TABLE OF EPISTLES AND GOSPELS FOR THE SAINTS IN GENERAL SERVICE OF THE MOST HOLY BIRTH-GIVER. Matins. Gospel. Luke i. 39-49, 56. Liturgy. Epistle. Phil. ii. 5-11; 0r Heb. ix. I-7. SERVICE OF ALL THE HOLY BODILEss POWERS OF HEAVEN. Epistle. Heb. ii. 2-10. Liturgy. Gospel. Luke x. 16—21; or Matt. xiii. 24—30. 36—43. GENERAL SERvICE OF THE HOLY PROPHETS. Epistle. I Cor. xiv. 20-25; or Heb. vi. Gospel. Matt. xxiii. 29-39; or Luke xi. 13—20; or james v. [0-20. 47-54. SERVICE or VENERABLE SAINTS, AND OF FOOLS FOR CHRIST'S SAKE. (I Cor. iv. [0.) Epistle. Rom. viii. 28—39; or Heb. xi. Carpal. Matt. x. 16—22; or Luke xxi. 33-40. 12-19. Epistle. Heb. v. 4-10; or Phil. iii. 20-iv. 3. Gospel. Luke vi. 17-23; or x. 22—24; or xiv. 25-35. SERvICE OF A MARTYREO MONK OR NUN. Epistle. 2 Tim. i. 8-l8. Liturgy. Gospel. Mark viii. 34-ix. 1. GENERAL SERVICE OF MARTYRED MONKS OR NUNS. Epistle. Rom. viii. 28-39. Liturgy. Gospel. Matt. x. 32-33, 37, 38; xix. 27—30; or Luke xii. 8—12. GENERAL SERVICE OF HOLY WOMEN MARTYRS. Liturgy. Epistle. 2 Cor. vi. 1—10; or Gal. iii. 23—29. Gospel. Matt. xv. 21-28; or Mark v. THE SYMBOLISM OF THE CHURCH“ The Exterior. A Temple has sometimes a single dome, sometimes many domes. One dome serves as a symbol of the One Head of the Church, Jesus Christ. Three domes typify the three Persons of the Holy Trinity. Five are symbolical of our Lord Jesus Christ and the Four Evangelists. Each dome and where there is no dome the apex of the Temple — is crowned by a Cross, the emblem of victory. Bells. A Belfry is generally constructed in connection with the church, either in a separate tower or in one of the domes. The direct use of the belfry is to summon the faithful to worship, although the rubric concerning the use of the difierent bells and their manner of chiming and pealing is very detailed and complicated. It is impossible to make it clear, in a foreign language, to those who are not personally acquainted with the beautiful Russian bells, which are treated in a pecuĺiar way, wholly unknown in the Western Church. They are rung at certain points in the service, in order that the faithful who, for any reason, are not in church, may unite their prayers with those of the Altar worshippers in the Temple at the most solemn moments. At Matins, for ex~ ample, they are rung before the Gospel is read, while the lights are being kindled, and the choir is singing: Praise ye the Lord. At the Divine Liturgy one hell is rung while the Holy Gifts are being conse~ crated. The Interior. The Temple is usually built in the form of a ship (the ship of salvation), or of a cross (the emblem of salvation). The Temple is divided into four parts: 1. The Sanctuary (Altar), beyond the Image-screen (Ikonastds). 2. The pro *These explanations are derived chiefly from the valuable work of Archpriest Konstantin Nikélsky: An Aid to the Study af t/u Orthodox Cburch. St. Petersburg, 1894. longation of the Sanctuary platform outside the Image-screen, called the Salad, which consists of: (a) the Amw'n, or Tribune, which is the portion immediately in front of the Holy Door, in the centre of the Screen, and (b) the railed Kliror, or places for the two choirs, on either side of the Amvén. 3. The Body of the church. 4. The Porch (Pritvór). The Sanctuary must be built, except when that is impossible, at the eastern end of the church. The Altar (Pfestól) represents the throne of God in heaven, and the Lord God Almighty himself is present thereon. It also represents the tomb of Christ, since his Body is placed thereon. The first covering of the Altar, the white linen Sralchitza, represents the winding-sheet in which the body of our Lord was wrapped. The upper Altar-cloth (Inditia), of rich and brilliant material, represents the glory of God's throne. Both cloths cover the Altar to the ground. On the Altar is placed the Corporal (Antimins), a silken (formerly a linen) cloth, having upon it the representation of the Deposition of Christ in the tomb and the four Evangelists. This is spread out only in the Divine Liturgy, at the beginning of the Liturgy of the Faithful, and is folded up again as soon as that is finished. If any acCident should happen to the holy Altar, the Holy Oblation can be made upon the Corporal alone, in an unconsecrated building or suitable place. In this Corporal (Antimins), or Vice-Altar, are placed relics of the Saints. Other relics are placed under and in the Altar itself, in a specially prepared coffer; because the blood of the Martyrs, after that of Christ 44 Dikiri Trikíri himself, serves as the foundation of the Church. And also because, in the early days of Christianity, the Holy Eucharist was celebrated in the Catacombs, on the tombs of the Martyrs. Under the Corporal, and upon the upper Altar-cloth is placed a square of fine linen or rich material called the Ilitdn, which symbolizes the swaddling-clothes wherein the Lord was wrapped after his birth; and also the winding—sheet wherein his body was enveloped in the tomb, as the Altar represents the gravestone. Behind the Altar a seven-branched candelabra is usually placed (seven being the customary sacred number); and, sometimes a large Cross, for carrying in processions. The Book of the Holy Gospels, being the Word of God, is laid upon the Altar, to denote that God himself is mystically present thereon; and the Cross stands on the Altar as upon the place where is celebrated the unbloody sacrifice offered up to God. As the Altar represents the sepulchre of the Lord, an Ark (Kovtchég) is set thereon, being the Tabernacle in which are placed the Holy Gifts, the Body and Blood of Christ reserved for the sick, Upon the Altar is kept the Holy Chrism for Chrismation. after Baptism. Tapers are placed upon the Altar to typify the light of Christ, which illumines the world; and, at Pontifical Services, the double and triple branched candlesticks (Dikiri, Trikiri)-representing, respectively, the dual nature of Christ (human and divine) and the Holy Trinity wherewith the Table of Oblation |