English Faith Study - Symbols, Vestments and Liturgical Actions | Part 1

Main ideas, concepts, and lessons

• Worship is multi-sensory and symbolic: In Orthodox Christianity, worship is not only heard but also seen, smelled, and experienced through sacred objects and the priest/faithful’s actions.
• Visible symbols communicate invisible spiritual realities: Objects and gestures “point” beyond themselves to God’s grace, helping worshippers access spiritual truths more deeply than words alone.
• Symbols are meant to draw people into communion with God:
  • Everything in the church ultimately helps bring believers closer to Christ.
  • The Holy Qurbono (Divine Liturgy) is highlighted as the closest approach to the Lord, while other symbols also guide believers toward that encounter.
• Symbols are not anti-Biblical; they fit Scripture’s worship life:
  • The speaker argues that the Old Testament’s concerns (e.g., against graven idols) did not mean forbidding meaningful sacred imagery in worship.
  • Sacred objects in Israel’s worship (e.g., temple/altar/ark) are presented as precedents that Christianity inherited and developed.
• Church architecture teaches doctrine through spatial symbolism:
  • The church’s internal layout (altar area, sanctuary, nave, etc.) is described as reflecting spiritual realities—especially heaven and God’s presence.

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Methodology / instructional elements

How to understand symbols correctly (interpretive rule)

• Treat symbols as windows/pointings, not as the ultimate reality.
  • Example: an image of a dove on priest vestments should not be taken as “the truth itself,” but as pointing to the descent of the Holy Spirit dwelling within believers.

How believers participate through actions (practical worship behaviors)

• Make the sign of the cross
  • Confesses faith in Father, Son, Holy Spirit
  • Remembers Christ’s saving sacrifice
  • Used often (e.g., morning, before/after meals, when scared) as a form of protection
• Bowing / prostration
  • Expresses humility and repentance
  • Shows reverence during prayer and worship
• Observe and receive liturgical movements
  • Incense/sensing the altar and icons: swinging incense is said to symbolize prayers rising to God and sanctification of God’s people
  • Processions (e.g., gospel procession, procession of mysteries):
    • Symbolize the proclamation of God’s word
    • Express the church’s journey in faith
• Veneration in worship
  • Kiss of peace to other believers during Holy Qurbono
  • Venerate scripture and icons as visible expressions of love, reverence, devotion to Christ

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Key content covered: symbols and objects (with their meanings)

Major church parts and their spiritual significance

• Holy altar (with associated throne/altar symbolism)
• Sanctuary (mudbaha)
  • Higher platform, reached by steps (suggested to represent heaven/light/joy)
  • Separated from nave by a curtain
• Holy place (described as the space between rails/steps near the altar)
• Nave (hikā / main hall for the faithful)
• North side area
  • Speaker describes it as a place historically for “gentiles,” not used the same way now

Prominent symbols described in the church and during services

• The Cross
  • Christ’s victory over sin and death
  • 12 candles beside it represent Jesus’ 12 disciples
• Thronos / throne of God
  • Associated with the place of the Holy Sacrifice
• Evangelion / Gospel table
  • Christ “speaking through his words”
• Linen cloth and covering layers
  • Cloths are said to represent biblical realities (e.g., wrapping of Jesus’ body; tomb covering; symbolic spiritual covering)
• Dargo step
  • Linked to the seraphim carrying the heavenly throne
  • Restricted: only bishops and priests may step on it
• Various liturgical vessels and implements (examples)
  • Tablet: small consecrated wooden table/broad board placed on thronos
  • Chalice and paten: holy vessels carrying bread and wine
  • Turbodo (spoon) for handling “live coal”
    • Linked to Isaiah imagery of a coal taken with tongs by saraphim
  • Star / paten-related cover
    • Kept to prevent touch by “cabalanas”
  • Small water vessel
    • Named as a deaconness/servant-related derivation
  • Towel/cloth, sponge-like cushion
    • For cleaning vessels/hands
  • Shapa (white cloth)
    • Connected to biblical stones/Israel and the tomb covering
  • Multicolor portable table coverings
    • Bottom red: “fiery/fiery universe”
    • Center green: earth
    • Top white: holy church
• Incense and the censor (sensor)
  • Incense is linked to Old Testament worship and biblical texts about incense prayers
  • The sensor is presented as a visual theology:
    • Lid: heaven/glory and God hidden in mystery
    • Chains/links: four gospels / spread across the world; 72 links as 72 evangelists
    • Unity connections: heaven and earth joined
    • Bells: 12 apostles; also compared with high priest robe bells
    • Bottom cup/holds charcoal and incense:
      • Said to represent Virgin Mary bearing Christ (divine fire)
    • Charcoal and fire:
      • Divinity of Christ and divine power; purification
    • Fragrance/smoke rising:
      • Humanity transformed by grace
      • Prayers ascending to heaven; Holy Spirit’s presence; glory filling earth
• Icons
  • Icons represent Christ, Virgin Mary, angels, saints
  • “Icon” means “image”
  • Called “windows to heaven”
  • Honoring an icon is presented as honoring the represented person, not the material image itself
• Bells and fans
  • Bells: rung before service; for joyous feast days/attention/calls
  • Fans (described as marvasas):
    • Symbolize angels worshipping God
    • During Holy Qurbono: angels worship with the faithful

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Explicit answers to questions raised in the session

• Do cultural symbols reflect Hindu religion?
  • The speaker says some elements may overlap with local cultural/religious forms.
  • However, in Christian worship these are “Christianized/absorbed” and given Christian meaning (examples mentioned include things tied to local tradition/temples but used with the cross and in Christian blessings).
• How do we explain icons to churches that refuse them (based on Exodus)?
  • The speaker proposes a “relational” analogy:
    • People keep photos of loved ones; seeing them evokes emotions and connection.
    • Therefore icons function as windows to heaven, not as worship of the image/material.
  • A more detailed answer is promised for the next class.

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Main speakers / sources featured

Speakers (identified in the subtitles)

• George David (referred to as Shinto/“Acha”, vice president for Midwest Chicago region; from St. Thomas Orthodox Church in Chicago)
• Unidentified moderator/host
  • Addresses him, gives introductions, and thanks him; name appears as “Ain” / “Acha” in the transcript but likely refers to the moderator’s role rather than a clearly stated name

Sources explicitly cited

• St. John of Damascus
  • Justification for using images/symbols
• Old Testament passages
  • Exodus 20:4 (second commandment; graven images)
  • Exodus 25:10–22 (ark cover/cherubim; mercy seat imagery)
  • Exodus 25 context (mentioned indirectly via ark throne/footstool concept)
  • Exodus 30:34–48 (incense/spices)
  • Exodus 37 (incense burned every morning)
  • Numbers 16:6 (incense in temple worship)
  • Hebrews 9:4 (incense referenced)
  • Psalms 14:12 (“Let my prayer arise…” as incense)
  • Revelation 8:3–4 (heavenly worship with incense; prayers ascending)
  • Isaiah 6 (burning coal purifying the prophet)
  • Isaiah 62 (seraphim / “Holy, holy, holy…”)
  • Exodus 28:33–35 (bells on high priest robe)
  • Joshua 4 (12 stones from Jordan for Israel’s tribes as memorial)
• New Testament / general liturgical framing
  • Multiple references to the Gospel as proclamation and the church’s role in worship (specific verse citations are not provided beyond the ones listed above)
• St. Maximus the Confessor
  • Quoted/used to interpret liturgy as the union of heaven and earth (sensor structure imagery)