“The Holy Liturgy is something that embraces two worlds at once... in every place of worship when the Holy Sacrifice is offered, not merely the local congregation are present, but the Church universal – the saints, the angels, the Mother of God, and Christ himself... Orthodox, inspired by this vision of ‘heaven on earth,’ have striven to make their worship in outward splendor and beauty an icon of the great Liturgy in heaven.” Bishop Kallistos Ware, The Orthodox Way
 
During my visit to Cyprus in 1986, I took some time away from archaeological excavations and research for a retreat with a group of Orthodox monks. In a dented and dusty Australian station wagon, I drove to Stavrovouni Monastery, founded in 327 AD by St. Helena during her return journey from Jerusalem to the imperial capitol of Constantinople. The community is now known as the Monastery of the Holy Cross because a large portion of the true cross that was discovered by St. Helena is venerated there to this very day.
 
The setting is dramatic. Surrounded by a flat plain, the monastery is perched on top of a mountain just under 3000 feet high. I spent the morning of my first day in the monastery’s church. This was my introduction to Byzantine ecclesiastical art and architecture, and throughout the rest of my stay in Cyprus, I noticed the same basic scheme repeated throughout the island in both the ancient church ruins and the buildings still serving active congregations.
 
Icons.
 
One of my most vivid memories is how distinct and emotionally moving authentic Byzantine iconography really is. The walls all have a dark, sapphire blue background – very much like a moonlit night – making the brilliantly colored icons stand out all the more. And, of course, every square inch of the temple is covered with images. A dome, representing the expanse of Heaven, is located over the nave, enfolding the entire congregation. An icon of the Pantocrator (Christ the Almighty) fills the dome. Below the Pantocrator are representations of the Theotokos, John the Baptist, prophets, evangelists, the twelve Apostles, and church fathers wearing episcopal vestments. Holy days are then depicted, including the Annunciation, Baptism, Transfiguration, Crucifixion, Resurrection, and Ascension. Icons of the saints fill the lowest levels.
 
I was left with a sense of being completely surrounded by the court of Heaven and was reminded of the “two worlds” in which the Liturgy places us. For those of us who may be deeply affected by our senses, this contrast in light and dark with the saints peering directly at us is very evocative. It’s easy in such surroundings to be transported to another mental and spiritual state. Said an envoy to Prince Vladimir of Kiev: “this we know, that God dwells there among men.”
 
Architecture.
 
The architecture of a Byzantine temple is usually based on earlier classical architectural forms. The basilica church form, for example, is borrowed from classical Roman public buildings. The rotunda, or martyrium, form is one of the most traditional and most Byzantine of church structures. It is, in fact, the form employed for the construction of the great Hagia Sophia, which served as the cathedral church of the Patriarch of Constantinople for over 1000 years.
 
From antiquity to the present, Orthodox architecture serves and reflects Orthodox liturgical practices. In the archaeological excavations I visited throughout the Mediterranean, a baptismal font was a common feature of the church narthex. The font’s location is, of course, symbolic of the beginning of the new Christian’s journey in the life of the faith. The newly baptized were led in procession from the narthex into the main body of the temple, or the nave, where believers gather for prayer and to celebrate the Eucharist.
 
Everything about the construction and adornment of an Orthodox temple is to serve as an “icon of the great Liturgy in Heaven.” It is also a reminder that humanity is a creator after the image of God the Creator. Humanity’s “vocation is not to dominate and exploit nature, but to transfigure and hallow it...through the cultivation of the earth, through craftsmanship, through writing books and painting icons – man gives material things a voice and renders creation articulate in praise of God” (Bishop Kallistos Ware, The Orthodox Church).
 
In creating proper worship facilities, we are being called to render creation articulate in praise of God through the construction of a fine Byzantine temple and its decoration. The building itself should be an invitation to passersby to join us in our journey toward heaven. Those worshipping with us should be moved by the beauty and solemnity of the sights, sounds, and smells, thereby inspiring them to lift their eyes to God in praise and thanksgiving.