Temple of God, in your own way appearance different from other buildings. For the most part, the temple, at its base, is arranged in the form of a cross. This means that the temple is dedicated to the Lord crucified for us on the cross, and that by the cross the Lord Jesus Christ delivered us from the power of the devil. Often the temple is arranged in the form of an oblong ship, which means that the Church, like a ship, in the image of Noah's ark, leads us across the sea of ​​life to a quiet harbor in the Kingdom of Heaven. Sometimes the temple is arranged in the form of a circle, this reminds us of the eternity of the Church of Christ. The temple can also be arranged in the form of an octagon, like a star, which means that the Church, like a guiding star, shines in this world.

Each temple is dedicated to God, bearing a name in memory of one or another sacred event or saint of God, for example, the Trinity Church, the Transfiguration, Ascension, Annunciation, Intercession, Mikhailo-Arkhangelsk, Nikolaevsky, etc.

The building of the temple usually ends at the top dome representing the sky. The dome ends at the top head on which the cross is placed, to the glory of the head of the Church - Jesus Christ. Often, not one, but several chapters are built on the temple, then: two chapters mean two natures (Divine and human) in Jesus Christ; three chapters- three Persons of the Holy Trinity; five chapters- Jesus Christ and the four evangelists, seven chapters- seven sacraments and seven ecumenical councils, nine chapters- nine orders of angels, thirteen chapters- Jesus Christ and the twelve apostles, and sometimes they build more chapters.

The shape of the dome also has a symbolic meaning. The helmet-shaped form reminded of the host, of the spiritual warfare waged by the Church against the forces of evil and darkness. The shape of the bulb is a symbol of the flame of a candle, referring us to the words of Christ: "You are the light of the world." The intricate shape and bright coloring of the domes on St. Basil's Cathedral speaks of the beauty of Heavenly Jerusalem.

The color of the dome is also important in the symbolism of the temple. Gold is a symbol of heavenly glory. Golden domes were at the main temples and at the temples dedicated to Christ and the Twelve Feasts. Blue domes with stars crown churches dedicated to the Mother of God, because the star recalls the birth of Christ from the Virgin Mary. Trinity churches had green domes, because green is the color of the Holy Spirit. Temples dedicated to saints are also crowned with green or silver domes.

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 divine services, as well as to announce the most important parts of the service performed in the temple. The ringing of one bell is called "blessing"(good, joyful news about the Divine service). The ringing of all bells, expressing Christian joy, on the occasion of a solemn holiday, etc., is called "ringing". The ringing of bells about a sad event is called "chime". Bell ringing reminds us of the heavenly world.

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.

How the Old Testament temple (in the beginning - the tabernacle) was divided into three parts: holy of holies, sanctuary and courtyard; so the Orthodox Christian church is divided into three parts: altar, the middle part of the temple and the vestibule.

As the holy of holies then meant, so now the altar means the Kingdom of Heaven. If several altars are arranged in the temple, each of them is consecrated in memory of a special event or saint. Then all the altars, except the main one, are called attached or aisles.

In the Old Testament, no one could enter the holy of holies. Only the high priest could enter, 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 for 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 to all who come to Him with faith.

Orthodox churches are built with an 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. AT church prayers we call Jesus Christ: "Sun of righteousness", "from the height of the East", (ie, "East from above"); "The East is His name."

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 to the narthex in the Orthodox church, which now has no significant significance. Previously, catechumens stood here, who, preparing to become Christians, had not yet been honored with the sacrament of baptism. Now, sometimes those who have seriously sinned and apostatized from the Church are temporarily sent to stand in the porch for correction.

At the entrance to the temple outside arranged porch- playground, porch.

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

The altar is separated from the middle part of the temple by a special partition lined with icons and called iconostasis.

The iconostasis contains three doors, or three gates. The middle gate, the largest, is placed in the very middle of the iconostasis and is called Royal Doors because the Lord Jesus Christ Himself, the King of Glory, passes through them invisibly in the Holy Gifts. No one is allowed to pass through the royal doors, except for the clergy. At the royal doors, from the side of the altar, there is a curtain, which, depending on the course of the Divine service, opens or closes. The royal gates are decorated with the image of icons on them: the Annunciation Holy Mother of God and the four evangelists, i.e., the apostles who wrote the gospel: Matthew, Mark, Luke, and John. Above the royal doors is placed the icon of the Last Supper.

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

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

If iconostases are arranged in several tiers, i.e. rows, then icons are usually placed in the second tier twelfth holidays, in third - icons of the apostles, in the fourth - icons prophets, at the very top - a cross is always placed.

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

Some part of the altar is in front of the iconostasis. They call her saline(Greek "elevation in the middle of the temple"), and its middle salt - pulpit(Greek "ascending"). From the pulpit, the priest pronounces the most significant words during the service. The pulpit is symbolically very significant. This is 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 salt near the walls of the temple they arrange kliros- places for singers and readers. The very name of the kliros comes from the name of the choristers-priests "kliroshanes", that is, choristers from the clergy, clergy (Greek "lot, put on"). At the very kliros they usually put banners- icons on cloth, attached to long poles in the form of banners. They are worn during religious processions.

The temple and its murals are a book meant to be read. You need to read this book from top to bottom, because the temple comes from above, from heaven. And its upper part is called "heaven", and the lower one is called "earth". Heaven and earth - make up the cosmos (this word in Greek means "decorated"). And indeed, the temple inside was painted wherever possible, even in the corners that are not visible to the eye. The painting is done carefully and beautifully, because the main spectator of everything is God, the All-Seeing and the Almighty. His image is located in the dome itself, in the most high point temple. God in Orthodox tradition depicted as Jesus Christ - Pantokrator (Almighty)1. In his left hand he holds a book, in his right he blesses the universe.

During the transition from the dome to the main volume of the temple, hemispherical planes are formed, on which four evangelists are depicted, bringing the heavenly Good News to earth through the Gospels. Vaults and arches connect heaven and earth. The main events of the gospel history are depicted on the vaults, on the arches - the apostles, prophets, saints, those who help people in their ascension to heaven. The walls of the temple are painted with scenes from sacred history: This Old Testament, New Testament, and Ecumenical Councils, the lives of the saints - up to the history of the state and the area. The range of subjects at first glance seems to be limited and repetitive, nevertheless, not a single temple inside is similar to another - each program of murals is original.

Orthodox church can be called an encyclopedia. In each temple there is the whole history of mankind, from the fall of Adam and Eve up to the present day, the saints of the 20th century. The culmination of world history and the pinnacle of the universe is Golgotha, the place where Jesus Christ was crucified, His Cross sacrifice and victory over death in the act of Resurrection took place. All this is concentrated in the eastern part of the temple, where the altar is located. The prologue and epilogue of the world are in the opposite part of the temple, on the western wall: here you can see the scenes of the creation of the world, the image of the bosom of Abraham - paradise, where the souls of the righteous are in bliss. But most often the western wall is occupied by the image of the Last Judgment, because when leaving the temple through the western doors, a person must remember the hour when his earthly life will end and everyone will appear at the Judgment. However, Last Judgment should not so much scare as remind a person of responsibility for the life he has lived.

clergymen

Following the example of the Old Testament Church, where there was a high priest, priests and Levites, the holy Apostles established in the New Testament Christian Church three degrees of priesthood: bishops, presbyters (i.e. priests) and deacons.

All of them are called clergy because through the sacrament of the priesthood they receive the grace of the Holy Spirit for the sacred service of the Church of Christ; perform worship, teach people the Christian faith and good life (piety) and manage church affairs.

Depending on the attitude towards marriage and lifestyle, the clergy are divided into two categories - "white" (married) and "black" (monastic). Deacons and priests can be both married (but only by the first marriage) and monastics, and bishops - only monastics.

Bishops constitute the highest rank in the Church. They receive the highest degree of grace. Bishops are also called bishops, i.e., the chiefs of the priests (priests). Bishops can perform all the Sacraments and all church services. This means that bishops have the right not only to celebrate the usual Divine service, but also to consecrate (ordain) to the clergy, as well as to consecrate myrrh and antimensions, which is not given to priests.

According to the degree of priesthood, all bishops are equal among themselves, but the oldest and most honored of the bishops are called archbishops, metropolitan bishops are called metropolitans, since the capital is called in Greek the metropolis. Bishops of ancient capitals, such as: Jerusalem, Constantinople (Tsargrad), Rome, Alexandria, Antioch, and since the 16th century the Russian capital of Moscow, are called patriarchs.

Between 1721 and 1917, the Russian Orthodox Church was ruled by Holy Synod. In 1917, the Holy Council assembled in Moscow was again elected to govern the Russian Orthodox Church " His Holiness Patriarch Moscow and All Russia.

To help the bishop, another bishop is sometimes given, who, in this case, is called a vicar, that is, a vicar.

Priests, but in Greek priests or presbyters, constitute the second sacred rank after the bishop. Priests can perform, with the blessing of the bishop, all the sacraments and church services, except for those that are supposed to be performed only by the bishop, that is, except for the sacrament of the priesthood and the consecration of the world and antimensions.

The Christian community, subordinated to the conduct of the priest, is called his arrival.

More worthy and honored priests are given the title archpriest, i.e. the chief priest, or the leading priest, and the chief among them is the title protopresbyter.

If the priest is at the same time monk, then it is called hieromonk, i.e., a priestly monk. Hieromonks, according to their appointment as abbots of monasteries, and sometimes regardless of this, as an honorary distinction, are given the title abbot or higher rank archimandrite. The most worthy of the archimandrites are elected bishops.

Deacons constitute the third, lowest, sacred rank. "Deacon" is a Greek word and means "servant". Deacons serve the bishop or priest during Divine services and the celebration of the sacraments, but they themselves cannot perform them. The participation of a deacon in Divine services is not obligatory, and therefore in many churches the service takes place without a deacon.

Some deacons are awarded the title protodeacon, i.e., the first deacon.

A monk who has received the rank of deacon is called hierodeacon, and the senior hierodeacon - archdeacon.

The hierarchy of the clergy can be presented in the form of a table:

Hierarchical degree	"White" (married) clergy	"Black" (monastic) clergy
Deacon	Deacon Protodeacon	Hierodeacon Archdeacon
Priesthood	Priest (priest) Archpriest Protopresbyter	Hieromonk hegumen Archimandrite
Bishopric		Bishop Archbishop Metropolitan Patriarch

Monasticism has its own internal hierarchy, consisting of three degrees (belonging to them usually does not depend on belonging to one or another proper hierarchical degree): monasticism(ryassofor), monasticism(small schema, small angelic image) and schema(great schema, great angelic image). Most of today's monastics belong to the second degree - to actual monasticism, or the lesser schema. Only those monastics who have exactly this degree can receive ordination to the episcopal rank. The particle "schema" is added to the title of the rank of monastics who have accepted the great schema (for example, "schiegumen" or "schematropolitan"). Belonging to one or another degree of monasticism implies a difference in the level of rigor monastic life and is expressed through differences in monastic dress. During monastic tonsure, three main vows are taken - celibacy, obedience and non-possession, and a new name is assigned as a sign of the beginning of a new life.

In addition to the three sacred ranks, there are also lower official positions in the Church: subdeacons, psalm readers(deacons) and sexton. They belong to the number clergy, are appointed to their position not through the sacrament of the Priesthood, but only according to the hierarchical order, blessedly so.

Readers It is their duty to read and sing, both during Divine services in the church on the kliros, and during the performance of spiritual services by the priest in the homes of parishioners.

Ponomari it is their duty to call the faithful to the service by ringing the bells, to light candles in the church, to serve the censer, to help the psalm-readers in reading and singing, and so on.

subdeacons participate only in hierarchical service. They dress the bishop in sacred clothes, hold lamps (trikirii and dikirii) and give them to the bishop to bless those who pray with them.

Clergymen, for the performance of divine services, must wear special sacred garments. Sacred garments are made of brocade or some other suitable material and are decorated with crosses.

clothes deacon are: surplice, orarion and handrails.

Surplice there is long clothes no slit front and back, with a hole for the head and wide sleeves. A surplice is also required for subdeacons. The right to wear a surplice can be given to both psalm-readers and laity serving in the temple. The surplice marks the purity of the soul, which the persons of the holy dignity should have.

orarion there is a long wide ribbon of the same material as the surplice. It is worn by the deacon on the left shoulder, above the surplice. The orarion marks the grace of God, which the deacon received in the sacrament of the Priesthood.

Handrails called narrow sleeves, pulled together with laces. The instructions remind the clergy that when they perform the sacraments or participate in the celebration of the sacraments of the faith of Christ, they do this not with their own strength, but with the power and grace of God. The handrails also resemble the bonds (ropes) on the hands of the Savior during His suffering.

Vestments priest are: underdress, stole, belt, handrails and phelonion(or riza).

Undershirt There is a surplice in a slightly modified form. It differs from the surplice in that it is made of thin white matter, and its sleeves are narrow with laces at the ends, with which they are tightened on the hands. White color The vestment reminds the priest that he must always have a pure soul and lead a blameless life. In addition, the undershirt also reminds us of the tunic (underwear) in which our Lord Jesus Christ Himself walked on earth and in which He completed the work of our salvation.

Stole there is the same orarion, but only folded in half so that, bending around the neck, it descends from the front down with two ends, which, for convenience, are sewn or somehow connected to each other. Epitrachelion marks a special, double compared with a deacon, grace given to a priest for the performance of the sacraments. Without an epitrachelion, a priest cannot perform a single service, just like a deacon - without an orarion.

Belt It is put on over the stole and vestment and marks the readiness to serve the Lord. The belt also marks the Divine power, which strengthens the clergy in their ministry. The belt also resembles the towel with which the Savior girded himself when washing the feet of His disciples at the Last Supper.

Riza, or phelonion, put on by the priest over other clothes. This garment is long, wide, sleeveless, with a hole for the head at the top and with a large opening in front for free hand action. In its appearance, the riza resembles the purple robe in which the suffering Savior was clothed. The ribbons sewn on the robe are reminiscent of the streams of blood that flowed over His garments. At the same time, the riza also reminds the priests of the clothes of truth, in which they should be clothed as servants of Christ.

On top of the chasuble, on the chest of the priest is pectoral cross.

For diligent, long service, priests are given as a reward gaiter, that is, a quadrangular board, hung on a ribbon over the shoulder and two corners on the right thigh, meaning the spiritual sword, as well as head ornaments - skufia and kamilavka.

Bishop (bishop) puts on all the clothes of a priest: a vestment, epitrachelion, belt, handrails, only his robe is replaced sakkos, and the gaiter club. In addition, the bishop puts on omophorion and miter.

Sakkos- the outer clothing of the bishop, similar to the deacon's surplice shortened from below and in the sleeves, so that from under the sakkos the bishop can see both the underdress and the stole. Sakkos, like the priest's robe, marks the Savior's scarlet.

Mace, this is a quadrangular board, hung at one corner, over the sakkos on the right thigh. As a reward for excellent diligent service, the right to wear a club is sometimes received from the ruling bishop and honored archpriests who also wear it with right side, and the gaiter in this case is placed on the left. For archimandrites, as well as for bishops, the club serves as a necessary accessory of their vestments. The club, like the legguard, means the spiritual sword, that is, the word of God, with which the clergy must be armed to fight unbelief and wickedness.

On their shoulders, over the sakkos, bishops wear omophorion. The omophorion is a long, wide, ribbon-like platter adorned with crosses. It is placed on the bishop's shoulders in such a way that, wrapping around the neck, one end descends in front, and the other behind. Omophorus is a Greek word and means pauldron. The omophorion belongs exclusively to the bishops. Without an omophorion, a bishop, like a priest without an stole, cannot perform any service. The omophorion reminds the bishop that he must take care of the salvation of the erring, like the gospel good shepherd, who, having found the lost sheep, carries it home on his shoulders.

On the chest, on top of the sakkos, in addition to the cross, the bishop also has panagia which means "Holy One". This is a small round image of the Savior or the Mother of God, decorated with colored stones.

On the head of the bishop is placed miter, decorated with small icons and colored stones. Mitra marks the crown of thorns, which was placed on the head of the suffering Savior. The archimandrites also have a miter. In exceptional cases ruling bishop gives the right to the most deserving archpriests to wear a miter instead of a kamilavka during Divine Services.

During worship, bishops use wand or staff as a sign of supreme pastoral authority. The staff is also given to archimandrites and abbots, as heads of monasteries.

During the service, under the feet of the bishop are placed eagles. These are small round rugs depicting an eagle flying over the city. Eaglets mean that the bishop must, like an eagle, ascend from the earthly to the heavenly.

Home clothes bishop, priest and deacon make up a cassock (half-caftan) and cassock. Over the cassock, on the chest, the bishop wears a cross and a panagia, and the priest wears a cross.

Church utensils

The main part of the temple is altar. In the altar, the clergy perform Divine service and there is the most Holy place in the whole temple - a saint 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.

Throne a specially consecrated quadrangular table is called, 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. On the throne, mysteriously, invisibly, the Lord Himself is present 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 (shawl) consecrated by a bishop, with the image of the position of Jesus Christ in the tomb and, of course, with a particle of the relics of a saint sewn on the other side, since in the first centuries of Christianity, the Liturgy was always performed on the tombs of the martyrs. Without an antimension it is impossible to 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, this is the word of God, considering 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.

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

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.

To the left of the throne, in the northern part of the altar, stands 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 accessories to them, namely:

1. Holy Chalice, or chalice into which wine and water are poured before the Liturgy, which is then offered, after the Liturgy, into the blood of Christ.

2. Paten- a small round dish on a stand. Bread is laid on it for consecration at the Divine Liturgy, for its transformation into the body of Christ. The diskos marks both the manger and the tomb of the Savior.

3. asterisk, consisting of two metal small arcs connected in the middle by a screw so that they can either be folded together or moved apart crosswise. It is placed on the diskos so that the cover does not touch the particles taken out of the prosphora. The asterisk marks the star that appeared at the birth of the Savior.

4. copy a spear-like knife for taking out the lamb and particles from the prosphora. It marks the spear with which the soldier pierced the ribs of Christ the Savior on the Cross.

5. liar- a spoon used for the communion of believers.

6. Sponge or boards- for wiping vessels.

Small covers, which cover the bowl and diskos separately, are called patrons. The large veil that covers both the bowl and the paten together is called air, marking the airspace in which the star appeared, which led the Magi to the manger of the Savior. All the same, together the covers depict the veils with which Jesus Christ was wrapped at birth, as well as His funeral sheets (shroud).

All these sacred objects are not to be touched by anyone except bishops, priests and deacons.

Still on the altar ladle, in which, at first, proskomedia, wine with water is served for pouring into the holy cup; then, before communion, warmth is supplied in it ( hot water), and in it a drink is taken out after communion.

Still in the altar censer or censer- a vessel fixed on a chain that spreads fragrant smoke - incense (incense). Incense was established in the Old Testament church by God Himself. Burning in front of St. throne and icons expresses our respect and reverence for them. Censing addressed to those who pray expresses the wish that their prayer be fervent and reverent and easily ascend to heaven, like censer smoke, and that the grace of God overshadow the believers as much as censer smoke surrounds them. Believers must respond to incense with a bow.

The altar also contains dikyrium and trikirium used by the bishop to bless the people, and ripids.

Dikiriy called a candlestick with two candles, signifying two natures in Jesus Christ - Divine and human.

Trikiriem called a candlestick with three candles, signifying our faith in the Holy Trinity.

Ripids or fans are called metal circles attached to the handles, with the image of cherubs on them. The deacons wave with ripides over the gifts as they are consecrated. Previously, they were made from peacock feathers and were used to protect St. Gifts from insects. Now the breath of ripid has a symbolic meaning, it depicts the presence of heavenly forces during the celebration of the sacrament of Communion.

On the right side of the altar is arranged sacristy. This is the name of the room where the robes are kept, i.e. the sacred clothes used during Divine services, as well as church vessels and books, according to which Divine services are performed.

There are candlesticks in front of icons and lecterns, on which believers place candles. Parishioners take candles in candle box- a special place at the entrance to the temple. A lit candle means our fiery love for God, the Most Holy Theotokos and all the saints to whom we turn with prayers.

In a special place of the temple (usually on the left side) is installed eve- a small table with the image of the Crucifixion and cells for candles, which believers place for the repose of loved ones, relatives and friends.

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.

In preparing the material, the following works were used:
"Law of God", Archpriest Seraphim Slobodskoy.
"Orthodoxy for Children", O.S. Barilo.
Resource materials Orthodox World. Ru., Fundamentals of Orthodoxy

The device of an Orthodox church is connected with symbolic traditions, the history of the development of worship.

The main parts of the cathedrals are called:

• the altar is a holy place;
• naos - the middle part;
• vestibule

Each of them symbolizes a certain area of ​​being, is a repetition of the Divine, heavenly and earthly life.

Diagram of the internal structure of an Orthodox church

The altar depicted on the plan, fenced off by the iconostasis from the entire temple, is the holiest place in the cathedral. This is followed by the middle part of the temple, and then the narthex and the porch - a platform in front of the entrance to the church.

The drawing shows the main parts of the structure of the Orthodox Church.

Description of the internal structure of the temple

Let us consider in more detail the internal structure of the Christian temple.

vestibule

This is the name of the temple, symbolizing the sinful land.

The outer vestibule includes a porch with a porch. According to the ancient Russian custom, penitents say prayers at this place, and people who consider themselves unworthy to be inside the temple stand asking for alms.

At the monasteries in the vestibules there is a fraternal refectory, which is the second warm temple.

A tower-shaped bell tower is built above the narthex, symbolizing a candle.

Temple Sanctuary - Middle Section

The middle part of the building is considered a temple, symbolized by earthly existence, is a particle of the renewed human world. They call this place naves, it is located from the porch to the holy place - the altar.

There are icons displayed in large frames or on narrow special tables with inclined covers, which are called lecterns. Candlesticks are placed in front of the holy images, where parishioners can put candles. A lamp made of many candles decorates the interior of this part of the cathedral; the chandelier is called a chandelier.

There is also a small table on which there are candlesticks and a crucifix, called eve or eve. This is a place of requiems or requiem services.

Traditionally, the presence in the temple of the image of Golgotha, which is located in its middle part. This is an image in the form of a wooden Cross the height of a man, on it is the image of the crucified Savior.

On the bottom eight-pointed cross, on a stand, there is an image symbolizing the skull and bones of Adam.

To the right of the Crucifixion is an icon with the image of the Mother of God, to the left of John the Theologian, sometimes instead of him the face of Mary Magdalene.

Salt in the temple

In front of the iconostasis and the altar there is an elevation protruding into the temple, called the solea, in the middle of its ledge is the pulpit, which means ascent.

On both edges of the elevation, places are arranged where the choir is located. These platforms are called kliros, singing priests were called “kliroshans”.

Banners are placed next to the kliros - icons made on silk fabrics, attached to long poles. As church banners they are carried during religious processions.

On the semicircular sole, there are sometimes choirs in the form of a balcony. They are usually located on the western side of the temple.

Altar in the church

Traditionally located in the east side, it faces the sunrise.

The altar is considered "heaven on earth". It is associated with the images of Paradise, is considered the heavenly dwelling of the Lord. In a literal translation, the altar is called the "exalted altar." Only the anointed of God are allowed to enter it.

The inside of the altar consists of:

1. The main shrine, called the Throne for the performance of the Sacraments.
2. The upper high platform, located behind the throne, where the menorah and the cross are placed.
3. The altar, where bread and wine are prepared for the Sacrament.
4. Vessels and sacristies, in which sacred vessels and vestments of priests are located for worship.

The iconostasis separates "Heaven on Earth" from the rest of the cathedral, filled with icons, and there are gates in it. Only clergymen are allowed to enter the central ones, called royal ones. The gates on the north and south sides are for deacons.

The image of the Savior is placed to the right of the central gate, to the left is the icon of the Mother of God. After the image of the Savior, there is a temple icon, which depicts the most revered saint, whose name is associated with the illumination of the temple.

Church aisle

According to Russian traditions Orthodox Church it is not allowed to celebrate more than one liturgy during one day on the same throne. Therefore, additional thrones are installed in the temple, for which either parts are allocated in the main building, or extensions are made outside.

They are called aisles or pareklesia, they are located in the southern or northern side of the room. The presence of several church aisles sometimes not only complicates the structure of the temple, but also creates a whole complex.

Throne

It is a consecrated table, the lower garment of which is a white linen, the upper one is a colored expensive fabric.

This is a place for sacred objects, the specificity of which is that only clergy are allowed to touch them.

Altar in an Orthodox church

Located on the left side of the throne. The height of the sacrificial table is the same as the throne.

It is used for the ceremony of making wine and prosfiers, which are needed for communion.

pulpit

This is a place in the form of a semicircular ledge in the center of the salt, from which the priest delivers speeches and sermons.

Architectural elements of the temple

According to the appearance of an Orthodox church, its purpose is determined. It can be in the form:

1. The cross is the symbol of salvation.
2. A circle symbolizing eternity.
3. A square associated with the earth and spiritual fortress.
4. An octagon representing the Star of Bethlehem.
5. A ship replicating Noah's Ark.

The accessories of the decoration of the temple are:

• images on icons and frescoes;
• lamps that are lit depending on the significance of the service;
• lamps.

If you look at the photo with the temples, then there is a noticeable commonality in their structure - this is the presence of domes, which are crowned with a head with a cross. For example, the tripling of domes symbolizes the Holy Trinity.

For parishioners, both for children and adults, an Orthodox church is perceived as the Kingdom of Heaven. It is useful for everyone to know what the main parts of the church are called; for this purpose, a drawing or a picture with captions helps well.

Many Orthodox churches amaze with the beauty and elegance of decoration, architectural splendor. But in addition to the aesthetic load, the entire construction and design of the temple has a symbolic meaning. You cannot take any building and organize a church in it. Consider the principles by which the device and interior decoration of an Orthodox church is organized and what meaning the design elements carry.

Architectural features of temple buildings

A temple is a consecrated building in which Divine services are served, and believers have the opportunity to take part in the Sacraments. Traditionally, the main entrance to the temple is located in the west - where the sun sets, and the main liturgical part - the altar - is always laid to the east, where the sun rises.

Prince Vladimir Church in Irkutsk

You can distinguish a Christian church from any other buildings by the characteristic dome (head) with a cross. This is a symbol of the death on the cross of the Savior, who voluntarily ascended the Cross for our redemption. It is no coincidence that the number of heads on each church, namely:

• one dome marks the commandment of the unity of God (I am the Lord your God, and you will have no other gods but Me);
• three domes are erected in honor of the Holy Trinity;
• five domes symbolize Jesus Christ and His four evangelists;
• seven chapters remind believers of the seven main Sacraments of the Holy Church, as well as of the seven ecumenical councils;
• sometimes there are buildings with thirteen heads, which symbolize the Lord and 12 apostles.

Important! Any temple is dedicated, first of all, to our Lord Jesus Christ, but at the same time it can be consecrated in honor of any saint or holiday (for example, the Nativity Church, St. Nicholas, Pokrovsky, etc.).

About Orthodox churches:

When laying the construction of the temple, one of the following figures can be laid in the foundation:

• the cross (marks the instrument of death of the Lord and the symbol of our salvation);
• rectangle (associated with Noah's ark, as a ship of salvation);
• circle (means the absence of the beginning and end of the Church, which is eternal);
• star with 8 ends (in remembrance of star of bethlehem which pointed to the birth of Christ).

Top view of the Church of Elijah the Prophet in Yaroslavl

Symbolically, the building itself corresponds to the ark of the salvation of all mankind. And just as Noah many centuries ago saved his family and all living things on his ark during the Great Flood, so today people go to churches to save their souls.

The main liturgical part of the church, where the altar is located, looks to the east, since the goal of human life is to go from darkness to light, which means from west to east. In addition, in the Bible we see texts in which Christ himself is called the East and the Light of Truth coming from the East. Therefore, it is customary to serve the Liturgy in the altar towards the rising sun.

The interior of the temple

Entering any church, you can see the division into three main zones:

1. vestibule;
2. main or middle part;
3. altar.

The vestibule is the very first part of the building for entrance doors. In ancient times, it was customary that it was in the narthex that sinners and catechumens stood and prayed before repentance - people who were just preparing to accept Baptism and become full members of the Church. AT modern churches there are no such rules, and candle stalls are most often located in the porches, where you can buy candles, church literature and submit notes for remembrance.

The vestibule is a small space between the door and the temple.

In the middle part are all those praying during the service. This part of the church is sometimes also called the nave (ship), which again refers us to the image of Noah's ark of salvation. The main elements of the middle part are solea, pulpit, iconostasis and kliros. Let's consider in more detail what it is.

Solea

This is a small step, located in front of the iconostasis. Its purpose is to elevate the priest and all participants in worship so that they can be seen and heard better. In ancient times, when the temples were small and dark, and even crowded with people, it was almost impossible to see and hear the priest behind the crowd. Therefore, they came up with such an elevation.

pulpit

In modern churches, this is part of the salt, most often oval in shape, which is located in the middle of the iconostasis right in front of the Royal Doors. On this oval ledge, sermons are delivered by the priest, petitions are read out by the deacon, and the Gospel is read. In the middle and on the side of the pulpit there are steps for climbing to the iconostasis.

The gospel is read from the pulpit and sermons are delivered

Choir

The place where the choir and readers are located. In large churches, most often there are several kliros - upper and lower. The lower kliros are, as a rule, at the end of the salt. On big holidays, several choirs can sing in one temple at once, which are located on different kliros. During regular services, one choir sings from one kliros.

Iconostasis

The most conspicuous part of the interior decoration of the temple. This is a kind of wall with icons that separates the altar from the main part. Initially, iconostases were low, or their function was performed by curtains or small bars. Over time, icons began to be hung on them, and the height of the barriers grew. In modern churches, iconostases can reach the ceiling, and the icons on it are arranged in a special order.

The main and largest gate leading to the altar is called the Royal Doors. They depict the Annunciation of the Most Holy Theotokos and the icons of all four evangelists. On the right side of the Royal Doors, an icon of Christ is hung, and behind it is the image of the main holiday, in honor of which the temple or this limit was consecrated. On the left side - the icon of the Virgin and one of the most revered saints. It is customary to depict the Archangels on the additional doors to the altar.

The Last Supper is depicted above the Royal Doors, icons of the great twelve feasts are on a par with it. Depending on the height of the iconostasis, there may be more rows of icons depicting the Mother of God, saints, places from the Gospel. The same arrangement can be seen on the large crucifix, which is located on the side of the iconostasis.

The main idea of ​​the design of the iconostasis is to represent the Church in all its fullness, with the Lord at the head, with saints and heavenly powers. A person who prays at the iconostasis, as it were, faces everything that is the essence of Christianity from the time of the Lord's earthly life to this day.

About prayer in the temple:

Altar

Finally, the holy of holies of any church, without which the service of the Liturgy is impossible. A church can be consecrated even in a simple building without domes, but it is impossible to imagine any church without an altar. Anyone can not enter the altar, this is allowed only for clergy, deacons, sexton and individual males with the blessing of the rector of the temple. Women are strictly forbidden to enter the altar at all.

The main part of the altar is the Holy See, which symbolizes the Throne of the Lord God himself. In the physical sense, this is a large heavy table, maybe made of wood or stone. The square shape indicates that food from this table (namely the word of God) is served to people all over the Earth, to all four cardinal points. For the consecration of the temple, it is obligatory to lay the holy relics under the Altar.

Important! As in Christianity there is nothing accidental and unimportant, so the decoration of the house of God has a deep symbolic meaning in every detail.

It may seem superfluous for new beginning Christians to be so careful about the details, however, if you delve deeper into the essence of worship, it will become clear that there is a use for every thing in the temple. Such an order sets an example for every person: we must live in such a way that both external and internal dispensation lead us to God.

Video about the internal structure of the temple

A temple (house) is a building that has a religious purpose, services to God are performed in it, and religious rites are also held. In addition to the main religious functions, the temple carries a certain idea of ​​people about the universe. Temples also had another purpose (before Christianity), they served as a refuge, or a place for solving important issues and trade.
Only a building that has an altar is considered a Christian church, in which the Eucharist (thanksgiving) is celebrated - the great sacrament.

Christian churches have big story. Ever since the time when Christianity was not one of the main religions, and succumbed to persecution by the authorities and other religions. Christians gathered to serve only in the catacombs (dungeons where burials were carried out), where, according to the laws of that time, gatherings of people who professed their religion were not prohibited.
So, underground churches, they are called "crypts" already had an altar (most often a tomb) on which the sacrament of the Eucharist was performed. Since that time, there has been a tradition of placing holy relics on the altar, and decorating the walls of temples with images from the holy book.
Only in the 4th century did overground Christian churches begin to be built, when religion was recognized as dominant (Edict of Milan 313). It happened thanks to Emperor Constantine.

The main types of churches are the basilica and the cross-domed church.
basilica- a building that has a rectangular and elongated shape, divided from the inside by several rows (from 2) of pillars or columns, which create naves (architectural space of a longitudinal shape). Often the central nave was higher than the side ones. It also had a ledge - an apse (the protruding part where the altar is located), a presbytery (a place for the clergy) was placed there.
A feature of the basilica is also that the entrance is located on the western side of the temple, and the altar is on the eastern side. This placement symbolizes the coming of Christians to God (repentance). In Christianity, the west is associated with sinfulness, and the east with divinity. Near the part where the altar is located, the temple is crossed by transverse naves, which gave it the shape of a cross.
The most common are three-aisled basilicas. They are created with the help of two inner rows of columns, in the side naves there are often choirs (an oblong-shaped room for the clergy or a church choir), as well as “matronaeums” (special galleries for women, because it was adopted from the Jews, the separate location of men and women in temple).
Often, in especially large temples in front of the main building, there were open courtyards with columns placed around the entire perimeter, they are called atriums.

Great importance was attached to the decoration of the interior of the basilica. The temple was decorated mainly from the inside. Marble was used for this, beautiful wall murals, and mosaics that were laid out both on the walls and on the floor. But special attention was paid to decorating the main and sacred part of the temple - the altar. The facade of the basilica was often not decorated.
This model of the temple remained unchanged for a long time.

Starting from the 12th-13th century, other types of temples appeared - the Gothic cathedral. They differed from the early Christian ones in that they were covered with stone vaults.

The Gothic temple began to rise high up due to the fact that new technologies and architectural elements were used in the construction, among them the flying buttress. The weight of the vault was transferred to the walls, this unloaded the temple from the internal columns and made it possible to create big windows which made it spacious and bright.

The altar was also separated from the main volume of the temple by a partition. In temples, the restriction for the joint stay of men and women has disappeared.

Decorated now not only internal walls temple, but also its facade. Thus, they tried to convey the "word of God" beyond the walls of the temple.
After the division of the United christian church, the eastern (orthodox) church developed the cross-domed Byzantine type of church.

Cross-domed

Its characteristic features are that the temple had a cruciform shape (close to a square), and a high dome that contained windows.

The naves (both longitudinal and transverse) are now of equal length, and at the intersection they create a Greek (equilateral) cross. Hence the name itself - Cross-dome. At the same time, rotundas (round temples) appeared.

Orthodox church

Starting from the 15-16th century, iconostases began to appear in Orthodox churches, they separated the altar part of the temple from its middle part. The iconostasis is a wall with rows of icons.
The narthex (a place for people who could not enter the middle of the temple) became known as the vestibule, and its outer part became the porch (a platform with a staircase to enter the temple).
In order to be able to conduct simultaneous services by several priests (on major holidays and events), extensions to the temple were introduced.

Baptistery

A separate building, often round in shape, near the temple, it is intended for the rite of baptism. In its center is a font in which an adult can fit. Now the baptistery is rarely built.

,middle temple and vestibule

ALTAR

The altar is the most important part of the temple, it means the Kingdom of Heaven. Christian churches are built with the altar to the east - in the direction 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 for the main one, are called aisles.

The device of the Orthodox Church

The altar is higher than other parts of the temple. The very word "altar" means an elevated altar.
Divine service is performed in the altar and there is the most holy place in the whole temple - 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 is linen, called katasarkiy or srachica (symbolically represents the burial shrouds of Jesus Christ - the shroud), entwined with a rope (rope), and the upper one is made of brocade, called inditia (indition), symbolizing the solemn attire of Jesus Christ as King of glory.

THRONE

The Sacrament of Holy Communion is celebrated on the throne. It is believed that Christ is invisibly present on the throne, and therefore only clergy can touch it. Always rely on the throne antimension, altar gospel, altarpiece cross , tabernacle , monstranceandlampada . Particles of holy relics are placed on the altar in a special reliquary.
In cathedrals and large churches, a canopy in the form of a dome with a cross (ciborium) is installed above the throne, which symbolizes heaven, and the throne itself is the land on which Jesus Christ suffered. In the center of the ciborium, above the throne, a dove figurine is placed, which symbolizes the descent of the Holy Spirit.
The place behind the throne near the eastern wall is considered the holiest place even on the altar, it is specially made a little elevated and is called “ mountain place". It traditionally has a large menorah and a large altar cross.

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, a rite of solemn preparation of bread and wine for communion or proskomidia takes place, the first part Divine Liturgy, where the bread in the form of prosphora and wine offered for the sacred service are prepared in a special way for the subsequent sacrament Bloodless Sacrifice Body and Blood of Christ. On the altar is chalice (the holy cup into which wine and water is poured, a symbol of the blood of Jesus Christ); paten (a dish on a stand for sacramental bread, a symbol of the body of Jesus Christ); asterisk (two arcs connected crosswise, installed on the diskos so that the cover does not touch the prosphora particles; the star is a symbol of the star of Bethlehem); copy (a sharp stick for removing particles from prosphora, a symbol of the spear that pierced Christ on the cross); liar - a spoon for communion of believers; sponge for wiping vessels. The prepared communion bread is covered with a veil. Small covers of a cruciform shape are called patrons , and the largest air . In parish churches that do not have a special vessel storage, sacred liturgical vessels are constantly on the altar, which are covered with shrouds during off-duty hours. On the altar necessarily there is a lamp, a Cross with a Crucifixion.
At the southern wall of the altar is arranged sacristy - room for storing rice, i.e. liturgical clothes, as well as church vessels and liturgical books.

ROYAL DOORS

In ancient Christian churches, the altar was always separated from the rest of the temple by a special partition. Behind the altar partition is stored censer , dikyrium (double candlestick), trikirium (three-candlestick) and ripids (metal circles-fans on the handles, with which the deacons blow over the gifts during their consecration).
After the great schism of the Christian Church (1054), the altar partition 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 clergymen can pass through the Royal Doors, and only during worship. Outside of worship and without vestments, enter through royal doors only the bishop has the right to enter the altar and leave the altar.
Inside the altar behind the Royal Doors hangs a special veil - catapetasma, which in the course of the Divine service is opened in whole or in part at the moments of the divine service established by the charter.
Like the vestments of the clergy catapetasma different colors depending on the day of the year and holiday.
On the Royal Doors are depicted four evangelists (Matthew, Mark, Luke and John) and the Annunciation of the Most Holy Theotokos. Above the royal doors is placed the icon of the Last Supper.
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. 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. I call the north and south side doors deacon's 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 south door) is called temple icon, i.e. it depicts a holiday or a saint in whose honor the temple is consecrated.
If the iconostasis consists of several tiers, then icons are usually located in the second tier. twelfth holidays, in third icons of the apostles, in the fourth - icons prophets, at the very top - a cross is always placed 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.
Before the icons and lecterns stand candlesticks on which believers place candles.
The elevation in front of the iconostasis, on which the altar and the iconostasis are built, protrudes forward into the middle part of the temple and is called saline.
The semicircular ledge in front of the Royal Doors in the middle of the salt is called pulpit, i.e. climb. On the ambo, the deacon pronounces litanies and reads the Gospel, from here the priest preaches and Holy Communion is administered.
Along the edges of the salt, near the walls of the temple, they arrange kliros for reciters and singers.
The kliros have banners.
The low table, on which stands the image of the crucifixion and rows of candlesticks, is called eve or eve. Before the eve, memorial services are served - requiems.

LIGHTS

A special place among church utensils is occupied by lamps.
Even in the Byzantine Empire, church utensils for lighting churches were born, which are still being made today: lampadas, khoros, chandeliers, church candlesticks and church chandeliers.
The most ancient lamps are lampadas (or lompads), the dim light of which illuminated the ancient cave temples of the early Christians.
The lampada is a portable lamp (candlestick), which, during the small and large exits to the liturgy, is carried in front of the priest and deacon. Such an icon lamp is given by a special lamp-maker (Greek primikirius) to the bishop at his entrance to the temple.
Even the ancient Greeks hung lampadas from wooden or metal hoops to illuminate temples, or hung them on chains stretched through the temple. The development of this method of suspension with a lamp led to the appearance of hanging lamps of more complex shapes: horos, chandeliers and church chandeliers.
Earlier than the chandelier, church lamps are khoros, which occupy an intermediate step in the evolution of church lamps between the lampada and the chandelier.
Horos has the form of a horizontally located metal or wooden wheel, suspended on chains from the ceiling of the temple. Lampadas or candles were attached around the entire circumference of the wheel. Sometimes a hemispherical bowl was installed in the center of the wheel, in which a lamp was also placed.
Later khoros evolved into bulky chandeliers, which over time were transformed into more elegant chandeliers. However, the chandelier is practically a chandelier, which, like a horos, consists of numerous tiers of concentric rings. In the center of the chandelier 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 menorah, 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.