7 The Sanctuary & The Altar

THE SANCTUARY

HEAVEN OF HEAVENS.

The Sanctuary, as viewed by the Orthodox Church, represents heaven itself or God's residence place among His heavenly creatures and saints. It was defined by Fr. Germanous as "the dwelling of Christ, the King of all, sitting on the throne with His Apostles".

Moreover, and more specifically, in the Coptic Church, the sanctuary is related to the Altar to such a degree that the Sanctuary can sometimes be called 'Altar'. Such a correlation reveals a vital aspect in our faith; namely, the Inter - correlation between heaven and the Cross. Simply, it would not be possible to acquaint heaven without the Altar....

This reality was symbolically declared in the Old Testament. Ever since their entry to the promised land and the establishment of the Temple in Jerusalem ,the symbol of heaven , the Jewish people were committed not to erect, nor offer a sacrifice outside Jerusalem. Offenders were excommunicated from the congregation and consequently lost their heavenly crowns! As if it was the wish of God to emphasize the unseparable nature of the Sanctuary and the Altar , or heaven and sacrifice. Through the Altar's sacrifice gates of heaven were opened and the cross became part of the Eternal Life.

In the light of this understanding, we are bound to realize that our heavenly life cannot be isolated from crucifixion with Christ, and our joyful hope is coupled with our spiritual struggle!

INSIDE THE SANCTUARY.

Behind the Altar lies the "TRIBUNE" on which the bishop occupies his "THRONE" (cathedra) , and around him the priests practicing their worship and preaching. For this reason the Sanctuary is also referred to by someone as "preebyterum'[1] i. e. the place reserved for presbyters.

On the top of the tribune lies the NICHE which represents God’s bosom exposed to the whole world through the Altar and the priestly ministry.

SANCTITY OF THE SANCTUARY.

The above brief summary uncovers the spiritual beauty and sanctity of the Sanctuary, which is reflected back on the following traditions that are observed by the church to indicate its reverence:

1. Laymen are forbidden to take part in the Communion inside the Sanctuary area, and sometimes were not permitted to enter it at all. This was perhaps necessary to avoid one of the pagan habits of taking an oath while touching the Altar, which was referred to by ST. John Chrysostom. [2]Other times the church sufficed by only forbidding the pagans from entering the Sanctuary and touching the Altar, as was mentioned by ST. Gregory of Nyssa' * . [3].
2. Till this present day, we can only step into the Sanctuary bare - footed, in response to the divine commandment to Moses ’’Put off your shoes... for the place whereon you stand is holy ground "Expd 3: 5.

Taking off the shoes indicates the feeling of unworthiness to be present in such a holy place in which the fearful sacrifice is offered; the sacrifice which the angels long to see[4].

According to Origen, taking off the shoes also bears a few fascinating points;

1. In the past, shoes were made from the leather of dead animals. Subsequently, in observing this commandment of God, we put aside our earthly attachments to the dead things, and look up to the immortal and heavenly things to meet Him.
2. Drums were also made of the same leather, which stresses that in order to meet with the holiness of the Lord, the soul must put aside all vainglory and sticks to her hidden spiritual struggle.
3. It has been a standard practice in the Old Testament that if a man refused to marry his brother’s widow in order to raise up children for his dead brother, as God's commandment, the widow would pull out the shoe from his feet, in the presence of the elders, and the man would be surnamed "House of the Unshod" Dent 25: 5 - 10.

Thus, in taking off his shoes, Moses symbolically declared that he was not the church’s bridegroom... Likewise, every time a bishop, a priest or a deacon takes off his shoes upon entering the Sanctuary ground, he admits to himself that he is not the bridegroom, but a friend and a servant to the Bridegroom, Jesus Christ.

1. "No talking is allowed in the Sanctuary, except for necessity". ST. BASIL (2).

THE INNER ALTAR

In order to discuss the physical Altai * that is located in the Sanctuary , we ought to point out to another type of Altar situated in our inner hearts , not alien to it but really in conjunction with it.

The intimate connection between these two Altars becomes evident as believers receive the mystery of God’s Altar, i. e. the Eucharist. For every time they take communion, they participate with sacrifices of love, repentance, prayers, fasting, alms etc. , through the merits of the Blood of Christ. Thus they share in the mystery of the visible Altar through their own mystical and hidden Altars. As a result, we say that our personal altars do not gather around the Altar, but rather form living stones in the Lord's Altar.

It may well be that because of this spiritual notion, coupled with the fact that Christian Altars of the first two centuries were never as sophisticated nor as large as the Jewish or pagan stone Altars intended for bloody sacrifices that non - Christians were led to the belief that our worship rejected Altars. This appears from Origen’s reply of criticism against Celsus. He Says "He (Celsus) does not perceive that the soul of every good man among us is an Altar, from which arises an incense which is truly and spiritually sweet - smelling, namely the prayers ascending from a pure conscience. Therefore it is said by John in the Revelation, 'the odors are the prayers of saints" 5: 8, and by the Psalmist, "let my prayers come up before you as incense" 141: 2.

The true statues and gifts which are fit offerings to God are not made by craftsmen. No, they are carved in our souls and fashioned by the Divine Logos (Word) , to wit, the virtues which we imitate ’the First - born of all creation' Col. 1: 15 , who has patterns of all virtues in Himself, patterns of justice, prudence, fortitude, piety and of other virtues.

All Christians, in short, strive to build Altars and statues of these kinds, which are not devoid of life and feeling but are capable of receiving God's Spirit… "[5].

ST. Augustine describes the inner Altar as being our 'Faith’ by saying[6], 'In the spiritual sense, therefore, we may understand faith as an Altar in the inner temple of God, of which the visible Altar is a symbol. Whatever gift we offer to God be it prophecy, or doctrine, or prayer, or a hymn, or a psalm, or whatever other spiritual gifts of this kind may come to mind - cannot be acceptable to God unless it be held up by sincere faith and be firmly and Immovably fixed on it , so that our words may be pure and undefiled ".

According to ST. Clement of Alexandria, members of the congregation form the inner Altar of the Lord when they assemble for prayers in one spirit and one mind. He says[7]: "The Altar, then that is among us here, the terrestrial one, is the congregation of those who devote themselves to prayers, having as it were one common voice and mind…".

Durandus[8], the Western bishop of the thirteenth century, also talks about the inner Altar, saying, "The Altar is our mortification in our heart, in which carnal motions are consumed by the fervor of the Holy Spirit... Or by the Altar we understand the soul of every man, which is by the Lord built up of various living stones, which are various and different virtues".

THE ALTAR in the NEW & OLD TESTAMENT

NOMENCULTURE.

The word 'Altar' is derived from the Latin word "Altare" , equivalent to the Greek word ' ( - ) υσιαουριον' which means the place or the sculture upon which sacrifices are slained.

In general, this term was most commonly adopted among Latin Fathers, like Tertullian[9], ST. Cyprian[10], ST. Augustine[11], and ST. Ambrose[12]. However, they occasionally used the word 'Mensa' to refer to the same thing, although it was more specifically applied to the slab, on which the holy Elements were placed.

As for the Latin word 'Ara', it was mainly used in conjunction with pagan altars and has never been recorded in the writings of Early Church Fathers about the Christian Altar except Tertullian who used the phrase 'Ara Dei'[13] , i. e. , God's Altar. Nevertheless, it was occasionally inscribed on graves.

Prudentius, however, used the word 'Ara' to designate the base of the Altar, and was followed by others.

In the Greek language, on the other hand, three terms were introduced:

1. Τφὐπεζα, i. e. ’table', a term which was frequently employed by some Eastern Fathers and in Eastern liturgical texts. Sometimes it is used on its own[14] and others as Τφὐπεζα Kvplov[15] i. e. the Table of the Lord. But very often adjectives are added; such as ' Αγια Τφάπεζα' i. e. 'The Holy Table’ or 'Mystical and tremendous Table’ the preferred term to ST. John Chrysostom.
2. Θυσιαοιήϐιον,the ordinary equivalent of 'Madbah' in Arabic, ' Pimaper,,12we2i' in Coptic, םזבח in Hebrew and ’Khoran’ in Armenian. This generally is the most popular term to the Eastern Fathers, as recorded in the writings of:
• ST. Ignatius[16] when he said 'Be zealous to come together all of you, as to one temple, even to God, as to one Altar, even to Jesus Christ'.
• ST. Irenaeus[17] when he said that the sacrifice of Eucharist should be offered on the Altar, and.
• Eusebius[18] when he talked about the Altar of Basilica at Tyre that was dedicated in 314 A. D. , and the other Altars that were erected throughout the world following to the peace that was granted to the Church.
1. Βωμδς, equivalent to 'Ara' above, was more often used in the Holy Bible with reference to heathen altars, as given in 1 Mac 1: 59, Acts 17: 23. For this reason Eastern Fathers avoided its use. Nevertheless ST. Clement of Alexandria and Origen adopted it in a figurative sense when they furnished that the soul of the believer is the true Christian Altar[19].

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THE NEED FOR ALTARS.

It may be logical for somebody to raise the question:

Why do we need an Altar now, since all animal sacrifices have been substituted by the ultimate and unique Sacrifice of Christ upon the Cross?.

The answer of this question is readily extracted from both the Old and New Testaments;

1. Prophecies of the Old Testament clearly pointed out to the future establishment of the Altar of the New Testament. Which is not solely related to Jerusalem, nor confined to a certain nation. For example:
2. The words of Malachi the Prophet assure 'From the rising of the sun even unto the going down of the sun, my Name shall be great among the Gentiles, and in every place incense shall be offered unto my Name, and a pure offering... ' 1: 10, 11.

Surely, that would not apply to incense and oblation offerings as practiced in the Old Testament, since it was only permitted in Jerusalem, and conducted by Hebrew priests alone.

1. To the same effect, but more specifically about the Lord's Altar in Egypt , Isiah the Prophet foretold: 'In that day shall there be an Altar to the Lord in the midst of the land of Egypt... The Lord shall be known to Egypt , and the Egyptians shall know the Lord in that day, and shall do sacrifice and oblation! 19: 19 - 22.
2. The Lord Himself spoke about the Altar in the New Testament when He stated. “If you offer your oblations on the Altar... "Matt 5: 23.
3. In a comparison between the Christian worship and that of the pagans, Apostle Paul warned, 'You cannot be partakers of the Lord's table and of the table of devils’ 1 Cor 10: 21.

Undoubtedly, referring to the pagans altar as the "table of devils' can only suggest that 'the Lord's table' is the Christian Altar.

THE ALTAR & THE SACRIFICIAL ACT.

The Christian Altar has been subject to attempts which aim to deprive it from the sacrificial act. They furnish their reasoning on the ground that early Christian Altars were made of timber, and were generally known as Tables ' Τρἀπεςα’. As if the Christian Altar is just an ordinary table and no real sacrifice is involved.

We have already verified the sacrificial act in our Christian worship, bearing in mind that the Sacrifice of Eucharist is but spiritual and unbloody one[20]. Now we wish to establish the following points:

1. The sacrificial act was known to the church ever since the apostolic age, as the Apostle says, 'We have an Altar from which those who serve the tent have no right to eat' Heb. 13: 10. In the Book of Hebrew (10) , he mentions the sacrifices of the Old Testament, being symbols fulfilled in the Calvary and Eucharist. The same apostle also referred to the Eucharist as a sacrifice when contrasting ' the table of the Lord’ arid ' the table of devils’ ICor. 10: 20,21.
2. The writer of the Didache[21] , about 100 A. D. , refers to the Eucharist as a pure sacrifice, a reality which was confirmed by Early Church Fathers[22], like SS. Ignatius, Justin, Irenaeus, Cyril of Jerusalem, Cyprian, Augustine etc...
3. The Early Church has applied the Greek terms; thusia = sacrifice, and prosphora = oblation, in conjunction with the word Eucharist. In addition, ST. Ignatius called the Eucharistic assembly of the church 'thusiasterion',i. e. ‘ the place of the sacrifice'[23] while ST. Clement of Rome[24] recognized the bishop's task as to offer the 'prospheteria' or 'the oblation'.
4. The Fathers have defined the word ' Τρἀπεςα » (Table) as an Altar[25].
5. Calling the Altar 'Holy Table' does not deprive the sacrificial act from it, but in fact modifies earlier understanding.

Back in the Old Testament, animals were led by people to the Altar to be slaughtered unwillingly, and in the absence of emotions! While on our Altar, the Victim is present willingly, motivated by His tremendous love to grant us life. Not only is He the Victim, but He is also the Hidden Priest, and Mediator between His heavenly Father and people through His sacrificial deed. To this Table the Church is invited not to behold a dead sacrifice, but rather to attain unity with the Victim, the Life giver she takes up her position upon the Altar, being the True Body of Christ! To that meaning, Apostle Paul says, "For we being many are one bread and one body: for we are all partakers of that one bread" 1Cor 10: 17 27 ST. Augustin also says[26];

"It is the universal sacrifice offered to God by the High Priest, Who offered Himself in suffering for us? in order to make of us the body of. such a great Head …This, then, is the Sacrifice of the Christians that all of them may be a single body in Jesus Christ.

This is the mystery that the Church celebrates in this sacraments of the Altar;

Wherein it is shown to her that in this thing which she offers she herself is offered to God. ".

"There you are upon the Table, there you are in the Chalice!".

"He has instituted on His Altar the sacrament of our peace and unity".

THE ALTAR IN THE NEW & OLD TESTAMENTS.

In order to visualize the connection between the Altar of the New Testament and those of the Old Testament, we wish to draw the attention that the Altar of burnt - offering, Altar of incense, Table of showbread and the Ark of Covenant, no longer exist in the church of the New Testament. They all have been replaced by the New Altar, which in fact fulfils their mysteries and performs their message, but on a spiritual and heavenly level.

We shall discuss the various forms of the Old Testament Church furniture in the light of the New Testament substitute Altar.

1. THE ALTAR OF BURNT - OFFERING, or the bronzed Altar.

This was an essential item in the House of God, for the dwelling of God among His people is based on the sacrifice, through which reconciliation takes place.

God Himself lit its fire in a marvelous way (Lev 9: 24) ,and demanded that its flames are left permanently on. Sacrifices must be offered on it continuously so that their blood is poured upon the flames, causing an unceasing flow of smoke to heavens (Lev. 6: 9).

Such a practice is only a symbol of the Infinite love, lit upon the New Altar through the Cross. It remains un - extinguished to bring the human race unto the Holies of the Lord.

It is also a sign of our love towards God, offered continuously through the Unbloody Sacrifice. A love which the waters of sin cannot extinguish, or as Solomon says,” Love no flood can quench "Cant 8: 7.

We should keep in our minds, however, that in locating the Altar of burnt - offering outside the Holy of Holies is a striking declaration that animal sacrifices are unable to bring man to heaven. On the other hand, situating the New Altar in the middle of the Sanctuary; i. e. , the Holy of Holies is an evidence of accessing heaven itself in the Victim, Jesus Christ.

1. THE ALTAR OF INCENSE, or the Golden Altar.

On this golden plated Altar which is surrounded with a golden crown, fragrant incense is burned every morning and evening (Exod 30: 8). Priests alone can offer it, but only in the house of God (2 Chron 26: 16 - 21).

The Incense refers to prayer (Ps 141: 2;Luk 1: 10) , since we have gained the right to pray through the golden Christian Altar, namely the imperial Altar that belongs to Christ, our King!

1. THE TABLE OF SHEWBREAD (Exod 25: 30).

Every Saturday. Twelve bread of Presence are placed on this Table, to indicate God’s Providence towards all His people. He feeds them with the heavenly bread, the Life - giving Body of Christ.

1. THE ARK OF COVENANT (Exod 25: 10).

The only item that is housed in the Holy of Holies, for it represents God's Presence, or His dwelling among His people.

In examining the Ark closely, we find that its contents and details are fulfilled in the Christian Altar. The following examples will clarify this:

1. It was made of timber (acacia) ,as a symbol of the wooden Cross , the mystery of our union with God and the key of His holies.
2. Both its interior and exterior sides were covered with sheets of pure gold, a sign of the Internal and external purity that we have gained in the merits of the Sacrifice!
3. A crown of gold encircled it, which refers to our sharing in the heavenly glories.
4. Its cover was shadowed with two Cherubim which points out to our unity with heavenly creatures and our participation in the Seraphim and Cherubim hymns and liturgies through the sacrifice.
5. Between the two Cherubim clouds appeared and there God was exposed (Lev 16: 2, Num 7: 89) , and His voice was heard... An Indication of the eschatology of our liturgy in the New Altar, i. e. , the eternal character.
6. Inside the Ark there were:
7. The golden pot containing the Manna, symbol of the true Manna, the Body of Christ.
8. Aaron's rod, is an evidence that the authority which is given to the church for preaching and worshipping (rod of pastor ship) is part of the New Altar.
9. The Tables of Covenant. Written by God's figure (Exod 25: 16,21; Heb 9: 3,4) ,signify that the Gospel of our salvation , the New Covenant, has been realized through the New Altar.

THE ALTAR MATERIAL

WOODEN ALTARS

During the first four centuries, Altars were generally made of wood, perhaps due to either or all of the following:

1. Christ Himself celebrated the Last Supper on a wooden Table.
2. The Cross upon which the Body of Christ hanged was made of timber, and also the Tree of Life that brings forth heavenly fruit.
3. It can easily be moved from one place to another during persecution periods.

Examples of early wooden Altars are:

1. Certain relics of a wooden Altar are still preserved in the Basilica Lateran at Rome , and fragments of another timber Altar are kept in the church of ST. Pudentiana , on which ST. Peter was said to have been celebrated the Liturgy.
2. Optatus of Mileve[27] reproved the work of Donatists for destructing Altars of the Catholic Churches and using them as firewood.
3. ST. Augustine[28] recorded that the Orthodox bishop Maximianus was almost beaten to death by timber boards of the Altar, under which he had taken refuge. In another text he stated that Altars of his time were movable; certainly they were wooden.
4. In talking about a certain Altar that was destroyed in Alexandria by Heraclius, ST. Athanasius specifically said,[29]”It was of wood ", which would imply that other types of Altars were also existing.

We can deduce then, that early Altars were oftenly wooden, but other materials were also introduced.

It is noteworthy that the Coptic Church has never been very strict with regards to alter materials. Surely wooden Altars were overridden since the fourth century, but that was purely for practical reasons. Timber Altars are still used in temporary church buildings in Egypt, till the final construction where stone, marble or brick Altars are erected. The majority of the Altars in our churches in America and Australia are wooden, once again for practical feasibility.

Wooden Altars continue in use in the Ethiopian Church at the present time. [30].

Some other churches, however, went to the extreme of actually forbidding the use of wooden Altars. We list some cases:

1. The local council of Albon (Eplona) in France, 517 A. D. forbade hallowing Altars, other than stone - made ones, with chrism. [31].
2. Towards the end of the ninth century, the Nestorians ceased to use wooden Altars, instructed by their Patriarch John bar - Algari. [32].
3. It is related that old timber Altars in England were destroyed by order given from bishop Wulstan of Worcester (1062 - 1095 A. D.).
4. STONE ALTARS.

"It is certain that from a very early date stone Altars were in use , and it is scarcely to be doubted that there is a very close connection between them and the tombs of martyrs. It would seem that probably during the same period at which the Eucharist was celebrated at the wooden tables... ,in the houses which served in early times for the purposes of Christian worship, it was also celebrated on the stone slabs (mensoe) which covered the relics of martyrs and formed part of their tombs." [33].

This connection was brought into light in response to the vision of ST. John, "I saw under the Altar the souls of them that were slain for the word of God, and for the testimony which they held" Rev 6: 9. Surely, erecting Altars over martyrs' Stone graves is a declaration of the mutual love between God and His church. For the Altar - in its mystical reality - is the Tomb that contains the Sacrificial Body of Christ; witnessing God's love towards the whole world in general and the Church in particular. Thus if He died for His Church, then it is her goal to die for her belief in Him and exchange His love, through her martyrs!

To that effect, ST. Ambrose says‘[34], "Let the triumphant victims come to the place where Christ is the Sacrifice!

He is upon the Altar Who suffered for all, they are beneath it who are redeemed by His Passion! ".

According to Origen, there exists a close correlation between the suffering of martyrs and the Cross, or their sacrifices of love and Christ's love. In every martyr, he sees Christ Himself is suffering. He says[35], "As we behold the martyrs coming forth from every church to be brought before the tribunal, we see in each the Lord Himself condemned.".

ST. Cyprian[36]’ confirmed this during the persecution times when he comforted and strengthened Christians facing martyrdom. He assured them that "the Lord Himself contends in us, goes to the battle with us, and in our hard struggle, He personally gives the crown and receives it.".

Eusebius, also recorded that during the martyrdom of Blandina the confessors saw in their sister the Lord Christ who died for them[37]. The Acts of martyrs are full of evidences showing how the Early Church witnessed the presence of Christ in the amphitheatre bearing the suffering of martyrs.

No wonder then, that their relics have been sanctified, and even their clothes stained with blood and the earth under them deserve honoring. For this reason, Altars were founded over their relics or upon the ground that witnessed their martyrdom.

We shall verify this practice in the following lines:

1. It is given in the 'Apostolic Constitutions'[38] that believers are requested to assemble in cemeteries in order to read the Scriptures and recite the psalms , in the commemoration of martyrs, saints and all the departed Christians , as well as conducting the Eucharist in Churches and cemeteries.
2. The same custom was mentioned in the Epistle of the Sinyrneans[39] , relating the martyrdom of ST. Polycarp as early as A. D. It says that after they had placed the relics of the martyr in an adequate spot, they prayed that they may be able to gather again in that place to celebrate his anniversary.
3. ST. Augustine also talked about the Altar that was built on the site of ST. Cyprian the martyr. [40].

In addition, monumental evidence support this tradition, as is given In the "Eucyclopedia of Religion & Ethics[41]" It is certain that not all the tombs now existing were used for the celebration of Eucharist, but It is agreed on all hands that many were used for this purpose; and Instances occur of the slab covering the tomb being provided with rings, which would enable it to be drawn out for the purpose of the Eucharist. ".

Stone Altars bear one other mystical meaning in that they represent Christ the Rock and Cornerstone (1 Cor 10: 4, Eph 2: 20, 1 Pet 2: 4).

At any rate, when the peace of the Church was established, many exclusive church buildings came to existence all over the world and stone Altars became widely adopted ever since. Churches were erected either on martyrdom sites of famous saints or the relics of such martyrs were transferred to the various churches.

1. METALLIC ALTARS.

When Christianity was declared as the official religion of the Roman Empire, it became natural that more expensive materials were used for making Altars. The following are some of the famous Altars.

1. The Altar presented to the church of ST. Peter by Emperor Constantine which was made of silver, inlaid with gold, decorated with green and white jewels and jaciths on all sides. The number of jewels reached 400 and weighting 35 lbs[42].
2. The Altar presented to the church which was erected on the site where the Cross had been concealed for three centuries, by ST. Helen. It was made of gold, ornamented with precious stones.
3. Sozomen[43] refers to the Altar of gold presented to the church of Agfa Sophia at Constantinople by Pulcheria , daughter of Arcadlus, in the first half of the fifth century.
4. We have very full account of the magnificent Altar presented by Justinan to the new basilica of Agia Sophia, constructed by him between the years 532 and 563. We are indebted for this description to Paul the Sllentiary , who tells that the Holy Table was of gold , adorned with precious stones, resting upon pillars of gold , and that it was supnoun ted by a dome or ciborium, supported by pillars of silver gilt, and terminated in a great cross of gold.
5. In the West, it is worthwhile mentioning the Altar of ST. Ambrose at Milan which is probably erected before the year 835 A. D. Its font is of gold the back and sides of silver, and is decorated with panels containing subjects in relief and with enamel work. It is probably the most elaborate specimen of its kind which has survived[44].

TOE COPTIC ALTAR

GENERAL.

1. The Coptic Altar takes the shape of approximately a cube, which resembles the Tomb of the Lord. In that it varies considerably from western Altars, which till recently consisted of a plate fitted upon one pillar, and sometimes four or five pillars.
2. It is invariably detached and stands clear in the middle of the Sanctuary. A practice that had been copied from the heavenly Altar as mentioned in the Book of Revelation. ST. John says, I heard a voice from the four horns of the golden Altar which is before God. 'Rev 9: 13.

During the service, the presbyter walks around it, offering incense and secretly praying the litanies of Peace, Fathers and Gatherings. As if he asks for the Church, her ministers and congregation before the Divine Throne, or as if the Divine Throne descends among the assembled church to receive her persistent supplications about the fulfilment of her message; namely bringing the entire world unto Him.

On the contrary. Western Altars are oftenly placed directly adjacent to the eastern wall; a tradition that come into light towards the second part of middle centuries. [45].

1. Oftenly it is made of stone, marble or brick, but exceptions exist. For example, in the new Cathedral of ST. Mark at Cairo, a bronze Altar is in use, which was presented to our church from the Russian church. Other wooden altars appear in overseas and in some temporary churches within Egypt.
2. It must be hollow so that relics of saints can be kept inside or beneath it. Nevertheless, recent trends tend to keep these relics in a container next to the icon of the saint to enable the people to kiss it and receive their blessing.

On the eastern side of the Altar there exists a small opening showing an Interior recess or cavity, which was used during persecution to hide the Holy Gifts when necessary.

1. In the Coptic Church, the choir is usually raised three steps above the rest of the Nave, while the Sanctuary is often raised one step above the choir. Yet the Altar is never raised above the Sanctuary, but is fitted directly on its ground, as directed by the divine commandment (Exod 20: 26).

Exceptions to this were found in the desert churches, where the Altar is elevated on a step or a platform above the floor of the Sanctuary[46].

The philosophy behind this rule seems that the gates of heaven are opened before the presbyter upon his entry to the sanctuary. Hence there is no need to ascend on a platform to offer the Sacrifice lest he should fall into vainglory, counting himself above his spiritual brothers and children.

1. It is known that Coptic Altars are bare of any form of engravings, even shapes of the cross, following the divine commandment that using tools on the Altar will pollute it (Exod 20: 25). All relevant ornaments appear at the Canopy that surmounted the Altar.

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MULTIPLE ALTRAS

Since the dawn of Christianity, the Church stood behind the principal of allotting one Altar for every church. The emphasis being that every city included one Christian community shepherd by one bishop, assisted with a number of priests and deacons. Liturgies could only be celebrated by the bishop, and since a bishop could not conduct two liturgies in a single day only one Altar sufficed.

The words of ST. Ignatius support this[47] , "Be careful to use one Eucharist, for there is one Flesh of our Lord Jesus Christ and one cup of union with His Blood, one Altar, as there is one bishop.".

Due to the phenomenal growth in the Christian population, priests were given the authority to celebrate the Eucharist and deviation from the above principal became inevitable. Multiple Altars began to appear, and according to the popular work entitled ' Miracles of the Virgin * the great church of Atrib , near Batiha, contained twenty four Altars.

Another factor that helped introducing multiple Altars is that the church tradition forbids engaging an Altar in more than one celebration, in the course of a single day. The Copts treat the Altar in a similar fashion to the communicant, namely it must be ’fasting * as we phrase it. The same applies to service vestments and the sacred vessels in the celebration.

S. Clarke wrote about multiple Altars in the Coptic Church saying[48] , "The number of Altars varies. Some churches have but one, others a considerable number. Three seems a favorite number; this reference is said by some to be in honor of the Three Persons of the Holy Trinity; by others the three altars are said to correspond to the Altar of Incense, the Altar of Sacrifice and the Table of the Ark in the Jewish Tabernacle.".

In this context we wish to stress that despite having multiple Altars in our church, we theologically believe in One Altar, the One Tomb that contains the One Body of Christ. In that respect it does not vary from our belief in the One Church, despite the numerous church buildings, and the One Sacrifice that is offered at more than one place at the same time.

Here we bring forth the words of ST. John Chrysostom with regards to the One Sacrifice that is offered on various Altars: [49].

"Do we not daily offer the Sacrifice! ? We offer It... And this is unique, not multiple It was offered once, and He entered the Holy of Holies.... It is the same Sacrifice that we offer, not one today and another tomorrow Only One Christ everywhere. entire everywhere, only One Body. As everywhere there is One Body. Everywhere there is One Sacrifice.".

CONSECRATION OF ALTARS.

In the first three centuries, Altars were consecrated by any of the following:

1. Just by celebrating the Liturgy on it.
2. Placing relics of martyrs beneath it.
3. A bishop anoint it by Chrism.

At the moment, in the Coptic Church, the Liturgy of Eucharist can be temporarily held on an unconsecrated Altar as long as a consecrated Altar - Board is placed upon it.

The consecration of Altars by Chrism is normally done as a part of dedicating the whole Church. It involves a long service which commences at sunset and concludes by the Liturgy of Eucharist on the following morning. The service is conducted by a bishop…..

ALTAR CLOTHING.

According to Fr. Theodore of Mesopotamia[50], Altar clothing represent the linen cloth of the Lord's burial.

In fact they have practical Implications, in that they serve in absorbing the Holy Element in the Chalice if accidentally spilled, and hence avoid dropping it on the floor. Later they are either washed or burned and their ashes are thrown in the baptistery or in a stream of running water.

The Church gives a special Interest to Altar clothing and individuals compete in covering Altars with expensive materials decorated with golden crosses and pictures of angels. However, exaggeration in this field is not recommended, as quoted by ST. John Chrysostom[51].

According to the Coptic rite, an Altar must not be left without coverings, which oftenly consist of three layers:

1. The first cloth covers the Altar completely from all sides, and is decorated with four crosses - one at each corner - or just a big cross in the center.
2. A white linen cover is placed on the above, which hangs only about 15 cm. from the Altar surface.
3. The third layer is used only during the celebration of the Liturgy of Eucharist to cover the Holy Gifts, and Is called ' Prospharine ' derived from the Greek word ' prosphora ' , i. e. 'oblation * . It represents the stone that the angel rolled away from the Tomb of Christ. After the prayer of Reconciliation, the priest and the deacon lift it up from its place and shake it so that the little jinglets attached to its edges produce audible sounds. It resembles the earthquake that took place during the Resurrection of Christ. [52].

The most commonly employed material, in the Coptic rite, is the white linen as an indication of purity, but in recent times red cotton velvet is sometimes used for the first covering.

In the fourth century, Optatus spoke of linen clothing as very common in his days, and the Homan Pope Silvestre was said to have made it a law to use linen in this application. Mention, however, is made by Paul Silentiarius of purple Altar clothes54.

During persecution periods it is said that priests would tear Altar coverings and quench the candles before leaving the church, so that non - Christians could not get to use them for any purpose.

STRIPPING OF ALTRAS

There is no special ceremony associated with stripping (un - covering) of Altars in the Coptic Church as compared with the Catholic Church. In the later, the custom Involve removing Altar clothing during the recitation of Psalm 21 (22) , towards the end of the Liturgy on Maunday Thursday. However, in their 1970 revision of the Liturgy of the Holy Week, the tendency was to return to the early tradition which included no ceremony, although removal of the covers still takes place on Maunday Thursday and Good Friday.

The Catholic Church has presented few symbolic meanings for this rite, such as:

1. Since the Altar refers to Christ Himself, consequently its coverings refer to His members. i. e. , the Church. Thus carrying out this rite symbolizes the separation of Christ from His members prior to crucifixion[53].
2. It reminds the people that the Lord was stripped of His glory at the time of His Passion, and also to stripping Him off His garments before the Crucifixion. For this reason, in the ninth century Altars were stripped during the recitation of the words, 'they divide my vesture among them... '.
3. To Durandus (13th century) , this rite ties up with Isaiah 53 and of the rending of the Temple veil.
4. Because this rite is accompanied with washing the Altar, indication is given to the mourning of the Church for the death of her Lord.

Lastly, we ought to furnish that in the early church, Altar covers were taken off after the service of the Eucharistic liturgy till the next celebration. Altars were left bare during the week, but that did not bear any symbolic significance.

WASHING ALTARS

Once again, the tradition of washing altars was never known in the Coptic Church. The Catholic Church, on the other hand, practiced it mainly in the middle ages; in Rome, Spain, France, and England etc. On Maunday Thursday. A similar custom also prevails among the Dominicans. Carmelites and in some churches in France and Germany[54].

Apparently this rite evolved originally as a part of cleaning the whole church building in preparation for the Easter festival. But now it could bear the following:

1. It refers to washing the Disciples 'feet by the Lord on Maunday Thursday, i. e. the Church is cleaned from her sins by the Lord's Hand.
2. Washing with wine and water Is an indication that our salvation is accomplished by the Blood and water that flowed from Christ's side.

SANCTITY OF ALTARS.

A point of extreme interest is that Altars have held a distinct sanctity ever since the Early Church. Nothing is placed on it, apart from the Holy Elements, sacred vessels and the Gospel. Even the relics of saints and martyrs are not permitted on it.

Gregory Dix says[55], "The standing of any object whatever on the Altar was entirely contrary to the devotional conventions of the Early Church.

Lamps and candelabra were hung above it, and standard candlesticks were stood around... But the Altar itself remained bare of such ornaments for almost the first thousand years of Christian history in the West, and perhaps to an even later date in the East. ".

David J. G. also says[56], "The placing of candlesticks and a cross on the Altar also a very innovation in the West, the candlesticks and cross originally being used in processions and placed on the pavement around the Altar.".

The reasoning for adding the cross to the above items, according to the 'Dictionary of the Catholic Church' by Harvard is that [57], "By the 13th century, at least, the cross had been transferred in some churches from the ciborium and placed upon the Altar itself , but it was only by slow degrees that this arrangement became widespread... This placing of the cross upon the Altar appears as a result of the disuse of the ciborium….".

In our Coptic Churches, the Cross is not fixed on the Altar, for the Altar itself is the Lord's Golgotha or the Lord's Cross.... The majority of the chief Coptic Altars are provided with Ciboriums (Canopies) surmounted with Crosses.

Likewise, flowers are not allowed on the Altar, because it is beautified by the Lord Himself, who reflects His believers * souls.

As for candlesticks, one is placed on the right side of the Altar, and the other on the opposite side. They refer to the two angels attending by the Lord's Tomb. At present. Placing candlesticks on the Altar is not all uncommon, but the trend is to return to the early practices. For example, this is observed in our church at Melbourne, and only the Holy Gifts and sacred vessels are put on the Altar.

Lastly, we wish to draw the attention to an old tradition; namely placing the Holy Gospel on the Altar till the reading 62 time. E. Bishop interpreted this by saying[58] "." …. It is to be remembered that the Gospel Book was regarded as representing our Lord Himself; just as the Altar came to be conceived as the Throne of the Great King. "A second relevant explanation is also given by Jungmann, that it bears the declaration of receiving the word of Gospel directly from the Divine Throne[58(b)].

AN ALTAR OF 5th CENTURY.

Found in Auriol near Marseilles.

THE ALTAR BOARD

On the surface of the Coptic Altar, an oblong rectangular slot is engraved to a depth of about 2. 5 cm. in which a consecrated Altar - Board is loosely embedded. The Board is generally made of wood, but rarely of marble, upon which the following are painted:

1. A Cross or a number of crosses.
2. The first and last Greek alphabetical "α. ω".
3. Occasionally few selected psalms such as:

"His foundation is in the holy mountains".

The Lord loves the gates of Zion more that all the dwellings of Jacob.

Glorious things are spoken of you, O City of God. ".

Ps. 86 (87): 1,2.

"…. even Your Altars,0 Lord of hosts, my King and my God.".

Other churches use different Altar - Board materials. For example the Syrian Church use stone or wood, the Nestorian Church use leather, but the Greek Church use what they call "antimnsion" which is made of linen.

It is - highly likely that Altar - Boards are dated back to the times of persecution to facilitate celebrating the Liturgy of Eucharist whenever it is possible. On the other hand, others believe it came in replacement of Partable Altars.

PORTABLE ALTARS.

For many centuries, Portable Altars have been used in the Coptic, Syrian and Armenian Churches. [59] However, they have been substituted recently with Altar - Boards, since they are more convenient. Thus in urgent cases an Altar - Board can adequately be used with an ordinary table to form a temporary Altar, but an Eucharistic celebration cannot take place in the absence of an Altar - Board, even if the Altar is consecrated.

Some Churches, on the other hand, have catered for the absence of Altars or Altar - Boards in emergency cases. For example, the Syrian Church tolerated the celebration of Eucharist on a loaf of the Gospel[60].

An Altar - Board of the Church of.

Archangel Michael,at Fam - El - Khalig.

(Gulf Entrane). From the 14th century.

Fr. Theodosius, the Syrian Patriarch, says that If there was no Altar, the priest could celebrate the Eucharist by putting the patent on a handkerchief tied around his neck and hold the chalice by his left hand[61] and proceed with the service.

The Nestorian canons have also tolerated for consecrating the Eucharist over a deacon's hands, provided that an express permission is first obtained from a bishop[62].

The following are two actual incidents, counting for emergency circumstances, as recorded in the history of the church:

1. Theodore, bishop of Tyre, conducted the Eucharist on the hands of his deacon to give communion to a pilgrim monk.
2. It is said that while Lucian of Antioch (312) was in prison, it was impossible for his disciples to smuggle an Altar into the prison. As he wished to take communion before his death, he told his followers that he himself is an Altar, and celebrated the Liturgy upon his own chest... [63].

THE CIBORIUM

THE CANOPY

The majority of the main Coptic Altars, and sometimes the side ones, are surmounted by a wooden or stone canopy, rests upon four pillars of stone or marble. It is known as the Ciborium; a term that is likely derived of the Greek word ' Kiborion = kiporion» which originally meant the hollow seed case of the Egyptian water lilly. Later, the term was applied to drinking cups because of the similarity in shape between them, and eventually it was adopted by the church for the above - mentioned canopy which takes the shape of the bowl of a cup.

More widely, this term is commonly employed in the liturgical terminology to designate:

1. The structure that is mentioned above.
2. The covering suspended over the bishop's throne.
3. The dome - shaped vessel that is used to contain the holy communion for the sick.

The Canopy - in general - served a doubled purpose:

Firstly, being provided with curtains hung between the pillars, it served to veil the Altar at certain points in the service it is said at the Epiclesis (descent of the Holy Spirit) and the confession. This custom disappeared from both the Eastern and Western Churches.

Evidences supporting this ancient custom are:

1. There are four bars between the pillars of the Canopy in the Church of Abu - Serga at Old Cairo, upon which veils used to hang.
2. Such veils were known in the Church of Agfa Sophia at Constantinople.
3. In a homily, ST. John Chrysostom says[64]:

"When the Sacrifice is brought forth,and Christ, the Lord's Lamb, is sacrificed,when you hear the words; Let us all pray together,when you behold the curtains drawn aside,then think that heaven is parted and the angels are descending.".

1. A striking evidence from the Western Church is quoted from the Liber Pontificalis during the seventh and eighth centuries at Rome. It proves without any shadows of doubt that curtains or veils were suspended around the Ciborium of the great Roman Churches, and that the Altars were completely veiled from all sides.
2. It is recorded that Pope Sergius (687 - 701) gave the Church of ST. Petereight veils; four of white and four of sacrlet. Pope John VI (701 - 705) also presented a set of Altar veils to the Church of St. Paul outside the walls, while Pope Leo III (795 - 816) gave several sets of veils to the Lateran basilica and ST. Paul's outside the walls, which were in various colors and shapes, decorated with jewels and pearls.

Secondly, Canopies have always added the mark of honor or sanctity to the things or persons in concern. They have been used over the rulers seats as a sign of honor, and on Altars for it is the throne of the sovereign of the King of Kings[65].

The Jews used a Canopy over the 'Torah Shrine', for it contained the sacred book of the Law of God. Also during marriage ceremonies; where the couple stand under a Canopy 'huppah قبة' known as the 'marriage chamber'.

For this reason, not only did the Early Church use Canopies over the Altar, but they used them also on the bishops 'thrones[66], and over the fonts as in the Church of Dura in Syria.

Given examples of historical Altar Canopies are the silver Canopy which Constantine presented to the Lateran Basilica ; a magnificent scale, but only lasted until the fifth century when it was carried away by the Visigoths and replaced by another, less exotic given by Pope Sixtus III. In the sixth century, Paul the Silentiary uses the term hvjpyoC (tower) , when he describes the Canopy over the Altar of the Church of Agia Sophia at Constantinople.

THE COPTIC CIBORIUM.

The Coptic Ciborium is distinguished by its dome - shape compared with the Western styles which tend more towards the conical or pyramidal structure.

Although the Coptic Altar is bare, deprived of any ornament or painting, the Coptic Ciborium is generally rich in paintings on both interior and exterior surfaces. The icon of the Lord, surrounded by the Cherubim and the Seraphim oftenly occupy the center of the dome, for it represents the heaven of heavens in which the Lord and His heavenly creatures dwell. Icons of the four Evangelists are painted on the four pillars; as if the four corners of the universe are sanctified by the word of the Gospel. On the top a large Cross is mounted in the center of the Ciborium and sometimes another four crosses are mounted on the sides, so that they all refer to the five wounds of the Lord.

+ + + +.

THE TRIBUNE

Behind the Altar and around the eastern wall of the Sanctuary lies the ’Tribune'. It is oftenly made of marble or stone and consists of seven semi - circular steps. Typical examples are the ancient Church of ST. Menas in Marriott , near Alexandria, and the Churches of Old Cairo: the Suspended Church, Abu - Serga, Abu - Seifen and ST. Barbara.

The book ' The Guide of the Coptic Museum ' [67]states that there is a semi - circular tribune, made of marble at the apse of the Church, while the wall around it is decorated by mosaics. On the Tribune, presbyters seats are fitted, and at the center of the top step stands the seat of the Patriarch or the Bishop. From this seat the bishop delivers his sermons, facing the congregation across the Altar opposite to him, and the priests occupy their seats around him according to their ranks.

THE BISHOP'S THRONE (Synthrone).

The bishop's seat is usually known as Synthrone "0ronoc" (throne) in Eastern Churches, and "Cathedra" ka0edria "we A in Western Churches. It is defined as ' a thing that is sat upon with particular reverence due to occupation church that is provided with such a seat is known as ’Cathedral Church'.

It is probably of historical interest that this type of seats was common in the early days of the Roman Empire, and was later made use of by the rhetoricians and philosophers The Jewish synagoge system also made provision for this hierarchical structure, and provided special seats for key officials , known as ’proto - cathedral prwto ka0edrl i. e. the first seats, as mentioned in (Mark 12: 39) of the New Testament. The same custom was transferred to the Christian Church[68] ever since the dawn of Christianity.

Eusebius refers to the bishopric seat of Jerusalem as 0rolol a postodikol, i. e the Apostolic Throne, due to the fact that ST. James the Apostle was first to occupy it. He further furnishes that the seat was preserved in his days in the Church of Jerusalem[69]..

ST. Gregory Nazianzen also calls the seat of Alexandria Markoc 0rolol; i. e. Mark's Throne. [70] A seat of distinguished religious reverence that ST. Peter, the Alexandrian Pope and last of Martyrs, dared not to sit on it though it was used by his successors[71].

It is also said that the wooden seat of ST. Peter, the Apostle, is still preserved in the Vatican Basilica[72].

As we have mentioned before, the bishop’s seat, together with Presbyters seats were positioned behind the Altar. A wisely chosen location aiming to illustrate that the clergy have no superiority upon the congregation, except as servants of the Altar. They practice their priestly duties only in the merits of the sacrifice, and not due to self - righteousness.

BISHOP'S THRONE & BISHOP'S AUTHORITY.

The bishop’s throne is undoubtedly the oldest Insigna of a bishop's authority, and many centuries before they assumed the carrying of pastoral staves and golden croziers , they were en - steated on their thrones or cathedrae on the day of their consecration as the sign of that they were invested with authority to preside over the church in their dioceses[73]. The Apostolic Constitutions says[74]. , "And early in the morning let him be placed in his throne in a place set apart for him among the bishops, they all giving him a kiss in the Lord. ”.

Originally, bishops were consecrated in their bishoprics, but since the middle Ages, consecrations in both the Eastern and Western Churches take place in the church of the Pope or Patriarch. At a later date they are seated upon their thrones in a separate ceremony.

CHARACTER OF THE BISHOP'S THRONE.

According to the early writings of Tertullian, ST. Clement of Alexandria, Origen and the Didas. Apostle... etc. , the bishop's seat was distinguished from other seats by its linen covering[75].

On the other hand, opinions differ on the materials used for the apostolic thrones:

1. The first possibility, according to Davies[76], is that it was made of wood, and that counts for its total disappearance.
2. Others believe that the majority of early bishops thrones were not made of wood nor ivory, but rather of masonry, usually stones or marbles. [77] In that time, marble chairs or stalls were so common in theatres, thermae and amphitheaters of pagan Rome. For example the thermae of Caracalla alone contained 600 of such marble stalls. It is more likely, then, that many of bishops thrones, e. g. at the Church of ST. John Lateran, ST. Clement and Cosmedin in Rome , were actually taken from one of those Roman thermae. A group of similar seats, cut out of the solid rock, are still preserved in the catacombs of Rome.

It should be remembered that ancient thrones held the spirit of the Early Church, in that they came bare and nothing of fancy about them. They only came a bit higher than the remaining presbyters seats[78]. For this reason, one of the charges laid against Paul of Samosata was that he built himself a 'stately tribunal, as one of the rulers of the world'[79].

BISHOP'S THRONE AT PRESENT.

"ST. John Chrysostom preached from the 'ambon' in the nave of the church, in order that the congregation might hear him with greater ease[80].".

Surely, due to the expansion in size of church buildings, bishop's seats became movable and shifted to the nave. Not a single seat is left in the tribune of Coptic Churches.

THE NICHE

The Niche is the apse that represents the eastern wall of the Sanctuary. Which surround the tribune. It is oftenly occupied with the icon of the Lord Jesus Christ coming on the cloud, carried by the Cherubim and the Seraphim, the four Living creatures, and the twenty four heavenly presbyters are offering incense, The Lord appears holding the plant of Earth with one hand, for He is the Almighty one, and the pastoral rod in the other hand, for He is the Shepered and the Redeemer who liberates men from the captivity of sin.

Thus in this sense, the Niche represents the bosom of God, for the Lord longs to His church, and she waits for His coming.

In front of this icon, a sanctuary lamp that is permanently left on is fitted. It is known as ’the perpetual lamp' and represents the star which appeared to the wise men and guided them to where the Lord was born.

Directly above this icon, in most cases , there exists a small window (aperture) , from which sun beams enter on sunrise.