly made central.

The aer at the entrance of the gifts

This becomes very potent at the great entrance of the gifts, borne in procession from the table of preparation, through the nave, to the holy table. As has been mentioned several times in this thread, the aer is removed from the chalice and paten (all having previously been censed), and presented to the dacon, who kisses it, while the priest recites the words of the psalm: 'Lift up your hands in the holy place and bless the Lord.' This is said while the priest affixes the aer to the deacon's left shoulder (usually by tucking a portion of it into the neckline of his stikhar). Once again, the psalm-prayer that is said evokes the imagery of praise and glorification, already the imagery of the veils at the proskomedie. This is all the more significant here, because this prayer with the aer is said as preparation for the actual 'lifting up of your hands' that the deacon will do: the next item handed to the deacon is the paten containing the holy bread, which he literally 'lifts up in the holy place to bless the Lord'; and so he carries the paten during the entrance. This moment also foretells a yet more significant 'lifting up' that the deacon enacts later in the Liturgy, when hear bears up in his hands the chalice and paten, containing the sanctified gifts, while the priest intones 'Thine own of thine own...'

I do not know of any text that explains the symbolism of the aer being placed on the deacon's left shoulder in particular (though this is the universal practice, explicitly described in the rubrics); though this probably has to do less with a symbolism of the left than the fact that the censer is carried over the shoulder of the right (as the censer is always in the right). As to it being placed on the shoulder (i.e. the base of the arm), again I have not seen the following written, but have always personally understood this as indicating the very foundation by which Christ is exalted. That which 'lifts up' the Christ is the praise of all creation in the power of God, which the aer has so strongly symbolised in the preparation service; and the prayers of all creation, symbolised in the censer and incense. So when the deacon lifts up the paten, it is visually 'borne up' by these two pillars.


As the gifts are carried from the nave into the sanctuary and placed atop the altar, the emphasis of their symbolism shifts to that of the incarnate passion of the Son (as one would expect, given that they are being laid upon an altar, a place of sacrifice). So when the priest has set the chalice upon the holy table, he receives the paten from the deacon and sets it aside the chalice with the following words:
Noble Joseph, taking down thy most pure Body from the tree, wrapped it in clean linen with spices, and mourning, laid it in a new tomb.

The two small veils are then removed from the chalice and paten and set aside, with the words that symbolise the reality of the altarand Christ's sacrifice itself (and as such they have already been said around the sides of the altar earlier in the service by the deacon or priest):
In the tomb with the body, in hell with the soul as God, in paradise with the thief, and on the throne with the Father and the Spirit, thou fillest all things, O Christ, thyself uncircumscribed.


To which the priest adds: Truly thy tomb, O Christ, has been shown to be brighter than any royal chamber, as bringing life and more beautiful than paradise; it is the fountain of our Resurrection.

At this point the aer is removed from the deacon's shoulder, censed, and used to cover the gifts, accompanied again by the prayer: 'Noble Joseph, taking down thy most pure Body from the tree, wrapped it...' Then the gifts are censed, with the prayer:
Be favourable, O Lord, in thy good pleasure unto Sion, and let the walls of Jerusalem be built. Then shalt thou be pleased with the sacrifice of righteousness, with burnt-offerings and oblations. Then shall they offer young bullocks upon thine altar.
What should be evident in this is the very intentional interplay of the imagery. The 'cave-tomb', symbolised by the star-covered paten at the table of preparation becomes, when that cave is set upon the altar, a tomb 'brighter than any royal chamber'. The small veils which symbolised, at the table of preparation, the praise of heaven and earth, are removed; for in the passion and offering, Christ makes himself present in all and through all through this Eucharist. He is the Christ who 'fillest all things, thyself uncircumscribed'. It is in this death and resurrection that the caves (both caves) are transformed and given their full meaning. The aer remains, covering the gifts now in a new way (i.e. not atop the smaller veils, as before, but now laid directly upon the paten and chalice): Christ himself, embodied, incarnate, is wrapped in the protection and love of Joseph's cloth, just as he is, as man, ever fully at one with the grace and love of his Father. And it is this mystery that is extolled with the verses from Psalm 50 said as this image is sensed ('Be favourable O Lord, in thy good pleasure unto Sion...'). This is the image of God's favour, the means of salvation.

The aer at the praying of the creed

The aer is probably the most 'noticed' by the faithful at the praying of the creed, when the priest (or priests; of more than one is present, all take part) waves the veil above the gifts as the creed is sung. On this, several comments have already been made:


As the Church sings the Creed the Velum (sic) is moved as a symbol of the Holy Spirit, the sign of triumph of Truth. And also it is meant to symbolize the Earth quack as Jesus died and his Resurrection!


When the Creed is recited the large veil is shaken over the Holy Gifts. This shake denotes the earthquake which "rolled back the stone from the door" of the tomb. Also by this shake it fans and cleans the air about the Holy Gifts, hence it is named AER. " Greek ΑΕR -Α = air

These are both very helpful. The waving of the aer over the gifts is an action for which there are several interpretations in the writings of the Church. The most common, however, is that of the Spirit 'hovering over the waters' (Genesis 1.1), linked in this motion to two things: (1) the Spirit's descent upon the holy gifts; and (2) at the moment of the creed in particular, the Spirit's movement over heaven and earth as the unifying power of the Church. We must always bear in mind that the creed is one of the most significant moments in the Divine Liturgy as respects the unity of the Church in the eucharistic body and blood of Christ. It is during the creed that the clergy exchange their words of intercommunion: 'Christ is in our midst; he is, and ever shall be' (properly not a lay greetings: this is a eucharistic embrace among concelebrants at the altar); during this creed that all the people join together with the words of the faith in unity; and during this same creed that the priests wave the aer above the holy gifts: an icon of the Spirit's movements uniting the Church in the unity of Christ's body and blood.

It strikes me that, very often, people attempt to interpret this waving of the aer in terms solely of the consecration, and neglect the very important fact that it takes place at the praying of the creed -- a fact central to its symbolism.

Paul, you wrote:


I was wondering in addition to the above explanation if this also sounds plausible...

The priest(s) holding the corners of the aer when they shake it might represent the cloth being let down from Heaven with the unclean animals in it until Peter heard that all things are made clean.

I think that while this may be a possible 'reading' of the motion, it is very unlikely that it is the intended symbolism of the action. But part of symbolism as mystery is that many meanings strike us in the experience.

Which reminds me that it is necessary to point out that practical concerns are also valid aspects of ecclesiastical symbolism. The folding of the aer and then waving the folded vail again over the gifts likely comes from practical concerns of ensuring the purity of the gifts (taking Effie's comments of 'purifying the air' - i.e. sweeping away any dust, flying insects, etc.).

Finally, just one correction, as to this comment:


During the Anaphora the deacon waves as long with the Velum as his service allows this.

The deacon does not participate in the waving of the aer over the gifts; the is a priestly act (normally a bishop does not either: the aer is normally waved over the head of the bishop, which is laid upon the altar - though if there are not enough priests at an episcopal Liturgy, the bishop may assist). Apart from it not being his role, the deacon is further unable to participate in this action, because he is normally not in the altar at this time, but standing outside the iconostasis, before the icon of Christ. Where there are two deacons serving, both will normally be outside the altar for the creed; though where there are several deacons, the practice may be for all but the deacon leading the creed to remain in the altar. Just as the priests exchange the greeting ('Christ is in our midst...') with one another at this time, so do the deacons also share the same greeting with one another (if there are two deacons, this is exchanged outside the altar; if many, within); but the lifting and waving of the aer remains the role of the priests alone.

There is a custom, widespread though not universal, that if a deacon serves alone with no other deacon, at the praying of the creed he kisses the cross at the end of his orarion, in lieu of exchanging the greeting (which involves the usual kisses) with a fellow deacon.

INXC, Dcn Matthew

[Andreas Moran]

The symbolism of the traditional Greek design of the church building is probably well known. We all know also that a church faces east. When did this latter bit of symbolism come in and is it important? What really is the symbolism here? I thought a long time ago that churches were to face Jerusalem but that doesn't add up. Is it to face the rising sun, and, if so, why? (Father Sophrony was delighted when he was told that 'Son' and 'Sun' sound exactly the same in English.) Also, how important is the actual design of the church? I've alluded to some of these things before but does anyone have some ideas, about these matters?

[Nina]

The symbolism of the traditional Greek design of the church building is probably well known. We all know also that a church faces east. When did this latter bit of symbolism come in and is it important? What really is the symbolism here? I thought a long time ago that churches were to face Jerusalem but that doesn't add up.

From what I know (and I do not know much, although my spiritual father is an architect who builds churches :) ) it is that the Holy Altar has to be from the East-side. This is from what we know from OT. We have to face east when we worship God since He is the source of all life and good etc. Also like the dead are buried to face the east. Or when we have the exorcism during Baptism the Godparent turns from west to renounce and spit on the devil.


Is it to face the rising sun, and, if so, why?God is always associated with the east. In the OT (I do not remember where exactly) it makes reference to that.


Also, how important is the actual design of the church? I have heard that it is very important. Kornelius? Do you have some time for this, please?

[Paul Cowan]

Dear all,

There have been a number of interesting posts on the symbolism of the aer and its 'movements' during the Divine Liturgy. If I could add a few comments to the fray:



Thank you Fr. Dcn. I see the actions weekly, and sometimes can hear the prayers, but as I have said on other threads, Orthodoxy just seems to "fit" everything together proving it is the true Church. There is a reason and purpose for everything done in our services. This thread is going to be very long indeed.

Here is another question.
During Orthros, the candles/torches are only lit during the Gospel. One altar server takes one torch out just before the Gospel is read and then at the beginning of the gospel the Deacon takes out the other. They both re-enter and both are blown out.

During the liturgy, the torches are lit the entire time, but at the conclusion of the Great Entrance they are blown out. Why? All the other candles on the altar and around the church remain burning.

Thank you
Paul

[Kornelius]

I have heard that it is very important. Kornelius? Do you have some time for this, please?

Technical mistake, please see the post below

[Kornelius]

I have heard that it is very important. Kornelius? Do you have some time for this, please?

Dear Nina,

I will try to offer a few thoughts on this interesting topic.

The first thing important to notice is that both greek orthodox architecture and liturgical rite rely heavily on symbolism. Religious symbolism is very significant and it's roots are very ancient.

The founder of symbolism is not man, it is actually God Himself. In the book of Genesis God put a "mark" or sign on Cain. This mark conveyed an idea, which in the latter case was that Cain was the slayer of Abel. Similarly throughout human history we notice that symbols (marks, signs, hieroglyphs) were used to convey words, ideas, secrets etc.

A symbol is not to be confused with an emblem. An emblem stands for something else, whereas a symbol contains a powerful moral and spiritual meaning. For instance, the first symbolism, Cain's mark conveyed the idea of him being the bearer of death as we came to first know it. Although humanity condemned himself with a death sentence, prior to this episode, the first natural death came subsequent to Abel's death, which was a murder. Death, whether spiritual or physical has a powerful spiritual meaning. Therefore, Cain's "mark", the first symbol, was full of spiritual and moral meaning to contemporaries of Cain in the ancient world. Hence, the avoidance.

Having established why symbolism is important, let us say a few concrete things about symbolism in our church's design and our liturgical rite.

For instance, why every altar is designed in a way that the celebrant faces the East, and not the West. The reason for that is that West is the symbol of darkness, which according to St. John Chrysostom is the "side" of Satan. St. Cyril of Jerusalem also says in his Catech. Mystagog. "As the West is the region of visible darkness, and since Satan, who has darkness as his lot, has his empire in darkness, so when you turn symbolically towards the West, you renounce this dark and obscure tyrant."

Chrysostom in his Baptismal Instruction says that "On [Holy] Friday at the ninth hour, the thief entered Paradise; the darkness which lasted from the sixth to the ninth hour was dissolved; and the Light, perceived by both body and mind, was taken up as a sacrifice for the whole world. For at that hour, Christ said: 'Father, into your hands I commend my Spirit!' Then the sun we see looked on the Sun of Justice shining from the Cross and turned back its own rays..."

Above, it is clear the powerful symbolism of both East and West. Like I said before these symbols are not abstract and void of meanings, but powerful spiritual vortexes that can actually influence our thinking and constantly shape our lives. Have you wondered why symbolism is so significant in the occult?

Architecture too is full of symbolism. For instance, the design can instill among the attendants ideas of quasi pagan theology, as it is the case with gothic architecture. The never-ending tall columns merging in the gothic arch convey the idea of a far, distant, unknowable, and unapproachable God. It is a long streching of man's "arms" toward God with Him nowhere to be seen in the distance and the "arms" remain ungrasped.

The round arches and the dome (byzantine architecture) on the other hand as observed par excellence at Hagia Sophia, imply the idea of God and his celestial kingdom encompassing all the believers. It conveyes a powerful synergism, of God Descending towards us, while we ascend towards Him, as St. Athanasios said: "God became man [descended] so that man can become god [ascended]."

The round and spherical shapes in architecture resonate in coherence with God's architecture in creation. “One reason architecture should learn from biology is that biological structures have discovered the materials and shapes which allow the electrical fields we call Life to converge into self-organization and self-awareness. Nature never uses a sharp corner because it would bleed electrical force. It would only use sharp edges exactly where charge needed to be projected. The bee hive and the pine cone are excellent examples of sacred architecture because as biological capacitors they implode charge, making life possible and sustainable. It is because of this that the beehive, cathedral, fresh eggs or sea-sprayed celtic straw huts make things live so long - they are Full of Charge.” adapted from Dan Winter

I hope this was useful, since I've only scratched the surface. There is so much more to religious symbolism that one has to write innumerable theses. For those of you interested in this topic, St. Cyril of Alexandria in particular - and all the church fathers in general - makes significant exegesis of symbolism in his theological writings, specifically revealing the Old Testament symbols as foreshadows of Christ's mystery that was to come.

[Effie Ganatsios]

Facing East.

While visiting Australia I visited the graves of my father and my stepfather. My step father is buried in Springvale, the most enormous but also very, very beautiful cemetery... in fact a lot of couples go there for their wedding photos - bizarre but true...

While there, I also walked around a little and I noticed a new Muslim cemetery in which all the graves were facing east.

Why is it that christian graves face in all directions while our churches are built facing east?

Effie

[Andreas Moran]

Why is it that christian graves face in all directions while our churches are built facing east?

Graves in England face east.

[Effie Ganatsios]

Graves in England face east.


That's good Andreas. They certainly don't do that in Greece (or in Australia).

[Olga]

Not quite, Effie. Those Orthodox who are diligent enough ensure their loved ones' graves face east. When my father died some years ago, my mother was adamant that this be the case.

[Andreas Moran]

The round and spherical shapes in architecture resonate in coherence with God's architecture in creation. “One reason architecture should learn from biology is that biological structures have discovered the materials and shapes which allow the electrical fields we call Life to converge into self-organization and self-awareness. Nature never uses a sharp corner because it would bleed electrical force. It would only use sharp edges exactly where charge needed to be projected. The bee hive and the pine cone are excellent examples of sacred architecture because as biological capacitors they implode charge, making life possible and sustainable. It is because of this that the beehive, cathedral, fresh eggs or sea-sprayed celtic straw huts make things live so long - they are Full of Charge.” adapted from Dan Winter

This made me think of the clochans, the stone beehive-shaped huts of the monks in the monastery on Skellig Michael.

[Nina]

They face east because Jerusalem is east.

[Andreas Moran]

Jerusalem is due south of Moscow.

[Nina]

I kind of know that.

But for almost one millennium Russia of today was not Orthodox, therefore many things evolved in Orthodoxy without it in mind.

[Father David Moser]

The sun is a scriptural and patristic image of the Son who enlightens us (see Matt 4:15,16 for an example. The troparion of the Nativity also expresses this when our Lord is called "the dayspring from on high"). Thus when we pray we face the coming of the dawn as the coming of the the Light Who enlightens the world. It's just one big icon in nature. Even in Churches which of necessity (construction, zoning, lot size etc) are not oriented to the east, once you enter the Church east is defined as "toward the altar" and the deacons doors are still referred to as the "north door" and "south door" and so on.

Fr David Moser

[Andreas Moran]

So, is the symbolism about the rising sun rather than Jerusalem?

[Father David Moser]

So, is the symbolism about the rising sun rather than Jerusalem?


yes it is

Fr David Moser

[Nina]

So, is the symbolism about the rising sun rather than Jerusalem?

Of course it may be. But we must not forget The Temple. God used to dwell there. Jordan originated from there. The symbolism of the OT was carried over also in Christianity.

[Effie Ganatsios]

Not quite, Effie. Those Orthodox who are diligent enough ensure their loved ones' graves face east. When my father died some years ago, my mother was adamant that this be the case.

Olga, here we're not given a choice. You might not know (I certainly didn't) that the bones of the deceased are removed after three or four years and are then stored in a special building. In villages, they are not removed as is the case in Australia, but in my city there is not enough room to have a permanent grave for the deceased. Of course, for an exorbitant price you can "rent" the grave for years and years if you want to. Most people don't do this though.

Quite macabre but the closest members of the family are informed by the cemetary office that the grave will be dug up. The women then gather and wash the bones with wine. A service is then held a couple of days later at the gravesite at which all the family members are gathered, before putting the bones in their special boxes. I have never actually taken part when the bones are cleansed but I have been to numerous blessings over the bones (which are gathered in a large basket with a white cloth placed over them).

It was quite terrifying the first couple of times, but I am used to it now. For one beloved auntie, we even commented on the fact that an orthopedic "ball" that she had had implanted in her hip looked as if it were new. You can become desensitized to just about anything.

Effie

[M.C. Steenberg]

Dear friends,

On the symbolism of the Church facing east, it is important to be aware that this practice developed at around the same time as the destruction of the temple in Jerusalem towards the end of the first century. Whereas the practice of synagogue construction (on which early Christian temples were directly based) was to face Jerusalem (and indeed, to have a miniature Ark in the synagogue, identifying the connection with the Ark in the temple), the destruction of the temple meant a radical shift in this symbolism. Rather than face the city of the old, earthly temple, Christian churches were orientated toward the rising of the Sun -- a symbol both of resurrection, and also of the advent of the New Jerusalem of Revelation.

INXC, Dcn Matthew

[Nina]

The only reason to also mention the Place where God was born (Jerusalem) and where He prepared His coming is that there are some people, who accuse us of sun worshiping.

And as you can see in the quote below both reasons are mentioned. And sun is closely tied with the place where Christ appeared on Earth and where He will come during the Second Coming.


"Praying toward the East is handed down by the holy apostles, as is everything else. This is because the comprehensible sun of righteousness, Christ our God, appeared on earth in those regions of the East where the perceptible sun rises, as the prophet says: 'Orient is his name' (Zech. 6:12); and 'Bow before the Lord, all the earth, who ascended to the heaven of heavens in the East' (Cf. Ps. 67:34); and 'Let us prostrate ourselves in the place where His feet stood' (Cf. Ps. 67:34); and again, 'The feet of the Lord shall stand upon the Mount of Olives in the East' (Zech. 14:4). The prophets also speak thus because of our fervent hope of receiving again the paradise in Eden, as well as the dawn of the brightness of the second coming of Christ our God, from the East."

St. Germanus of Constantinople.I have this quote in my email.

[Paul Cowan]

You may be happy to know I am now proofing my 24 page diary from my trip to Athos. I still have a couple of things to tweek until I am satisfied with it. I am in need of a word though. In a monastery in the main church is a huge chandelier. Surrounding the chandelier is a brass ring holding icons within and without the ring and many candles. This piece is segmented and spun on special occasions. I think the icons on the inside are of the life of Christ and on the outside are of the apostles?

Can someone tell me the name of this?

Thank you
Paul

[Nina]

You may be happy to know I am now proofing my 24 page diary from my trip to Athos. I still have a couple of things to tweek until I am satisfied with it. I am in need of a word though. In a monastery in the main church is a huge chandelier. Surrounding the chandelier is a brass ring holding icons within and without the ring and many candles. This piece is segmented and spun on special occasions. I think the icons on the inside are of the life of Christ and on the outside are of the apostles?

Can someone tell me the name of this?

Thank you
Paul

You mean the Polieleo? Maybe I am not understanding you correctly.

[Paul Cowan]

You mean the Polieleo? Maybe I am not understanding you correctly.

I don't know. All Google searches on this word are in another language. I don't know how better to describe it. All I know is I don't want to be under it if it falls.

[Nina]

I don't know. All Google searches on this word are in another language. I don't know how better to describe it. All I know is I don't want to be under it if it falls.

Giggles... Yeah that it is! lol... You are allowed to make such jokes to make us laugh until Great Lent. Actually I have thought the same but on the other hand I always think that God holds it fast. Maybe we can have polieleophobia (wow that sounds so smart :P and like a medical term).

Ok the reason why you could not find it with my spelling is that we use sometime 'i' and sometime 'y' when transliterating many words from Greek to English. Therefore it can be spelled also with a y. Like in polyeleo - I prefer the spelling with 'i' for this word.


Chandelier

http://upload.wikimedia.org/wikipedia/commons/thumb/1/15/PA020045.JPG/180px-PA020045.JPG (http://en.wikipedia.org/wiki/Image:PA020045.JPG) http://en.wikipedia.org/skins-1.5/common/images/magnify-clip.png (http://en.wikipedia.org/wiki/Image:PA020045.JPG)
Polyeleos chandelier above the Holy Doors (http://en.wikipedia.org/wiki/Holy_Doors) at Serbian Orthodox Church (http://en.wikipedia.org/wiki/Serbian_Orthodox_Church), Trebinje (http://en.wikipedia.org/wiki/Trebinje), Serbia (http://en.wikipedia.org/wiki/Republic_of_Srpska)


The word "polyeleos" also refers to a large chandelier (http://en.wikipedia.org/wiki/Chandelier) used in some Orthodox churches, particularly in monasteries. It is in the form of a very large circle (also called a corona) with many candles on it, and is often adorned with icons (http://en.wikipedia.org/wiki/Icon) of numerous saints (http://en.wikipedia.org/wiki/Saint). The polyeleos is suspended by a chain from the ceiling. During the chanting of the Polyeleos psalms (134 and 135), all of the candles are lit and it is pushed with a rod so that it turns back and forth during the singing, adding to the joy of the service. This practice is still seen in the monasteries of Mount Athos (http://en.wikipedia.org/wiki/Mount_Athos) and in other traditional Orthodox monasteries throughout the world.
http://en.wikipedia.org/wiki/Polyeleos

In Greek the word Polieleos/Polyeleos means "a lot of mercy, much mercy" from God from the chant, but at the same time it means 'much, a lot of oil' with an adjustment. And it is because of this beautiful verse "for His mercy endureth forever" from the Psalm 135. And if you have the CD Agni Parthene, or if you can listen to it on line it is the 2nd psalm after Agni Parthene. You can listen to the CD here (http://www.ortodoxtv.com/muzica-bizantina-psaltica-mp3.php). Click on Agni Partene and then the Psalm is the second one. You can hear the 'eleos' sometime before the Alleluia.

[Nina]

Also Paul, look here (http://www.yalchicago.org/holyarchangels.html)they have a beautiful polieleos in the Monastery in TX you have been.

[Olga]

Sorry to be a pain, Nina, but the polyeleos is the psalm selection sung at a Vigil of high enough rank, and it indeed refers to the repeated refrain in these psalms of "...for His mercy endures forever". The word for the central chandelier is polyelaios, literally meaning much oil, but in reality meaning many oil lamps.

A modern analogy is the word chandelier, which dates from earlier centuries when light fixtures bearing many candles were called this. Nowadays, any large, multi-lamped electric light fixture is called a chandelier. In the late 19th and early 20th centuries, there were additional name changes to the traditional chandelier: a gas-lit fixture became known as a gasolier, and an electric one was called an electrolier. Gasoliers soon disappeared as electricity became more widely available, and eventually, electroliers reverted to being known as chandeliers.

[Anna K.]

Dear friends,

Wonderful, Paul, that we will soon God willing, be reading about your pilgrimage.
Can someone please explain the meaning of the spinning of this polyelaios?

In Christ
Anna

[M.C. Steenberg]

Can someone please explain the meaning of the spinning of this polyelaios?


As ever, there are many! But the basic symbolism of setting the polyelaios in motion (and any other suspended illuminations in the temple -- including the chandelier that often is suspended within the circle of the polyelaios) ties in with its name, and the hymn to which it is connected in matins. It is the central hymn of the vigil on creation singing the praise of God, and as it is sung, the 'things above' the heads of the faithful are set in motion, as a visual image of the heavenly realms joining the earthly in singing God's praise.

INXC, Dcn Matthew

[Nina]

Sorry to be a pain, Nina, but the polyeleos is the psalm selection

Yes exactly, as you can see:




In Greek the word Polieleos/Polyeleos means "a lot of mercy, much mercy" from God from the chant,

Some like to call it psalm, some like to call it chant and psalm. Also about olives I know but it would have been too much confusion with the eleos and elaios, so I tried to keep it simple.


Dear Anna,
As Father Deacon Matthew, has explained, it is an expression of heavenly delight and celebration and singing God's praise. I have seen this practice and another one similar also in other places, when there is a great feast in the Church, or during Vespers, Matins, (or there is a chant for Panagia) someone would put into a circular motion also all the suspended (hanging) oil lamps in front of the icons of the iconostasis. It feels so joyful and really makes your heart leap with joy!

[Anna K.]

It feels so joyful and really makes your heart leap with joy!

Yes, I can imagine that!
In Christ
Anna

[Effie Ganatsios]

The following is from my little book : The Divine Liturgy Explained.

"The Divine Liturgy is divided into several parts. Each part corresponds to a particular event of our Lord's Life, thus giving to the Divine Liturgy the form of a corporate dramatic action, by which the whole Life of Christ is re-enacted. The priest and the worshippers (the latter's role having been replaced now by the chanters or the choirs) have their distinct role for the proper representation of the Divine Drama.

Before the Divine Liturgy the Offeratory (προσκομιδη) is made, in which the priest in the Sanctuary prepares the Elements of the Sacrament for consecration. This part of the Liturgy commerates Christ's early Life, which was a preparation for His public ministry. The Offeratory service is performed during the Matins service (ορθος) without being seen by the congregation, just as Christ's early Life was not shown to the world as being the revelation of God's Life (Matt. 11:27, John 14:9).

I will continue in a later post. Detailed information about our liturgy is well known, of course, by most members of this forum, but I did not know these details and I am finding so much significant information in this little book, that I thought I would share it with you.

effie

[Kypreos]

there is a portion after divine liturgy where the deacon brings out loaves of bread, oil, vinegar, and candles. I think the service may be called artoplasia, or something like that in greek. I think its done for someone who is sick, as the loaves of bread are then distributed to the faithful.

Can anyone explain this service, or provide a link to an explanation? I love the hymn thats chanted, but i dont know what it means: If i translate it to english it seems to mean: riches and poverty??...angels are hungry...????

[Nina]

Kypreos, the service you refer to I think it is Artoklasia (http://home.it.net.au/%7Ejgrapsas/pages/Artoklasia.html). Here is more info (http://en.wikipedia.org/wiki/Artoklasia).

The hymns are one for Panagia (Theotoke Parthene - Hail, most blessed, Mary, Virgin Theotokos,) and the other one that I think you mention is (Plousi eptoheusan kai epinasan):

"The rich have become impoverished and gone have hungered; but they who seek the Lord shall not lack any good thing."

[Nina]

I looked for Artoklasia service in English on youtube but I could not find it. I just found one in Greek (http://www.youtube.com/watch?v=PbF0KDTHhpU&feature=related) from a monastery (convent) of Prophet Elias near Delphi.

The video starts with the Theotoke Parthene (Hail Virgin Theotokos). At 03:02 starts the hymn "The rich have become impoverished..." chanted three times.

[Olga]

The Artoklasia (Blessing of Bread) is performed at the end of Vespers during a feast of Vigil (Vespers and Matins) rank, i.e. the higher-ranking feasts. Bread, oil and wine (not vinegar) are blessed during this short ceremony. There are some differences between Greek and Slavic custom: in most Greek parishes, the artoklasia is carried out at the morning Matins (Orthros) preceding the Liturgy, whereas the Slavic practice is at the Vigil on the eve of the feast (Matins is rarely served in the mornings in Slavic parishes). Below is the text of the artoklasia:

P: Let us pray to the Lord.

C: Lord, have mercy.

O Lord Jesus Christ our God, who blessed the five loaves in the wilderness, and satisfied the five thousand, bless these loaves, wine, and oil, and multiply them in this city, in this holy House, and in all Your world; and sanctify the faithful who partake of them. For it is You who blesses and sanctifies all things, O Christ our God, and to You we send up glory, together with Your Father, who is without beginning, and Your all-holy, and good, and life-creating Spirit, both now and forever, and to the ages of ages.

C: Amen. Blessed be the name of the Lord from henceforth and forever (x3)

Selection from Psalm 33:

I will bless the Lord at all times, His praise continually on my lips. I will praise the Lord from my heart, let the humble hear and rejoice. Proclaim with me the greatness of the Lord, let us acclaim His name together. I sought the Lord and He answered me, and freed me of all my fears. They looked to Him and were radiant, their faces were not put to shame. The poor man called out and the Lord heard, and saved him from all his troubles. The angel of the Lord encamps around those who revere Him and rescues them. O taste and see that the Lord is good, blessed are those who trust in Him. Revere the Lord, you His saints, those who revere Him want for nothing. Rich men may go needy and hungry, but those who seek the Lord shall lack in nothing good.

P: The blessing of the Lord be upon you, through His grace and love for mankind, always, now and forever, and to the ages of ages.

C: Amen.

The Greek service is much shorter, including that it uses one verse from Psalm 33 (Rich men may go needy and hungry, but those who seek the Lord shall lack in nothing good), which is often sung by the congregation as well as the clergy at Greek churches.

During the Vigil in Slavic custom, at the reading of the Canons at Matins, the congregation queue to venerate the icon of the feast. The priest stands to one side of the icon, and, after each person has venerated the icon, receives an anointing on the forehead in the shape of a cross from the priest from the oil which was earlier blessed (this is not the same as the sacrament of Holy Unction). The faithful then receive a piece of the blessed bread which has been sprinkled with the blessed wine.

In Greek practice, the blessed bread is not sprinkled with wine, and there is no anointing. The bread is distributed to the faithful at the end of the Liturgy which follows Matins.

[Paul Cowan]

I have two priests. They each hold their hands differently yet at the same time during the service. One priest will hold his hands at chest level and wide apart facing upwards as in receiving a big package and the other will hold his hands at face level facing away from his face and just in front of and outside his face.

Is there a difference or just a preference. I read somewhere that a prayer was not supposed to have the hands above the ears, but I don't know where I read this. I can't even say for certain the prayer I am referring to, but it is during every Liturgy. It is NOT the Lord's Prayer.

Any thoughts?

Paul

[Olga]

Paul

The posture you are referring to is the orans position, and is an ancient sign of prayer and supplication. (Look at icons of the Mother of God of the Sign/Znamenie, and you'll see what I mean.) I am reminded of the psalm verse which is sung at Vespers at "Lord, I have called": Let my prayer rise like incense before you; let the lifting up of my hands be an evening sacrifice. Hear me, O Lord.

There are several times during Liturgy, and at other divine services where the priest adopts this position, notably at his reciting of the Cherubic Hymn in the altar, and at the Dismissal, during his chanting of the words "Glory to You, O Christ our God and our hope, glory to You" at the end of Matins. There are, of course, other instances of this.

As for any constraints on how the hands and arms should be positioned, perhaps the priests on this forum could elaborate.

[Kypreos]

I can't even say for certain the prayer I am referring to, but it is during every Liturgy.
Any thoughts?

Paul

can it also be the part when the priest says "Let us lift up our hearts" - and then he looks up at the icon of Christ?.

[Fr Raphael Vereshack]

This holding up of the hands by the main celebrant at the Liturgy also occurs during the Epiclesis.

Immediately before the consecration of the gifts, in the Slavic/Russian tradition, the celebrant holds up both hands and prays: "O Lord Who didst send down Thy Most Holy Spirit at the third hour upon Thine apostles: take Him not from us O Good One but renew Him in us who pray unto Thee."

This is repeated three times with verses from Psalm 50 in between.

In Christ- Fr Raphael



Paul

The posture you are referring to is the orans position, and is an ancient sign of prayer and supplication. (Look at icons of the Mother of God of the Sign/Znamenie, and you'll see what I mean.) I am reminded of the psalm verse which is sung at Vespers at "Lord, I have called": Let my prayer rise like incense before you; let the lifting up of my hands be an evening sacrifice. Hear me, O Lord.

There are several times during Liturgy, and at other divine services where the priest adopts this position, notably at his reciting of the Cherubic Hymn in the altar, and at the Dismissal, during his chanting of the words "Glory to You, O Christ our God and our hope, glory to You" at the end of Matins. There are, of course, other instances of this.

As for any constraints on how the hands and arms should be positioned, perhaps the priests on this forum could elaborate.

[Father David Moser]

As for any constraints on how the hands and arms should be positioned, perhaps the priests on this forum could elaborate.

I was taught that one should emulate the icon of the Mother of God (which the priest is usually facing at this point since in traditional Church iconography it is the icon above the apse)

Fr David Moser

[Olga]

Very true, Fr David, as the traditional icon of the Mother of God in the apse is the Of the Sign, as she is known in Greek as Platytera ton Ouranon (She who is broader than the heavens). Very apt.

But occasionally in Slavic churches, other icons are painted instead. Our local Russian (ROCOR) church has the icon Derzhavnaya (Reigning) in the apse, which is of the Mother of God Enthroned type.

[Paul Cowan]

We have touched on censing during parts of this thread, but I am hoping to understand the types of incense used during different parts of the year.

As we started Lent last week, the incense used in the censor (I am usually the one adding it and giving it to the priest) was very pungent. During Pascha last year it changed to almost flowery. And again after the paschal season it again changed "tone", if you will. I am not asking about the name of the types of incense or who makes what kind, but more along the lines of the smells during times of the year.

Some is dark, some is white, some powdery, opaque, black, and all colors and textures inbetween. Obviously different ingredients to produce different effects.

1) why?
2) when is each "tone" of smell to be used?

Thank you
Paul

PS: I was able to serve during the Presanctified Liturgy twice this week. I loved going to work smelling of incense all day. It really refocuses the mind.

[Father David Moser]

We have touched on censing during parts of this thread, but I am hoping to understand the types of incense used during different parts of the year.
...
1) why?
2) when is each "tone" of smell to be used?


Well, the only rhyme or reason to incense that I know of is the whim of the priest -or deacon or possibly the head altar server. There is no rule about it in any way that I know. I have three different "flavors" - one for great feasts, one for Great Lent and one for normal. I chose them based on a couple of criteria - first and foremost, I picked what I liked and second I picked what doesn't choke the choir.

Fr David Moser

[M.C. Steenberg]

Following on what Fr David has written, there is certainly no formal prescription on types of incense to be used at certain times. However, there are general 'airs' about scents that clergy will sometimes assign to different seasons or feasts. We tend to use incense that is heavy in myrrh in Lent and penitential seasons; an incense that is light and 'festive' on Sundays; incense with rose or floral scents on feasts of the Mother of God; etc. But this is all subjective, and tends to be at the preference of the clergy.

INXC, Dcn Matthew

[Paul Cowan]

Following on what Fr David has written, there is certainly no formal prescription on types of incense to be used at certain times. However, there are general 'airs' about scents that clergy will sometimes assign to different seasons or feasts. We tend to use incense that is heavy in myrrh in Lent and penitential seasons; an incense that is light and 'festive' on Sundays; incense with rose or floral scents on feasts of the Mother of God; etc. But this is all subjective, and tends to be at the preference of the clergy.

INXC, Dcn Matthew

Yes, This seems to be the "form" we also follow. I have found for the best smoke, to use the more ground or very small pieces in the censor. Although it does not last long and begins to stink after it burns off, so I have to put a few larger pieces in their with it. I like to do the most smoke during the part (forgive me, I still can't get all the names right) where the priest does the censing around the altar saying Psalm 50 right before we do the Great Entrance.

For me, as the keeper of the incense, I like this time especially with alot of smoke as we still have to process and it needs to last. I "feel" a more prayerful moment when we take the bread and wine out to the people while the prist is praying the needs and the incense fills the church as we walk around.

Paul

I would like to start a social group related to altar serving if anyone is interested in joining. I will come back and edit this in a moment with the link (http://www.monachos.net/forum/group.php?groupid=8&gmid=26#gmessage26).

[Matthew Panchisin]

It is said that Saint Polycarp burned like frankincense during his martyrdom. It is interesting to note his martyrdom did not embrace the spirit of ecumenism, if it did his glory in Christ would not have been revealed. The spirit of ecumenism would have saved him from his martyrdom spearing us from the aroma of frankincense while some either can't tell what ecumenism is exactly or smells like and others find it embracable. Apparently such things are not a pick your poison or how to live in peace with others situations but rather require discerment which is evident in the words that Polycarp spoke before the arena world.

Saint Polycarp did not say to the Caesar there 'hey lets all get along in the world here' nor did the Christians that had been present for such occasions. The symbolisms of arch of fire over the Saint could not allow it. Since the Sunday of Orthodoxy is near or at hand in some places I wonder since the Apostolic Fathers quite clearly didn't embrace the spirit of ecumenism if the selected effects of ignorance or learnedness numbs the senses so that people are comfortable with different smells. There must be a point when conscience triumphs over minds and passions. The great tragedy is when those passions that create grave misunderstandings are forced upon others within the Church, which has become far to common.

In Christ,

Matthew Panchisin

[Nina]

Matthew:

Wow. I did not know St. Polykarp burned like frankincense when they martyred him! Thank you for sharing it.

Paul:

All moments are wonderful to have lots of incense burning (smoke), but one of my favorites is during Vespers when the hymn "Lord I have cried unto you" (which is amazing btw) comes to the verse "let my prayer rise in front of you as the incense". I love that moment and it is so befitting and the priest starts censing. :) My grandmothers always said an expression: 'that person run away as the devil from the incense'. So lots of smoke helps [although I have fainted twice in my life at church because I was standing and the incense tickled my empty stomach :) ].

[RichardWorthington]

From what I know (and I do not know much, although my spiritual father is an architect who builds churches :) ) it is that the Holy Altar has to be from the East-side. This is from what we know from OT. We have to face east when we worship God
...
God is always associated with the east. In the OT (I do not remember where exactly) it makes reference to that.


I know that this post is from a few pages back, but seeing that there have been no posts for over a week I thought I would post here rather than starting a new thread (I did a search for east and worship, and this post seemed the most appropriate.)

I have recently been having doubts about whether the OT does teach that we should face east when we worship.

In Exodus 26:22 it says, "And for the sides of the tabernacle westward thou shalt make six boards", in other words the entrance to the tabernacle was via the east end, meaning that the priests faced west.

Also, in Ezekiel 8:16, "at the door of the temple of the LORD, between the porch and the altar, [were] about five and twenty men, with their backs toward the temple of the LORD, and their faces toward the east; and they worshipped the sun toward the east."; the LXX merely mentions that they faced the sun away from the temple. However, the point remains, to face east when at the entrance of the temple was to turn your back on the temple: therefore to enter the temple you had to enter via the east end, and so you faced west.

Again, Ezekiel 47:1, "THEN he brought me back to the door of the temple; and there was water, flowing from under the threshold of the temple toward the east, for the front of the temple faced east; the water was flowing from under the right side of the temple, south of the altar." If the front faced east, then again to enter it you had to face west.

If these things are so (and Wikipedia seems to think that the Tabernacle and Temple faced east) then we are wrong to face east when we worship? I have read about worship towards the east, but they just seemed to quote verses where the word east was mentioned as opposed to thinking about the orientation of things.

Could anyone enlighten me?

Richard

[Matthew Panchisin]

Dear Richard,

The Orthodox Church does not have any doubts about it and since you are within her embrace why not simply accept her teachings? Afterall others have, namely our Godbearing Fathers, Saints, martyrs, the righteous souls and those made perfect in the faith etc.

Personally after reading the writings of some of the aforementioned I have come to the conclusion that they truly have been given right titles by the Orthodox Church, many of their understandings are very high to me anyway. I'm convinced those understandings are the fruit of blessed prayer and blessed life within the Orthodox Church.

When Orthodox Christians Pray and Worship God They Turn Towards
the East*

“The Dayspring from on
high hath visited us”

Because We Possess a Twofold Nature,

We Offer a Twofold Worship

ST. JOHN OF DAMASCUS teaches us that we do not worship facing East without reason or fortuitously, but that because our nature is compound—that is, visible and invisible, noetic and sensible—, we also offer our Creator a twofold worship: our soul is turned noetically towards God, and at the same time our body worships facing East.This twofold manner, noetic and sensible, of our oblation to the Lord is apparent in other instances as well: we chant with our mind and at the same time with our bodily lips; we are Baptized both in water and in the Holy Spirit—that is, we are united to our Lord in two ways: by participating in the Holy Mysteries and by the Grace of the Holy Spirit.

II
Christ is Named the “Orient”OUR LORD AND GOD is the noetic Light: “God is light”²; He is also the “Sun of righteousness”³; He is the “light of the world, the “great light and the “Dayspring” or “Orient” which “visited us from on high,” and by His Grace and Truth He enlightens mankind, which was sitting “in the darkness” of ignorance,
“in the region and shadow of death” of sin.
For precisely this reason, we must dedicate the East to Christ for worship, because we must render every good thing to God, from Whom proceeds every good thing.And the Divine David says: “Sing unto God, ye kingdoms of the earth, chant ye unto the Lord, unto Him that rideth upon the heaven of heaven towards the East,” because the Lord began His works at the setting of the Sun and completes them “in the East,” at the source of light. Likewise, Holy Scripture says: “God planted a garden eastward in Eden, and placed there the man whom He had formed,” and when man transgressed the commandment, he was exiled “over against the garden of delight,” that is, in the West.

III
We Seek Our Ancient Homeland in the East WE WORSHIP GOD, then, seeking our ancient homeland and fixing our gaze upon it; this reminds us also of the Tabernacle of Witness in the Old Testament, which had the “veil” and the “mercy-seat” turned towards the East. And the tribe of Judah, because it enjoyed greater honor, was encamped “towards the East.” And in the renowned Temple of Solomon, the gate of the Lord “looked towards the East.” Our Lord Himself, when on the Cross, looked towards the West; therefore, when we worship Him, we look towards Him, that is, turned towards the East. During his Ascension, He was carried up eastward, and thus did His Apostles worship Him. Just as they saw Him being taken up into Heaven, so in the same manner will He come again, as the Lord Himself said: “As the lightning cometh out of the East and shineth even unto the West, so shall also the coming of the Son of Man be.” Therefore, in expectation of the Second Coming of our Savior, “we worship facing East.”

IV
Unwritten Tradition THIS TRADITION is an unwritten one and derives from the Holy Apostles, because “they have handed many things down to us not in writing.”On the basis, moreover, of this unwritten Tradition, the Holy Altar in Orthodox Churches faces East, so that the Priest and Faithful alike are turned eastward, presenting an image of the new people of God, who, coming out of the Egypt of the passions and worldly darkness, journey towards the easterly Land of Promise, the heavenly homeland, while walking ahead of them, as a guide, is the new Moses, the Priest and Shepherd praying before the Altar, that noetic throne of the Divine Majesty.
For exactly the same reason, there prevails the good, beautiful, and symbolic custom of placing the dead, both during the funeral service in the Church as well as in their tombs, so that they face East.Furthermore, pious Orthodox Christians—or so they did in the past, at any rate—, when lying down to sleep, make sure that they are facing East: calling to mind the “garden eastward in Eden” and praying, they hand themselves over with trust to Divine Providence and to the repose of sleep. *Source: ÜAgiow KuprianÒw, No. 297 (July-August 2000), pp. 32-322.

[Olga]

The East Gate of the sanctuary is a prefiguration of the Mother of God. One of the OT readings for most vigils dedicated to her is Ezekiel 43:27-44:4, which is a prophecy of Christ's incarnation and birth from a virgin mother.

[M.C. Steenberg]

Richard's query is a good one. The simple answer is that the Jewish synagogue, on which the Christian worship space is based, faced the temple in Jerusalem. The Christian church, however, does not face the ancient temple in the old Jerusalem, but looks to the coming of the new Jerusalem from on high, which comes from the rising of the Son. So the facing east, in symbolism of this, is an intentional shift in the symbolism inherited from older Jewish practice.

INXC, Dcn Matthew

[Nina]

The place with the burned offerings was east.

[RichardWorthington]

The Orthodox Church does not have any doubts about it and since you are within her embrace why not simply accept her teachings? Afterall others have, namely our Godbearing Fathers, Saints, martyrs, the righteous souls and those made perfect in the faith etc.

These are wise words - providing they are not over done! Thinking about it, you have found a perfect antidote to “Do not trust your feelings”, which has blighted the Western world (e.g. logical arguments with horrendous applications). Your antidote is this: “Do not trust your logical mind!” A balance of both is surely needed in a sober life and society.

I had already read the passage you quote by St John of Damascus; I know that this is the church’s tradition.

The Christian church, however, does not face the ancient temple in the old Jerusalem, but looks to the coming of the new Jerusalem from on high, which comes from the rising of the Son. So the facing east, in symbolism of this, is an intentional shift in the symbolism inherited from older Jewish practice.
But what about when the apostles worshipped in the second temple - they must have faced west! Hence my original query.

The East Gate of the sanctuary is a prefiguration of the Mother of God. One of the OT readings for most vigils dedicated to her is Ezekiel 43:27-44:4, which is a prophecy of Christ's incarnation and birth from a virgin mother.
Thinking about it, I think this has lead me to see why the temple priests faced west in worship, but we face east, and at that without any suggestion of sun worship. The God of Israel became incarnate in Mary, who became a temple. The incarnation however was so that we may all become a yet more perfect temple in the true Temple of His Flesh:


you also, like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ.
1 Peter 2:5

Do you not know that you are the temple of God and that the Spirit of God dwells in you?
1 Cor 3:16

We are the temple of God!! Therefore it is we the people who face east like the old temple, expecting the Spirit of glory:


And the glory of the LORD came into the temple by way of the gate which faces toward the east. The Spirit lifted me up and brought me into the inner court; and behold, the glory of the LORD filled the temple.
Ezekiel 43:4-5

God does not dwell in houses, nor does He care for them: He cares about people! It is we Christians who face east in our worship (whether at morning or at evening) who have the fulfilment of the Old Testament; it is we who become the Temple of God by communion with the Body and Blood of His Christ.

Well, this has satisfied my logical curiosity anyway!

Richard

[RichardWorthington]

The Christian church, however, does not face the ancient temple in the old Jerusalem, but looks to the coming of the new Jerusalem from on high, which comes from the rising of the Son. So the facing east, in symbolism of this, is an intentional shift in the symbolism inherited from older Jewish practice.


Sorry Farther Deacon!
I misread your post; I though it read " ... which comes from the rising of the Sun"! While the similarity between these two words is helpful in English, yet here it did confuse me!

... The rising of the Son ... Indeed! Pray for me.

Richard

[Paul Cowan]

During Holy Unction there is a platter of flour with a bowl of oil and wine in the oil from which the priest annoints the Faithful. What do these 3 items represent?

Paul

[Antonios]

The Parable of the Good Samaritan

On one occasion an expert in the law stood up to test Jesus. "Teacher," he asked, "what must I do to inherit eternal life?" "What is written in the Law?" he replied. "How do you read it?"
He answered: " 'Love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind'[c (http://www.biblegateway.com/passage/?book_id=49&chapter=10&version=31#fen-NIV-25383c)]; and, 'Love your neighbor as yourself.'[d (http://www.biblegateway.com/passage/?book_id=49&chapter=10&version=31#fen-NIV-25383d)]"
"You have answered correctly," Jesus replied. "Do this and you will live."
But he wanted to justify himself, so he asked Jesus, "And who is my neighbor?"
In reply Jesus said: "A man was going down from Jerusalem to Jericho, when he fell into the hands of robbers. They stripped him of his clothes, beat him and went away, leaving him half dead. A priest happened to be going down the same road, and when he saw the man, he passed by on the other side. So too, a Levite, when he came to the place and saw him, passed by on the other side. But a Samaritan, as he traveled, came where the man was; and when he saw him, he took pity on him. He went to him and bandaged his wounds, pouring on oil and wine. Then he put the man on his own donkey, took him to an inn and took care of him. The next day he took out two silver coins and gave them to the innkeeper. 'Look after him,' he said, 'and when I return, I will reimburse you for any extra expense you may have.'
"Which of these three do you think was a neighbor to the man who fell into the hands of robbers?"
The expert in the law replied, "The one who had mercy on him."
Jesus told him, "Go and do likewise."
Dear Paul,

Oil and wine was (and still is) used for medicinal reasons. I'm not sure about the flour, but it may have been used for medicinal reasons as well. I defer to others more knowledgeable.


In Christ,
Antonios

[Sophronia]

Dear Paul,

Oil and wine was (and still is) used for medicinal reasons. I'm not sure about the flour, but it may have been used for medicinal reasons as well. I defer to others more knowledgeable.


In Christ,
Antonios

I was told that the flour will be used in preparation of the Prosphora.

[Owen Jones]

My Cathedral faces west.

A Blessed Great Saturday and Pascha!

[Father David Moser]

My Cathedral faces west.

And my cathedral (Holy Virgin Cathedral in SF, where rest the relics of St John of San Francisco) faces north.


A Blessed Great Saturday and Pascha!

ditto

Fr David Moser

[Fr Raphael Vereshack]

And my cathedral (Holy Virgin Cathedral in SF, where rest the relics of St John of San Francisco) faces north.



ditto

Fr David Moser

Ours faces south. That's where the warm sun finally shines from after the cold, hard winter.

In Christ- Fr Raphael

[Fr Raphael Vereshack]

and of course we're all speaking symbolically here!

[Paul Cowan]

When the lamb on the discos is divided and set around the discos, one piece is immersed in the wine and hot water ( the heat of the Holy Spirit) is poured over it. Why is then a second piece of the lamb dipped into the first chalice before being immersed in the second chalice of wine and hot water poured on top of it? Why not just place the second piece of the lamb directly into the second chalice?

Paul

[Paul Cowan]

After the proskemedia prayers one piece of the bread is setoff to the side with the spear left in it. I understand the symbolism for this, but why is this left on the proskomedia table during the entire service. Why is it not used during the communion? What happens to it after the service. I know there are prayers said after everyone leaves the temple, is this when the priest consumes it?

Paul

[Paul Cowan]

What is the purpose of the Eagle rug for the Bishop? Why does it need to be put down and taken up at certain times of the service? If my parish does not have one, should we?

Paul

sorry for all the questions today.

[Father David Moser]

After the proskemedia prayers one piece of the bread is setoff to the side with the spear left in it. I understand the symbolism for this, but why is this left on the proskomedia table during the entire service. Why is it not used during the communion? What happens to it after the service. I know there are prayers said after everyone leaves the temple, is this when the priest consumes it?

Paul

Never heard of this one before. The Lamb is pierced on the left side (facing the lamb) during the proskomedia and at this point the wine and water are added to the chalice. But then the lance is used to take out the portions for the Mother of God, the saints and the living and departed faithful. After the Great Entrance the lance is transferred to the Holy Table where it is placed on the left side of the crucifix (facing). It is not left on the proskomedia table and it is not left stuck into a piece of bread. But then maybe there is a local tradition I don't know.

Fr David Moser

[Father David Moser]

When the lamb on the discos is divided and set around the discos, one piece is immersed in the wine and hot water ( the heat of the Holy Spirit) is poured over it. Why is then a second piece of the lamb dipped into the first chalice before being immersed in the second chalice of wine and hot water poured on top of it? Why not just place the second piece of the lamb directly into the second chalice?

Paul

I presume this is done when there are two chalices being used. I would guess that in your case the wine and water in the second chalice are not consecrated? and thus the Most Precious Blood which saturates the portion of the lamb from the sanctified chalice then is transferred to the unsanctified chalice and thus sanctifies the previously unblessed wine and water. That's just a guess. This is a different process from what I have been taught in that only one large chalice is consecrated and then some of the Most Precious Blood from the single chalice is transferred into an empty chalice (using a ladle which is set aside and blessed exclusively for that particular purpose. The Most Holy Body is then divided between the two chalices and put in directly.

Fr David Moser

[Herman Blaydoe]

When the lamb on the discos is divided and set around the discos, one piece is immersed in the wine and hot water ( the heat of the Holy Spirit) is poured over it. Why is then a second piece of the lamb dipped into the first chalice before being immersed in the second chalice of wine and hot water poured on top of it? Why not just place the second piece of the lamb directly into the second chalice?

Paul

As I understand it, only one chalice is elevated and consecrated. The other chalices are consecrated by the elevated chalice. At least that makes sense to this bear of little brain.

Herman the Pooh

[Father David Moser]

What is the purpose of the Eagle rug for the Bishop? Why does it need to be put down and taken up at certain times of the service? If my parish does not have one, should we? .

The eagle rug is symbolic of the bishop's spiritual reign over the city. It is placed under his feet whenever he is standing or sitting in one place. No "non-bishop" may step on this rug and thus it is moved when the bishop moves.

Usually for a hierarchal service we will use 4 or 5 rugs at a minimum (if there are more, it is easier since they can be pre-placed and set out when needed). My parish owns four rugs at present, however, frequently the bishop will bring a set when he is traveling to parish that doesn't have them (we also have a set of episcopal vestments, dikiri and trikiri, bishop's staff and a mitre so the bishop doesn't have to carry them when he comes - but then we are unusual in this for a non-cathedral parish)

Fr David Moser

[Herman Blaydoe]

What is the purpose of the Eagle rug for the Bishop? Why does it need to be put down and taken up at certain times of the service? If my parish does not have one, should we?

Paul

The eagle rug, technically, or should I say liturgically, is called the Orlets and it is the symbol of episcopal authority over his diocese. It is moved to be where the bishop is going to be and the head is to face in the direction the bishop is to be facing. Therefore, unless you have several, it gets moved around, as does the throne.

If your church does not have a bishop in residence, I don't think it needs an orlets, since there is no bishop to be standing on it on a typical DL. I imagine the bishop brings one with him when he visits along with all his other paraphernalia.

[Paul Cowan]

Thank you Fr. David and Herman,

Our Bishop visits about every 2 years sometimes sooner and he presides the Liturgy in one or several parishes when he does visit. He does bring his own "stuff", but not the rug. Perhaps I will ask my priest if we need one and if I can help facilitate our parish getting one. The Bishop's throne for us is on the south side of the solea and west and just south of the south Deacon's door. It is a rather humble chair/throne. We also have a chair just west of the High place behind the altar he has used when ordaining someone. It gets moved to the NW corner of the altar at the appropriate time.

When he visits next year, he will be using our parish as his "headquarters" for his stay so I and the others are getting ready now for his visit. We don't much get chance to hold a heiarchial liturgy and if you want to see some high blood pressure, come see us that night. :)

[Paul Cowan]

As I understand it, only one chalice is elevated and consecrated. The other chalices are consecrated by the elevated chalice. At least that makes sense to this bear of little brain.

Herman the Pooh

Yes, I think this is how we are doing it. We elevate one chalice and the discos. When we do the censing and the elevation of the prosphora, the Deacon will go get the second chalice. When the royal doors are closed the priest does as I described above. I should ask him directly. I take it that Jesus is divided yet undivided and consumed yet unconsumed so the second piece of lamb for this chalice is dipped from the first into the second.

I've been back there for 2 1/2 years and I still don't understand the mystery of it.

Paul

[Paul Cowan]

Never heard of this one before. The Lamb is pierced on the left side (facing the lamb) during the proskomedia and at this point the wine and water are added to the chalice. But then the lance is used to take out the portions for the Mother of God, the saints and the living and departed faithful. After the Great Entrance the lance is transferred to the Holy Table where it is placed on the left side of the crucifix (facing). It is not left on the proskomedia table and it is not left stuck into a piece of bread. But then maybe there is a local tradition I don't know.

Fr David Moser

I asked our reader since our priest was busy with 2 full services today. He said it is unique to our priest. In case we have a visiting priest, he leaves out the extra lamb piece so the visiting priest can say his proskomedia prayers with it and not be upset because there is none left. He then consumes it if no priest comes to visit after Liturg. I will verify this with Fr. Sunday.

[Fr Raphael Vereshack]

Perhaps what is meant is the prosphora- not the Lamb.

In that case what is meant is the common practice of leaving the spear with the prosphorki on the wooden dish before the prepared Gifts so that other priests can make their commemorations.

But I'm just guessing as to what is actually being referred to here.

In Christ- Fr Raphael

[Paul Cowan]

Perhaps what is meant is the prosphora- not the Lamb.

In that case what is meant is the common practice of leaving the spear with the prosphorki on the wooden dish before the prepared Gifts so that other priests can make their commemorations.

But I'm just guessing as to what is actually being referred to here.

In Christ- Fr Raphael

YES. That is what I was trying to say. Thank you Fr. Whew

[Father David Moser]

I asked our reader since our priest was busy with 2 full services today. He said it is unique to our priest.

This is not unusual. Every priest (and deacon for that matter) has his little habits which are nothing more than personal quirks. If you only see one priest serve, then you assume that his "quirks" are the official rubrics and then assume it must have some symbolic meaning if it is part of the liturgy.

I have come across all kinds of little twists in my exprience - a priest has seen this here, or heard of that there, or read something in a book and it makes sense for him and so he does it. No big deal, its just what we all do (believe me I have my own share of "quirks" as well)

Fr David

[Owen Jones]

Some of this liturgical symbolism I call "inside baseball" stuff. The larger picture is the way that Orthodoxy, uniquely, understands the symbolic realm. Whereas in the West, a symbol is something less than real, in Orthodoxy, it makes it more real. This is what attracted me to Orthodoxy initially, the vital meaning attached to the symbolic. This cuts through the historic problem in the West that tends to want to objectify theological concepts, which in turn inevitably leads to liberalism. There is a potential problem within Orthodoxy of turning the symbolic into an object, of course. Priestly liturgical piety is something deserving of respect and honor, but is not something that is necessary to salvation, and is relevant only to the extent that it helps train us all to think in terms of the symbolic significance of our own lives. It's not something that stands on its own. This issue gets back to preaching and education of the faithful. That vital link to our own experience and how our lives fit into a larger whole is often missed. Instead, what is more frequently preached and taught is simply the "facts" of the symbology, not the vital connections.

[Paul Cowan]

I'm not sure this falls into the category of symbolism...

Why is the first time "Peace be to all" is said come at the time the holy gifts are brought out? From this point on, there are about 8 times the priest says this. Why not during Orthos or the first half of Liturgy?

Paul

[Father David Moser]

I'm not sure this falls into the category of symbolism...

Why is the first time "Peace be to all" is said come at the time the holy gifts are brought out? From this point on, there are about 8 times the priest says this. Why not during Orthos or the first half of Liturgy?

Paul

Actually there is a blessing and peace given at the beginning of the epistle/gospel sequence. (In the liturgy it is part of the dialogue between reader and priest: P-Let us attend, Peace be unto all, R-and to thy spirit, P-wisdom, R-the prokeimenon in the ... tone and so on. In the vespers it is said by the priest alone: P-Let us attend, Peace be unto all, wisdom the prokeimenon... In Matins it is between the priest and choir: P-Wisdom. Aright. Let us hear the Holy Gospel. Peace be unto all. Ch- and to thy spirit. P-The reading is from the Holy Gospel... ). There is also a "peace" directed to the reader of the epistle alone after the reading the epistle (peace be to thee that readeth) Also the peace is "attached" to the litany "Let us complete" both in Vespers and Matins as well as the two times it appears in the liturgy. The first time in the liturgy it is given after the "let us complete" after the Great Entrance and the second time it is given after the Lord's prayer which takes the place of the priest's exclamation for the "let us complete". There are no other "peace be to all"s in the liturgy, however a blessing is given twice more, once at the beginning of the anaphora "The grace of our Lord Jesus Christ, the love of God the Father..." and during the dismissal sequence "The blessing of the Lord be upon you..." There are no other blessings that I can recall during the liturgy.

There are slight variations in the "conversations" when a deacon is serving (some of the priest's parts become a priest/deacon dialogue) and there is an additional blessing directed to the deacon alone when he reads the Gospel.

Fr David Moser

[Paul Cowan]

Just goes to show, as much as I think I pay attention, I don't.

Apparently our parish is also confused the interaction between priest and deacon and priest and reader as when he blesses, ALL respond.

[Father David Moser]

Apparently our parish is also confused the interaction between priest and deacon and priest and reader as when he blesses, ALL respond.

Those blessings are very specific - the priest does not say "Peace be to you all" to the reader but rather after the epistle says "Peace be to you who reads" (or "Peace be to you, reader") which is Slavonic comes out simply Mir Ti (Peace be to singular familiar form of you) and there is no response by the reader - it is quite clearly not a general blessing. And at the Gospel the deacon says to the priest, "Bless master, the bringer of the Good Tidings..." to which the priest responds (My God, through the intercessions of the holy glorious, all-praised Apostle and Evangelist N. give speech with great power..." So these are the usual Priest bless/people respond interactions.

Fr David Moser

[Paul Cowan]

Yes, Fr. I misunderstood what you were saying.

When Fr. blesses the reader after the epistle, it is he only who softly says thank you or something to this effect. The people are saying the Halleluahs. I do not hear him blessing the Deacon as I am on the rug out front.

Other general blessings are returned by the parish.

Thank you

Paul

[Fr Raphael Vereshack]

Yes, Fr. I misunderstood what you were saying.

When Fr. blesses the reader after the epistle, it is he only who softly says thank you or something to this effect. The people are saying the Halleluahs. I do not hear him blessing the Deacon as I am on the rug out front.

Other general blessings are returned by the parish.

Thank you

Paul

Perhaps you are also thinking of the blessing the priest gives the reader before and after the epistle reading. The reader passes through the Altar and gets a blessing from the priest who blesses and places his hand on the epistle book and the reader kisses the priest's hand. This is also done after the epistle is read.

During this blessing the priest simply says in a soft voice: "Blessed is our God."

In Christ- Fr Raphael