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Theambon orambo (Greek:ἄμβων, meaning "pulpit";Slavonic:amvón) in its modern usage is a projection coming out from thesoleas (the walkway in front of theiconostasis) in anEastern Orthodox,Oriental Orthodox andEastern Catholic church. The ambon stands directly in front of theHoly Doors.[1] It may be either rounded or square and has one, two, or three steps leading up to it.
Originally the ambon was an elevated platform, somewhat variable in location within the church (but typically found toward the center of thenave, or somewhat forward from there), where the scriptures were read during theDivine Liturgy. It is still so used for celebrations of theLiturgy of St James. It is a development from thebimah in the Jewishsynagogue.
In theRussian Orthodox Church, duringHierarchical services, thebishop will stand upon a raised platform (kafedra) in the center of the nave like the bimah of old.
Originally used in both the East and West, the structure has almost disappeared in theWestern Rites. In early Western churches the ambon was known also as thegradus,lectorium, orlectricium, and from it have developed thelectern and thepulpit. It took the form of a raised stand, approached by steps, for preaching and often for readings. In the West, there were often two ambons, one on the north (for the reading or chanting of the Gospel) and one on the south (for theEpistle) side of thechoir orpresbytery.[2] Remnants of the ambo may be found at theBasilica of St Clement inRome and inSt Mark's Basilica inVenice.
In theRoman Catholic Church the stand from which the Gospel is read is formally called the "ambo" (not "ambon"). It is normally in the form of a lectern or pulpit, and located near the front of thechancel.[3]
The ambon is the platform from which thedeacon reads theGospel and says thelitanies, and thepriest gives thedismissal during theDivine Services.
The ambon is considered to be a part of thealtar (i.e., the sanctuary), so normally only the clergy will go up onto the ambon. The exception is that the faithful will step up onto the ambon when they come forward to receiveHoly Communion. During the Rite of theChurching of Women, the newborn infant is taken by thepriest up onto the ambon (provided the child has been baptized by this time—otherwise, this ceremony will wait until after the baptism). If the child is female, the priest lays her in front of theicon of theTheotokos; if it is a male, the priest takes the child around theHoly Table (altar).
In some Greek Orthodox parishes, there is an ambo to the side (usually theLiturgical North, opposite the Bishop's throne) of the Iconostasis. It retains only a few of the functions of the ancient ambo, whereas the solea retains the other functions. The Epistle and Homily are read from this ambon (similar to a western pulpit), whereas the Gospel is read from the Solea. The practice of vesting the Bishop in the center of the nave is retained in parishes without chairs or pews. If the parish has chairs and pews, then the vesting of the Bishop occurs near the iconostasis, sometimes on the solea/ambon itself.
The last public prayer of theDivine Liturgy is the "Prayer Before the Ambon" (Greek:euche opisthambonos), originally a prayer of thanksgiving said as the clergy descended the ambon at the end of the service. In ancient times, there was a large collection of Prayers Before the Ambon, written for the differentFeast Days of thechurch year and for those occasional services (Weddings,Funerals, etc.) that called for a celebration of the Divine Liturgy. In some Orthodox Churches this more extensive collection of prayers is used.
