Iconostasis
The iconostasis stands between the nave and sanctuary and bears icons of Christ, the Theotokos, and the saints. It may be a low screen or an elaborate structure with several rows.
Perspective note
Comparative historical/source study. The original author's or church's reception is retained; inclusion does not make every claim Oriental Orthodox teaching.
Key points
- The icons show the worshipping Church united with Christ and the heavenly assembly.
- Look for: Christ and the Theotokos beside the central doors.
- Illustrated location: Nave
- The veil and the iconostasis (Christian typology): Exodus describes a veil between the Holy Place and the inner sanctuary. The church iconostasis likewise marks a sanctuary boundary; its icons express communion with Christ and the saints. Hebrews interprets access to God through Christ.
- This is a Christian reading of a biblical pattern. The iconostasis developed historically, and its doors and curtains follow local liturgical customs; it is not an unchanged Temple curtain.
- Sacred imagery and the Incarnation (Christian typology): Solomon’s Temple had carved cherubim, palms, and flowers. Orthodox icons relate sacred imagery to the Incarnation: the Son became visible in human flesh. The iconostasis, icon stand, apse, and dome invite prayer directed to the persons depicted.
- Biblical Temple ornament is a precedent for sacred imagery; it does not by itself establish every later Orthodox practice. Jewish and Christian understandings of religious images differ across communities and periods.
- A rebuilt church with courts, seats, and an altar barrier (Historical connection): Eusebius's dedication address describes an outer enclosure, a colonnaded court with fountains, entrances admitting light, seats for those presiding, and an altar enclosed by carved wooden lattice-work. He reads the rebuilt church through biblical restoration imagery, including Haggai's promise of a greater latter glory.
- This is a celebratory description of one church, not a measured archaeological plan. Its altar barrier is not evidence for a fully developed modern iconostasis. Eusebius's application of Haggai is a Christian interpretation of a passage originally addressing the restored Jerusalem Temple.
- Images affirmed without prescribing the later icon screen (Historical connection): The council's decree affirms images of Christ, Mary, angels, and saints in churches and other settings. It distinguishes honorable reverence from the worship belonging to the divine nature. Orthodox and Catholic churches receive this council; Reformed teaching rejects the religious use of images, while other Protestant traditions differ.
- The decree does not prescribe a modern full-height iconostasis or establish when every arrangement of icons developed. Its theological authority and its distinction between veneration and worship are accepted differently across Christian traditions.
Scripture
- Exodus 26:1, 31–35 — The veil and the iconostasis: Exodus describes a veil between the Holy Place and the inner sanctuary. The church iconostasis likewise marks a sanctuary boundary; its icons express communion with Christ and the saints. Hebrews interprets access to God through Christ.
- Hebrews 10:10–22 — The veil and the iconostasis: Exodus describes a veil between the Holy Place and the inner sanctuary. The church iconostasis likewise marks a sanctuary boundary; its icons express communion with Christ and the saints. Hebrews interprets access to God through Christ.
- 1 Kings 6:1–35 — Sacred imagery and the Incarnation: Solomon’s Temple had carved cherubim, palms, and flowers. Orthodox icons relate sacred imagery to the Incarnation: the Son became visible in human flesh. The iconostasis, icon stand, apse, and dome invite prayer directed to the persons depicted.
- John 1:14–18 — Sacred imagery and the Incarnation: Solomon’s Temple had carved cherubim, palms, and flowers. Orthodox icons relate sacred imagery to the Incarnation: the Son became visible in human flesh. The iconostasis, icon stand, apse, and dome invite prayer directed to the persons depicted.
- Haggai 2:6-9 — A rebuilt church with courts, seats, and an altar barrier: Eusebius's dedication address describes an outer enclosure, a colonnaded court with fountains, entrances admitting light, seats for those presiding, and an altar enclosed by carved wooden lattice-work. He reads the rebuilt church through biblical restoration imagery, including Haggai's promise of a greater latter glory.
Sources and further reading
- 1 Kings 6:1–35 — World English Bible
- Exodus 26:1, 31–35 — World English Bible
- Haggai 2:6-9 - World English Bible
- Hebrews 10:10–22 — World English Bible
- John 1:14–18 — World English Bible
- Eusebius - Church History X.4.37-45: the church at Tyre
- Nicaea II (787) - the council's definition on images
- OCA — Icons and the Iconostasis
- Westminster Larger Catechism — worship and images (questions 108–109)