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Today as
requested, we are going to look at the proper conduct for Christians on
entering the Church and during the service. Most of us were born and
raised in Non Orthodox countries and whether or not we had contact with
the Church, we did not grow up in an Orthodox environment to know the
rights and wrongs of Church conduct. Now, in Cyprus, we see many things
happening during the service, people lighting candles at various times,
others kissing Icons, others crossing themselves, others making bows,
others standing, others sitting and others talking. For a stranger looking
at all these things it can be very bewildering especially when all these
things are happening at the same time, but without any uniformity. What we
are going to hear today is the meaning of all these things and the desired
conduct, the type of order we see in monasteries which sadly is missing in
our parishes. The Greek word for order is “Τάξη” and disorder is “Αταξία”,
which in the modern sense also means being naughty. Thus, when adults
behave disorderly in Church, they are like naughty children that need to
be corrected, which is not something Priests likes to do, but
occasionally, when so many start talking at the same time, we are forced
to stop the service and comment on their behaviour. Much of church
etiquette is based on common sense and showing respect for God and for
others.
Our conduct in
Church actually begins from the home and how we prepare ourselves to go to
Church. By this I don’t mean only spiritually, but also how we dress to
present ourselves before God. There was a time when people had their
everyday wear and then they had their “Sunday Best” reserved just for
Church and special occasions. While some people took this dressing up a
bit too far and even scandalized others which their eccentric and flashy
dress sense, today we have gone the opposite way and dressing for Church
has become too casual. We are going to Church to pray, but at the same
time we are going to be standing before our Creator, our King and our God.
Too much casualness is not appropriate. If we were invited to stand before
the Queen of England we would not only put on our very best, but we would
probably spend a small fortune on our attire just to make ourselves
presentably. Should we not make a similar effort for our heavenly King? Of
course, Christ doesn’t require us to spend a fortune on our clothing, he
accepts us no matter how we are: he looks at our heart and not our
clothing, but our attitude is important for that shows how we do not take
him for granted. Just because Christ accepts us for who we are, this
doesn’t give us the liberty to appear before him in rags. In all areas of
our lives, we should offer Christ our best. And the same is true of our
dress. We should offer Christ our "Sunday best," not our everyday or
common wear. And we should dress modestly, not in a flashy way that would
bring attention to ourselves. Our dress should always be becoming of a
Christian. As a guideline, women’s dresses should be modest. No tank tops
or dresses with only straps at the shoulders, no mini-skirts, and no
skin-tight dresses. Dresses should have backs and not be low cut in the
front. Shorts of any type are not appropriate for church and women should
avoid wearing trousers, not because they are indecent, but because many of
the older generation still consider trousers to be attire only for men and
become scandalised when seeing a woman entering Church wearing trousers.
This is beginning to die out, but is it still very relevant in small
villages where the population is mostly old people.
Women
should also have their heads covered, which is something we rarely see
nowadays, especially in Greek Churches, but Russian women still attend
church in this manner. St. Paul says that “any woman who prays or
prophesies with her head uncovered dishonours her head: it is the same as
if her head were shaven. For if a woman will not cover herself, then she
should cut of her hair: but if it is disgraceful for a woman to be shorn
or shaven, let her be covered. For a man indeed ought not to cover his
head, since he is the image and glory of God: but woman is the glory of
the man. (Cor. 11: 5-7) Men should also dress modestly. Jeans and T-shirts
are not proper attire for Church. While one is not expected to wear a
jacket and tie (especially in the summer), a descent trousers and shirt
with collars is desirable and preferably with the shirt buttoned up and
not open-chested. Young children need not be too formal, but again they
should be trained from a young age to respect the Church as the place they
go to meet God and to dress accordingly. T-shirts with any kind of writing
on them are too casual even for children. At best, their clothing should
be clean and tidy and their shoes or sandals should be clean and tied.
So now with
our “Sunday Best” we make our way to Church and should remember before
entering to switch off our mobile phones. There’s nothing quite as
annoying as when, halfway through the service, someone’s phone rings and
not only do they answer it, they begin chatting as though they were at the
market place. So with phones off, or on silent mode, we quietly enter the
Church. The first thing we do is cross ourselves. This is something that
we will do several times during the service which can be interpreted
differently each time. We cross ourselves as a form of bodily prayer, as
an outward sign of reverence and veneration, or to protect ourselves, or
as a confession of faith, or as a blessing. The cross we make on entering
the Church is like a confession, a “mini-creed or statement of faith”. It
is also a remembrance that after we were baptized, we were sealed on our
foreheads with holy chrism: we were sealed with the gifts of the Holy
Spirit. It is saying that we are Orthodox. St. John of Damascus wrote:
“This was given to us as a sign on our forehead, just as the circumcision
was given to Israel: for by it we believers are separated and
distinguished from unbelievers.”
Crossing one’s
self recalls this seal, and the invocation that is said while making this
holy sign calls on our God - the Father, the Son, and the Holy Ghost - and
is a sign of our belief; it asserts our belief in the Triune God, and at
the same time it is a prayer that invokes Him. We seal ourselves with the
seal of Christ and as we touch our forehead we confess Christ with our
minds, then as we touch our stomachs or heart, we confess Christ with our
hearts and the innermost parts of our very being, and then on our arms to
confess that we will always do good, the right first to show that good
prevails over evil. I’m sure you all know how to make the sign of the
cross, but maybe you don’t know the symbolic meanings. To make it, we
always use the right hand which as we have said at other occasions, the
right is always symbolic of being correct and good and the left as being
wrong and evil. Christ placed the good, gentle sheep on his right hand and
the undomesticated and wild goats on his left. We bring together the
thumb, the index finger and the middle finger together. This is symbolic
of the Holy Trinity. Then we lay the little finger and the finger nearest
to it across the palm, recalling that Christ is both God and man and that
He has two natures. Then with the tips of our thumb and the two fingers,
we touch our forehead, our stomach, the right shoulder and the left
shoulder, making the sign of the cross.
The three
fingers together symbolize the Unity of the Holy and undivided Trinity. As
we touch our forehead we remember our God the Holy Trinity Who dwells in
the Heavens. We remember that Christ is the pre-eternal Son of God and as
we touch our stomachs, we remember that he came down to earth for our
salvation, that he took his abode in the womb of the Mother of God that he
might be born a man like us. As we raise our hand to touch our right
shoulder we remember how Christ was raised on the Cross, but also that he
defeated death and ascended to heaven and sits on the right hand of the
Father. It is also a petition where we ask God to place us on his right
side with the Just. In touching the left, we recall those who are
condemned and receive eternal torment on the left side and thus beseech
the Lord to not put us on the left with the sinners. It can also mean that
when Christ descended to earth, he passed from the Jews, who were then
those on the right hand, and passed over to the Gentiles, who were then
those on the left. The Roman Catholics on the other hand cross themselves
from left to right symbolizing that from misery (left) they must cross
over to glory (right) just as Christ crossed over from death to life, and
from Hades to Paradise. After making the sign of the Cross we should also
make a small bow because we have just shown the Calvary Cross on ourselves
and we bow to it.
So having done
this, the next thing we do on entering Church is to buy a candle and light
it at the designated place, which varies from Church to Church. This again
should be anticipated before entering the church. One shouldn’t wait to
enter before reaching for the purse and then trying to find a suitable
coin to place in the counter slot. Apart from the clanging of the coins,
it draws unnecessary attention to ourselves and distracts others from
their prayer. Priests in general don’t like talking about money because
many people think that the church is a business, trying to milk the people
for whatever they can. This is not the case: every church has certain
overheads like wages for the Priests, the chanters, the cleaners, heating
and air-condition expenses and many others. The only way for the church to
find money to pay for all these things is through the money for candles,
the money she charges for weddings, baptisms, memorials and feasts and
your contributions. For almost 10 years now our bishop has banned the
contribution trays that used to go round during the service. Although many
other places still deem it necessary to pass the tray round, we at least
have learnt to do without this extra income, which forced and embarrassed
people to put in their contribution, and at the same time was annoying and
disruptive, especially as it was done during the time when people should
be preparing themselves spiritually to receive Holy Communion. With this
in mind remember that the amount you place into the slot on entering the
church should also contain your contribution to the church expenses which
is the duty of everyone. Without it, the church cannot survive.
Keep in mind
also the amount of candles you light. Some people take up to 10 or more
candles, one for each member or their family and others for their deceased
loved ones. This isn’t at all necessary: one candle does the same as ten.
Candles produce a lot of heat in the summer, which can be uncomfortable
and also a lot of black smoke which blacken the whole church. Having the
church repainted is a costly expense which can run into thousands of
Euros. In most churches with frescos on the walls, candles have been
banned or placed in the Narthex or specially built pre-chambers.
After taking
our candle we proceed to the Icon stand usually found in the centre of the
church, then crossing ourselves and bowing, we kiss the Icon which is
usually an Icon of the saint the church is dedicated to or the Icon of the
Feast we are celebrating. Kissing the Icon should be accompanied with our
prayer, we then cross ourselves again and bow and then proceed to light
our candle. Many people especially in villages then proceed to the
Iconostasis to venerate the Icons on the Screen. This may be done if the
person has come to church before the service begins, but once the service
has started, this should be avoided as again we draw attention to
ourselves and disrupt the attention of others. Instead of their minds
being on prayer their eyes follow you until you go to your seat. Very
often it can also disrupt the Priest as he comes out of the Sanctuary to
give a blessing and finds you standing in front of him. When kissing an
Icon we should also take care to kiss the Icon in the correct place. We
may kiss the fringe of saints garments, their hands, their feet, the Cross
or Gospel Book if they are holding one, but we avoid kissing the holy
faces on Icons. We would not go and kiss them on the lips if they were
standing in front of us, so the same respect should also be given to their
Icon by kissing them in the appropriate place.
Women
should refrain from wearing lipstick in Church, but if they can’t do
without, then they shouldn’t kiss the Icons. It is irreverent not only to
God and his saints, but also to our fellow Christians. Its disgusting to
go and kiss an Icon only to find it covered in greasy lipstick or when
having communion to see the communion spoon covered with this substance as
it enters our mouths. In general women should not wear any makeup in
Church. It is like putting a mask over the face that God has created, a
false image like Jezebel in the Old Testament who painted her face in
order to seduce her enemy. God doesn’t need painted faces to worship him
and certainly doesn’t need to be dazzled or seduced with what many women
consider beautiful. God sees the beauty and pureness of our hearts and our
faces should reflect that inner beauty. There is a time and place for all
things and painted faces might be appropriate for an evening out, but
definitely not for Church.
Having then
kissed the Icon or Icons and lit our candle we then proceed to take our
place to follow the service. The traditional posture for prayer and
worship in the Orthodox Church has always been to stand. Pews in Churches
are fairly new and probably an influence from the west. In older times one
could only find seats along the walls, but the whole area in the middle
was empty which allowed for prostrations. This we still see in monasteries
and Russian churches. In fact the Greek word for the type of seats we see
in church is “Στασίδια” which means a place for standing. An English
equivalent would be the word “stall” (not stool) which according to the
Collins Concise Dictionary comes from the Old English word “Steall”
meaning a place for standing. Originally the stalls didn’t have the lift
up seats that we see they have today. People rested by leaning on the arms
of the stall or by half sitting on a sloping semi circle seat attached to
the back of the stall. These have now been replaced with the lift up seat,
but in many places we can still find the original sloping seat. We have
here in St. Andrews some stalls which are a combination of the two seats.
Under the lift up seat there is attached the sloping semi circle seat
where one remains standing, but takes the wait off the feet by leaning or
half sitting on it. Nowadays our churches usually have enough seating for
everyone and people have accustomed themselves to sitting during the
service, so much so that there are times when it is compulsory to be
standing and yet they remain seated. It seems that we have become so lazy
that we cannot raise ourselves to pray in a proper fashion. So when should
we be standing and when do we cross ourselves? This is probably the most
bewildering for people coming from western churches who are accustomed to
the service book telling them when to stand and when to sit and when to
kneel.
There are two
morning services, Mattins and the Divine Liturgy. To explain each occasion
for both services would take too long so we will restrict ourselves with
the beginning of the Doxology which is the end of Mattins. This begins
with the third and last ringing of the bells. The first bell ringing is at
the start of Mattins, the second at the singing of the Katavasia and the
third at the singing of the Doxology. As the bells ring we should be
standing and cross ourselves with a small bow. Towards the end of the
Doxology the choir sing the Thriceholy Hymn. As each holy begins we again
cross ourselves and make a small bow. After this you should know that
there is only one more short hymn before the Divine Liturgy begins. As the
hymn comes to an end, we cross ourselves and bow to the waist waiting for
the Priest to make the opening blessing – Blessed is the kingdom of the
Father and of the Son and of the Holy Spirit… then raising our body we may
then sit. You might have noticed that the old woman or old man next to you
didn’t make his cross in the normal way, but instead made the sign of the
cross only on his forehead using only his/ her thumb. Many of the old
people cross themselves in this way at the start of the Liturgy and after
the consecration of the Holy gifts when they hear the words “More
especially for our most blessed and glorious Lady Mother of God and Ever
Virgin Mary”. This might seem strange to many of the younger generations.
But it is something that has passed down from one generation to the next.
If you were to ask them why they do it, they would not be able to explain,
but what they are actually doing has been traditionally passed down for
two thousand years. This was the first and original way people crossed
themselves and we can trace it as early as the second century, but it
could even go right back to the Apostles. Early Christians crossed
themselves with the thumb on the forehead, over the mouth when reading
Scripture and in general, over anyone or anything Christians wished to
consecrate. That it has survived to our present age is a testimony to how
strong holy Tradition is.
So coming back
to our Liturgy, people usually remain seated during the petitions, but
stand and cross ourselves when they hear the petition “Mindful of our Most
holy and undefiled Lady Mother of God…” and the exclamation at the end,
when the priest glorifies the Holy Trinity. During the Antiphones one may
be seated until the singing of “O only begotton Son and Word of God…”
where people stand and remain standing for the Little Entrance with the
Gospel Book. If you is paying attention you will hear the Priest exclaim
“Wisdom Stand steadfast” which is telling us that we should be standing to
attention. At the singing of “O come let us worship and bow down.. we
again cross ourselves and make a small bow. Next follows the singing of
the hymns for the Feasts and various Saints where we may sit, but stand
again during the singing of the Thrice-holy hymn crossing and making small
bows at each Holy. One should remain standing until the reading of the
Apostle, sit during it, and stand again as soon as it is finished.
Next
follows the censing and the reading of the Gospel. As a rule one should be
standing whenever the Priest censes, whenever he blesses and in general
whenever he comes out of the Sanctury and faces the people. As the Priest
announces the Gospel reading he reminds the People that they should be
standing. He says “Wisdom Stand steadfast. Let us hear the Holy Gospel.”
We cross ourselves as the reading begins asking God to enlighten us to
understand his Gospel and again at the end thanking and glorifying him for
his saving words of wisdom. At the singing of the Cherubic Hymn we should
be standing as very shortly the priest will begin censing. As the gifts
pass us during the procession for the Great Entrance we should cross and
bow but not in a prostrate position because the gifts have not yet been
consecrated, but also because it is forbidden to prostrate and bend the
knee on Sundays. I’ll say more on this towards the end of the talk. Again
we should be standing for the Kiss of peace and the reciting of the Creed
which should be said by everyone. We should cross ourselves at the
beginning of the Creed and at the end, but you will also notice that many
people cross themselves at every article of the Creed while others at
particular moments during it.
Immediately
after the Creed, the Priest says “Let us stand upright, let us stand with
fear: let us take heed to present the holy offering in peace”. From here
until after the consecration of the Holy Gifts one should be standing.
During the actual consecration of the Gifts we should be bowed to the
waist until we here the words “More especially for our most blessed and
glorious Lady Mother of God and Ever Virgin Mary”. After this we may sit
for a short while, but again stand for the Lord’s Prayer and remain
standing until the end of the service. As a rule, when in doubt, stand: it
is never wrong to stand in church. At the exclamation “The Holy Things
unto the Holy”, we should make the sign of the cross and a deep bow. Next
begins the preparation for Holy Communion. Many people very wrongly and
irreverently treat this time similar to an interlude at the theatre and
start talking among themselves: all that is missing is the popcorn. Far
from being an interlude, this time should be used to recollect our
thoughts and pray from the heart that God may find us worthy to partake of
the fearful Mysteries without condemnation.
Sadly
many people don’t partake regularly, which in theory and theologically,
they shouldn’t even be in church at this moment. The Divine Liturgy is
served so that Christians can partake of the Holy Mysteries. Let’s assume
though that you are going to approach for Holy Communion: what is the
correct way to do this? At all times there must be absolute order. The
Priests comes out of the Sanctuary holding the Holy Chalice and says “With
fear of God, faith and love draw near”. At this time we should all cross
ourselves and bow irregardless of whether or not we are going to partake.
Now how we approach has just been pointed out to us when the Priest said
“With fear of God, faith and love draw near”. Fear of God means with
reverence and if we have this fear then we will also know how to approach.
That means without talking and making a noise and without pushing and
stepping on other peoples toes. So often during the Great Feasts when a
great many come for Holy Communion we see a disorderly madness with
everyone pushing to reach the Chalice first. People must learn to approach
in an orderly and humble manner and it is the Priest’s duty to teach them
how to do this. Babies and children should come first as they get restless
very easily. The very old and those who cannot stand for too long would do
better to sit and wait till the end and then approach. We should approach
in a single file and if there are many in the file, then wait until we can
join ourselves to it. But our stance is also important. If we stand
looking around at people and things, then our minds are not on what we are
about to do.
With
the early church people received the Body and the Blood separately and
they approached similarly to how Priests approach when there is a bishop
presiding over the Liturgy. We Priests place our right hand over our left
forming a cross and wait for the bishop to place the body in our palms.
Today, people receive both elements together from the spoon directly into
their mouths, but we can still approach in a similar manner. Having our
hands crossed like the Priest do, we then bring them up to our hearts and
approach with our heads slightly bowed so that we see the ground and
nothing else. This humble and reverent approach assists us to keep our
mind on prayer at all times without seeing what others are doing. If we
have the need to cross ourselves we should do this before we reach the
Holy Chalice. Having reached the chalice, never ever cross yourselves as
you might accidentally hit the chalice with you hand. The same goes for
after taking Communion. Don’t cross yourselves until you are well clear of
the Chalice. After communion immediately return to your place. Many people
feel that it is irreverent to turn their back to the Chalice and wait
around that area until Communion has finished before returning to their
seats. This very often causes a congestion of human bodies which blocks
the passage for others to return.
After
Communion the Priest shows the Chalice saying “Save O Lord thy people and
bless thine inheritance”. Here again we cross ourselves and bow and again
when the Priest shows the Chalice saying “Always, now and ever, world
without end.” With this the Liturgy comes to an end and it remains for the
Priest to give the dismissal. As he mentions certain saint’s names people
will cross themselves accordingly and again as he says “By the Prayers of
our holy fathers…” Then as the Antidoron is distributed we kiss the Cross
if the Priest is holding one and also the hand that gives us the
Antidoron.
There are a
few things we shouldn’t do even though we might see others doing them.
When we are censed or when the priest blesses us saying “Peace unto all”
we do not make the sign of the cross, but bow our heads. We should not
light candles during the Epistle or Gospel readings, during the Little or
Great Entrances, or at any other time other than the candle we lit on
entering the church.
We should not
cross our legs in Church. This is a taboo and considered to be very
disrespectful. I’m not sure is there is a traditional explanation why, but
we tend to cross our legs to get comfortable while sitting. It is a too
relaxed and casual attitude for Church and keep in mind what was said in
the beginning, that churches at one time didn’t have seats, so sitting in
church is a concession and not the normal position for prayer. Being too
comfortable and relaxed makes your mind wander off and might even send you
into a deep sleep.
Never talk
during the services even if others talk to you. If you see friends and
family members, acknowledge them with a nod, but leave greeting and
talking with them until the end.
Everything we
have mentioned is just plain common sense. The rule is to always remember
that you are in Church to worship God. If you do this with fear of God,
faith and love, then you will probably have good Church etiquette.
It remains for
us to see the question of prostrations that I mentioned earlier. The holy
canons of the church forbid making deep prostrations on Sundays. In other
words we must not bend our knees and fall prostrate to the ground. This is
because on Sundays we celebrate the Resurrection of our Lord. Kneeling is
seen as denoting falling to the ground and death. It is a symbol of
repentance, mourning in Christ and the beseeching of the Divine mercy. The
Resurrection has delivered us from mourning and death and so we show our
belief and hope in the Resurrection by remaining in a standing position.
There are many who feel that we should not kneel even during the weekday
Liturgies, because, in general, the theological symbolism of the Liturgy
has a Resurrection character. They would even say that kneeling, at any
time during the Liturgy, is not and never was the tradition of the
Orthodox Church and that it is an innovation and an influence from the
Roman Catholic Church. Not so long ago in Greece, the question of kneeling
at weekday Liturgies took such dimensions that Priests and theologians
were divided into two camps – those for and those against. Personally I
believe there is enough evidence to prove that kneeling was the common
practice of the Church up to the 11th century or even up to the 14th
century.
About
2 or 3 years ago I was sent an email by the person who also posed the
question which was the base for our first talk of the season on the
apocryphal, asking for my opinion on the subject. His original question
was: Should the faithful kneel during the consecration of the Precious
Gifts? Some say that it is permitted to kneel everyday except on Sundays
while others say that it is completely forbidden. What ultimately is
correct? My first reply wasn’t enough and with emails coming and going the
question resulted into a marathon debate. If any of you are interested in
a deeper theological explanation on the subject, the whole debate is on
the website under Questions and Answers No 8.
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