Slide Show on Russian Orthodoxy
 
Parts of an Orthodox Church and Parts of the Service

    FYI.  Click on the links to see the image.  Please note that the images are all rather large (around 200k), so you may want to try this from a computer that has fast modem or an ethernet connection to the KU servers.

  1. The richest and most ornate of all Orthodox churches was the Holy Wisdom Cathedral in Constantinople. Built in the 6th century by the Emperor Justinian, it became the central church of the Patriarch of Constantinople. Today it is a mosque. Sketch of the side view of the church; sketch of the floor plan of the church.
  2. After Eastern Christianity came to Rus' in the 10th century, there was a need to create churches and other spaces for worship. At the height of Kiev's power and economic well-being, the residents of the city built the Cathedral of Saint Sofia ("sophia" being Greek for "wisdom"). The church borrows heavily from its name sake in Constantinople, but already shows the adaptation of Byzantine styles to East Slavic tastes and climate. (See Elevation, and Floor plan).The most striking feature of the interior is its single row iconostasis and the enormous mosaic of the Mother of God in the Orante (or praying) pose which hangs over the altar area. Right below the image of the Mother of God is a scene of Jesus distributing communion (bread and wine) to his disciples. In addition to mosaics, St. Sophia's was decorated with frescoes, including this scene of royal princesses.
  3. The elaborateness of the Cathedral of Saint Sophia could not be duplicated everywhere in Rus', and the typical model for future churches in Russia's middle ages is the Church of Saint Dmitrii in Vladimir, built in the 12th century. Note the basic cubic shape, with a rounded apse in the east side wall to provide additional space for the altar. The single cupola supported by a circular drum was very typical for early architecture in Rus'.
  4. In later centuries the quantity and style of cupolas would greatly expand and become far more ornate. Churches with five cupolas were very common in the period 1200-1500, such as the Cathedral of the Assumption of the Virgin (Uspenskii sobor, in Russian) in Vladimir. St. Basil's Cathedral (1550s) on Moscow's Red Square is the best known example of the elaborateness of Russian church design.
  5. The number of cupolas on a Russian church is always odd, and each of them has a symbolic meaning.  For example,  1 cupola stands for the oneness of God; 3 cupolas for the doctrine of the Holy Trinity (i.e., that God has three hypostasies: Father, Son and Holy Spirit); 5 cupolas stand for Christ and the four Evangelists (Matthew, Mark, Luke, and John);  7 cupolas for the Seven Sacraments; etc.
  6. Exterior of a contemporary Orthodox Church.  This image is of the Church of the Resurrection in Sokolniki in Moscow. Unlike the earlier churches we have seen, it was build in the early 20th century and is interesting for the amount of naturally lighting in its interior.
  7. Interior of the Church of the Resurrection in Sokolniki in Moscow.  The priest is raising his hand to bless the congregation.
  8. A frontal shot of a priest and deacon blessing the congregation.  Note the iconostasis (lit., icon stand) behind them.
  9. Interior of the nave of the Church of St. Vladimir in Kiev, that was build to commemorate the 900th anniversary of the Christianization of Kievan Rus' by Vladimir in 988.
  10. Detail from the interior of this church.  Since the church was constructed to commemorate an ancient event, the design and use of mosaic is a stylization of the most ancient traditions in church construction in Rus'.
  11. Originally the iconostasis was just a single tier to separate the nave (body) of the church from the sanctuary (altar).  From the 15th century on in Russia, the iconostasis begins to change, and we see the development of very ornate iconostases, with multiple tiers.  Traditional became the 5-tiered iconostasis (Alternate image), in which the first tier was dedicated to icons of Christ, the Mother of God, the feast for which the church was dedicated.  The second tier is known as the "deesis" (praying) row since in this row, Christ the Judge of the World is surrounded by his Mother, John the Baptist, and other saints who are praying that he will be merciful in judging the world.  The third tier is the "festival" row with icons of the twelve major church holidays of the year.  The fourth row is reserved for the prophets of the Hebrew Scriptures, and the last row for the patriarchs of the Hebrew Scriptures.
  12. The altar in Orthodox Churches is a free standing table. Note the fresco in the background is of Jesus at the Last Supper instituting the Eucharist.
  13. Detail shot of the altar used in preparing the Eucharist.
  14. The chalice and the bread (prosfora) for the Eucharist service.
  15. Preparation of the bread for communion.  A small piece is removed from each of the prosfora that are donated for the service.  The piece is added to the chalice with the wine, which are consecrated together.   The rest of the prosfora will be blessed (but not consecrated) and distributed to the congregation at the end of the service.
  16. Detail from the preparation of the bread.
  17. A priest celebrating the Eucharist. Orthodox believers receive Communion in both bread and wine.
  18. Since 1988, the Russian Orthodox Church has gained considerable freedom to rebuild and restore churches as well as construct new ones.  Construction projects like these are a common sight now.
  19. Moving the altar for the consecration of a new church.

 
Aspects of Orthodox Theology
Today's Russian Orthodox Church is one of a number of national Orthodox Christian Churches, which see themselves as continuing the Christian tradition as it was handed down in the Eastern territories of the Roman Empire and clarified by the first seven ecumenical councils. This tradition is often referred to as Eastern Christianity or Byzantine Christianity. The formal split between Eastern Christianity (the Byzantine Church represented by the Patriarch of Constantinople) and the Western Church (the Latin Church represented by the Pope) dates from 1054 AD. In reality the distance and cultural differences between the two branches of Christian tradition had been growing since the 6th century AD.
 
The Orthodox tradition is a Christian tradition, which believes in role of Jesus as the Son of God who came into the world to redeem a fallen mankind. It recognizes the Bible and sacred tradition as the source of its beliefs, rituals and practices. Leadership within the church is divided among deacons, priests and bishops. Bishops of particularly large or important regions are known as metropolitans; and the head bishop of the national church often has the title of Patriarch. The Orthodox are very proud of their tradition of using church councils as a way to decide questions of theology and religious practice. The Orthodox tradition especially honors the memory of saints, that is, previous believers who have led extraordinary lives of holiness. The most revered of all saints is Mary the Mother of God (Theotokos in Greek; Bogomater' in Russian).
 
While Latin Christianity in the late Middle Ages was particularly influenced by scholastic theology (the belief that using philosophical reasoning could lead one to making correct statements about God), the Eastern Church has always tended toward apophatic theology (it is easier to define God by stating what God is not, rather than what God is).
 
In the 8th and 9th centuries (that is shortly before the conversion of the Slavs) the Eastern Church went through a long period of internal conflict about the appropriateness of religious images (icons) and whether they were prohibited by the commandment again honoring graven images. While the Church finally concluded that religious images were acceptable, it placed restrictions on the kinds of religious art that could be created and on the subjects and manner in which the subjects could be depicted. These rules for religious painting are known as canons. One should note that in the Orthodox tradition (as opposed to the Roman Catholic tradition), religious sculpture was prohibited and musical instruments were prohibited in worship services.
 
In creating icons, it was important for religious painters to depict the scenes in an abstracted form, which was to remind the religious believer of the original person or event that happened in sacred history. Icons are to be doors through which the believer communes with spiritual realities. If the images were too realistic, there was the temptation that the viewer will see only naturalistic depiction on the boards and won't think of the heavenly reality that the image was supposed to evoke in the believer.
 
Icons of Jesus
Christ as Judge of the World (note the throne and the open book)
Christ giving his blessing (this fragment of an icon is from the Andrei Rublev school-- Russia early 15th century)
The Savior Not Made by Human Hands (this image originates in the miracle story of Jesus impressing the image of his face onto a clothe, thus creating the first icon)
 
Icons of Mary
Mary in the Praying Pose (note her arms are raised)
The Mother of God (Tender Mercy -- note how Jesus' cheek touches Mary's)
The Mother of God (The Sign)
The Mother of God (The Way-Shower)
 
Icons can also depict other Saints
St. Nicholas
St. Nicholas with scenes from his life in miniature
St. George the Dragon Slayer
St. Boris and Gleb (two prince-brothers of Kiev who were killed in a power struggle)
 
Side Note: In the 19th century Russian painters would come back to depicting subjects from Russia's sacred history: such as Mikhail Nesterov's series of painting based on the Life of Saint Sergii of Radonezh. St. Sergii as the child Bartholomew and his vision of the elder, St. Sergii and the Bear
 
 
Icons can recall other sacred events commemorated on holidays
The Annunciation (compare the early Russian version with the Western tradition)
Christmas
Crucifixion
The Transfiguration The story of this event is told in Mark 9:2-13.
The Assumption of the Mother of God (version 2)
 
"Theological" Icons (in the 1500s in Russia icons often depict abstract theological notions)
The Old Testament Trinity by Andrei Rublev. This icon probably represents the highest level of Russian icon painting in the middle ages. It combines a simplicity of technique and design, with very deep theological content.
The Trinity
The Orthodox Liturgy
Other emblems of Orthodoxy are the eight-pointed cross as well as the distinctive way of holding one's figures to make the sign of the cross. The frequent response to many prayers during the Orthodox liturgy is "Lord, have mercy!" (Gospodi, pomilyi! in Russian).
 
One particularly beautiful prayer of the Orthodox liturgy is the Cherubic Hymn
 
We, who mystically represent the Cherubim, sing the Thrice-holy Hymn to the life-giving Trinity. Let us put away all worldly care, so that we may receive the King of All. Иже херувимы тайно образующе и животворящей Троице трисвятую песнь припевающе, всякое ныне житейское отложим попечение. Яко да Царя всех подъимем, ангельскими невидимо дориносимо чинми.
 
 
 
General Structure of Contemporary Orthodox Liturgy -- from Callistos Ware, The Orthodox Church
 
I. Office of Preparation -- the Prothesis
 
II. Liturgy of the Word (of the Catechumens, aka Synaxis)
A. Opening of Service-- the Enarxis
1. The Litany of Peace
2. Psalm 102 (103)
3. The Little Litany
4. Psalm 145 (146), followed by the hymn "Only-begotten Son and Word of God"
5. The Little Litany
6. The Beatitudes (with hymns/troparia for the day)
B. The Little Entrance (with hymns/troparia)-- Book of Gospels carried
1. The Trisagion
 
C. Readings from Scripture
1. The Prokimenon-- antiphonal verses from a Psalm
2. The Epistle
3. Alleluia
4. The Gospel
5. The Sermon
D. Intercession for the Church
1. The Litany of Fervent Supplication
2. Litany of the Departed
3. The Litany of the Catechumens, and their dismissal
III. Eucharist
A. 2 Short litanies of the Faithful
B. The Great Entrance
C. Litany of Supplication
D. Kiss of Peace and Creed
E. Eucharistic Prayer -- Anaphora
1. Opening Dialog
2. Thanksgiving-- ending with the words of Christ at Last Supper
3. Anamnesis -- remembrance of the Christ's redemptive mission
4. Epiclesis -- Invocation of the Holy Spirit ending with "Amen"
5. Commemoration of all the members of the Church
6. Litany of Supplication
7. Lord's Prayer
F. Elevation of the Consecrated Gifts and the Fraction of the Bread
G. Communion of the Clergy and Laity
H. Conclusion of the service
1. Thanksgiving
2. Final Blessing
3. Distribution of the Antidoron

 

 
 
Page last updated September 13, 2000

 

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