Location in an Orthodox church. The structure and symbolism of the main parts of the temple. Purpose of church lamps

,middle temple And porch

ALTAR

The altar is the most important part of the temple and means the Kingdom of Heaven. Christian churches are built with the altar facing east - towards where the sun rises. If there are several altars in the temple, then each of them is consecrated in memory of a special event or saint. All altars in this case, except the main one, are called chapels.

Construction of an Orthodox church

The altar is higher than other parts of the temple. The word "altar" itself means an elevated altar.
The altar is where worship is performed and the holiest place in the entire temple is located - the holy throne, which is made either in the form of stone monoliths about a meter high, or from wood, in the form of a frame with a lid on top. The throne is dressed in two clothes: the lower one - linen, called katasarkiya or srachitsa (symbolically representing the burial shrouds of Jesus Christ - the shroud), entwined with a rope (rope), and the upper one - made of brocade, called indity (indytion), symbolizing the solemn robe of Jesus Christ as King of glory.

THRONE

The Sacrament of Holy Communion is performed on the throne. It is believed that Christ is invisibly present on the throne, and therefore only clergy can touch it. The throne is always relied upon antimens, altar gospel, altarpiece cross , tabernacle , monstranceAndlamp . Particles of holy relics are placed into the altar in a special reliquary.
In cathedrals and large churches, a canopy is installed above the throne in the form of a dome with a cross (ciborium), which symbolizes heaven, and the throne itself symbolizes the earth on which Jesus Christ suffered. In the center of the ciborium above the throne a figurine of a dove is placed, which symbolizes the descent of the Holy Spirit.
The place behind the altar near the eastern wall is considered the most holy place, even on the altar, and is specially made a little elevated and called “ A mountain place" A large seven-branched candlestick and a large altar cross are traditionally placed on it.

ALTAR

At the northern wall of the altar behind the iconostasis there is a special table - altar . The height of the altar is always equal to the height of the throne. On the altar there is a rite of solemn preparation of bread and wine for communion or proskomedia, the first part of the Divine Liturgy, where bread in the form of prosphoras and wine offered for the sacred rite are prepared in a special way for the subsequent sacrament of the Bloodless Sacrifice of the Body and Blood of Christ. On the altar is chalice (a holy cup into which wine and water are poured, a symbol of the blood of Jesus Christ); paten (a dish on a stand for the sacramental bread, a symbol of the body of Jesus Christ); star (two cross-connected arcs installed on the paten so that the cover does not touch the particles of the prosphora; the star is a symbol of the star of Bethlehem); copy (a sharp stick for removing particles from prosphoras, a symbol of the spear that pierced Christ on the cross); liar - spoon for communion of believers; sponge for wiping blood vessels. The prepared communion bread is covered with a cover. Small cross-shaped covers are called patrons , and the biggest one is air . In parish churches that do not have a special vessel storage facility, sacred liturgical vessels are constantly located on the altar, which are covered with shrouds during non-service times. On altar There must be a lamp, a Cross with a Crucifix.
Places itself at the southern wall of the altar sacristy - room for storing vestments, i.e. liturgical clothes, as well as church vessels and liturgical books.

ROYAL GATES

In ancient Christian churches, the altar was always separated from the rest of the church by a special partition. Behind the altar partition is stored censer , dikiriy (double candlestick), trikirium (three-branched candlestick) and ripids (metal circles-fans on the handles, which deacons blow over the gifts during their consecration).
After the great schism of the Christian Church (1054), the altar screen was preserved only in the Orthodox Church. Over time, the partition turned into an iconostasis, and its middle, largest doors became the Royal Doors, because through them Jesus Christ Himself, the King of Glory, invisibly enters in the Holy Gifts. Only clergy can pass through the Royal Doors, and only during divine services. Outside of worship and without vestments, enter through Royal Doors Only the bishop has the right to enter and leave the altar.
Inside the altar behind the Royal Doors hangs a special curtain - catapetasma, which during the course of the service opens in whole or in part at the moments of the service established by the charter.
Like the vestments of clergy catapetasma Depending on the day of the year and holiday, it comes in different colors.
The Royal Doors depict the four evangelists (Matthew, Mark, Luke and John) and the Annunciation Holy Mother of God. The icon of the Last Supper is placed above the royal doors.
To the right of the Royal Doors is an icon Savior, left - icon Mother of God. To the right of the icon of the Savior is located south door, and to the left of the icon of the Mother of God - north door. These side doors depict Archangels Michael And Gabriel, or the first deacons Stephen and Philip, or the high priest Aaron and the prophet Moses. I call the northern and southern side doors deacon gates, since deacons most often pass through them.
Next are icons of especially revered saints. The first icon to the right of the icon of the Savior (not counting the southern door) is called temple icon, i.e. it depicts a holiday or saint in whose honor the temple was consecrated.
If the iconostasis consists of several tiers, then the second tier usually contains icons twelve holidays, in the third icons of the apostles, in the fourth - icons prophets, at the very top there is always a cross with the image of the crucified Lord Jesus Christ on it.

MIDDLE TEMPLE

Icons are also placed on the walls of the temple in large icon cases, i.e. in special large frames, as well as on lecterns, those. on special high narrow tables with an inclined lid.
Standing in front of icons and lecterns candlesticks, on which believers place candles.
The elevation in front of the iconostasis, on which the altar and iconostasis are located, protrudes forward into the middle part of the temple and is called salty.
The semicircular ledge in front of the Royal Doors in the middle of the solea is called pulpit, i.e. climbing. At the pulpit, the deacon pronounces litanies and reads the Gospel, from here the priest preaches and Holy Communion is administered.
Along the edges of the solea, near the walls of the temple, they arrange choirs for readers and singers.
There are banners near the choirs.
A low table on which stands an image of a crucifix and rows of candlesticks is called eve or eve. Before the eve, funeral services for the dead are served - requiem services.

LIGHTS

Lamps occupy a special place among church utensils.
Back in the Byzantine Empire, items of church utensils for lighting churches arose, which are still manufactured today: lamps, horuses, chandeliers, church candlesticks and church chandeliers.
The most ancient lamps are considered to be lamps (or lompadas), the dim light of which illuminated the ancient cave temples of the early Christians.
The lampada is a portable lamp (candlestick), which is carried in front of the priest and deacon during small and large entrances to the liturgy. Such a lamp is presented to the bishop by a special lamp-bearer (Greek primikirium) upon his entry into the temple.
Even the ancient Greeks, to illuminate temples, hung lamps from wooden or metal hoops or hung them on chains stretched through the temple. The development of this method of hanging a lamp led to the appearance of hanging lamps of more complex shapes: choirs, chandeliers and church chandeliers.
Earlier than chandeliers, church lamps are choros, which occupy an intermediate step in the evolution of church lamps between the lamp and the chandelier.
Khoros looks like a horizontally located metal or wooden wheel, suspended on chains from the ceiling of the temple. Lamps or candles were attached along the entire circumference of the wheel. Sometimes a hemispherical bowl was installed in the center of the wheel, which also housed a lamp.
Later, choirs evolved into bulky chandeliers, which over time transformed into more elegant chandeliers. However, the chandelier is practically a chandelier, which, like a choir, consists of numerous tiers of concentric rings. In the center of the chandelier there is a characteristic spherical “apple” made of gilded bronze.
Another type of lamps that are used in temples is multi-candle floor candlestick, which often contains many tiers or levels. A standing or skinny candle is also used as a lamp.
One of the main candlesticks installed in the altar is the seven-branched candlestick, which symbolizes the Seven Sacraments of the Church and the Seven Gifts of the Holy Spirit, granted to believers in the name of the feat of Christ, who atoned for their sins at the cost of his life.

This is how it came to us device And decoration Orthodox church.

See also " Types of temple utensils", " Church vestments", "Types of church vestments ".


Temple of God in its own way appearance different from other buildings. Very often the temple of God has the shape of a cross at its base, for by the Cross the Savior delivered us from the power of the devil. Often it is arranged in the form of a ship, symbolizing that the Church, like a ship, like Noah’s Ark, leads us across the sea of ​​life to a quiet harbor in the Kingdom of Heaven. Sometimes at the base there is a circle - a sign of eternity or an octagonal star, symbolizing that the Church, like a guiding star, shines in this world.

The temple building is usually topped with a dome representing the sky. The dome is crowned by a head on which a cross is placed - to the glory of the Head of the Church of Jesus Christ. Often, not one, but several chapters are placed on the temple: two chapters mean the two natures (Divine and human) in Jesus Christ, three chapters - the three Persons of the Holy Trinity, five chapters - Jesus Christ and the four Evangelists, seven chapters - the seven sacraments and seven Ecumenical Councils, nine chapters - nine ranks of angels, thirteen chapters - Jesus Christ and the twelve apostles, sometimes more chapters are built.

Above the entrance to the temple, and sometimes next to the temple, a bell tower or belfry is built, that is, a tower on which bells hang, used to call believers to prayer and to announce the most important parts of the service performed in the temple.

According to its internal structure, an Orthodox church is divided into three parts: the altar, the middle church and the vestibule. The altar symbolizes the Kingdom of Heaven. All the believers stand in the middle part. In the first centuries of Christianity, the catechumens stood in the narthex, who were just preparing for the sacrament of Baptism. Nowadays, people who have sinned grievously are sometimes sent to stand in the vestibule for correction. Also in the narthex you can buy candles, submit notes for remembrance, order a prayer service and memorial service, etc. In front of the entrance to the narthex there is an elevated area called the porch.

Christian churches are built with the altar facing the east - in the direction where the sun rises: the Lord Jesus Christ, from Whom the invisible Divine light shone for us, we call the “Sun of Truth”, who came “from the heights of the East”.

Each temple is dedicated to God, bearing a name in memory of one or another sacred event or saint of God. If there are several altars in it, then each of them is consecrated in memory of a special holiday or saint. Then all the altars, except the main one, are called chapels.

The most important part of the temple is the altar. The word “altar” itself means “exalted altar.” He usually settles on a hill. Here the clergy perform services and the main shrine is located - the throne on which the Lord Himself is mysteriously present and the sacrament of Communion of the Body and Blood of the Lord is performed. The throne is a specially consecrated table, dressed in two clothes: the lower one is made of white linen and the upper one is made of expensive colored fabric. There are sacred objects on the throne; only clergy can touch it.

The place behind the altar at the very eastern wall of the altar is called the mountain (elevated) place; it is usually made elevated.

To the left of the throne, in the northern part of the altar, there is another small table, also decorated on all sides with clothes. This is the altar on which gifts are prepared for the sacrament of Communion.

The altar is separated from the middle church by a special partition, which is lined with icons and is called an iconostasis. It has three gates. The middle ones, the largest, are called the royal doors, because through them the Lord Jesus Christ Himself, the King of Glory, invisibly passes in the chalice with the Holy Gifts. No one is allowed to pass through these doors except clergy. Side doors- northern and southern - are also called deacons: most often deacons pass through them.

To the right of the royal doors is an icon of the Savior, to the left - the Mother of God, then - images of especially revered saints, and to the right of the Savior is usually a temple icon: it depicts a holiday or a saint in whose honor the temple was consecrated.

Icons are also placed along the walls of the temple in frames - icon cases, and lie on lecterns - special tables with an inclined lid.

The elevation in front of the iconostasis is called the solea, the middle of which - a semicircular protrusion in front of the royal doors - is called the pulpit. Here the deacon pronounces litanies and reads the Gospel, and the priest preaches from here. On the pulpit, Holy Communion is also given to believers.

Along the edges of the solea, near the walls, choirs are arranged for readers and choirs. Near the choirs, banners or icons on silk cloth are placed, hung on gilded poles and looking like banners. As church banners, they are carried by believers during religious processions. In cathedrals, as well as for the bishop's service, there is also a bishop's pulpit in the middle of the church, on which the bishops vest and stand at the beginning of the liturgy, during prayers and during some other church services.

And her internal structure fully and completely express their aspiration to the Lord, and also serve salvation. Usually the part of the temple in which the altar is located is facing. The fact is that it is the east that symbolizes paradise.

Any Christian church can have from one to several domes. One dome is the Savior, three domes are the Holy Trinity, five domes are Christ and the four evangelist apostles. If the temple has twelve domes, these are the twelve apostles-disciples of Jesus Christ. The domes of the Christian church end with eight-pointed crosses, symbolizing salvation.

Part of the church, separated from it by a solid wall, a vestibule. It serves as a place of residence for penitents and catechumens. In general, the porch is a symbol of earthly existence. Also next to a Christian church there is usually a belfry (or bell tower).

Internal structure of the Christian church

Altar. This is a symbol of the Kingdom of Heaven and the realm of God's existence. The semicircular altar is usually separated from the middle part by a special altar barrier. It develops to the iconostasis. Inside the altar there is a special throne that serves for the performance of certain church sacraments.

On the left side of the throne there is usually an altar. This place is necessary for the performance of proskomedia. To the right of the throne is the deaconnik, i.e. a place where liturgies are celebrated. The part of the altar directed to the east has one or three apses - rounded shapes. The elevation that is located between the altar and the middle part of the Christian church is called the solea. This is the place of all clergy. In its center is the pulpit, necessary for preaching.

The middle part of the Christian church is a kind of world of Angels and righteous people, symbolizing the human nature of Jesus Christ and the soul of man. This part can have a variety of shapes - from oblong or round to octagonal. Today the most common cross-domed form of church. Inside the middle part of the church there are usually choirs (galleries), as well as additional chapels - special altars facing east and separated from the main church by their own iconostasis.

It is worth noting that the entire interior of the Christian church is covered with wall paintings. These are frescoes. They are arranged according to the principle of the hierarchy of sacred images and in accordance with the symbolism of all parts of the temple. All frescoes represent stylistic unity - a single dogmatic system, which is directly related to the liturgical action. The altar is also painted with frescoes.

P An Orthodox church is divided into three parts: the vestibule, the church itself (the middle part) and the altar.

IN narthex Previously, there were those who were preparing for baptism and those who repented, temporarily excommunicated from communion. The porches in monastery churches were also often used as refectory areas.

Myself temple intended directly for believers.

The main part of the temple is altar, the place is holy, so the uninitiated are not allowed to enter it. The altar means the sky where God dwells, and the temple means the earth. The most important place in the altar is throne- a specially consecrated quadrangular table, decorated with two materials: the lower one - white linen and the upper one - brocade. It is believed that Christ himself is invisibly present on the throne and therefore only priests can touch it. On the throne there is always an antimension, the altar Gospel, a cross, a tabernacle, and a monstrance. rising in the middle of it.

Antimens- the main sacred object of the temple. This is a silk cloth consecrated by the bishop with the image of the position of Christ in the tomb and with a sewn-in particle of the relics of a saint. In the first centuries of Christianity, the service (liturgy) was always performed at the tombs of martyrs over their relics. The service cannot be performed without an antimension. It is not for nothing that the word antimins itself is translated from Greek as “in place of the throne.” Usually the antimension is wrapped in another cloth - iliton, reminiscent of the bandage on the head of Christ in the tomb.

Tabernacle- This is a box in the shape of a small church. The holy gifts for the communion of the sick are kept here. And the priest goes to their house for communion with the monstrance.

The place behind the throne near the eastern wall is specially made a little elevated, called “ mountainous place” and is considered the holiest place even on the altar. A large seven-branched candlestick and a large altar cross are traditionally located here.

On the altar, behind the altar barrier (iconostasis) near the northern wall, there is a special table called altar. This is where the bread and wine for communion are prepared. For their ceremonial preparation during the rite of proskomedia, the following are located on the altar: chalice- a holy cup into which wine and water are poured (symbol of the blood of Christ); paten- a dish on a stand for the sacramental bread (symbol of the body of Christ); star- two arcs connected by a cross so that they can be placed on the paten and the cover does not touch the particles of the prosphora (the star is a symbol of the star of Bethlehem); copy- a sharp stick for removing particles from prosphora (symbol of the spear that pierced Christ on the cross); liar- spoon for communion of believers; sponge for wiping blood vessels. The prepared communion bread is covered with a cover. Small covers are called integuments, and the largest ones are called air.

In addition, behind the altar barrier are stored: censer, dikiriy(double candlestick) and trikirium(three-branched candlestick) and ripids(metal circles-fans on the handles, which deacons blow over the gifts when consecrating them).

Separates the altar from the rest of the temple iconostasis. True, some part of the altar is located in front of the iconostasis. They call her salty(Greek “elevation in the middle of the temple”), and its middle solea - pulpit(Greek: “I rise”). From the pulpit, the priest pronounces the most significant words during the service. The pulpit is symbolically very significant. This is also the mountain from which Christ preached; and the Bethlehem cave where he was born; and the stone from which the angel announced to the women about the ascension of Christ. Along the edges of the salts near the walls of the temple they arrange choirs- places for singers and readers. The very name of the kliros comes from the name of the singer-priests “kliroshans”, that is, singers from the clergy, clergy (Greek: “lot, allotment”). At the very choirs they usually place banners- icons on fabric, attached to long poles in the form of banners. They are worn during religious processions.

The Orthodox Church is divided into three parts: porch, actually temple(middle part) and altar.

In the narthex Previously, there were those who were preparing for baptism and those who repented, temporarily excommunicated from Communion. The vestibules in monastery churches were often also used as refectories.

Myself temple was intended directly for the prayer of the faithful, that is, baptized Christians who are not under penance.

Altar- a place of sacred rites, the most important of which is the Sacrament of the Eucharist.

Altar

Word altar, which designates the most important place of the temple, inaccessible to the laity, has a long history. Already in Ancient Greece in places of public meetings there was a special elevation intended for speeches by orators and philosophers, the pronouncement of sentences by judges, and the announcement of royal decrees. It was called " bima", and this word meant the same as the Latin alta ara – elevated place, elevation. The name assigned to the most important part of the temple shows that from the very first centuries of Christianity altar was built on a platform elevated in relation to other parts of the temple. And symbolically, this means that the place designated by the word “altar” has an extremely high spiritual meaning. In a Christian church, this is the place of special residence of the King of Glory, the Lord Jesus Christ. Altars in Orthodox churches, according to ancient tradition, are arranged on the eastern side. The altar room is apse, as if attached to the eastern wall of the temple. Sometimes it happens that the altar in the temple is not on the east side, this is due to various reasons, mostly historical.

Although Orthodox churches are built with the altar facing the east, in the direction where the sun rises, worship is not to the created astronomical principle, but to Christ Himself, Who in church prayers is given such names as “Sun of Truth”, “East from above”, “East is His name” " If several altars are installed in a temple, each of them is consecrated in memory of a special event or saint. Then all the altars, except the main one, are called side-altars or aisles. There are also two-story temples, each floor of which can have several aisles.

IN altar are Throne, on which it takes place Sacrament of the Eucharist And altar, on which bread and wine are prepared for this Sacraments (proskomedia). For located Mountain place. In addition, the accessory of the altar is vessel storage And sacristy, where are they located before and after the Liturgy? sacred vessels, used to commit Sacraments And liturgical vestments of clergy. Titles And altar quite late, therefore in liturgical books in accordance with ancient tradition altar called proposal, A also called Meals, since the Body and Blood of Christ are located on it and from it are taught to the clergy and believers.

is a wooden (sometimes marble or metal) table supported on four “pillars” (i.e. legs, the height of which is 98 centimeters, and with a tabletop – 1 meter). It is located opposite Royal Doors(the gate located in the center of the iconostasis) and is the holiest place of the temple, the place where Christ is truly present in a special way in Holy Gifts.


Integral accessories The following sacred objects are:

Catasarca(Greek priplítie) - especially consecrated white underwear, this word translated into Slavic means asshole (undershirt). It covers the entire Throne to the base, which symbolizes the Shroud in which the body of Christ was wrapped when He was placed in the Tomb.

Vervier- a rope about 40 meters long, which is used to encircle the Throne during the consecration of the temple. Depending on who consecrates the temple, the form of encircling the Throne is different: if the bishop is vervie forms crosses on all four sides; if the temple is consecrated with the blessing of the bishop by the priest - vervie forms, as it were, a belt at the top of the Throne. Symbolizes vervie the bonds with which the Savior was bound, and the Divine power that holds the entire universe.

India(literally, translation from Greek outer, elegant clothing) - symbolizes the robe of the royal Glory of Christ the Savior as the Son of God, which was inherent in him even before the Creation of the world. This Heavenly Glory was not obvious to the people around the Incarnate God. Only the Transfiguration of Christ on Mount Tabor reveals to His closest disciples the essence of this royal Glory.

Initially the Throne is covered and asshole, And indium during the consecration of the temple. Moreover, the bishop consecrating the temple before covering the throne indium dressed in white clothes ( srachitsu), symbolizing the funeral Shroud, in which the body of the Savior was wrapped during His burial. When will the Throne be covered? indium, then the funeral clothes are removed from the bishop, and he appears in the splendor of bishop’s vestments, depicting the clothes of the Heavenly King.

During the consecration of the Throne, only clergy have the right to be present in the altar. At the same time, all objects that can be transferred from place to place are removed from the altar: icons, vessels, censers, chairs. The fact of the removal of that which is subject to movement and change emphasizes that the immovably established Throne is a sign of the Indestructible God, from Whom everything receives its being. Therefore, after the motionless Throne is consecrated, all removed sacred objects and things are brought back into the altar.

If the temple is consecrated by the bishop, then under for a special column strengthens box with relics holy martyrs, which are transferred from another temple with special solemnity. This transfer takes place as a sign of the successive transfer of God’s grace from the previously existing one to the newly opened temple. The throne before covering it bitch And indium at junctions pillars(legs) with a top board called meal, is poured wax- a molten mixture of wax, mastic, crushed marble powder, myrrh, aloe and incense.

Wooden Thrones sometimes have side walls, decorated salaries with depicting sacred events and inscriptions. In this case, yourself salaries as if they are replacing themselves srachitsa and indium. But with all types of structure, the Throne retains its quadrangular shape and its symbolic meanings.

The holiness of the Throne is such that only bishops, priests and deacons are allowed to touch it and the objects on it. The space from the Royal Doors of the altar to the Throne is allowed for clergy to cross only as necessary for liturgical purposes. At those moments of worship when there is no such need, the Throne is walked around on the eastern side, past Mountain place. The throne is to the temple what the Church is to the world. At different moments of the service it symbolizes Christ the Savior, the Holy Sepulcher, and the Throne of the Holy Trinity. This polysemy of sacred objects in the altar is determined by the multiplicity of events in Biblical history, in which the manifestation of God's omnipresence is natural and constant.

On the Holy Throne, in addition to the sorrel, invisible under the upper indium, there are several sacred objects: antimension, Gospel, one or more altar crosses, tabernacle And veil, covering all objects on the Throne when services are not being performed.

Antimens(Greek anti" – instead of and " mission" - table, that is, instead of a throne) is a quadrangular board made of silk or linen material with the image of the position in the Tomb of the Lord Jesus Christ. In addition to this, on antiminse the instruments of Christ's execution are depicted, and in the corners there are four evangelists with their symbols - a calf, a lion, a man and an eagle. On the board, the bishop who consecrated it must put an inscription indicating where, for what church and by whom it was consecrated. Below is the bishop's signature.

IN antimens wrapped sponge for collecting small particles of the Holy Gifts and particles removed from prosphoras. After communion, the laity use an antimins sponge to clean off the paten and into the Chalice all those particles from the prosphora that have been on it since the beginning of the Liturgy. This sponge is constantly in the antimins.

It is also used to wipe the hands and lips of clergy after Communion. She is the image of one drunk with vinegar sponges, which Roman soldiers brought on a spear to the lips of the Savior Crucified on the Cross. To the middle antiminsa, closer to its upper edge, filled wax paste relics in a bag. are anointed with the Holy Myrrh and are an obligatory and integral part of the Throne, without which it is impossible to serve the Liturgy and perform the Sacrament of transmuting bread and wine into the Body and Blood of Christ.

If during the Divine Liturgy a fire starts or another natural disaster does not allow the service to be completed in the church, the priest, according to the Charter, must bring out the Holy Gifts along with antiminsom, expand it to convenient location and be sure to finish the ritual with it. This is an indication of the Charter, as well as consecration antiminsa simultaneously with the Throne equalizes their importance.

The need to duplicate the Throne antiminsom arose during the years of severe persecution, when priests moving from place to place secretly celebrated the Eucharist in houses that served as churches for the first Christians. When Christianity in the Roman Empire became the state religion, the Church did not abandon the established practice. Another reason for this duplication was the presence in dioceses of remote churches that the bishop, for one reason or another, could not consecrate personally. And since, according to the canons, only he could do this, they came out of the situation as follows: the bishop signed and consecrated antimens and sent him to the temple, and the consecration of the building was carried out by a local priest of a minor rank. In addition, the Byzantine emperors and military leaders had priests with them, who performed the Sacrament of the Eucharist for them during military campaigns. antiminse.

During the course of the Liturgy, it unfolds only at strictly certain moments, the rest of the time it is in a collapsed state in a special plate, which is called orton.

Iliton(Greek wrapper, bandage) - a silk or linen cloth without images or inscriptions, in which the antimension is wrapped at all times, except for the Liturgy of the Faithful, when it is opened for the celebration of the Sacrament of transmuting bread and wine into the Body and Blood of Christ. Iliton is an image of that head funeral bandage ( sir), which the apostles Peter and John saw in the Tomb of Christ after His Resurrection (see: In. 20; 7).

Altar Gospel symbolizes the Lord Jesus Christ, since in the gospel words He Himself is mysteriously present by His grace. Gospel placed on top of the antimins in the middle of the Throne. This shows all believers the constant presence of the Risen Christ in the most important and sacred part of the temple. since ancient times it was decorated with gold or silver with gilding overlays or the same salaries. On overlays And salaries on the front side, four evangelists were depicted in the corners, and in the middle, either the Crucifixion of Christ with those present (that is, standing at the Cross), or the image of Christ Pantocrator on the throne was depicted. In the 18th–19th centuries, the image of the Resurrection of Christ began to be depicted on the frames of altar Gospels. On back side The Gospels depict either the Crucifixion, or the Cross, or the Holy Trinity, or the Mother of God.

Altar Cross together with the antimension and the Gospel, it is the third obligatory accessory of the Holy See and also has liturgical use: it overshadows the believing people during the dismissal of the Liturgy; they consecrate water on Epiphany and during water-blessing prayers; after the release, believers venerate it. According to the faith of the Church, the very thing that it depicts is mysteriously present in the image. Image of the Cross so deep that everything contained in the words of the Gospel is also present in it in a special way. When performing all the Sacraments of the Church and many rituals, the Gospel and the Gospel must be nearby on the lectern or table. Cross with Crucifixion.


Several are usually placed on the Throne Gospels And Krestov. In addition to those used during the service, on the Throne, as a particularly holy place, there are small, or required gospels And Crosses. They are used when committing Sacraments of Baptism, Anointing, Wedding, Confession, that is, as necessary, they are taken away from the Throne and placed on it again.

In addition to the antimension, the Gospel and the Cross, which constitute an integral part of the Throne, it contains tabernacle, intended for storing the Holy Gifts.

Tabernacle- a special vessel, usually made of non-oxidizing, gilded metal, having the appearance of a temple or chapel, with a small tomb. Inside tabernacles in a special drawer are placed prepared for long-term storage particles of the Body of Christ, soaked in His Blood. These particles are used for communion at home for seriously ill and dying people. Symbolically tabernacle depicts the Tomb of Christ, in which His Body rested, or the Church as constantly feeding the Orthodox with the Body and Blood of the Lord.

Monstrance- a small reliquary, most often arranged in the form of a chapel with a door and a cross at the top. Inside monstrance are located:

1. Box for the position of the particles of the Body soaked in the Blood of Christ.

2. Kovshik (small bowl).

3. Liar (a silver spoon used for Communion).

4. Sometimes the monstrance contains vessel for wine.


The monstrance serve for the transfer of the Holy Gifts and communion to sick and dying people. The fact that inside monstrance there are particles of the Body and Blood of Christ determined the way of wearing these vessels by priests. They are worn exclusively on the chest in special bags with a ribbon worn around the neck. Sami monstrance They are usually made with ears on the sides for a ribbon or cord.

Vessel with the Holy Myrrh(an fragrant composition of many substances: oil, aloe, myrrh, rose oil, crushed marble, etc.) is also often found on the main Throne. Only if the temple has several chapels, monstrances and vessels with Peace They usually rely on one of the side Thrones. By tradition Holy Chrism It is prepared and consecrated by the Patriarch once every few years and is used to celebrate the Sacrament of Confirmation, as well as to consecrate the antimensions and altars of churches. In ancient times in Byzantium and Russia Holy Peace Orthodox sovereigns were also anointed to the kingdom.

In addition, on the Throne under the Cross there must necessarily be lip wiper board priest and edges of the Chalice after Communion. In some large temples the so-called canopy, or ciborium. Symbolically, it means the sky stretching over the earth on which the Redemptive Feat of Christ the Savior was accomplished. The throne represents the earthly realm of existence, and ciborium – the realm of heavenly existence. Inside canopy from its center, a figurine of a dove, which is a symbol of the Holy Spirit, seems to descend towards the Throne. In ancient times, sometimes spare gifts (that is, specially prepared for communion with the sick and for other occasions) were placed in this figurine for storage. Senj Usually it was strengthened on four pillars; less often, it was suspended from the ceiling of the altar. Since in ciborium curtains were arranged to cover the Throne on all sides, then functionally they were close to the modern veil - cover, with which all sacred objects on the Throne are covered at the end of the services. In ancient times, in those temples that did not have canopy, this veil it was as if she was being replaced. The Veil marks the veil of mystery, which most of the time hides from the eyes of the uninitiated the actions and secrets of God's Wisdom.

Sometimes the Throne is surrounded on all sides by steps (from one to three), symbolizing its spiritual height.

Altar

In the north-eastern part of the altar, to the left of the Throne (as seen from the temple), near the wall there is altar. By external device altar in almost everything it is similar to the Throne (this does not apply to sacred objects placed on it). First of all, this applies to sizes altar, which are either the same size as the Throne or slightly smaller. Height altar always equal to the height of the Throne. All those clothes that are present on the Throne are also on altar: srachitsa, inditium, blanket. Name altar This place of the altar was given because the proskomedia, the first part of the Divine Liturgy, is performed on it, where bread in the form of prosphora and wine are prepared in a special way for the celebration of the Sacrament of the Bloodless Sacrifice.

In parish churches, where there is no vasculature, on altar There are always liturgical sacred vessels covered with shrouds. On altar A lamp and a Cross with a Crucifix must be placed; sometimes they are combined in one object. In temples where there are several aisles(i.e. temples attached to the main temple and forming a single whole with it) there are, according to their number, several Thrones and altars.

has less significance than the Throne, therefore, during the consecration of the temple, unlike the Throne, it is only sprinkled with holy water. However, since proskomedia is performed on it and there are sacred vessels, altar is a sacred place that no one except clergy is allowed to touch. The order of censing in the altar is as follows: first to the Throne, then to the High Place, and only after that to the altar. But when altar there are bread and wine prepared at the proskomedia for the subsequent sacred rite, then after the censing of the Throne the censing altar, and then the Mountain Place. Near altar Usually a table is set up for prosphora served by believers, and notes for remembrance of health and repose.

many symbolic meanings are acquired, and each of the subsequent ones “replaces” the previous one at a certain moment in the service. So at Proskomedia altar symbolizes the cave and the manger where the newborn Christ was. But since already at His Nativity the Lord was preparing for the sufferings on the cross, then altar It also marks Golgotha, the place of the Savior’s feat of the cross. And when at the end of the Liturgy the Holy Gifts are transferred from the Throne to altar, then it acquires the meaning of the Heavenly Throne, where the Lord Jesus Christ ascended after His Resurrection. Polysemy in symbolism is one of the interesting phenomena of the totality of spiritual meanings of the same sacred object.

Mountain place

Gorneye (glory, sublime) place- this is a place at the central part of the eastern wall of the altar, located directly opposite the Throne, where a chair (throne) for the bishop is built on a certain elevation, symbolizing Heavenly Throne, on which the Lord is invisibly present, and on its sides, but below, benches or seats for priests are arranged. In ancient times it was called " co-throne».


When, during hierarchal services, the bishop sits on the throne, and the clergy serving with him are located respectively on the sides (this happens, in particular, when reading the Apostle at the Liturgy), then in these cases the bishop portrays himself as Christ Pantocrator, and the clergy - the apostles. at all times is a designation of the mysterious presence of the Heavenly King of Glory.

In most parish churches there is no dais and there is no seat for the bishop. In such cases, usually only a tall candlestick with a lamp is placed there, which the bishop, when consecrating the temple, must light with his own hand and place on A mountainous place. During services, a lamp and/or candle should burn on this candlestick. Apart from bishops and priests, no one, not even deacons, has the right to sit in the pews Mountain place. Priests who perform incense during services must burn incense. , everyone present at the altar, passing through it, must bow, making the sign of the cross.

Close to the Throne, on its eastern (far side, when viewed from the temple), there is usually a seven-branched candlestick, representing a lamp divided into seven branches, on which there are seven lamps, lit during worship. These lamps symbolize the seven Churches that John the Theologian saw in Revelation, and the seven Sacraments of the Orthodox Church.

To the right of the Throne is located vascular storage, where they are stored during non-liturgical times sacred vessels(i.e. Chalice, paten, star, etc.) and sacristy(or in other words - deaconnik), which contains clergy vestments. To the right of the Throne, for the convenience of the clergy, there is a table on which vestments prepared for worship rest. In general, in sacristy In addition to liturgical clothes, liturgical books, incense, candles, wine and prosphora for the next service and other items necessary for worship and various requirements are stored. Due to the great variety and diversity of things stored in sacristy, it is rarely concentrated in one specific place. Sacred vestments are usually stored in special cabinets, books on shelves, and other items in drawers of tables and bedside tables.

On the northern and southern sides of the Throne seven-branched candlestick, it is customary to put portable icon of the Mother of God(from the north side) and Cross with the image of the Crucifixion of Christ(the so-called altarpiece - from the south) on long shafts. Wash basin for washing the hands and mouths of clergy before and after the Liturgy and place for censer and coal can be located both in the northern and southern parts of the altar. In front of the Throne, to the right of the Royal Doors at the southern door of the altar, in cathedral churches it is customary to place bishop's chair.


Miscellaneous number of windows in the altar symbolizes the following:

1. Three windows (or two times three: above and below) – uncreated Trinity light of the Divine.

2. Three at the top and two below – Trinity light And two natures Lord Jesus Christ.

3. Four windows – Four Gospels.

Iconostasis

- a special partition with icons standing on it, separating the altar from the middle part of the temple. Already in the catacomb churches of Ancient Rome, there were bars separating the space of the altar from the middle part of the temple. Appeared in their place in the process of development of Orthodox temple building iconostasis is an improvement and deepening of this tradition.

Components iconostasis icons mysteriously contain the presence of the One whom they depict, and this presence is the closer, more grace-filled and stronger, the more the icon corresponds to the church canon. The iconographic church canon (that is, certain rules for writing icons) is as immutable and eternal as the canon of sacred liturgical objects and books. An Orthodox icon must have two necessary attributes: halo – a golden radiance in the form of a circle above the head of the saint, which depicts his Divine Glory; in addition, the icon must have inscription with the name of the saint, which is ecclesiastical evidence of the correspondence of the image (icon) to the prototype (the most holy one).

In the corresponding prayers and petitions, where all the saints are remembered, as well as in the actions of the divine service, the Holy Church reflected the communication of the people standing in the temple with those who are in heaven and praying with them. The presence of persons of the Heavenly Church has been expressed since ancient times both in icons and in the ancient painting of the temple. The only thing missing was an external image that would demonstrate in a clear, visible way the invisible, spiritual protection of the Heavenly Church, its mediation in the salvation of those living on earth. The iconostasis became such a harmonious set of symbols and images.

1. Local row

2. Festive row

3. Deesis series

4. Prophetic series

5. Forefathers' row

6. Top (Cross or Golgotha)

7. Icon “Last Supper”

8. Icon of the Savior

9. Icon of the Blessed Virgin Mary

10. Local icon

11. Icon “Savior in Power” or “Savior on the Throne”

12. Royal Doors

13. Deacon's (northern) gate

14. Deacon's (southern) gate

The bottom row of the iconostasis includes three gates (or doors), which have their own names and functions.

Royal Doors- double-leaf, largest gates - are located in the middle of the iconostasis and are called so because through them the Lord Jesus Christ Himself, King of Glory, passes invisibly in the Holy Sacrament. Through Royal Doors no one except clergy, and then only at certain moments of the service, is allowed to enter. For Royal Doors, inside the altar, hanging veil(catapetasma), which withdraws and retracts at moments determined by the Charter and generally marks the veil of mystery covering the shrines of God. On Royal Doors icons are depicted Annunciation of the Blessed Virgin Mary and the four Apostles who wrote the Gospels: Matthew, Mark, Luke And John. Above them is an image Last Supper, which also indicates that behind the Royal Doors in the altar the same thing is happening that happened in the Upper Room of Zion. An icon is always placed to the right of the Royal Doors Savior and to the left of Royal Doors - icon Mother of God.

Deacon's (side) gate located:

1. To the right of the icon of the Savior - south door, which depicts either Archangel Michael, or Archdeacon Stefan, or high priest Aaron.

2. To the left of the icon of the Mother of God - north door, which depicts either archangel Gabriel, or Deacon Philip (Archdeacon Lawrence), or prophet Moses.

The side doors are called deacon doors because deacons most often pass through them. To the right of the southern door are icons of especially revered saints. First to the right of image of the Savior, between him and the image on the south door there should always be temple icon, i.e. icon Togo holiday or saint, in whose honor consecrated temple.

The entire set of icons of the first tier constitutes the so-called local row, which is called so because it contains local icon, that is, an icon of a holiday or saint in whose honor the temple was built.

Iconostases are usually arranged in several tiers, i.e. rows, each of which is formed from icons of a certain content:

1. The second tier contains icons of the most important twelve feasts, depicting those sacred events that served to save people (holiday row).

2. Third (deesis) a number of icons have as their center the image Christ Pantocrator, sitting on the throne. By right hand depicted from Him Blessed Virgin Mary, praying to Him for the forgiveness of human sins, left hand from the Savior - the image of a preacher of repentance John the Baptist. These three icons are called deisis– prayer (colloquial Deesis) On both sides of deisis – icons apostles

3. In the center of the fourth (prophetic) row of the iconostasis is depicted Mother of God with the Child of God. On both sides of Her are depicted those who foretold Her and the Redeemer born of Her. Old Testament prophets(Isaiah, Jeremiah, Daniel, David, Solomon and others).

4. In the center of the fifth (ancestral) row of the iconostasis, where this row is located, an image is often placed Lord Hosts, God the Father, on one side of which the images are placed forefathers(Abraham, Jacob, Isaac, Noah), and on the other - saints(i.e. saints who, during the years of their earthly ministry, had the rank of bishop).

5. Always built on the top tier pommel: or Calvary(Cross with Crucifixion as the pinnacle of Divine love for the fallen world), or simply Cross.

This is a traditional iconostasis device. But there are often others where, for example, the holiday series may be higher than deisis, or there may not be one at all.

Icons are also placed outside the iconostasis - along the walls of the temple - in kiotah, i.e. in special, usually glazed frames, and are also located on lecterns, that is, on high narrow tables with an inclined surface.

Middle part of the temple

Middle part of the temple marks the created world. This is, first of all, the Heavenly world, the angelic one, as well as the region of heavenly existence, where all the righteous who have departed there from earthly life reside.

The middle part of the temple as its name implies, it is located between the altar and the vestibule. Since the altar is not completely limited by the iconostasis, some of it is “carried out” beyond the altar partition. This part is an elevated platform relative to the level of the rest of the temple and is called salting(Greek elevation in the middle of the temple). This elevation may have one or more steps. In such a device salts there is an amazing meaning. The altar does not actually end with the iconostasis, but comes out from under it towards the people, making it possible to understand the obvious: for those praying standing in the church, during the service the same thing is done that is done in the altar.

Semicircular protrusion in the center salts called pulpit(Greek ascending). WITH pulpit believers receive Holy Communion of Christ, from there the priest pronounces the most significant words during the service, as well as the sermon. Symbolic meanings pulpit the following: the mountain from which Christ preached; Bethlehem Cave, where he was born; the stone from which the Angel announced to the wives about the Resurrection of Christ. Along the edges of the solea they arrange specially fenced places for singers and readers, called choirs. This word comes from the name of the singer-priests " cliroshans", that is, singers from among the clergy, clergy(Greek. lot, allotment). Next to choirs are put banners - icons painted on cloth and attached, like altarpieces of the Cross and the Mother of God, to long shafts. They are used during religious processions. Some temples have choirs– a balcony or loggia is usually on the west, less often on the south or north side.

In the central part of the temple, at the top of the dome, a large lamp with many lamps (in the form of candles or other forms) is suspended on massive chains - panicked, or panicked. Usually chandelier made in the form of one or several stylized rings, can be richly ornamented, decorated with “tablets” - iconographic images. In the domes of the side aisles, similar lamps of smaller sizes, called polycandyls.Policandila have from seven (symbolizing the seven gifts of the Holy Spirit) to twelve (symbolizing the 12 apostles) lamps, chandelier - more than twelve.

In addition, stylized lamps are often attached to the walls of the temple, playing a supporting role. Initially, the liturgical Charter provided for the lighting of all lamps in some cases, in others only a certain part, in still others the complete extinguishing of almost all lamps. Currently, these instructions of the Charter are not observed so strictly, but, nevertheless, the change in lighting at different moments of different services for those present in the temple is obvious.

An integral part of all parts of the temple are also lamps, which are lit near most icons in the temple. Modern temple lamps there are like hanging, so floor(in this case they are combined with candlesticks, on which believers light candles - their small sacrifice to God).

Belonging to the middle part of the temple in cathedrals is the platform for the bishop, which is an elevated square platform and bears the name bishop's pulpit, place of clouds or locker. There the bishop dresses and performs some parts of the services. Symbolically, this place represents the presence of the Son of God in the flesh among people. In parish churches bishop's pulpit is brought to the center of the church as needed, that is, at the time when the bishop is serving in it.

For cloudy place in the western wall of the temple are arranged double doors, or red gate, leading from the middle part of the temple to the vestibule. They are the main entrance to the church. In addition to the western, red gate, the temple may also have two entrances in the north And southern walls, but this does not always happen. Together with the western gate these side doors make up the number three, symbolizing the Holy Trinity, introducing us into the Heavenly Kingdom, the image of which is the temple.

In the middle part of the temple it is considered obligatory to have image of Golgotha, representing a large wooden Cross with the Savior Crucified on it. Usually it is made life-size, that is, the height of a person, and eight-pointed with the inscription on the top short crossbar “I N C I” (“Jesus of Nazareth, King of the Jews”). The lower end of the Cross is fixed on a stand in the form of a stone hill, on which the skull and bones of the progenitor Adam are depicted. On the right side of the Crucified One is placed image of the Mother of God who fixed her gaze on Christ, according to left side –image of John the Evangelist or image of Mary Magdalene. Crucifixion during the days of Great Lent, it moves to the middle of the church to strictly remind people of the suffering of the Son of God on the Cross, which He endured for our sake.

In addition, in the middle part of the temple, usually near the northern wall, there is a table with eve (canon)– a quadrangular marble or metal board with many candle holders and a small Crucifix. Memorial services for the deceased are served next to it.

Polysemous Greek word "canon" means in this case an object of a certain shape and size.

Another accessory of the middle part of the temple is lectern, although it is not a mandatory sacred-mysterious item. a high tetrahedral table (stand), ending with a beveled board on which one or more transverse slats are fixed, necessary to ensure that the icons, Gospel or Apostle placed on it do not slide down the inclined plane. used during the Sacrament of Confession; when performing the Sacrament of Marriage, the newlyweds are circled by the priest three times lectern with the Gospel and the Cross lying on it, it is also used for many other services and services. Lecterns covered with cloth analogues(bedspreads), the color of which is the same as that of the clergy’s clothes on a given holiday.

Iconographic images in the altar and temple

The temple and its paintings are like a book that you need to be able to read. The temple is the place of union of the heavenly and earthly Church, hence the division of its parts into the upper (“heaven”) and lower (“earth”), which together make up the cosmos ( Greek. decorated). Based on many of the paintings of ancient churches that have come down to us, we can outline the canonical ideas of the Church in the area of ​​​​the compositional arrangement of paintings and icons in the temple, starting with the altar. One of the possible canonically allowed composition options is the following.

In the uppermost vaults of the altar are depicted Cherubim. At the top of the altar apse there is an image Our Lady of the Sign or "The Unbreakable Wall". In the middle part of the central semicircle of the altar behind the High Place it is customary to place image of the Eucharist– Christ giving Communion holy apostles, or image Christ the Pantocrator, sitting on the throne. To the left of this image, as seen from the temple, on the northern wall of the altar there are images Archangel Michael, Nativity of Christ(above the altar), the saints who composed the rite of the Liturgy (John Chrysostom, Basil the Great, Gregory Dvoeslov), prophet David with a harp. To the right of the High Place on the southern wall there are images Archangel Gabriel, Crucifixion of Christ, ecumenical teachers, John of Damascus, Roman the Sweet Singer etc. This is how the altar apse is painted with minor variations.

The painting of the temple is “readable” from its highest point, where in the center of the dome Jesus Christ depicted as Pantocrator (Almighty). In his left hand He holds a book, in his right hand he blesses the Universe. On the hemispherical sails surrounding Him are depicted four evangelists: the northeast sail depicts an evangelist John the Evangelist with an eagle; in the southwestern sail - evangelist Luke with a calf; in the northwestern sail - evangelist Mark with a lion; in the southeast sail - evangelist Matthew with a creature in the form of a man. Below Him, along the lower edge of the dome sphere, there are images Serafimov. Below, in the dome drum - eight Archangels, who are usually depicted with signs expressing the characteristics of their personality and service. For the Archangel Michael, for example, it is a fiery sword, for Gabriel it is a branch of paradise, for Uriel it is fire.

Then, rows of images follow along the northern and southern walls from top to bottom. of the seventy apostles, those called to ministry later, as well as saints, saints And martyrs. Wall paintings usually begin at a height of 1.5–2 meters from the floor. Below the border of the sacred images, there remain panels decorated with ornaments and having a dual purpose. Firstly, they prevent the frescoes from being erased when there is a large crowd of people. Secondly, the panels seem to leave space in the lower row of the temple building for people, since they carry the image of God, although darkened by sin, being in this sense also images, icons.

The northern and southern walls are filled with images of events in the sacred history of the Old and New Testaments, Ecumenical Councils, lives of saints - right down to the history of the state and the area. In the 11th–12th centuries, a mandatory scheme for the main Christian holidays developed, the event series of which is revealed in images, starting from the southeastern wall in a clockwise direction. These subjects are as follows: Nativity of the Blessed Virgin Mary, Annunciation of the Blessed Virgin Mary, Nativity of Christ, Presentation of the Lord, Baptism of the Lord, Raising of Lazarus, Transfiguration of the Lord, Entry of the Lord into Jerusalem, Crucifixion, Descent into Hell, Ascension of the Lord, Descent of the Holy Spirit on the Apostles (Pentecost) , Dormition of the Blessed Virgin Mary. An Orthodox church can be called an encyclopedia. Each temple contains the entire history of mankind, starting from the fall of Adam and Eve to the events closest to us in time.

The western wall is usually painted with images Last Judgment and above it, if space allows, an image is placed six-day creation of the world. The spaces between individual icon painting compositions are filled with ornaments, where they are mainly used images flora, as well as elements such as crosses in a circle, rhombus and others geometric shapes, octagonal stars.

In addition to the central dome, the temple may have several more domes in which images are placed The Cross, the Mother of God, the All-Seeing Eye in a triangle, the Holy Spirit in the form of a dove. Usually the number of domes on a temple building corresponds to the number of temple chapels under one roof. In this case, a dome is built over the middle part of each of these aisles. But this dependence is not unconditional.

Narthex Andporch

Name "narthex"(pretend, attach, attach) was given to the third part of the temple for the reason that at a certain historical moment, additional attach third part. Another name for this part of the temple is meal, because in it on the days of great church holidays or to commemorate the dead, dinners were organized for the poor. custom to build porches became universal in Rus', with rare exceptions. Wall painting theme porch - the life of the ancestors Adam and Eve, their expulsion from paradise. Portraits The width is usually narrower than the western wall of the temple; they are often built into the bell tower if it is adjacent to the temple. Sometimes width porch the same as the width of the western wall.

You can get into the narthex from the street through porch– platform in front entrance doors, surrounded on three sides by steps. Porch symbolizes the spiritual elevation on which the Church is located among the surrounding world, as a Kingdom not of this world.