tsars and iconostasis

[Jack Kollmann]

         I, too, would be interested to learn of documents or instances in 
the Russian church relating to the grand prince, tsar, or emperor entering 
the altar area.

         The exception for the Byzantine emperor as the only layman allowed 
to enter the altar area was established by the 69th canon of the 6th 
Ecumenical Council:  "It is not permitted to a layman to enter the 
sanctuary (Holy Altar), though, in accordance with a certain ancient 
tradition, the imperial power and authority is by no means prohibited from 
this when he wishes to offer his gifts to the Creator" (Vol. 14, "The Seven 
Ecumenical Councils," in "A Select Library of Nicene and Post-Nicene 
Fathers of the Christian Church, Second Series," Grand Rapids, Mich., 
Eerdmans, 1979; reprint of 1899 edition, p. 396).  Explications of this 
canon point to the semi-sacerdotal character of the emperor's position as 
God's vicegerent on earth, a position to which he is annointed with 
chrism.  As far as I know, although the emperor was allowed into the altar 
area, he did not participate there in the conducting of services.  He did 
occasionally participate in certain services -- e.g., the Washing of the 
Feet, wherein he sometimes played the role of Christ, but that, I believe, 
was in the nave, or main body of the church, perhaps on the soleia, the 
raised area in front of the iconostasis.  There are a few more conciliar 
canons regulating who is permitted in the altar area, but the canon cited 
above is the operative one relating to the emperor.

         Glancing at Russian church sources, I see the canon repeated as if 
still operative, although I know of no documents/instances confirming its 
practice.  See, e.g.:
         "Uchenie o pravoslavnom bogosluzhenii...," by Vasilii 
Michailovskii, 16th edition, St. Petersburg, 1889, p. 7.
         "Polnyi pravoslavnyi bogoslovskii entsiklopedicheskii slovar'," 
Izd. P.P. Soikin, 1913, reprint ed. Moscow, 1992, col. 132.
         "Pravoslavnaia bogoslovskaia entsiklopediia...," ed. A.P. 
Lopukhin, vol. 1, Petrograd [sic], 1900 (a valuable but unfinished series, 
which, as far as I know, came out 1900-1911 in 12 vols., up to the letter 
"K"), col. 557.

         You know, probably, that the term "tsarskie vraty" refers not to 
the earthly tsar', but the heavenly Tsar', whose throne (Russ. "prestol"; 
Engl. "altar") is behind the tsar' gates (royal doors) in the altar area 
(Russian "altar'"; English, "sanctuary," or "chancel," the central part of 
which can be called Holy of Holies, or Sancta Sanctorum).  More can be said 
about the evolution of the iconostasis, the architectural arrangement of 
the altar area and the soleia, and the varying -- sometimes confusing -- 
terminology in Russian and English about the subdivisions of the altar and 
soleia areas, but my point here is to call attention to the origin and 
etymology of  the central doors, the "tsarskie vrata" in an iconostasis, 
from the Heavenly, not the earthly, Tsar'.

         I suspect that the Russian ruler seldom entered the altar area, 
but I would be interested to learn of evidence and instances that he 
(probably not she) did, and for what purpose.

Jack Kollmann
Stanford University



At 09:14 AM 3/21/2006, you wrote:
>      Byzantine emperors will the only laymen permitted to attend the 
> Eucharist inside the sanctuary, behind the iconostasis. In this respect 
> the emperor enjoyed the same solemn privilege as ordained priests.
>I seem to remember that Russian tsars had the same privilidge. They were 
>also the only persons allowed to cross the tsarskie vorota from the temple 
>into the sancta sanctorum where the altar was. Can any Seelangers  provide 
>additional details and/or bibliography on alla this?
>Thank you for your attention and help
>             Giampaolo Gandolfo
>
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