“These Truths We Hold” (Part IX)

Continued from (Part VIII)

Candles and Their Symbolism.

Lit candles and Icon lamps (lampadas) have a special symbolic meaning in the Christian Church, and no Christian service can be held without them. In the Old Testament, when the first temple of God was built on earth — the Tabernacle — services were held in it with lamps as the Lord Himself had ordained (Ex. 40:5, 25). Following the example of the Old Testament Church, the lighting of candles and of lampadas was without fail included in the New Testament Church’s services.

The Acts of the Apostles mentions the lighting of lamps during the services in the time of the Apostles. Thus, in Troas, where Christ’s followers used to gather on the first day of the week (Sunday) to break bread, that is, to celebrate the Eucharist, there were many lights in the upper chamber (Acts 20:8). This reference to the large number of lamps signifies that they were not used simply for lighting, but for their spiritual significance.

Read more…

The early Christian ritual of carrying a lamp into the evening service led to the present-day order of Vespers with its entry and the singing of the ancient hymn, “O Jesus Christ, the Joy-ful Light…,” which expresses the Christian teaching of spiritual light that illumines man — of Christ the Source of the grace-bestowing light. The order of the morning service of Matins is also linked to the idea of the Uncreated Light of Christ, manifested in His Incarnation and Resur-rection.

The Fathers of the Church also witnessed to the spiritual significance of candles. In the 2nd Century, Tertullian wrote: “We never hold a service without candles, yet we use them not just to dispel night’s gloom — we also hold our services in daylight — but in order to represent by this Christ, the Uncreated Light, without Worn we would in broad daylight wander as if lost in darkness” [ Works, 3rd ed., Kiev, 1915, p.76]. The Blessed Jerome wrote in the 4th Century that “In all the Eastern Churches, candles are lit even in the daytime when one is to read the Gospels, in truth not to dispel the darkness, but as a sign of joy…in order under that factual light to feel that Light of which we read in the Psalms (119:105): Thy word is a lamp to my feet, and a light to my path” [Works, part IV, 2nd ed., Kiev, 1900, pp.301-302].

St. Sophronius, Patriarch of Jerusalem, wrote in the 7th Century: “Lampadas and candles represent the Eternal Light, and also the light which shines from the righteous” [Writings of the Holy Fathers…, St. Petersburg, 1855, Vol. I, p.270]. The Holy Fathers of the 7th Ecumenical Council decreed that in the Orthodox Church, the holy Icons and relics, the Cross of Christ, and the Holy gospel were to be honored by censing and the lighting of candles; and the Blessed Simeon of Thessalonica (15th Century) wrote that “candles are also lit before the Icons of the Saints, for the sake of their good deeds that shine in this world” [Works, Moscow, 1916, p. 108].

Orthodox faithful light candles before the Icons as a sign of their faith and hope in God’s help that is always sent to all who turn to Him and His Saints with faith and prayers. The candle is also a symbol of our burning and grateful love for God. During the reading of the Twelve Pas-sion Gospel at Holy Friday Matins, the faithful hold candles, re-living our Lord’s sufferings and burning with love for Him. It is an ancient custom of Russian Orthodox Christians to take home a lit candle from this Service and to make the Sign of the Cross with it on their doors in remem-brance of Our Lord’s sufferings and as protection against evil.

At Vespers on Holy Friday, when the Plashchanitsa (Epitaphion) is borne out of the Altar and also during the Lamentation Matins of Holy Saturday, the faithful stand holding lit candles as a sign of love for Christ Crucified and Dead, showing their faith in His radiant Resurrection. On Pascha itself, from the moment of the procession around the church, in memory of the Myrrh-bearers who proceeded with burning lamps to the sepulcher of the Lord, the faithful hold lit candles in their hands until the end of the Paschal Service, expressing their great joy and spiritual triumph

Since ancient times, at hierarchical services special candle-holders have been used. The faithful reverently bow their heads when blessed by the Bishop with the dikeri, representing the two natures of Christ — His Divinity and His humanity, and the trikeri, representing the Holy Trinity. Candles are also lit during the celebration of the Holy Eucharist.

Holy Baptism is celebrated with the Priest fully vested and all the candles lit. Three can-dles are lit before the baptismal font as a sign that the Baptism is accomplished in the Name of the Holy Trinity; and the person to be baptized (if an adult) and the sponsors hold lit candles in their hands during the procession around the font as an expression of joy at the entry of a new member into the Church of Christ.

At the betrothal ceremony, the Priest hands the bride and bridegroom lit candles before they enter the church to receive the Sacrament of Matrimony, throughout which they hold the lit candles as a symbol of their profound love for each other and of their desire to live with the blessing of the Church. At the Sacrament of Holy Unction, seven candles are lit around the ves-sel of Holy Oil as a sign of the grace-bestowing action of the Gifts of the Holy Spirit. And when the body of a deceased person is brought in the church, four candles are placed about the coffin to form a cross to show that the deceased was a Christian. During the Funeral service, as well as Memorial services, the faithful stand with lit candles as a sign that the deceased’s soul has left this world and entered the Kingdom of Heaven — the Unwaning Light of God.

During the Vespers portion of the Liturgy of the Presanctified Gifts, the Priest blesses the congregation with a lit candle and censer, proclaiming, “The Light of Christ illumines all!” On the Eve of the Nativity of Christ and the Theophany, a lit candle is placed before the festal Icon in the middle of the church to remind us of the birth and appearance on earth of Christ Our Savior, the Giver of Light. At all Divine Liturgies, lit candles are carried in procession at various parts of the service.

Thus candles and lampadas are lit at all Church services, all with a wide variety of spiri-tual and symbolic meanings; for it is God Who said, “Let light shine out of darkness,” [and] Who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Chr-ist (1 Cor. 4:6). So too, lit candles in the church are also an expression of the worshippers’ adora-tion and love for God, their sacrifices to Him, and at the same time of their joy and of the spiri-tual triumph of the Church. The candles, by their burning, remind one of the Unwaning Light which in the Kingdom of Heaven makes glad the souls of the righteous who have pleased God.

Church Servers and Their Vestments.

In the Orthodox Church there are three “Major Orders” — Bishop, Priest and Deacon — and two “Minor Orders” — Subdeacon and Reader. All of these have specific functions in the Church and all have distinctive vestments relative to these functions. [For a further study of these Holy Orders, please see the section of this book entitled The Sacraments.]

Reader.

The universal garment worn by all classes of ordained persons is the Stikharion (or Dal-matic), a long garment with sleeves, reaching to the ground. Except for a short garment barely covering the shoulders when he is set apart by the Bishop (Reader’s Phelonion — symbolizing his dedication to the service of God), the Reader’s basic ecclesiastical garment is the Stikharion. This garment (for Readers, Sub-Deacons and Deacons — with wide sleeves; Priests and Bishops — with narrow sleeves) is called “the robe of salvation and the garment of joy,” symbolizing a pure and peaceful conscience, a spotless life, and the spiritual joy in the Lord which flows in him who wears it.

Sub-Deacon.

In addition to the Stikharion, a Sub-Deacon wears, crossed upon the breast and back, a long, wide band of material, called an Orarion (or stole), typifying the wings of angels who serve at the Throne of God, just as do the Sub-Deacons, Deacons, Priests and Bishops. Sometimes the words, Holy, Holy, Holy are embroidered upon the Orarion.

Deacon.

Whereas the Sub-Deacon always wears his Orarion crossed, the Deacon, for the most part, wears his on his left shoulder, only crossing them at the time of the Communion of the cler-gy and the faithful. The Orarion is the Deacon’s principal vestment, without which he cannot serve at any service whatever. In ancient times Deacons used to wipe the lips of communicants after they had partaken of the Holy Gifts.

In addition to the Orarion, the Deacon also wears the Cuffs (as do the Priests and Bi-shops) for convenience during services and also to remind him that he must not put his trust in his own strength alone, but in the right hand of the Almighty God.

Priest.

In addition to the Stikharion (called a Cassock (or Podriznik), in this case) with narrow sleeves, the Epitrachelion (what is worn around the neck — an Orarion worn around the neck so that both ends hang down the front, being buttoned or sewn together for convenience), and the Cuffs (which for the Priest also symbolizes the bonds with which Christ’s hands were bound), the Priest also wears a Belt (Zone) around his Cassock and Epitrachelion, for convenience in serving at the Altar. It symbolizes that the Celebrant must place his hope, not in his own strength, but in the help of God.

If so awarded, the Priest may also wear the Nabedrennik and the Palitsa (thighshields), which are worn at the hip and are either rectangular (Nabedrennik — or Epigonation) or lozenge-shaped (Palitsa). The Nabedrennik is worn on the right hip, but if the Palitsa is awarded, it is worn on the right hip, and the Nabedrennik on the left. These symbolize the “sword of the Spi-rit,” which is the Word of God.

Over the Cassock and Epitrachelion, the Priest wears a long garment, sleeveless, with a hole for the head, called a Phelonion (Chasuble). [In the Russian tradition, the Phelonion is shorter in the front than in the back, with the back part extending up behind the neck.] This signi-fies that the Priests are invested with truth, and are ministers of the truth.

As tokens of honor, a Priest also may be awarded a pointed hat (the Skufia) or a tall flat-brimmed hat (the Kamilavka), such as Monks wear, except that they are of purple color. [If the Priest be a Monk, he wears the Kamilavka with the veil — the Klobuk.] In addition, at ordination to the Priesthood, the Priest is given a Pectoral Cross, symbolizing that he must confess the Cross of Christ before all men as a Preacher of the faith. As further distinctions of honor, a Priest may also be awarded a Gold Cross or a Jeweled one. A Priest may also be awarded the right to wear a Mitre (a headpiece decorated with precious stones and Icons, similar to that worn by the Bishop).

Bishop.

The Bishop wears all the vestments of the Priest, except the Phelonion and the Nabedren-nik. Originally the Phelonion was part of the Bishop’s vestments, but in Byzantine Imperial times, this was replaced by a garment, similar to the Deacon’s Stikharion, called a Saccos (sackcloth garment), symbolizing that the Bishop must rise to holiness of life, wearing this “garment of humility.” As Christ’s robe was without seam, so too, the Bishop (as an Icon of Christ) wears the Saccos, either sewn or buttoned at the sides.

Draped over the Saccos, the Bishop wears a wide Orarion, called the Omophorion (shoulder-covering), which, in ancient times, was made of sheepskin. This hangs down in front and back, and symbolizes the wandering sheep which Christ took upon His shoulders as the Good Shepherd, which the Bishop also must be. At other moments of the Divine services, the Bishop may wear a shorter Omophorion (with both ends hanging down the front), usually called the Small Omophorion.

Upon his head, the Bishop wears a richly embroidered headgear, called a Mitre (head-band), dating from Byzantine times and now symbolizing, as does a crown, the power bestowed upon a minister of the Church. [The Mitre is sometimes awarded to Archimandrites, Abbots, and certain Archpriests.]

Upon his breast, in addition to the Pectoral Cross, the Bishop also wears a small, circular Icon of the Savior or of the Mother of God, called the Panagia (All-Holy), reminding him that he must always bear in his heart Our Lord and His Holy Mother, and thus his own heart must be pure, and his spirit upright.

As a symbol of his pastoral service, the Bishop bears a Staff (Crozier), as a reminder of the Shepherd’s Crook and that he is a shepherd of Christ’s flock. The Episcopal Staff has a double crook at the top, and above that a Cross. [Sometimes this double crook is in the shape of serpent’s heads, symbolizing the brazen serpent lifted up by Moses in the Wilderness, which symbolizes Christ lifted up on the Cross, and whose Icon the Bishop is.] The Staff is also given to some Archimandrites and Abbots as a token of their spiritual authority over the monastery which they rule.

In addition, at certain times the Bishop wears a monastic garment, the Mantiya, which covers his whole body except his head. Its flowing lines symbolize the wings of angels, for which reason it is often called “the angelic vestment.” It has no sleeves (nor do any monastic Mantiyas), symbolizing for all Monks (of whom the Bishop is one) that the fleshly members are dead to the world. Unlike the typical monastic Mantiya, however, which is black, that of the Bishop is some other color, usually red (blue in the case of Russian Metropolitans) and upon it are sewn the Tables of the Law (square patches at the neck and feet), typifying the Old and New Covenants from which the ministers of God receive their doctrines. In addition, strips of cloth (called fountains) are sewn horizontally around the Mantiya, representing the streams of teachings which flow from the Bishop’s mouth.

During Divine services, the Bishop stands on a small round or oval rug, upon which is represented an eagle hovering over a city. The view of the city symbolizes his rule over a city and the eagle (for which reason this rug is called an Orlets (eaglet)) reminds the Bishop that by his teaching and life he must rise above his flock and be to them an example of one aspiring to the things of heaven.

At various times during the Divine services, the Bishop blesses the faithful with two candlesticks — one with two candles (dikiri) and the other with three (trikiri). The one symbolizes the two natures of Christ, while the other symbolizes the three Persons of the Holy Trinity.

To be continued…