Description of the altar. How is the Christian Church organized?

The "Reference book of an Orthodox person" contains the most complete information of a reference nature on the most important topics for every Christian: the organization of the temple, Holy Scripture and Holy Tradition, Divine Services and the Sacraments of the Orthodox Church, the annual circle Orthodox holidays and posts, etc.

The first part of the Directory - "Orthodox Church" - tells about the external and internal structure of the temple and everything that belongs to temple building. The book contains a large number of illustrations and a detailed index.

Censor Archimandrite Luke (Pinaev)

From the publisher

The encyclopedic reference book "The New Tablet", compiled in the 19th century by the Archbishop of Nizhny Novgorod and Arzamas Veniamin, withstood, despite the materialism and skepticism inherent in the era, 17 editions. The reason for such an incredible popularity of the collection was the fact that it contained a huge reference material about temple buildings, their external and internal structure, utensils, sacred objects and images, the ranks of public and private services performed in the Orthodox Church.

Unfortunately, the archaism of the language of the "New Table", the oversaturation of the collection with an explanation of the symbolic meanings of the objects described, makes this unique book very difficult for the perception of a modern Christian. And the need for the information that she gave, in this moment even higher than in the last century. Therefore, our Publishing House is making an attempt to continue the tradition started by the New Tablet.

In "Handbook of the Orthodox Man" " we have collected the most complete reference information on the above topics, adapting it for the understanding of modern Christians. We have prepared the first part of the book - "The Orthodox Church" - which is distinguished by the completeness of the reference material given in it. It contains information about the external and internal structure of Orthodox churches and everything that is their integral part. Another feature of the book is the abundance of illustrations that clearly represent those sacred objects, the description of which is given in it.

The internal structure of the reference book is characterized by the fact that the beginning of an article devoted to a particular sacred subject is highlighted in bold, which makes it easy to find it in the text.

At the same time, the text is not divided into separate parts, but constitutes an indivisible whole, united within large sections by the internal logic of the narrative.

The book also contains a detailed subject index, allowing the reader to easily find the term of interest to them.

To compile the first part, several sources were used, but the "Desk Book of the Clergyman" was taken as the basis, the accuracy of the descriptions of which is beyond doubt. Experience shows that even parishioners of Orthodox churches who have been churched for a long time have a distorted idea about some sacred objects or do not have it at all. The book aims to fill these gaps. In addition, it can become a reference for those who have just come to an Orthodox church and do not know anything about it.

The Publishing House plans to work on the following parts of the guide:

1 . Holy Scripture and Holy Tradition.

2 . Iconography (without special and applied information).

3 . Worship of the Orthodox Church.

4 . Sacraments of the Orthodox Church.

5 . Annual cycle of holidays and Orthodox fasts.

6 . General information on dogmatic and moral theology and other topics.

The purpose of the collection is to collect in it reference material about the Orthodox Church of a public nature. The book will help believers make up for the lack of knowledge about the most important components of the life of an Orthodox person that exists now.

The temple includes main (main) and auxiliary premises, the composition of which varies depending on the type of temple and local conditions. The main (main) premises are, first of all, the altar, the middle part and the vestibule, to which are added the sacristy, the sacristy, the choirs, the belfry or the bell tower, if the bells are placed on the temple. Perhaps the presence of the deceased and baptismal. Auxiliary premises include: office, rest room for clergy and clergy, mallow, warehouses, toilets, technical rooms (ventilation chambers, electrical panels, etc.). Some public educational premises can be built into the building of the temple: a choir room, a parochial school, etc. But the main (main) premises of the temple constitute the canonical church and must be clearly separated from auxiliary premises.

2.1. vestibule

The entrance to the church is preceded by a porch - a platform in front of the entrance doors, to which several steps lead. This rise has the meaning of the rise of the Church above the world "as a kingdom not of this world." The porch from a small porch can turn into a vast gallery - a promenade, so common in the 17th century.

The vestibule in ancient Russian churches often lowered, since there were no catechumens, and the penitents (who committed a serious sin and therefore were not allowed to serve) stood on the porch. However, later the device of the vestibule was recognized as necessary. It is here that a candle box is located - a counter for selling candles and ordering treb. The placement of the church box in the temple itself distracts the worshipers and interferes with the service.

The vestibule also has a liturgical purpose. Here (if there are conditions) memorial services for the dead are performed, since they are associated with the offering of various products that are not considered decent to bring to the temple. Parts of the evening service are served here, a cleansing prayer is given to a woman after forty days after childbirth; here are people who, for one reason or another, consider themselves unworthy to enter the temple. The painting of the vestibule consists of wall paintings on the themes of the paradise life of primitive people and their expulsion from paradise. There may also be icons.

There is a candle box in the right wing or in both wings of the vestibule. In the left wing, there is traditionally a staircase leading to the choir stalls and the bell tower. From the porch there is an entrance to the basement.

An ancient rule prescribes to separate the vestibule from the middle part of the temple with a wall with three gates, the middle of which are called red. In front of the red gates, entering the temple, the Orthodox Greek kings took off their weapons and insignia. These gates are decorated on the outside with descending and narrowing arches - “the gate is narrow and the path of believers in life (eternal) is narrow”, but this rule is rarely observed at present. The forms of the vestibule can be extremely varied.

The vestibule is also called the refectory. In the first centuries of Christianity, after the liturgy, a meal, the so-called love supper, was arranged from the remnants of the brought bread and wine. This custom has been preserved in the monasteries, where the monastic refectory is located in the porch. A large refectory - a narthex was made in northern Russian wooden churches. Community meetings of the entire churchyard were held here, where both church and lay life of the parish was decided. In modern Western Orthodox churches there are vestibules, designed in the form of a refectory - a large room separated by doors, preceding the church. Here the parishioners meet for religious conversations and discussing the affairs of the parish. A bell tower may rise above the narthex.

In general, the options for the location of the bells at the temple are different. They can be located on separate bell towers and belfries. But a much larger number of temples in recent centuries had bells on the temple. Apparently, this is due to ease of use. The bells can be located above the porch: in the bell tower, in a closed or open belfry. A high bell tower is preferable, as the sound travels farther and in all directions. The bells can also be located above the middle part of the temple: the “churning temple” and the bells in the false domes of the many-domed temple.

2.2. Middle part of the temple

The middle part of the temple is the part that is located between the vestibule and the altar. An iconostasis rises between the middle part and the altar. In the first centuries of Christianity, the church was separated from the altar only by a curtain or lattice. Subsequently, a separating wall with icons located on it appeared in the Orthodox church. The final iconostasis took shape at the beginning of the 16th century. There are three doors in the iconostasis: northern, southern (called Dyakonov's) - single-leaf and middle - double-leaf. The middle ones are called “royal doors”, since “the king of kings (Jesus Christ) comes” through them in the Holy Gifts during communion “will be sworn and given as food to the faithful”.

The iconostasis, like the altar, is located on an elevation in relation to the floor of the main temple. Solea is an elevated place in front of the iconostasis, extending deep into the entire altar. Soleia is the second elevation of the temple above ground level after the porch. It includes only the clergy leading the service and selected lay people, for example, those who take the sacrament.

The height of the salt is different: from five or even seven steps in a cathedral to one in a small parish or monastery church. If the saline is high, then the clergy experience sufficient inconvenience when carrying out the Holy Gifts, but if it is low, then the service is hard to see for the parishioners.

The part of the salt that protrudes in a semicircle to the center of the temple against the royal doors is called the pulpit. From the ambo, the deacon reads the Gospel and proclaims litanies, the priest reads sermons. Here the sacrament of communion of believers is performed. The pulpit is a sacred place on the salt.

Opposite the northern and southern gates of the iconostasis there are places for readers and singers - kliros. There are two kliros, since some church hymns are sung alternately in two choirs: first on one kliros, then on the other. Kliros are lateral extensions of the salt.

Salt and kliros (except pulpit) are usually fenced with bars. Banners are attached to the fences, icons on the poles are the banners of the church, symbolizing the victory of Christianity over the pagans, the Church over enemies.

In cathedrals, the bishop's pulpit is permanently located, and in parish churches only when the bishop arrives. They put it in the center of the temple against the pulpit (an elevated square platform). A seat - a pulpit - is placed on the bishop's pulpit. On this ambo, the bishop dresses (hence the “cloudy” place) and the beginning of the liturgy begins.

In front of the pulpit, closer to the center of the church, but before the bishop's pulpit, there is always a lectern (Fig. 4). This is a high one-sided sloping table, on which the icon of a saint or a holiday celebrated on a given day is placed.

In the middle part of the temple there is also an image of Golgotha ​​in the form of a large wooden crucifix. If there are no proper conditions in the porch, then a table with the eve is placed near the northern wall of the middle part - a quadrangular table with a cross and a candle stand. Memorial services for the dead are served here. In addition to permanent accessories, in the middle part of the temple there may be a baptismal font, a bowl with consecrated water, etc.

enough in the west big temple choirs are located. During solemn services, the church choir sings here, and not on the kliros. Choirs are often located above the porch.

The church must have very good acoustics. The carefully thought-out geometry of the interior space is very important in terms of acoustics in worship. In Orthodox worship, polyphonic singing is of great importance. All those present at the service in the temple sing. The priest, standing in front of the gates of the iconostasis, sings prayers in a singsong voice, a deacon stands nearby with a trumpet bass voice. The priest and the deacon lead a singing dialogue with the choir, located in the choir stalls or kliros. Part of the liturgy is read out from behind the closed gates of the wooden resonant iconostasis, and then the voice comes from above, reflected from the vault. From time to time, a deacon or priest leads the liturgy from the middle of the temple, standing in the sound focus of the central dome. Parishioners can also pray with singing. sound impression Orthodox Church completely different from the organ music of the Catholic Church.

Good acoustics is achieved by the historical geometry of the space of the temple and by finding such a height of the church that the singing sound has strength and resonance. The layout of vaults and domes was determined by the beneficial effects of sound space (useful effects of a sound chamber). Through holes in the vaults were never made above the altar, choirs and choirs, so that the sound would not disappear.

The middle part of the temple is actually a temple for the parishioner. He is not allowed on the altar. The traditional solution of the interior of the temple helps the layman to concentrate, to understand the service, to be more deeply imbued with faith. The wall painting of the temple, the icons, together with the very action of the service (the singing of the choir, the reading of the readers, the exclamations of the deacon, the prayers of the priest) constitute a single integral image of God's world, asking for the salvation of the entire earthly world.

All walls of the Orthodox canonical church are covered with paintings (see Fig. 1). The arch represents Heaven and God, the floor is earthly world. Heaven and earth are not opposed to each other, but with the help of painting they merge inextricably into a single world of worshipers. Temple painting options may vary somewhat. The approximate order of images is described below.

In the center of the dome is written the image of the Lord Almighty (Pantocrator). Below him, along the edge of the sphere of the dome, are the seraphim, the powers of God. Eight archangels with insignia are written in the drum of the dome. In sails under the dome - four evangelists with their symbols. Then, along the northern and southern walls, from top to bottom (in rows), saints, saints and martyrs are depicted. The murals do not reach the floor, leaving room for panels to the height of a person. They often depict white towels decorated with ornaments. These panels symbolically equate to the lower row of saints all living people and, therefore, having hope of salvation. Scenes from the history of the New and Old Testaments are also depicted on the northern and southern walls. The space between individual paintings, images of saints is filled with an ornament with images flora, such elements as crosses in a circle and a rhombus, octagonal stars, etc. Images of saints and martyrs, the most revered in a given parish, are written on the pillars. If, in addition to the central dome, there are other domes in the temple, images of the Cross, the Mother of God, the All-Seeing Eye in a triangle, the Holy Spirit in the form of a dove are painted on them.

On the western wall of the middle part of the temple, paintings are depicted calling for faith in God - “The Salvation of the Drowning Peter”, “Christ and the Sinner”; above the entrance, red gate, - a picture doomsday, as a reminder to those leaving the temple about the punishment of God.

The painting of the iconostasis allows you to understand the entire history of the Church. The location of the icons may vary somewhat, but the general order is preserved (Fig. 5).

Rice. 5. Scheme of a complete five-row iconostasis

The Annunciation and the four evangelists are depicted on the royal doors; on the side doors - the archangel and one of the deacons appointed by the apostles (often the archdeacon Stephen). In the first row from the bottom, on the sides of the royal doors, there are icons: on the right - the image of the Savior, on the left - the Mother of God. Near the icon of the Savior is the main icon of the temple, the icon of the saint, in whose honor the throne was consecrated. In the second row above the royal doors is the icon of the Last Supper, and on both sides of it are images of the twelve major holidays.

In the third row there are icons of the holy apostles and among them - "Deisus" (an image of the Lord and the Mother of God praying to him and St. John the Baptist). In the fourth row in the center are placed the icons of the holy prophets, in the center is the icon of the Mother of God with the Child. The last fifth row is made up of images of the patriarchs and in the middle - the Lord of Hosts with the Divine Son. The iconostasis is usually crowned with a cross with a crucifix and standing on the sides of the Mother of God and John the Baptist.

Thus, the five rows of the complete iconostasis consistently describe the entire history of man's knowledge of God: from the predictions of the forefathers and prophets (upper two rows) to reminders of the life of Christ and the apostles (second and third row from the bottom). The bottom row with local and temple icons is turned to the present day of the temple. In the center of the iconostasis, from the upper cross to the royal doors and local icons, the image of Jesus Christ in various guises passes through all the rows. This axis clearly fixes to whom the Christian church is dedicated and to whom it is intended to glorify (Fig. 6).

The iconostasis is also incomplete, i.e., consisting of a smaller number of rows, depending on the size and style of the temple (Fig. 7). The most common are single-row (Fig. 8) and three-row iconostasis (Fig. 9).

Rice. 6. Scheme of the iconostasis

The temple is illuminated by three types of lamps: windows, lamps and candles. liturgical charter provides for in some cases the lighting of all lamps, in others - their almost complete extinction. So, when reading the Six Psalms on all-night vigil candles are supposed to be extinguished, except for candles in the middle of the temple (where the reader stands) and in front of the three icons of the iconostasis: Christ, the Mother of God and the icon of the temple. But in holidays and at Sunday services all the lamps are lit. Between services in the temple, gloomy dusk prevails.

The light in the temple is a symbol of Divine light. An example is the semi-darkness of the Byzantine temple, where "The light shines in the darkness, and the darkness did not embrace it." Therefore, it is preferable to make narrow windows in the temple. Small spots of natural light are deliberately introduced into the interior, sifted through lattices of ordinary or colored glass. There are no large representative stained-glass windows on the windows, unlike Catholic churches. It is recommended to have five windows on each wall.

The two upper ones mean the light of Jesus Christ, known in two hypostases, the three lower ones - the trinity light of the deity.

Rice. 7. Scheme of a small single-row iconostasis

Rice. 8. Single row iconostasis

In the center of the church, a chandelier descends from the dome - a large lamp with more than twelve candles (now electric lamps in the form of candles are allowed). According to the Church Charter, during Sunday and holiday services, all lamps are lit, including the chandelier, creating an image of God's light that will shine upon the faithful in the Kingdom of Heaven. With many lights, the chandelier symbolically means the Heavenly Church as a constellation, a gathering of people sanctified by the grace of the Holy Spirit, burning with the fire of love for God.

Rice. 9. Three-row iconostasis

From the side domes descend polycadil - lamps from seven to twelve candles. Icon lamps are lit in front of each icon, for especially revered ones - several.

The living moving light of candles is the opposite of the dead electric light. Flickering candles increase the mood of the mystery of the temple. When electricity spread, at first they tried to ban it in the temple, but now lamps and chandeliers in the church are usually electric. They are imitated for candles and oil lamps: lamps in the form of candles, glass lamps of dark red or matte white.

Candles still occupy a special place in the temple. The candles that believers buy in the temple symbolize a person’s voluntary sacrifice to God, this is an expression of obedience to God (the softness of wax), evidence of faith, and this is a symbol of a person’s involvement in the Divine light. Candles brought by parishioners are placed in large candlesticks with cells in front of the icons. A large candlestick is always placed in the center of the temple near the eastern side of the lectern. Leaders of the service come out with lit candles.

2.3. Altar

The altar is the main part of the temple, accessible only to the church and clergy (Fig. 10).

The altar is elevated in relation to the floor of the middle part of the temple and is on the same level with the salt, separated from it by the iconostasis. In the altar, on the iconostasis behind the royal doors, a long veil is attached to the rings.

In the center of the altar, opposite the royal doors, there is a throne. The throne is the most sacred accessory of the temple; only clergymen can touch it. It is as if God himself is invisibly present on it. Here the consecration of the Holy Gifts takes place during communion. The throne is a quadrangular table about one meter high. It is made of wood (usually oak), marble, silver, gold. It rests on four pillars; during episcopal consecration, a fifth pillar is sometimes made in the middle with a void for a box with relics.

Rice. 10. Scheme of the altar and salts of the temple:

1. Altar:

1.1 - throne; 1.2 - an altar; 1.3 - Mountainous place; 1.4 - altarpiece; 1.5 - menorah; 1.6 - external Cross; 1.7 - portable icon of the Mother of God; 1.8 - lectern; 1.9 - a place of rest for a clergyman; 1.10 - table for vestments; 1.11 - cabinet (safe) for vessels and liturgical books; 1.12 - exhaust channel for the censer; 1.13 - switch of the chandelier of the temple, general lighting of the altar and local lighting of the altar; 1.14 - socket; 1.15 - washstand; 1.16 - a place for remote candles; 1.17 - clothes hanger

2. Iconostasis:

2.1 - "Royal Doors"; 2.2 - northern deacon doors; 2.3 - southern deacon doors

3. Solea with choirs:

3.1 - pulpit; 3.2 - salt enclosure; 3.3 – regent's lectern; 3.4 - local lighting switch; 3.5 - cupboard for liturgical books; 3.6 - icon case; 3.7 - candlestick; 3.8 - a place for banners

The throne (Fig. 11) is covered with two clothes (veils).

On it are the antimension, the cross, the Gospel, the monstrance, the myrrh. Special significance is attributed to the antimension, a silk board with holy relics sewn into it. At the consecration of the temple, the antimension is brought into the church and placed on the throne. It is the presence of the antimension that makes the temple active, and the throne - sacred.

The throne is the third elevation in the temple after the porch and salt.

He personifies eternal life in the Kingdom of Heaven. There are two main ideas associated with the throne:

1. On the death of Christ (the Holy Sepulcher).

2. About the royal glory of the Almighty (the throne of God).

Rice. 11. Throne

Above the throne, a canopy or kivorium is usually installed, personifying the sky stretched over the earth, on which the redemptive feat of Jesus Christ took place. Inside the ciborium, from its middle, a figure of a dove descends to the throne - a symbol of the Holy Spirit. The ciborium is arranged on four pillars, less often suspended from the ceiling. Curtains are made in ciboria, covering the throne from all sides in the gaps between the pillars.

The place between the throne and the eastern wall of the altar is called the High Place. In cathedrals and in many parish churches, close to the middle of the apse, against the throne, they build an elevation on which stands a chair for the bishop as a sign of the throne on which the Almighty sits. On the sides of the chair are pews for the clergy serving the bishop. This may not be the case in parish churches, but this place is always the personification of the Heavenly Throne. A mountainous place is incense, candles and lamps are lit.

In front of the High Place, behind the throne, there is a seven-candlestick, symbolizing the invisible heavenly light emanating from the throne. On the sides of the seven-candlestick, it is customary to place portable icons of the Mother of God (north side) and the Cross with the image of the Crucifixion of Christ (south side) on the poles.

On the left side of the altar against the north door is the second most important accessory of the altar - the altar (Fig. 12). The altar is a quadrangular table, equal in height to the throne, but smaller in width. He is also covered with clothes. Here, prosphora and liturgies are prepared for their subsequent consecration on the throne. The altar marks the cave and the manger where Jesus Christ was born, as well as the heavenly throne where Jesus Christ ascended. Near the altar there is a table for the prosphora filed by believers and notes for health and repose.

Rice. 12. Altar

To the right of the altar, near the wall, there is a table on which lie the robes of the clergy, prepared for worship. In front of the throne, to the right of the royal gates, at the southern door of the altar, they put a chair for the bishop. To the left or right of the throne in the altar, a washbasin is also placed for washing the hands of the clergy before the liturgy and washing the mouth after it.

The altar painting is not canonically permanent. Here is the most common order. Cherubim are written in the vaults of the altar. In the upper part of the apse is the image of the Mother of God "The Sign" or "Indestructible Wall" (it came from the painting of St. Sophia of Kyiv). The middle and central part of the semicircle is the Last Supper (a reminder of the establishment of the rite of Holy Communion) or the image of Christ the Almighty on the throne (the importance of the throne and the High Place as the personification of the heavenly throne of Jesus Christ is emphasized). To the right of the center are placed on the northern wall the images of the Archangel Michael, the birth of Jesus Christ (above the altar), then the holy liturgists (John Chrysostom, Basil the Great, Gregory the Dialogist), at the end - the image of the prophet David with a harp. To the left of the High Place, along the southern wall, there are images of the Archangel Gabriel, the Crucifixion of Jesus Christ, images of liturgists or ecumenical teachers, at the end of the New Testament chanters - John of Damascus, Roman the Melodist, etc.

Three windows (marks the trinity light of the Deity);

Two times three windows;

Three and two windows (where two are the two natures of Jesus Christ);

Four windows (four evangelists).

The shape of the altar corresponds to the movement of the priest as he walks around the altar, and is preferably "semi-circular or with several facets". There are altars that have a semicircle, a square, a sector from an octagon in plan.

2.4. aisles

A chapel is called an additional church (with its own throne), arranged at the main temple. “The need for aisles arose in connection with the Eastern custom to serve only one liturgy on one throne during the day. Additional chapels allowed to perform the service twice and thrice. The presence of aisles makes it possible to perform several requirements at the same time and with varying degrees of solemnity. Genetically, the chapel is a separate church adjacent to the main temple. The instruction of the Stoglavy Cathedral (1551) has been preserved: the churches that are empty and do not have a clergy should be taken to the main churchyard and made into chapels for existing churches.

The chapel consists of a middle part and an altar, which should face east. The canon prescribes to mark each aisle with a head with a cross. In ancient times, there was a mandatory requirement to separate the chapel from the main church with a door, and now the space of the chapel must be sufficiently separated from the space of the main temple. The sacristy and the sacristy, other office premises are often made the same for the whole church.

The church canon ordered to place its own cross over each throne and, therefore, each throne had to be marked by its head. This rule has not always been followed in practice. For example, a three-altar church could be designed as a five-domed cross-domed church.

2.5. Ancillary rooms of the temple

On both sides of the altar there are two auxiliary rooms: the northern one is the sexton and the southern one is the deacon's. Sometimes they occupy two side apses on the sides of the altar apse, but smaller in size.

The sacristy, or diakonnik, is usually a room separate from the altar, where sacred vessels, vestments of the clergy, and liturgical books are stored during non-liturgical time. Along the walls are deep cabinets with sliding walls. In the sacristy and the sacristy, it is planned to install sinks for washing hands. In multi-altar churches, as well as, if necessary, the device of a very large sacristy is possible more complex decisions. So, in the multi-altar churches of the late 19th century, the sacristy and the sacristy were often located in the enveloping gallery behind the main altar.

The sexton in early Christian times was intended for folding gifts for the benefit of the community and preparing items for the liturgy, since it was here that the altar was located. Subsequently, the altar began to be placed in the altar. Now the sexton serves to prepare for the service of church and clergymen. Ponomarnia - a room for storing and preparing auxiliary tools for worship, has a separate exit directly to the street and is connected to the basement floor by a spiral staircase.

Pokoinitskaya - “a chapel for the dead, in which a coffin can be placed and where memorial services can be served. With the existence of the deceased, the coffin has to be placed in the church for only one funeral liturgy.

The Lord Himself gave people in the Old Testament, through the prophet Moses, instructions on what a temple should be for worship; New Testament Orthodox Church is built on the model of the Old Testament.

The New Testament Orthodox Church is built on the model of the Old Testament

How the Old Testament temple (in the beginning - the tabernacle) was divided into three parts:

1. holy of holies,
2. sanctuary and
3. yard,

- so the Orthodox Christian church is divided into three parts:

1. altar,
2. middle part of the temple
3. vestibule.

Like the holy of holies then and now altar means Kingdom of Heaven.

In Old Testament times, no one could enter the altar. Only the high priest once a year, and then only with the blood of a cleansing sacrifice. After all, the Kingdom of Heaven after the fall was closed to man. The high priest was a type of Christ, and this action of his signified to people that the time would come when Christ, through the shedding of His blood, suffering on the cross, would open the Kingdom of Heaven to all. That is why when Christ died on the cross, the veil in the temple that covered the holy of holies was torn in two: from that moment on, Christ opened the gates of the Kingdom of Heaven for all who come to Him with faith.

The middle part of the New Testament temple corresponds to the sanctuary of the Old Testament

The sanctuary corresponds in our Orthodox church middle part of the temple. None of the people had the right to enter the sanctuary of the Old Testament temple, except for the priests. All believing Christians stand in our church, because now the Kingdom of God is not closed to anyone.

The courtyard of the Old Testament church, where all the people were, corresponds in the Orthodox church vestibule, which is now irrelevant. Previously, catechumens stood here, who, preparing to become Christians, had not yet been honored with the sacrament of baptism. Now, however, sometimes those who have seriously sinned and apostatized from the Church are temporarily sent to stand in the porch for correction.

The catechumens are people preparing to become Christians.

Orthodox churches are being built altar to the east- towards the light, where the sun rises: the Lord Jesus Christ is for us the "east", from Him the eternal Divine Light shone to us. In church prayers, we call Jesus Christ "The Sun of Truth", "from the height of the East" (that is, "The East is above"), "The East is his name."

Each temple is dedicated to God, bearing the name in memory of one or another sacred event or saint of God, for example, the Trinity Church, Transfiguration, Ascension, Annunciation, Pokrovsky, Mikhailo-Arkhangelsk, Nikolaevsky, etc. If several altars are arranged in the temple, each of they are consecrated in memory of a special event or saint. Then all the altars, except the main one, are called attached, or aisles.

There can be several altars in a temple

The temple ("church") is a special house dedicated to God - the "House of God", in which divine services are performed. In the temple there is a special grace or mercy of God, which is given to us through those who perform worship - the clergy (bishops and priests).

The external view of the temple differs from an ordinary building in that it rises above the temple dome representing the sky. Dome ends at the top head on which is placed cross to the glory of the head of the Church - Jesus Christ.

Often not one, but several chapters are built on the temple, then

• two heads mean two natures (Divine and human) in Jesus Christ;
• three chapters - three Persons of the Holy Trinity;
• five chapters - Jesus Christ and four evangelists,
• seven chapters - seven sacraments and seven Ecumenical Councils;
• nine chapters - nine ranks of angels;
• thirteen chapters - Jesus Christ and twelve apostles.

Sometimes they build large quantity chapters

Above the entrance to the temple is usually built Bell tower, that is, the tower on which the bells hang. The ringing of bells is necessary in order to call the faithful to worship and to announce the most important parts of the service performed in the temple.

At the entrance to the temple outside arranged porch(platform, porch).

Inside the temple is divided into three parts:

1. vestibule,
2. temple itself or middle part of the temple where those who pray stand, and
3. altar, where the clergy perform divine services and is the most important place in the whole temple - The Holy See where the sacrament of Holy Communion is performed.

The altar is separated from the middle part of the temple iconostasis consisting of several rows icons and having three gate: the middle gate is called Royal because through them the Lord Jesus Christ Himself, the King of glory, invisibly passes in the Holy Gifts (in Holy Communion). Therefore, no one is allowed to pass through the royal doors except the clergy.

The iconostasis is needed to separate the altar from the middle part of the temple

The reading and singing of prayers performed according to a special order (order) in the temple, headed by a clergyman, is called worship.

The most important worship liturgy or Mass(it is done before noon).

Because the temple is great holy place, where with special grace is invisibly present God Himself, then we must enter the temple with prayer and keep yourself in the temple quiet And reverently. You can't turn your back on the altar. Do not do it leave from the church until the end of the service.

So you enter the temple. You passed the first doors and entered vestibule or refectory. The vestibule is the entrance to the temple. In the first centuries of Christianity, penitents stood here, as well as catechumens (that is, persons preparing for holy baptism). Now this part of the temple does not have the same significance as before, but even today sometimes those who have seriously sinned and apostatized from the church temporarily stand in the porch for correction.

Having entered the following doors, that is, having got into the middle part of the temple, an Orthodox Christian must overshadow himself three times with the sign of the cross.

When entering the middle part of the temple, you must cross yourself three times

The middle part of the temple is called nave, that is, by ship, or quadruple. It is intended for the prayer of the faithful or those who have already been baptized. The most remarkable in this part of the temple are salt, and pulpit, kliros And iconostasis. Word salt It has Greek origin and represents the seat. This is an elevation before iconostasis. It is arranged so that the service is more visible and audible to the parishioners. It should be noted that in ancient times the solea was very narrow.

Solea is a platform, an elevation in front of the iconostasis

The middle of the salt, opposite the Royal Doors, is called pulpit, i.e., ascent. On the pulpit, the deacon pronounces litanies and reads the Gospel. On the pulpit, the faithful are also given Holy Communion.

Kliros(right and left) - these are the extreme sections of the salt, intended for readers and singers. Attached to the kliros banners, that is, icons on the staffs, called church banners. iconostasis called the wall separating the nave from altar, all hung with icons, sometimes in several rows.

In the center of the iconostasis royal doors located opposite the throne. They are called so because through them the King of Glory Jesus Christ Himself comes out in the Holy Gifts. The royal doors are decorated with icons on them: Annunciation of the Blessed Virgin Mary And four evangelists, that is, the apostles who wrote the Gospel: Matthew, Mark, Luke and John. An icon is placed above the royal doors last supper.

An icon is always placed to the right of the royal doors. Savior,
and to the left is an icon Mother of God.

To the right of the icon of the Savior is south door, and to the left of the icon of the Mother of God is north door. On these side doors are depicted Archangels Michael and Gabriel, or the first deacons Stephen and Philip, or the high priest Aaron and the prophet Moses. Side doors are also called deacon's gate, since deacons most often pass through them.

Further, behind the side doors of the iconostasis, icons of especially revered saints are placed. The first icon to the right of the icon of the Savior (not counting the south door) should always be temple icon, that is, the image of that holiday or that saint, in whose honor the temple was consecrated.

In the Russian tradition, high iconostases are adopted, often consisting of five tiers.

1. In the first tier on the Royal Doors - the icons of the Annunciation and the four evangelists; on the side gates (northern and southern) - icons of the archangels. On the sides of the Royal Doors: on the right - the image of the Savior and the temple feast, and on the left - the Mother of God and the icon of a particularly revered saint.
2. In the second tier - above the Royal Doors - the Last Supper, and on the sides - icons of the twelfth holidays.
3. In the third tier - above the Last Supper - the icon "Deesis", or prayer, in the center of which is the Savior sitting on the throne, on the right - the Mother of God, on the left - John the Baptist, and on the sides - icons of the prophets and apostles, stretching out their hands in prayer to the Lord . To the right and left of the Deesis are icons of saints and archangels.
4. In the fourth tier above the "deesis row": icons of the Old Testament righteous - the holy prophets.
5. In the fifth tier - the God of Hosts with the Divine Son, and on the sides - the icons of the Old Testament patriarchs. At the very top of the iconostasis, a cross is placed with the Mother of God and St. John the Theologian standing on either side.

In different temples, the number of tiers may vary.

At the very top of the iconostasis is placed cross with the image of our Lord Jesus Christ crucified on it.

In addition to the iconostasis, icons are placed along the walls of the temple, in large icon cases, that is, in special large frames, and are also located on lecterns, that is, on special high narrow tables with an inclined surface.

The kiot is a special large frame for the icon

Altar temples are always turned to the east, in commemoration of the idea that the church and worshipers are directed to "east above" that is, to Christ.

The altar is the main part of the temple, intended for the clergy and those who serve them during worship. The altar marks the sky, the dwelling of the Lord himself. In view of the especially sacred significance of the altar, it always inspires mysterious reverence, and at the entrance to it, believers should bow to the ground, and faces military rank- remove weapons. Enter the altar with the priest's blessing extreme cases can not only ministers of the church, but also the laity - men.

The clergy serve in the altar and there is the holiest place in the whole temple - the holy throne where the sacrament of Holy Communion is performed. The altar is set up on a raised platform. It is higher than other parts of the temple, so that everyone can hear the service and see what is happening in the altar. The very word "altar" means "exalted altar."

The throne is a specially consecrated quadrangular table, located in the middle of the altar and decorated with two clothes: the lower one is white, made of linen, and the upper one is made of more expensive matter, mostly brocade. The Lord Himself is mysteriously invisibly present on the throne as King and Lord of the Church. Only clergymen can touch the throne and kiss it.

On the throne are: the antimension, the Gospel, the cross, the tabernacle and the monstrance.

Antimins called a silk scarf (handkerchief) consecrated by a bishop with the image of the position of Jesus Christ in the tomb on it and, of course, with a particle of the relics of some saint sewn on the other side, since in the first centuries of Christianity, the Liturgy was always served on the tombs of the martyrs. Without an antimension, one cannot celebrate the Divine Liturgy (the word "antimension" is Greek, meaning "in place of the throne").

For safety, the antimension is wrapped in another silk plat, called orton. He reminds us of the sir (plate), with which the head of the Savior was entwined in the coffin.

On the antimension itself lies lip(sponge) for collecting particles of the Holy Gifts.

Gospel is the word of God, the teaching of our Lord Jesus Christ.

Cross- this is the sword of God, with which the Lord defeated the devil and death.

tabernacle called the ark (box), in which the Holy Gifts are stored in case of communion of the sick. Usually the tabernacle is made in the form of a small church.

Behind the throne is menorah, that is, a candlestick with seven lamps, and behind it altar cross. The place behind the throne at the easternmost wall of the altar is called mountain(high) place; it is usually made sublime.

Pyramid called a small ark (box), in which the priest carries the Holy Gifts for communion of the sick at home.

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 table is called altar. It prepares gifts for the sacrament of Communion.

On the altar are sacred vessels with all their accessories. All of these sacred objects are not to be touched by anyone except bishops, priests and deacons.

On the right side of the altar is arranged sacristy. This is the name of the room where the vestments are kept, that is, the sacred clothes used in worship, as well as church vessels and books, according to which worship is performed.

The temple also has eve, this is the name of a low table on which there is an image of a crucifix and a candle stand is arranged. Panikhidas are served before the eve, i.e. funeral services.

Before the icons and lecterns stand candlesticks on which believers place candles.

In the middle of the temple, above on the ceiling, hanging chandelier, i.e. a large candlestick with many candles. The chandelier is lit at the solemn moments of worship.

Now about the bells. They belong to the items of church utensils. Bells began to be used from the 7th century, during the persecution of Christians. Prior to this, the time for worship was determined through verbal announcements of the performers of the service, or Christians were called to prayer by special persons who went from house to house with announcements. Then, for the call to worship, metal boards were used, called bilami or riveters that were hit with a hammer. In the 7th century, bells appeared in the Italian region of Campania; so the bells are sometimes called campaigns.

In the Russian church, 5 or more bells of various sizes and different tones are usually used for ringing. The call itself has three names:

1. blagovest,
2. ringing And
3. chime.

Chime- slowly ringing each bell in turn, starting with the largest and ending with the smallest, and then hitting all the bells simultaneously. The chime is usually used in connection with a sad event, for example, when carrying the dead.

Blagovest- ringing one bell.

Trezvon - the ringing of all bells, expressing Christian joy on the occasion of a solemn holiday and the like.

It is now the custom to give the bells the sounds of a scale, so that their ringing sometimes produces a certain melody. The ringing of bells increases the solemnity of worship. There is a special service for the consecration of bells before they are raised to the bell tower.

Above the entrance to the temple, and sometimes next to the temple, is built Bell tower, or belfry, that is, the tower on which the bells hang.

Bell ringing is used to call the faithful to prayer, to worship, and also to announce the most important parts of the service being performed in the temple.

History of the altar Orthodox church dates back to those early times of Christianity, when in the catacomb churches underground and in ground basilicas in the front part, fenced off by a low lattice or columns from the rest of the space, it was placed as shrine, a stone tomb (sarcophagus) with the remains of a holy martyr.

In this stone tomb in the catacombs, the conversion of bread and wine into the Body and Blood of Christ took place.

The name itself indicates that already in antiquity altars Christian churches arranged on some elevation in relation to the rest of the temple.

Initially, the altar consisted of a throne, which was placed in the center of the altar space, the chair (seat) of the bishop and benches for spirituality (High Place), located against the throne against the wall in the semi-circle of the altar apse. The offering (altar) and the vessel storage (sacristy) were in separate rooms (chapels) to the right and left of the altar. Then the offer began to be placed in the altar itself, to the left of the High Place, when viewed from the side of the throne. Probably, in connection with this, the names of the holy places of the altar also changed.

The throne in ancient times was always called an altar or a meal, and the name "throne" referred to the bishop's seat in the High Place. With the transfer of the offer, on which bread and wine are prepared for the Sacrament of the Eucharist, to the altar, it began to be called the altar in the oral tradition, the throne (bishop's seat) began to be called the High Place, and the altar itself (meal) began to be called the throne.

Nowadays, in accordance with ancient traditions, in the eastern wall of the altar with outside the temple is arranged in a semicircle - the apse. In the middle of the altar is placed the holy throne. Close to the middle of the apse of the altar, an elevation is being built against the throne. In cathedral bishops' cathedrals and in many parish churches, there is a chair for the bishop in this place, as a sign of the throne (throne), on which the Almighty sits invisibly. In parish churches, in the semicircle of the apse, there may not be an elevation and an armchair, but in any case, the place is a sign of that Heavenly Throne, on which the Lord is invisibly present, and is called, therefore, the High Place.

The mountainous place is obligatory censed during divine services; passing, they bow, overshadowing themselves with the sign of the cross; in the High Place, a candle or lamp is certainly lit.

Right in front mountain place behind the throne is usually placed the Seven Candlestick, which in ancient times was a candlestick for seven candles, and now most often it is a lamp branched into seven branches from one high pillar, in which there are seven lamps lit during worship.

To the right of the high place and to the left of the throne is an altar on which the proskomedia is performed. Near it there is usually a table for prosphora filed by believers and notes with the names of people about health and repose. To the right of the throne, most often in a separate room, there is a vessel storage and a sacristy, where sacred vessels and vestments of the clergy are stored during non-liturgical time. Sometimes the sacristy may be located in a room separate from the altar. But in this case, there is always a table to the right of the throne, on which the robes of the clergy, prepared for worship, rely.

On the sides of the seven-candlestick, on the north and south sides of the throne, it is customary to place on the poles a portable icon of the Mother of God (on the north side) and a Cross with the image of the Crucifixion of Christ (on the south).

To the right or left of the throne is placed a washbasin for washing the hands of the clergy before the liturgy and washing the mouth after it, and a place where the censer is lit. In front of the throne, to the right of the Royal Doors at the southern doors of the altar, it is customary to place a chair for the bishop.

The altar, as a rule, has three windows, signifying the uncreated trinity light of the Godhead, or two times three (above and below), or three above and two below (in honor of the two natures of the Lord and Jesus Christ), or four (in the name of the Four Gospels) .

Altar because of the Sacrament of the Eucharist celebrated in it, it seems to repeat that tidied, lined, ready-made room where the Last Supper took place, since even today it is kept especially clean, covered with carpets, decorated in every possible way.

In the Orthodox Typicon and the Missal, the altar is often called a sanctuary. This is believed to be due to the fact that the ancient teachers of the Church often referred to the altar by the Old Testament name Holy of Holies. Indeed, the Holy of Holies of the Moses Tabernacle and Solomon's Temple, as they kept the Ark of the Covenant and other great shrines, spiritually represent the Christian altar, where the greatest Sacrament of the New Testament - the Eucharist takes place, are stored in the tabernacle of the Body and Blood of Christ. The use by the teachers of the Church of the concept "Holy of Holies" when applied to the Orthodox altar brings it closer to the Old Testament sanctuary, not in the likeness of the device, but bearing in mind the special holiness of this place.

Indeed, the sanctity of this place is so great that even before the separation of Catholicism from the fullness of Orthodoxy, a tradition was formed that forbade any of the laity, both women and men, from entering the altar. An exception was sometimes made only for deaconesses, and later for nuns in convents. Where they could enter the altar for cleaning and lighting lamps. Subsequently, with a special bishop or priestly blessing, subdeacons, readers, as well as altar servers from reverent husbands or nuns, whose duties include cleaning the altar, lighting lamps, preparing censers, etc., were allowed to enter the altar. In ancient Rus', it was not customary to keep icons on the altar depicting any saints other than the Mother of God, as well as icons on which there were images of people who were not canonized as saints (for example, soldiers guarding Christ or tormenting holy martyrs for faith and etc.).

Despite the fact that all Orthodox churches differ in size, distinctive features, as well as the types of materials that were used for their construction - they all have the same internal structure.

Therefore, wherever an Orthodox church is located, it consists of the same functional parts. Each of the parts of the internal structure of the temple has its own specific, clearly thought out practical purpose. Also, all parts have their own names, taking their origins from the depths of centuries.

In addition, along with the functional purpose, each part in the internal structure of the temple has an important symbolic meaning, which should be clear to every believer who comes to pray. In this article, we will look at the main parts of the internal structure of an Orthodox church, and also learn the meaning of some words from church terminology.

At the entrance to the Orthodox Church, we are met by porch- this is a porch or a small open terrace, covered with a roof from above. Above the entrance doors there is always an icon depicting a saint, a certain event or holiday, in honor of which this temple was erected.

An interesting fact is that three doors lead to the temple. And this custom originates from the ancient times of early Christianity, when men and women could not yet enter the temple through the same door. This long tradition in the architectural temples has been preserved to this day.

Parts of the internal structure of the temple.

The internal structure of each Orthodox church is divided into three main parts, each of which carries its own specific functional and semantic load. Among them are the following:

• vestibule;
• the middle part is, in fact, the very premises of the temple, the significance of which is emphasized by the corresponding design;
• altar.

Let us consider in more detail what features are characterized by each of these structural parts and what functional purpose it performs. In the Christian religious tradition, little has changed since ancient times, and therefore we can safely say that Orthodox churches built several centuries ago had the same structure.

The role of the vestibule in the temple.

In ancient times in vestibule there could be those visitors who still had time to accept the Christian religion. They could simply come and look at the service, but they did not have access to the middle of the temple. This was a precautionary measure so that dark, unknown forces would not penetrate into the temple and it would not be defiled. But at the same time, it was necessary to attract people and instruct them on the path of the Christian faith.

It was in the narthex that was previously located font- a special vessel designed for the rite of baptism. And only after the rite of baptism was performed on him, the newly-made Christian could enter the temple in order to attend the service as a full parishioner. After that, he was given access to the middle part of the temple, where he could come up and bow to the icons, as well as listen to the sermon of the priest, an Orthodox priest.

Fonts were used for infant baptism small size, but for the baptism of adult parishioners, they subsequently began to make quite roomy fonts, which were skillfully decorated with images from mosaics on religious themes. And today the fonts in some churches have become real works of art.

Nowadays, the vestibule has largely lost its original purpose, and is an ordinary vestibule through which everyone can get into the middle part of the temple. On holidays, when there are a lot of visitors to the temple, those people who came later than others, and therefore did not have time to go inside the temple, crowd in the narthex.

Previously, an Orthodox church was conditionally divided into three parts by small wooden bars - partitions, because it was believed that during worship and prayer, men and women could not be together.

Nowadays, the temple is a single, spacious room, the central place in which is occupied by iconostasis. It is an almost solid wall, decorated with many icons of Orthodox saints, which are placed in a clearly defined order.

Salt device.

In front of the iconostasis is salt, which is a part of the temple raised by one step, which is designed to enable believers to better see and hear the service.

The middle part of the salt comes forward and is called pulpit- from him Orthodox priest delivers a sermon, and the deacon reads the Gospel. This protruding part plays the role of a kind of stage from which the parishioners can better see all the actions of the priest and hear his words.

Also on the salt there are fenced off places called "kliros" - it is there that the choir is located during worship. Kliros located on the right and left sides. This is done because some church hymns must be performed by two choirs at the same time.

Appointment of church lamps.

Also on the salt there is a large number of a wide variety of lamps, each of which has its own name and functional purpose. Ordinary candlesticks are placed on the floor, and chandelier hung from the ceiling.

At first glance, the chandelier in its design resembles a very beautiful one, having several tiers, on each of which lighted candles are burning. However, these days they are often replaced with electric light bulbs.

Before the icons are hung lampadas- small lamps filled with oil. When candles burn in them, their flame, oscillating from the slightest movement of air, creates in the temple an atmosphere of unreality and mystery of everything that happens. This feeling is greatly enhanced by the play of light and shadow on the many brilliant details of the iconostasis.

From the point of view of the Christian religion, fire expresses the fiery love of believers for God and specifically for the saint in whose face the candle is placed. That is why it is customary to place candles in front of the image of the saint to whom believers turn with a request for help or assistance in solving life issues.

During the service, the priest uses another lamp, which he carries in his hands and overshadows the faithful with it. It consists of two crossed candles and is called dikirium. When the service is conducted by a priest of a higher rank - a bishop or patriarch, then a lamp with three candles is used - it is called trikirium.

An important part of worship is the rite of using the censer. Since ancient times, special aromatic substances have been burned in the censer. This custom has been preserved to this day in the Orthodox church tradition.

IN censer, which is a small vessel with slots designed for the passage of air, smoldering coals and pieces of aromatic resin are inserted - incense, which has long been used in Orthodox worship. During the service, the priest swings the censer and fumigates the believers, icons and holy gifts with fragrant smoke of incense. Rising clouds of fragrant smoke are a symbol of the holy spirit.

The device of the iconostasis.

The iconostasis is a wall that separates the main building of the temple from the altar. This is one of the most beautiful parts in the interior decoration of an Orthodox church, because the entire wall of the iconostasis is decorated with icons of numerous Christian saints. Each depicts a specific saint or great martyr, and they are all placed in a strict order.

There are three doors in the iconostasis. Two of them are small, and they are on the right and on the left side. And in the center is the main door - the so-called Royal Doors.

The name of this door means that God himself (in the Christian religious tradition he is also called the King) invisibly enters this door during the service. Therefore, the Royal Doors are usually closed. Only priests have the right to pass through them.

Components of the altar.

However, the most important part of every Orthodox church is altar. It's closed the last part the internal structure of the temple, in which the access of believers is prohibited. Therefore, only clergy have the right to enter there, who perform certain ritual actions there to conduct a church service in accordance with all the canons of the Christian religion.

The central place in the altar is occupied by the throne, which in fact is an ordinary table. He is covered antimension- a silk scarf, on which the image of the scene of the position of Jesus Christ in the tomb is embroidered by hand. An inscription is also made on the antimension about the date of consecration of this temple. The antimension consecrated by the patriarch is sent to the temple, and only from that time can one perform the rite of worship with it.

The antimension is covered with clothes - at first thin, which is called srachica, and on top of it is another one - indium. India in its own way appearance reminiscent of a tablecloth of expensive brocade, which descends to the floor.

There is a cross on the altar, a Gospel in a richly decorated binding, and a tabernacle - this is a special vessel that is designed to store the consecrated prosphora.

On the left side of the throne, another table is installed, which is called the altar. Sacred vessels are kept on it - chalice and paten. The preparation of holy gifts for worship is also performed on the altar.