www.byzcath.org Forums Faith & Christian Life Faith & Theology Passing through the High Place...

Brothers and Sisters in Christ,

What is the proper way to pass through the High Place when necessary. Sign of the Cross facing east or sign of the cross facing the Holy Table? Is there a reference in the Ruthenian books someone can point too?

In Christ,

John

Do what your priest does.

The prefatory notes to the Ordo Celebrationis contain some general altar etiquette.

Thanks Father Deacon. Looking through the Ordo now.

The consensus is that when we are in the High Place we are to reverence facing the east.

Except during liturgical processions (e.g., the Little Entrance and the Great Entrance), in which case, those in the procession do not bow or make the sign of the Cross while passing behind the Holy Table.

Thanks Stuart.

The tradition which in which I was raised taught that you reverence the Eucharist reserved in the tabernacle or ark, most times on or above the Holy Table. So if you are passing the Holy Table in the back, such as when lighting candles one would actually bow to the West, otherwise you would be turning your back to Christ.

Are we in agreement here?

Source: http://www.saintelias.com/ca/church/altar.php


The High Place

The High Place and Synthronos: The "High Place" is a special seat in the Apse of the Altar. It represents God the Father. On the Bishop sits in the High Place. Priests never sit there. When the Bishop is not present, often a Gospel Book will be placed there. Whenever one moves from one side of the Altar to the other, a Reverence is made toward the High Place. The Synthronos are the benches on either side of the High Place (cf. "syn-thronos" - seats 'by the throne'). These are the seats for the Presbyters. Thus at the Hierarchical Liturgy will find the ruling hierarch sitting here with his council of Presbyters - the original function of Priests.

The symbolism of the Thronos and Synthronos was explicitly revealed at the Seventh Ecumenical Council, when an icon of Christ was enthroned in the bishop's seat. I believe this is still done on a number of dominical feasts.

The Thronos and Synthronos are examples of borrowing. Originally, in the Roman basilica (which served as a combination market place, meeting house and law court), the apse (which was raised above the floor and separated from it by a rail) was used by magistrates who heard legal cases there. The magistrate sat on a curule chair on a dais built into the rear wall of the apse, with other senators and equestrians seated on benches to either side.

When the Jews adopted the synagogue floor plan in the first century BC/AD, they put the Tabernacle of the Scrolls in the rear wall where the Thronos is today. The elders (presbyters) of the synagogue sat on either side. In the center of the apse was the table on which the scrolls were laid out for the reading and exposition of Scripture.

When the Christians adopted the basilica (probably no later than the early third century), the Table of Scripture became the Holy Table, where the Gospel sat enthroned. The bishop, who in the Ignatian typos, represented God the Father, sat in the Thronos. The presbyters, whom Ignatios said represented the heavenly hosts, sat to either side of him, as with the presbyters of the synagogue. This remained the case until the fourth century when, in rejecting the use of "country bishops", the Church allowed bishops to habitually delegate celebration of the Eucharist to the presbyters (who, technically, to this day are deputies of the bishop and celebrate in his place). The empty Thronos represents the missing bishop (as does the Antimension), who would normally occupy that place as a typos of God the Father.

Father Deacon Paul, since the icon of Christ the High Priest offering the Eucharist to the Apostles is on the wall of the apse behind the bishop's throne, one would also be face-to-face with Christ when reverencing eastward.

isn't the Virgin of the Sign the more common apsidal icon?

I would have thought that the most explicit Ignatian typology would have the bishop representing Christ. This is in keeping with the liturgy being offered to the Father by the Son -- and by us as "sons in the Son." It is also consistent with the "icon of Christ .. enthroned in the bishop's seat."

There are places where Ignatius links the bishop and God (Father) by way of simile, but the Christ-bishop metophor is more direct: The Epistle of Ignatius to the Smyrnaeans [newadvent.org]


But more explicitly, for example [chapter headings are editorial additions giving an (obvious?) interpretation]: The Epistle of Ignatius to the Trallians [newadvent.org]

And: The Epistle of Ignatius to the Ephesians [newadvent.org]

Stuart, Christ is eye level on the apsidal wall, but yes the Platytera is just above in the apse.

Not every church has the Christ icon on the apsidal wall, but almost all have the Platytera in the conch.

A good response . . .

We bow towards the Holy Table when crossing behind, and cross ourselves, unless carrying something that makes it impractical or a Bad Idea (i.e., fire

hawk, serving at the altar for three years now, never having set the church on fire (although the icons and the chandeliers have their qualms