The Sanctuary of the Church
In the previous issue, we spoke about the sanctuary of the church, its holiness, the offering of incense before it, its orientation toward the east, and what lies within the sanctuary:
the east and the altar. Today, we will speak about what is outside the sanctuary.
Outside the Sanctuary:
Outside the sanctuary, incense is also offered three times:
He offers incense three times toward the north, where the icon of the Virgin is located, saying: “We greet you with Gabriel the angel, saying: Hail to you, O full of grace, the Lord is with you.”
He offers incense toward the west, saying: “Peace to the ranks of angels, to my masters the apostles, to the ranks of martyrs, and to all the saints.”
He offers incense toward the south, where the icon of the Baptist is located, saying: “Peace to John, son of Zachariah, the priest, son of the priest.”
Then he offers incense toward the east, facing the altar, saying:
“Let us worship our good Savior, because He has had compassion upon us and came and saved us.”
The Lectern and the Ambon
Outside the sanctuary, we find the lectern (mangalia) and the ambon.
The word mangalia is a Coptic word meaning “the place of the Gospel,” and the ambon is a high pulpit that is reached by steps, used for preaching.
Teaching should take place from a high place, symbolizing the exaltation and loftiness of the teaching. Thus, the ambon represents Mount Sinai in the Old Testament and the Mount of the Sermon in the New Testament.
The lectern is used only for teaching and the reading of the Holy Scriptures; it must not be used for other purposes.
In some churches, there are two lecterns: one facing west and the other facing east. The one facing west faces the people for teaching, and the one facing east faces the altar for prayer.
This is because the reading of the Gospel is considered a form of prayer, in which we lift our voices to God. The Gospel in the Agpeya (Book of Hours) is a form of prayer. Often, the priest says to the deacon, “Pray the Gospel.”
There is another pulpit for teaching besides the lectern and the ambon — the bishop’s chair, called the Cathedra, meaning “pulpit.” From this comes the word Cathedral, which refers to the great church where the bishop’s chair is.
The Believer as a Church
Just as the community of believers is called a church, so also each individual believer is like a small church — a temple of God in whom the Spirit of God dwells.
The believer resembles the church in the following ways:
The church is consecrated with the holy chrism (Myron) and sanctified to the Lord; likewise, the believer is anointed with the Myron, the same sacred anointing.
From the church rise hymns and prayers; likewise, from the believer rise hymns and prayers.
In the church, sacrifices are offered and incense is raised; likewise, the believer says with David the Prophet:
“Let my prayer be set forth before You as incense, and the lifting up of my hands as the evening sacrifice.” (Psalm 141:2)
Concerning the Church in Relation to Time:
The church is divided into the Militant Church on earth and the Triumphant Church in heaven, which has already fought the good fight and has finally received the crown of righteousness.
We may also speak of the Church of the Old Covenant and the Church of the New Covenant. Some divide it differently, in relation to the Law and Grace.
The Church Between Law and Grace:
The Church of Natural Law: from Adam to Moses.
The Church of the Written Law: from Moses to Christ.
The Church of Grace: from Christ until now.
The One, Holy, Catholic, and Apostolic Church
We say in the Creed: “We believe in one Church.” It is one — not in administration or leadership, but in faith and doctrine.
St. Paul the Apostle says:
“Endeavoring to keep the unity of the Spirit in the bond of peace. There is one body and one Spirit, just as you were called in one hope of your calling; one Lord, one faith, one baptism.” (Ephesians 4:3–5)
The Church is one because it is the one Body of Christ.
It is a unity for which Christ called and prayed.
He said: “And there will be one flock and one shepherd.” (John 10:16)
And He prayed to the Father, saying:
“Holy Father, keep through Your name those whom You have given Me, that they may be one as We are.”
“That they all may be one, as You, Father, are in Me, and I in You; that they also may be one in Us… that they may be one just as We are one.” (John 17:11, 21–22)
How wondrous is the unity of this Church, which is likened to the unity that exists between the Father and the Son!
It is a unity — not merely cooperation — but a unity in faith. The Church would exclude from her ranks anyone who deviated in his faith and would reject his communion. Only those who remained steadfast in the one faith would continue as true believers.
Article by His Holiness Pope Shenouda III – Al-Keraza Magazine, Year 18, Issues 9–10 (March 16, 1990)
