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OUR TEMPLE
In 1970's, Most Rev. Michael Dudick, Bishop of Passaic, NJ, purchased a wooded parcel of land in Roswell, GA, upon which to construct the new temple (1) for the Atlanta mission of the Ruthenian Byzantine Catholic Eparchy of Passaic. He selected the highest part of the land, a gentle knoll on an east-west axis, upon which to place the structure. The site was ideal for building a temple in keeping with the ancient tradition which requires that worshipers and clergy face eastward toward the altar (ad orientem) viz. toward the Kingdom, i. e. the East, in the direction of the second coming of Christ. (2) An architect was hired to draft plans for a rectangular wooden temple similar in design to those used by Greek Catholics and their Orthodox brethren in the Carpathian mountain region of eastern Europe, whence the founders of our Metropolia emigrated. Construction started in 1982 and was completed the following year. The entire structure is constructed of rough hewn wood bearing the mark of expert artisanship and design. The roof of the temple is topped by three tall steeples which bear on their summits three ornate, three-bar Byzantine crosses seen in the pen-and-ink rendition which is part of this Web page. The temple measures about 126 feet in length and about 36 feet in width. The top of the crosses is 86 feet above ground level. Throughout construction attention was given to many details in woodwork around the doors and windows and under the eaves to achieve greater aesthetic effect which can be seen in the accompanying rendition. The interior is divided according to traditional norms. The western part or narthex, which contains tables and chairs and a small kitchen, serves as the public or social area. In one corner of the narthex is a small room with toys for use by small children. The central portion of the temple or nave accomodates the worshipers during the celebration of the Divine Liturgy and other religious services. It is separated from the narthex by a wall penetrated by a single door. In the rear of the nave at a higher level is a choir loft reached by two stairways. The eastern end of the temple, called the sanctuary or bema or chancel, is on an elevated platform and presently separated from the nave by icon panels (3) serving as the symbolic barrier between clergy and faithful and representing the division between the divine and the mundane or between heaven and earth. The sanctuary contains in its center a small, wooden, cube-shaped altar whereon the Holy Mysteries are celebrated. On the left-hand side of the sanctuary is the table of preparation. Behind the altar in the apse is the Bishop's chair. Consistent with ancient tradition and canon law, the sanctuary is reserved for those ordained to celebrate the Holy Mysteries and their male assistants (altar boys). In addition to the temple, the parish property has a house for the priest and a small house for meetings and for religious instruction. 
Divine worship at Epiphany is led by ordained clergy assisted at times by altar boys. The liturgy and other services are sung a cappella by the congregation led by cantors. Congregational singing and fuller participation in the liturgy are encouraged throughout. Ail divine services are in English. Epiphany is truly a catholic parish open to all Catholics and others regardless of ecclesial and liturgical traditions and regardless of ethnic origins, who desire to worship according to the ancient liturgy, traditions and practices of the Byzantine rite of the Church of Constantinople. The parishioners of Epiphany are rightly proud of the splendid temple which their Bishop and other benefactors have provided. Readers of this Web site who may want to contribute to the support and maintenance of the temple are invited to remit payable to the order of Epiphany Byzantine Catholic Church at the address appearing in the title page of this site.
EPILOGUESix years ago Deacon Charles Appel, of recent memory, began collecting funds for the construction of an appropriate iconostasis for Epiphany. Contributions were solicited from the parishioners. In addition thereto, the Armenian Orthodox Mission of Atlanta, which uses our church for its divine services, made a substantial contribution. Plans were prepared and submitted to Bishop Andrew Pataki. In accordance with canon law the plans were submitted to the Eparchial Liturgical Arts Commission (3) for review. After an on-site inspection of the church, the Commission recommended approval. Following the Bishop's approval construction began. Parishioner Paul Hickel made the wooden parts of the frame. The Royal Doors and the Deacons' Doors are of iron grill work in a grape vine motif made by Ironworks International of Atlanta. The icon panels were written by Greek iconographer, Antoine Solounias. Installation of the iconostasis was completed in February 2002. On the extreme left side of the iconostasis is a large icon panel of St. Nicholas of Myra Wonderworker. To the right of that panel is the left Deacon's door bearing the image of St. Stephen, First Deacon and First Martyr. To the right thereof is an icon of the Holy Virgin, Mother of God. In the middle of the icon screen are the Royal Doors bearing an image of the Annunciation. To the right thereof is an panel bearing the image of Our Lord Jesus Christ. Next is the right Deacon's door bearing the image of St. Phillip Deacon. To the right thereof is an image of the Theophany of Our Lord, the Baptism of Christ by St. John the Forerunner, patron saint of Epiphany. The origin and evolution of the iconostasis in the Eastern Church of the Byzantine liturgical tradition are dealt with in detail in the page, ICONOSTASIS, elsewhere in the Epiphany Web site. In the future Epiphany plans to add five iron crosses in the style of and representing the five ancient patriarchates of the Church. The Greek cross will be affixed to the front of the tetrapod, which stands before the Royal Doors, to represent the Patriarchate of Constantinople, our Mother Church. The other four crosses in the style of and representing the four ancient Apostolic patriarchates, namely Rome, Alexandria, Antioch and Jerusalem, will be affixed to the iconostasis, one each, below the four large icon panels. The purpose of this imagery is to emphasize the catholicity of the Church, the One, Holy, Catholic and Apostolic Church of the Creed of Nicea/Constantinople. Below is a photograph of the iconostasis at Epiphany decorated for Palm Sunday, also called Flowery Sunday and Willow Sunday. Beneath each of the four large icons are flowering willow branches in brass vases announcing the GREAT DAY. On each side of the tetrapod are palm leaves. See THE RESURRECTION AND THE WILLOW at www.members.tripod.com/resurrectionwillows 
FOOTNOTES:1) In common practice a church usually refers to the structure in which public worship is conducted, but in canon law viz. Canon 27 that term refers to the Christian believers united by hierarchy according to the norm of law which the supreme authority of the Church expressly or tacitly recognizes as autonomous. Section 102 of the Instruction for Applying the Liturgical Prescriptions of the Code of Canons of the Eastern Churches follows the older practice of referring to the sacred space, i. e. the building within which worship is conducted, as the temple. 2) See Section 107 of the Instruction for Applying the Liturgical Prescriptions of the Code of Canons of the Eastern Churches for a discussion of the origins and meaning of the ancient tradition of the Churches in facing toward the East. 3) The INSTRUCTION FOR APPLYING THE LITURGICAL PRESCRIPTIONS
OF THE CODE OF CANONS OF THE EASTERN CHURCHES, issued in 1996 by Congregation
for the Eastern Churches, recognizes that the liturgical norms of the
Eastern Catholic Churches have been corrupted by alien influences of another
liturgical tradition. Section 109 of the INSTRUCTION states as follows:
"It cannot be denied that the Eastern Catholic Churches have been
exposed, in rather recent times, to the influence of sacred art styles
completely foreign to their heritage, concerning both the external form
of sacred buildings and the arrangement of the interior space and sacred
images." Section 110 of the INSTRUCTION directs each of the autonomous
Churches to institute "without further delay commissions of sacred
art … with the precise task of ensuring that the projects for new
churches or chapels and the associated buildings, as well as restoration
of older ones . correspond to the criteria and meanings of their own liturgical
tradition. In addition, it will be their responsibility to examine the
existing sacred buildings, suggesting improvements or proposing possible
interventions." "See also the page CANON
LAW appearing elsewhere in this Web site.
Our Church: Our Traditions: The Orthodox Brethren: Miscellanous: Copyright ©
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