[[Image:Iconostasis in Yaroslavl.png|thumb|Iconostasis of Prophet Elias church, Yaroslavl. The Beautiful Gates are in the center.]] In Eastern Christianity an iconostasis (the plural is ''iconostases'', whose last syllable rhymes with ''ease'') is a wall of icons, religious paintings, separating the nave from the sanctuary in a church. Iconostasis also refers to a portable icon stand that can be placed anywhere within a church. The modern iconostasis evolved from the Byzantine templon in the fifteenth century. In these settings, the nave is the main space where most of the worshippers stand, and the sanctuary is the area around the altar, east of the nave. It is rarely ceiling-high and in small churches it may be completely absent: in such cases it is replaced by a few small icons on stands, forming a virtual divide. The iconostasis typically has three openings or sets of doors; the Beautiful Gates or Holy Doors in the center, and the North and South Doors at or near either end of the iconostasis. The Beautiful Gates are sometimes called the Royal Doors, but that name more properly belongs to the central doors connecting the narthex, or porch, and the nave. They remain shut whenever a service is not being held. Modern custom as to when they should be opened during services is varied. In some places they are nearly always open and are closed only at specific times; in others they are nearly always shut and are opened only at specific times. The North and South Doors are often called "deacons' doors" because the deacons use them frequently; often, icons of sainted deacons are depicted on these doors (particularly St. Stephen Protomartyr and St. Ephrem the Syrian). Alternatively, ''Angels' doors'' is also an appropriate term since the Archangel (beings)s Michael and Gabriel are often depicted there. They are often casually referred to as the "side doors". [[Image:Prokudin-Gorskii-04.jpg|thumb|left|Iconostasis in the Church of the Nativity of the Virgin Mary in Smolensk]] A number of guidelines or rubrics govern which icons are on which parts of the iconostasis, although there is some room for variation. In its fullest Slavic development it comprised five tiers of icons. The bottom tier is sometimes called ''Sovereign''. On the right side of the Beautiful Gates (from the nave facing forward) is an icon of Christ, and on the left side is an icon of the Mary, the mother of Jesus. Other icons on this tier beside those on the doors themselves usually include depictions of the saint or feast to which the church is dedicated, St. John the Baptist, St. Nicholas, one or more of the Four Evangelists etc. Above this is are two interchangable tiers, the ''Deisis'' and the ''Twelve Great Feasts''. In the center of the Deisis is a large icon of Christ Enthroned. To the left and right are icons of John the Baptist and the Virgin Mary in attitudes of supplication. They are often flanked by icons of the Archangels Michael (archangel) and Gabriel (archangel), then Sts. Saint Peter and Paul of Tarsus, and then any other important Church Fathers that may be desired for inclusion as space allows. The Feasts tier contains icons of the twelve major liturgical feasts. The top two tiers, which are also interchangable with each other, depict the Old Testament Prophets and Patriarchs (Bible)s, the latter including the twelve sons of Jacob. Occasionally one may find yet more tiers of smaller icons depicting saints of specially fervent local devotion. It is also not uncommon to find an icon of the ''Mystical Supper'', which depicts the Communion of Saints in the Kingdom of God, somewhere above the Beautiful Gates. The Sovereign tier is always present, but all the others may be omitted. Preference is given to the Deisis or the Feasts tiers if only some of them can be included. Only the largest and most elaborate iconostases include all five. There are also rules for who should enter or leave the sanctuary by which door. Neither the Beautiful Gates not the space between them and the altar can be used by laity under any circumstances. Bishops may enter by the Beautiful Gates at any time; priests and deacons may do so at specific times during the services when the Gates are open. All others enter the sanctuary through the side doors. Laity usually allowed to enter the sanctuary include those involved in the running of the particular church, i.e. cantors and choristers, altar boys, church keepers and commissioners, etc. Entering the sanctuary for no good reason or without a blessing is forbidden even if no religious service is held at the time. These guidelines were developed over the course of many centuries, with both theologically symbolic and practical reasons for them. Eastern Orthodoxy Eastern Rite Catholicism Oriental Orthodoxy Eastern Orthodox icons
== Templon and Iconostasis == I'm not sure this sentence is correct: "The word iconostasis is also often mistakenly used to refer to the templon in an Orthodox Church. However, in modern American usage it is the templon which is a wall of icons separating the nave from the sanctuary." Templa have not been built since about the fifteenth century; a templon is carved of marble usually, and has columns and an architrave, a lot like a temple (hence the name). An iconostasis, on the other hand, though it serves a similar purpose to the templon, is quite different in terms of composition -- they're almost exclusively made out of wood, have strict hierarchies of icons (some of them permanent) and almost fully obfuscate the sanctuary. Though iconostasis means "icon stand", it actually IS the chancel barrier in almost all Eastern Orthodox churches since the 15th century. Anyway, I wanted to hear everyone else's ideas on it before I change anything back. Okay, thanks. --User:The PNM 02:51, 27 Oct 2004 (UTC) :You're right, and that change is inaccurate. "Iconostasis" is used nearly universally to refer to the "chancel barrier" and is not at all an Americanism. At best "templon" and "iconostasis" are sometimes used as synonyms, but the latter is not at all incorrect. See, for example, this [http://www.goarch.org/en/ourfaith/articles/article8049.asp glossary] on the website of the American Greek Archdiocese's website: I assume the Greeks know how to use their own language. The word does also signify a portable icon stand and this should perhaps be said, but in its current condition the article is not right. User:Csernica 11:16, 13 Nov 2004 (UTC) :: Well, okay, if everyone agrees, we should revert to the original definition, and perhaps mention that the iconostasis developed from the templon (or actually, I believe it said that before). Is that okay? --User:The PNM 07:13, 16 Nov 2004 (UTC) :: Okay, I (finally) fixed the introduction. Is this okay with everyone? Should I make any changes? I personally feel the article could use some more meat to it, especially in the history and the form -- it's pretty vague. But yeah. It's a lot better now I think. ---- Uh, I don't believe the iconostasis is intended to preserve "ecclesastical secrecy", and I can give at least two counterexamples. In many Orthodox churches, it is not uncommon for laymen and even young boys to serve in the sanctuary, behind the iconstasis. Access is generally restricted to those who need enter the sanctuary, but that extends far beyond the ordained clergy. Second, these days it's not uncommon to find photojournals of special church services, such as ordinations or Liturgies being concelebrated by multiple hierarchs. These photojournals often include photos of different significant parts of the Eucharist that take place behind the iconostasis, thus making it open to the world. Third (I said ''at least'' two), in some churches, the iconostasis isn't even a solid wall, but merely some vertical pieces of wood with maybe some cross pieces, enough to hold some icons. In these churches, everyone in the nave has a reasonably clear view of everything that goes on. If they choose to stand near the sanctuary, they can also hear most or all of the priest's prayers. (This is probably more common in smaller churches and missions that may not be ready to afford a "full" iconostasis.) If "secrecy" were important or essential to the Divine Liturgy, no bishop would permit this to happen. With this in mind, I'm removing the bit about secrecy and the comparison with the use of Latin. User:Wesley 16:45, 2 Jul 2004 (UTC) ---- I've made some relatively minor corrections to some of the terminology. The only one that might look a bit odd is the substitution of "east" for "typically just east". It's true that not all churches are correctly oriented, but even where they're not the altar is always considered 'liturgically' east. If one were to follow the rubrics literally in a church that was oriented with the altar to the geographic north, the services would look strange indeed. --User:Csernica 00:41, 9 Oct 2004 (UTC) ---- I'll be reverting the most recent change. It's not clearer, contains one made-up word and is less accurate than what was there before. Phiddipus, we might call the Deacon's Doors "Angel Doors" if the Archangels are depicted on them, but despite your no doubt extensive experience this is not universal. ("Mistakingly" is in some dictionaries, but it's inelegant and of very recent coinage, most likely a misspelling due to writing it out by ear. It's also inconsistent with your "mistakenly" earlier in the article, which is better English. I have left the "templon" issue alone since it's still an issue under discussion. User:Csernica 00:02, 16 Nov 2004 (UTC)
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Words begining with Iconostasis:
Iconostasis
Iconostasis
Iconostasis
[[Image:Iconostasis in Yaroslavl.png|thumb|Iconostasis of Prophet Elias church, Yaroslavl. The Beautiful Gates are in the center.]] In Eastern Christianity an iconostasis (the plural is ''iconostases'', whose last syllable rhymes with ''ease'') is a wall of icons, religious paintings, separating the nave from the sanctuary in a church. Iconostasis also refers to a portable icon stand that can be placed anywhere within a church. The modern iconostasis evolved from the Byzantine templon in the fifteenth century. In these settings, the nave is the main space where most of the worshippers stand, and the sanctuary is the area around the altar, east of the nave. It is rarely ceiling-high and in small churches it may be completely absent: in such cases it is replaced by a few small icons on stands, forming a virtual divide. The iconostasis typically has three openings or sets of doors; the Beautiful Gates or Holy Doors in the center, and the North and South Doors at or near either end of the iconostasis. The Beautiful Gates are sometimes called the Royal Doors, but that name more properly belongs to the central doors connecting the narthex, or porch, and the nave. They remain shut whenever a service is not being held. Modern custom as to when they should be opened during services is varied. In some places they are nearly always open and are closed only at specific times; in others they are nearly always shut and are opened only at specific times. The North and South Doors are often called "deacons' doors" because the deacons use them frequently; often, icons of sainted deacons are depicted on these doors (particularly St. Stephen Protomartyr and St. Ephrem the Syrian). Alternatively, ''Angels' doors'' is also an appropriate term since the Archangel (beings)s Michael and Gabriel are often depicted there. They are often casually referred to as the "side doors". [[Image:Prokudin-Gorskii-04.jpg|thumb|left|Iconostasis in the Church of the Nativity of the Virgin Mary in Smolensk]] A number of guidelines or rubrics govern which icons are on which parts of the iconostasis, although there is some room for variation. In its fullest Slavic development it comprised five tiers of icons. The bottom tier is sometimes called ''Sovereign''. On the right side of the Beautiful Gates (from the nave facing forward) is an icon of Christ, and on the left side is an icon of the Mary, the mother of Jesus. Other icons on this tier beside those on the doors themselves usually include depictions of the saint or feast to which the church is dedicated, St. John the Baptist, St. Nicholas, one or more of the Four Evangelists etc. Above this is are two interchangable tiers, the ''Deisis'' and the ''Twelve Great Feasts''. In the center of the Deisis is a large icon of Christ Enthroned. To the left and right are icons of John the Baptist and the Virgin Mary in attitudes of supplication. They are often flanked by icons of the Archangels Michael (archangel) and Gabriel (archangel), then Sts. Saint Peter and Paul of Tarsus, and then any other important Church Fathers that may be desired for inclusion as space allows. The Feasts tier contains icons of the twelve major liturgical feasts. The top two tiers, which are also interchangable with each other, depict the Old Testament Prophets and Patriarchs (Bible)s, the latter including the twelve sons of Jacob. Occasionally one may find yet more tiers of smaller icons depicting saints of specially fervent local devotion. It is also not uncommon to find an icon of the ''Mystical Supper'', which depicts the Communion of Saints in the Kingdom of God, somewhere above the Beautiful Gates. The Sovereign tier is always present, but all the others may be omitted. Preference is given to the Deisis or the Feasts tiers if only some of them can be included. Only the largest and most elaborate iconostases include all five. There are also rules for who should enter or leave the sanctuary by which door. Neither the Beautiful Gates not the space between them and the altar can be used by laity under any circumstances. Bishops may enter by the Beautiful Gates at any time; priests and deacons may do so at specific times during the services when the Gates are open. All others enter the sanctuary through the side doors. Laity usually allowed to enter the sanctuary include those involved in the running of the particular church, i.e. cantors and choristers, altar boys, church keepers and commissioners, etc. Entering the sanctuary for no good reason or without a blessing is forbidden even if no religious service is held at the time. These guidelines were developed over the course of many centuries, with both theologically symbolic and practical reasons for them. Eastern Orthodoxy Eastern Rite Catholicism Oriental Orthodoxy Eastern Orthodox icons
Iconostasis
== Templon and Iconostasis == I'm not sure this sentence is correct: "The word iconostasis is also often mistakenly used to refer to the templon in an Orthodox Church. However, in modern American usage it is the templon which is a wall of icons separating the nave from the sanctuary." Templa have not been built since about the fifteenth century; a templon is carved of marble usually, and has columns and an architrave, a lot like a temple (hence the name). An iconostasis, on the other hand, though it serves a similar purpose to the templon, is quite different in terms of composition -- they're almost exclusively made out of wood, have strict hierarchies of icons (some of them permanent) and almost fully obfuscate the sanctuary. Though iconostasis means "icon stand", it actually IS the chancel barrier in almost all Eastern Orthodox churches since the 15th century. Anyway, I wanted to hear everyone else's ideas on it before I change anything back. Okay, thanks. --User:The PNM 02:51, 27 Oct 2004 (UTC) :You're right, and that change is inaccurate. "Iconostasis" is used nearly universally to refer to the "chancel barrier" and is not at all an Americanism. At best "templon" and "iconostasis" are sometimes used as synonyms, but the latter is not at all incorrect. See, for example, this [http://www.goarch.org/en/ourfaith/articles/article8049.asp glossary] on the website of the American Greek Archdiocese's website: I assume the Greeks know how to use their own language. The word does also signify a portable icon stand and this should perhaps be said, but in its current condition the article is not right. User:Csernica 11:16, 13 Nov 2004 (UTC) :: Well, okay, if everyone agrees, we should revert to the original definition, and perhaps mention that the iconostasis developed from the templon (or actually, I believe it said that before). Is that okay? --User:The PNM 07:13, 16 Nov 2004 (UTC) :: Okay, I (finally) fixed the introduction. Is this okay with everyone? Should I make any changes? I personally feel the article could use some more meat to it, especially in the history and the form -- it's pretty vague. But yeah. It's a lot better now I think. ---- Uh, I don't believe the iconostasis is intended to preserve "ecclesastical secrecy", and I can give at least two counterexamples. In many Orthodox churches, it is not uncommon for laymen and even young boys to serve in the sanctuary, behind the iconstasis. Access is generally restricted to those who need enter the sanctuary, but that extends far beyond the ordained clergy. Second, these days it's not uncommon to find photojournals of special church services, such as ordinations or Liturgies being concelebrated by multiple hierarchs. These photojournals often include photos of different significant parts of the Eucharist that take place behind the iconostasis, thus making it open to the world. Third (I said ''at least'' two), in some churches, the iconostasis isn't even a solid wall, but merely some vertical pieces of wood with maybe some cross pieces, enough to hold some icons. In these churches, everyone in the nave has a reasonably clear view of everything that goes on. If they choose to stand near the sanctuary, they can also hear most or all of the priest's prayers. (This is probably more common in smaller churches and missions that may not be ready to afford a "full" iconostasis.) If "secrecy" were important or essential to the Divine Liturgy, no bishop would permit this to happen. With this in mind, I'm removing the bit about secrecy and the comparison with the use of Latin. User:Wesley 16:45, 2 Jul 2004 (UTC) ---- I've made some relatively minor corrections to some of the terminology. The only one that might look a bit odd is the substitution of "east" for "typically just east". It's true that not all churches are correctly oriented, but even where they're not the altar is always considered 'liturgically' east. If one were to follow the rubrics literally in a church that was oriented with the altar to the geographic north, the services would look strange indeed. --User:Csernica 00:41, 9 Oct 2004 (UTC) ---- I'll be reverting the most recent change. It's not clearer, contains one made-up word and is less accurate than what was there before. Phiddipus, we might call the Deacon's Doors "Angel Doors" if the Archangels are depicted on them, but despite your no doubt extensive experience this is not universal. ("Mistakingly" is in some dictionaries, but it's inelegant and of very recent coinage, most likely a misspelling due to writing it out by ear. It's also inconsistent with your "mistakenly" earlier in the article, which is better English. I have left the "templon" issue alone since it's still an issue under discussion. User:Csernica 00:02, 16 Nov 2004 (UTC)
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