Answers to Liturgical Tickets

The temple is a building intended for the performance of liturgy and public prayer in it, specially arranged - having a throne and consecrated by a bishop, is divided into three parts: the altar, the middle part of the temple and the vestibule. The altar contains an altar and a throne. The altar is separated from the middle part of the temple by an iconostasis. On the side of the middle part, in front of the iconostasis, there is a solea with an ambo and kliros. In bishops' cathedrals, in the middle of the middle part of the temple, an episcopal pulpit with a pulpit is placed. Many churches have a bell tower or belfries with bells to call the faithful to worship. The roof of the temple is crowned with a dome with a cross symbolizing the sky. It is consecrated in the name of a holiday or some saint, whose memory day is a temple, or patronal, holiday.

The different number of domes, or domes, at the temple building is determined by the one to whom they are dedicated:

· One-domed temple: the dome marks the unity of God, the perfection of creation.

· Double-headed temple: two domes symbolize the two natures of the God-Man Jesus Christ, two areas of creation (angelic and human).

· Three-domed temple: three domes symbolize the Holy Trinity.

· Four-domed temple: four domes symbolize the Four Gospels, the four cardinal points.

· Five-domed temple: five domes, one of which rises above the others, symbolize Jesus Christ and the four evangelists.

· Seven-domed temple: seven domes symbolize the seven Sacraments of the Church, seven Ecumenical Councils, seven virtues.

· Nine-domed temple: nine domes symbolize nine orders of angels.

· Thirteen-domed temple: thirteen domes symbolize Jesus Christ and the twelve apostles.

The shape and color of the dome also have a symbolic meaning. The helmet-shaped form symbolizes the spiritual warfare (struggle) that the Church is waging with the forces of evil.

The shape of the bulb symbolizes the flame of a candle.

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 reminds of 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.

Black domes are found in monasteries - this is the color of monasticism

Orthodox churches have a different external form:

1. An oblong quadrilateral (view of a ship). The world is the sea of ​​life, and the church is the ship on which you can cross this sea and reach a quiet harbor - the Kingdom of Heaven.

2. The shape of the cross. The cruciform shape of the temple indicates that at the foundation of the Church lies the Cross of Christ, through which believers received eternal salvation.

3. Star shape. The temple, which has the shape of a star, or an octagon, reminds us of the Star of Bethlehem, which showed the Magi the way to Christ, and symbolizes the Church as a guiding star, illuminating the path to eternal life for believers.

4. Circle shape. The sight of a circle signifies the eternity of the Church. Just as a circle has no beginning and no end, so the Church of Christ will exist forever.

External color the temple often reflects its dedication - to the Lord, the Mother of God, to some saint or holiday. For example:

White - a temple consecrated in honor of the Transfiguration or Ascension of the Lord

Blue - in honor Holy Mother of God

Red - dedicated to the martyr(s)

Green - Reverend

Yellow - to the saint

The temple is divided into three main parts: the vestibule, the middle part, or the temple itself and the altar.

vestibule There is an entrance to the temple. In the first centuries of Christianity, penitents and catechumens stood here, i.e. persons preparing for Holy Baptism.

Medium part of the temple, sometimes called the nave (ship), is intended for the prayer of the faithful or those who have already been baptized. In this part of the temple there are solea, pulpit, kliros and iconostasis.

Solea- (gr σολέα, from the Latin solium - throne, throne), an elevated part of the floor in front of the iconostasis. In the early Christian and Byzantine churches, the passage connecting the altar and pulpit, often enclosed by a balustrade.

pulpit- the semicircular middle of the salt opposite the Royal Doors. Litanies, the Gospel are read from the pulpit, and sermons are delivered. In ancient Greek and Old Russian churches, ambos somewhat resembled a modern teaching chair and were sometimes located in the middle of the middle part of the temple, sometimes near the wall. In ancient times, the pulpit was not at the altar, but in the middle of the temple. And a stone path-platform led to it (the bishop's chair in the middle of the temple is the remains of an ancient pulpit). Sometimes there were two ambos, and they looked like some kind of building, carved from marble and decorated with sculpture and mosaics. The modern pulpit no longer has anything in common with the ancient ones. The ancient pulpit is best compared with the modern preaching pulpit or analogy (lectern), when the latter is placed for preaching.

Kliros- the final side places of the sole, intended for readers and singers. Banners are attached to the kliros, i.e. icons on poles, called church banners.

Iconostasis- a partition or wall separating the central part of the temple from the altar, having several rows of icons on it. There were no high iconostases in Greek and ancient Russian churches; the altars were separated from the middle part of the church by a low lattice and curtain. Over time, the iconostases began to rise; several tiers or rows of icons appeared in them.

The middle doors of the iconostasis are called Royal Doors, and the side ones - north and south, they are also called deacon. The altar of the temples is usually directed to the east, in commemoration of the idea that the Church and the worshipers are directed to the "East from above", i.e. to Christ.

Altar- the main part of the temple, intended for clergy and persons who serve them during worship. The altar signifies heaven, the habitation of the Lord Himself. In view of the especially sacred significance of the altar, it always inspires a mysterious reverence, and upon entering it, believers must bow to the ground. The main objects in the altar: the Holy throne, the altar and the high place.

2. External view of Orthodox churches.

Apse- an altar ledge, as if attached to the temple, most often semicircular, but also polygonal in plan, it houses the altar.

Drum- (deaf, luminous) cylindrical or multifaceted upper part of the temple, over which a dome is built, ending with a cross.

light drum- a drum, the edges or cylindrical surface of which is cut through by window openings.

Chapter- a dome with a drum and a cross, crowning the temple building.

Zakomara- in Russian architecture, a semicircular or keeled completion of a part outer wall building; as a rule, repeats the outlines of the vault located behind it.

Cube- the main part of the temple.

Dome- a church dome resembling an onion in shape.

Nave(French nef, from Latin navis - ship), an elongated room, part of the interior of a church building, limited on one or both longitudinal sides by a row of columns or pillars.

Porch- an open or closed porch in front of the entrance to the temple, elevated in relation to ground level.

Pilaster- a constructive or decorative flat vertical protrusion on the wall surface, having a base and a capital.

Portal- architecturally designed entrance to the building.

Refectory- part of the temple, a low extension on the western side of the church, serving as a place for sermons, public meetings, and in ancient times also a place where the brethren took food.

marquee- a high four-, six- or octahedral pyramidal covering of a tower, temple or bell tower, widespread in the temple architecture of Russia until the 17th century.

Gable- the completion of the facade of the building, the portico, the colonnade, fenced with roof slopes and a cornice at the base.

Apple- a ball at the end of the dome under the cross.

Tier- decreasing in height horizontal division of the volume of the building.

According to religious canons, an Orthodox church is the House of God.

In it, invisible to all, the Lord is present, surrounded by angels and saints.

In the Old Testament, people are given clear instructions from God what a place of worship should be like. Orthodox churches built according to the New Testament meet the requirements of the Old Testament.

According to the canons of the Old Testament, the architecture of the temple was divided into three parts: the holy of holies, the sanctuary and the courtyard. In an Orthodox church built according to the New Testament, the entire space is also divided into three zones, respectively: the altar, the middle part (the ship) and the vestibule. As in the Old Testament, the "holy of holies", and in the New Testament - the altar, denote the Kingdom of Heaven. Only a clergyman is allowed to enter this place, because according to the Teaching, the Kingdom of Heaven after the fall was closed to people. According to the laws of the Old Testament, a priest with sacrificial cleansing blood was allowed into this territory once a year. The high priest is considered a prototype of Jesus Christ on earth, and this action made people understand that the hour would come when Christ, who had gone through pain and incredible suffering on the Cross, would open the Kingdom of Heaven for man.

The veil torn in two, hiding the Holy of Holies, marks that Jesus Christ, having accepted martyrdom, opened the gates of the Kingdom of Heaven for all who accepted and believes in God.

middle part Orthodox church, or the ship corresponds to the Old Testament concept of the sanctuary. There is only one difference. If, according to the laws of the Old Testament, only a priest could enter this territory, all respectable Christians can stand in this place in an Orthodox church. This is due to the fact that now, the Kingdom of God is not closed to anyone. It is not allowed to visit the ship for people who have committed a serious sin or apostasy.

The premises of the courtyard in the Old Testament church correspond to the place referred to as the porch or refectory in the Orthodox church. Unlike the Altar, the vestibule is located in a room attached to the western side of the temple. This place was allowed to be visited by catechumens who were preparing to accept the rite of baptism. Sinners were sent here for correction. AT modern world, in this respect, the vestibule has lost its former meaning.

The construction of an Orthodox church is carried out in compliance with strict rules. The altar of the temple is always turned towards the east, where the sun rises from. This signifies to all believers that Jesus Christ is the "East" from which the Divine Light rises and shines.

Mentioning the name of Jesus Christ in prayers, they say: “The sun of truth”, “from the height of the East”, “The East is above”, “The East is His name”.

Church architecture

Altar- (Latin altaria - high altar). A sacred place in the temple of prayer and bloodless sacrifice. It is located in the eastern part of the Orthodox Church, separated from the rest of the premises by an altar barrier, an iconostasis. It has a three-part division: in the center there is a throne, on the left, from the north - an altar, where wine and bread are prepared for communion, on the right, from the south - a deacon, where books, clothes and sacred vessels are stored.

Apse- a semicircular or polygonal ledge in the temple, where the altar is located.

arcature belt- a number of decorative wall decorations in the form of small arches.

Drum- the upper part of the temple, which has a cylindrical or polyhedral shape, on which a dome is erected.

Baroque- the style of architectural structures, popular at the turn of the XVII-XVIII centuries. It was distinguished by complex forms, picturesqueness and decorative splendor.

Barrel- one of the forms of coverage in the form of two rounded slopes, which at the top are reduced under the roof ridge.

octagon- a structure that has the shape of a regular octagon.

Chapter- the dome crowning the building of the temple.

Zakomara- made in the form of a vault, semicircular completions of the upper outer walls of the church.

Iconostasis- a barrier made of icons arranged in several tiers, which separates the altar from the main part of the temple.

Interior- the interior of the building.

Cornice- a ledge on the wall, located horizontally to the base of the building and designed to support the roof.

Kokoshnik- element decorative ornament roof, reminiscent of a traditional female headdress.

Column- an element of architecture, made in the form of a round pillar. Typical for buildings made in the style of classicism.

Composition- combining parts of the building into a single logical whole.

Skate- joint, on the border of the roof slopes.

Buttress- a vertical protrusion in the bearing wall, designed to give greater stability to the structure.

Cube- a concept that determines the internal volume of the temple.

plowshare- the name of a type of tile made of wood. It was used to cover domes, barrels and other tops of the temple.

shoulder blade- vertical ledge, flat shape, located in the wall of the building.

Bulb- church head, shaped like an onion head.

platband- an element of decoration used to frame a window opening.

Nave (ship)- the inner part of the temple, located between the arcades.

Porch- a place made in the form of an open or closed ring in front of the entrance to the temple.

Sail- elements of the dome structure in the form of a spherical triangle, providing a transition from the square in terms of dome space to the circumference of the drum.

Pilaster- a vertical protrusion on the wall surface, flat in shape, performing constructive or decorative functions. Basement - part of the building corresponding to the lower floors.

Curb- an element of the decorative design of the building in the form of bricks placed on the edge at an angle to the surface of the facade of the building, resembling the shape of a saw.

Portal- the entrance to the building with elements of architectural content.

Portico- a gallery made using columns or pillars. Usually precedes the entrance to the building.

Throne- an element of the church altar, made in the form of a high table.

aisle- an extension to the main building of the church, having its own throne in the altar and dedicated to one of the saints or church holidays.

vestibule- part of the room with the functions of a hallway in front of the portal of the church.

Reconstruction- work related to the repair, reconstruction or restoration of the building.

Restoration- works aimed at restoring the original appearance of a building or object.

Rotunda- building of a round shape with a roof in the form of a dome.

Rustication- one of the elements of decorative treatment of the wall surface. A special method of applying plaster to imitate large stone masonry

Code- the architectural design of the ceiling of the building in the form of a convex curvilinear surface.

Refectory- extension on the west side of the church. It was a place of sermons, public meetings. They were sent here as a punishment for sins, for their atonement.

Facade- a term used in architecture to refer to one side of a building.

Thursday- a building in the form of a rectangle with four corners.

marquee- a construction in the form of a pyramidal polyhedron, which served as a covering for churches and bell towers.

Fly- an element of decorative design, made in the form of a rectangular cavity in the wall.

Apple- an element on the dome, made in the form of a ball under the base of the cross.

Tier- division of the volume of the building in the horizontal plane, decreasing in height.

christian temple(House of God), is a figurative embodiment of the harmonious unity of the Heavenly (spiritual) world and the Earthly (material) world. The formation of the architectural appearance of the temple is associated with the development of Christian worship. The prototype of the temple was Tabernacle of Moses, and was successively associated with Zion Upper Room where Christ made the first Eucharist.

Tabernacle of Moses- a sacred building arranged by Moses at the command of God for worship. Inside it consisted of two rooms. The first was called the Holy or Sanctuary, the second, located inside, was the Holy of Holies, where the Ark of the Covenant was placed.

Zion's Upper Room- the allegorical name of the Church, both earthly and heavenly.

Eucharist- thanksgiving. This is the name given to the offering of the Body and Blood of Christ, which takes place at the Divine Liturgy, as well as the sacrifice itself, i.e. this is how they are called: 1) the liturgy, at which bread and wine (Holy Gifts) are prepared and transubstantiated into the true Body and Blood of Christ, the Son of God; 2) the very Body and Blood of Christ (Matt. XXVI, 26-28). The iconography of the plot suggests the image in the center of the composition of Christ standing at the throne and serving ritual bread and wine to the apostles approaching Him. The Eucharist is sometimes depicted on the Royal Doors or on the vestibule of the Royal Doors.

The temple is erected on the highest place and its altar part is turned to the east, symbolizing Paradise. The external appearance of the temple and its internal structure express the aspiration to God and serve the salvation of the soul. The temple includes altar, middle part and vestibule.

Altar- The location of the throne and the performance of worship.

The spiritual center of the temple, in the Orthodox Church, is arranged in the eastern part of the church building (apse). In the center of the altar is the throne, the most sacred place in the temple, the place of the presence of the Glory of God. On the throne is the gospel. To the left, in the depths of the apse, is an altar. Behind the throne is a seven-candlestick, altarpiece (remote) icons, a cross. In the center of the apse, below, in a wall niche, in old churches, "Fatherland" is written on plaster.

From lat. Alta ara - an elevated place serving for sacrifices during worship, the most important part of the Christian temple; among Western Christian writers, it denotes the belonging of the temple, which we call the throne. In ancient times, in addition to the word "altar", there were other names. In large temples, the altar rises several steps above the floor of the temple, sometimes crypts are arranged under it for the coffins of the martyrs. From the middle part of the temple, the altar, in addition to the elevation, was also separated by a special barrier in the form of a carved lattice or columns, which served to block access to the altar for persons not participating in worship. The gratings reached the elbow of an adult, were made of wood, copper and silver, the gaps between the columns or columns were doors, of which there are usually three. In addition to the lattice, an important part of the altar is the curtain, which, when necessary, covers the inside of the altar from the eyes of those who pray. Lay people, except for the king, are forbidden to enter the middle doors, called the royal gates. The altar is the place of some priests.

Middle part of the temple- a place where worshipers are located and an open church action is performed.

vestibule- A walled room in front of the entrance to the church, where unbaptized people are during the liturgy. Scenes from the life of the ancestors, instructive parables, selected saints, heavenly powers, etc. are depicted on its walls. Individual locally venerated icons are placed here.

Altar(semicircular in shape), symbolizes the Kingdom of Heaven, the realm of God's existence. It separates from the middle part of the temple altar barrier, gradually developed to iconostasis. Approved at the altar throne to accomplish church sacraments. To the left of the throne is placed altar- a place to accomplish proskomedia, and on the right - deacon where everything you need to make liturgy. The eastern (altar) part of the temple from the outside has a rounded shape - apse(one or three). The elevation between the altar and the middle part of the temple, called saline, is a place for clergy, with pulpit in the preaching center.

altar barrier- separates the altar from the middle part of the temple. The altar barrier was a carved lattice or columns that served to block access to the altar for persons not participating in worship. The gratings reached the elbow of an adult, were made of wood, copper and silver, the gaps between the columns or columns were doors (gates), of which there are usually three. Lay people, except for the king, are forbidden to enter the middle doors, called the royal gates.

Iconostasis- an altar barrier, more or less solid, from the northern to the southern wall of the temple, consisting of several rows of ordered icons, separating the altar part of the Orthodox church from the rest of the room.

Throne- The most important place in the temple is a four-sided table, standing in the middle of the altar and serving mainly for the celebration of the Eucharist.

Two garments are put on the throne in succession, symbolizing the shroud of Christ and India.

The holiest place in the temple, symbolizing the mysterious, invisible presence of the Lord - the King and Master of the Church. The throne also marks the Holy Sepulcher. A shroud, indium, or iliton are successively placed on the throne. The center of the throne is the antimension. The gospel and the cross are placed on the throne. There is also an ark for storing the Holy Gifts.

Church sacraments- according to the teaching of the Church, these are "God-established sacred actions in which, under a visible image, the invisible Grace of God is communicated to believers." The most important sacraments of the Church, according to the Gospel established by Christ himself, are: Communion, Baptism and Repentance.

Altar- a room adjacent to the main volume of the altar from the north, in which the beginning of the liturgy is performed (preparation and celebration of the proskomedia - the consecration of the Holy Gifts. In wall painting on the walls and vaults of the altar, the main place, usually in the conch (Greek - shell) is given to the image of John the Baptist, "Prayer for a cup" and other subjects.

Proskomedia- the first part of the liturgy, when the clergy prepare the substance for the Eucharist.

Deaconnik- a room adjoining the main volume of the altar from the south, in which the vestments of the clergy and spare church utensils are stored. Wall paintings in the diakonnik are usually devoted to the theme of the Mother of God.

Liturgy- (mass) - the most important service (reading and singing prayers according to a special order (order), performed until noon, led by a clergyman. During the liturgy, the entire earthly life of the Savior is remembered and the sacrament of communion is performed, which Christ Himself established at the Last Supper.

Apse- a semicircular, rectangular or multifaceted ledge (room) with a domed top in the eastern part of the temple, where the altar, altar and deacon (sacristy) are located. The vaults and walls of the apse, as a rule, are covered with paintings, the theme of which corresponds to the purpose of the room. Borrowed from the plan of the basilicas, where the seat of the ruler or judge was placed in the apses.

Solea- outer throne. A small extended elevation along the iconostasis, from the side of the main space of the temple.

pulpit- a towering, often semicircular ledge in the middle of the salt, opposite the Royal Doors, symbolizing the places from which Christ preached (mountain, ship, etc.), as well as a stone rolled away by an angel from the cave of the Holy Sepulcher (a symbol of the Resurrection of Christ). The pulpit serves to carry out the procedure for vesting the bishop, as well as for reading the Gospel and preaching. Only priests and deacons go up to the pulpit, representing an angel.

Middle part of the temple marks the world of Angels and righteous people, the human nature of Christ and the soul of man. He may have different forms(oblong - basilica, centric - round or octagonal). The most common form of the temple was the cross-domed (with an equilateral cross at the base). Four (or more) pillars are supported by closed vaults and sail drum with dome hemispherical shape. The temple can be crowned with several domes: a single-dome symbolizes the Savior, a three-dome - the Holy Trinity, a five-dome - Christ and the four apostles-evangelists, a twelve-dome - the apostles-disciples of Christ. The domes of the Orthodox Church are completed by an eight-pointed cross- a symbol of salvation. Choirs (galleries) and additional aisles- special altars (also facing east), separated from the main temple by their own iconostasis.

basilica- a building with an elongated rectangle in plan, divided inside by longitudinal rows

columns or pillars for an odd number of spans (naves). The middle nave - the widest and highest - ends with an apse. The entrance to the basilica is a transverse room - the narthex. With imp. Constantine, most of the basilicas, which had previously served as a gathering place for citizens for the courts, were set aside for Christian worship. Since then, many churches have been called basilicas.

Code- curvilinear overlap, transferring to the base not only the load, but also the spacer (closed arch).

Sail- a structural element of the transition from a tetrahedral volume to a cylindrical one, having the shape of a spherical triangle with its tip down and the arc up. The images of the evangelists were placed in the four sails of the temple.

Drum- in a church building: a cylindrical or multifaceted part of the structure, completing the main volume of the building and resting on girth arches. The drum ends with a hemisphere vault (dome), which in the temple symbolizes the sky. Archangels, angels, forefathers, prophets are depicted on the walls of the drum. In the dome of the vault - Christ, the New Testament Trinity, etc.

Dome- a hemispherical overlapping of walls of a cylindrical shape (drum) or located directly on the support ring (on sails or trompons). The dome symbolizes the sky, on its inner surface there is a picturesque image of Christ the Almighty or Sabaoth with the Powers of heaven.

Cross- the main symbol of the Christian religion (New Testament), since Christ, in atonement for human sins, was put to death on the Cross. The cross has different forms: "X" (Andreevsky); "I" (iot) - regular style or with a crossbar; a three-pointed cross (a pillar with a crossbar on top), on which Christ was crucified; four-pointed crosses of two types: Greek - with equal crossbars and Latin, where the vertical stand is longer than the transverse one. The eight-pointed cross is accepted by the Orthodox Church. According to their purpose, crosses are divided into external, altar, pectoral (Russian Persi - chest), body (given at baptism) ..

aisle- a special altar in the temple, with its throne and iconostasis, adjacent to the main church building or included in its volume. The aisle, like the main altar, faces east.

vestibule- a part of the temple, separated from the main part by a solid wall, serves as a place of stay for the catechumens and penitents. The vestibule symbolizes earthly existence.

Next to the temple is usually a bell tower (or belfry).

The interior of an Orthodox church is often covered with wall paintings - frescoes. The frescoes are arranged according to the symbolism of the parts of the temple and the hierarchy of sacred images. Each fresco expresses the mysterious presence of the depicted saint. All murals are combined into a single dogmatic system associated with the liturgical action and serve as a figurative edification for the faithful.

One of the main parts of the interior of the temple is the dome, it depicts Christ Pantocrator (Almighty). Under it, in the drum - the prophets or apostles, or the eight ranks of the Angels. On the sails supporting the drum are four apostles - evangelists.

The altar is also frescoed. They depict the Mother of God-Queen of Heaven surrounded by cherubim, below it is the scene of the "Eucharist", below it are the images of the saints and teachers of the Church, facing the high place. The altar often contains an image of the Mother of God and scenes on the theme of the Nativity of Christ. In the deacon box there are images of the holy archdeacons or, for example, scenes from the life of John the Baptist.

frescoes The north and south walls of the middle part of the temple in three to five tiers represent scenes from the Old and New Testaments. Their plots depend on the dedication of the temple. The composition of the Last Judgment is placed on the western wall, in contrast to the Mountain World in the eastern part of the interior. From the floor to the lower edge of the frescoes (the height of a person) are images of ornamented towels. Murals can also be in the vestibules, on the outer wall of the temple and on the entrance gate.

Fresco- a type of monumental painting ("wall writing"), when a paint layer is applied on wet plaster with tempera (on water, lime milk or water glue) or on dry plaster with oil (al secco).

Orthodox church and worship [Moral norms of Orthodoxy] Mikhalitsyn Pavel Evgenievich

Chapter 2

The temples are divided into three parts: the vestibule, the middle part of the temple and the altar.

vestibule(gr. narthex) is the entrance to the temple. In the first centuries of Christianity, penitents and catechumens stood here, that is, persons preparing for Holy Baptism.

vestibule

Middle part of the temple, sometimes called nave(from lat. navis- ship), that is, a ship, is intended for the prayer of the faithful or those who have already received Baptism.

The division of the interior into naves by a row of supports arose in ancient Greek temples. In ancient Roman architecture, the interiors of civil buildings consisted of a series of parallel naves - basil. Starting from the IV century. the type of basilica was adopted for Christian churches, and the nave becomes a common element of Christian architecture. The places of interest in this part are the solea, pulpit, kliros and the iconostasis.

Solea- an elevated part in front of the iconostasis, a part of the temple, arranged so that the service could be more visible and audible to all those present. In ancient times, the salt was very narrow.

pulpit- the Greek word, translated into Russian means "ascent". Initially, it was a platform with steps. From the 5th-6th centuries pulpit is a stationary structure inside Byzantine churches (usually in the center of the temple), having the shape of a cylindrical elevation with stairs adjacent to the east and west sides and connected to the altar by a fenced salt passage. The pulpit was built of marble and decorated with carvings, sculptures and mosaics. From the 15th century in Greek churches, the pulpit took the form of a gazebo or balcony near one of the columns, or was absent altogether. It was on the pulpit that the reader ascended (Greek. anagnost) for the proclamation of various liturgical texts. After the 17th century the pulpit of the Byzantine type went out of practice. Now the pulpit is called the semicircular middle of the salt against the Royal Doors.

Litanies, the Gospel are read from the pulpit, and sermons are delivered.

Solea and pulpit

Kliros(from Greek. lot, wealth) - the final side places of the sole, intended for readers and singers. Kliros is a place for the lower clergy - clergymen, who fell to the "lot" of the priesthood and who therefore are the property of God Himself.

Attached to the kliros banners, i.e., icons on poles, called church banners.

Choir

iconostasis called furnished with icons, sometimes in several rows, the wall separating the middle part of the temple from the altar.

There were no high iconostases in Greek and ancient Russian churches; the altars were separated from the middle part of the church by a low lattice and curtain. Subsequently, holy icons began to be placed on these lattices both for honoring and kissing them by the faithful, and for expressing the idea that the altar serves as an image (symbol) of heaven and that during Divine services the heavenly Church will be together with the earthly one. This custom of placing holy icons on the bars became widespread from the time of the 7th Ecumenical Council (787), which approved the veneration of icons. Over time, the iconostases began to rise - several tiers or rows of icons appeared. Icons of high iconostases are arranged in a certain order.

In the first tier on the Royal Doors, the icon of the Annunciation and the four Evangelists; on the side doors are icons of the Archangels or one of the archdeacons. 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 especially revered saint.

Iconostasis

In the second tier above the Royal Doors is the Last Supper, and on the sides are icons of the Twelve Feasts.

In the third tier above the Last Supper is the icon "Deisis", or prayer, and on the sides of the icon of St. Apostles.

In the fourth tier (above the "Deisis") - the Mother of God with the Eternal Child, and on the sides - the icons of St. prophets and patriarchs.

In the fifth tier - the God of Hosts with the Divine Son, and on the sides - the icons of the Old Testament righteous.

At the very top of the iconostasis, a cross is placed with the Mother of God and St. Apostle and Evangelist John the Theologian. The whole set of icons placed in the iconostasis expresses the idea of ​​the Universal Church. The iconostasis is, as it were, an open book, which testifies with whom the believers in Christ Jesus are in spiritual unity, whom they have as intercessors for themselves before God, and with whom they form the one Church of Christ. The iconostasis is "Jacob's ladder" (cf. Gen. 28:12), along which not only St. angels, but also the entire triumphant Church. The person standing facing the iconostasis, thus, appears to be the whole host of living saints, “moving” up and down.

The iconostasis has three doors leading to the altar. The middle door is called the Royal Doors, and the side doors are called the north and south. It is called the “Royal” Doors because the King of Glory Jesus Christ invisibly passes through them during the Liturgy to feed the faithful with His Divine Body and His Blood.

The Royal Doors are also called holy, because the Holy Gifts are carried out through them. They have such a name also because it is impossible to enter and exit the altar through them. ordinary people(to the laity) - only consecrated persons who have a holy order (clergymen) pass through them: deacons, priests, bishops. Behind the Royal Doors in the altar, a “veil” is hung (in Greek. catapetasma), which during the service is either pulled up or pushed back, in accordance with the meaning of the prayers and sacred rites of this or that moment of the service. The veil reminds believers of the incomprehensibility of the mysteries of God. The opening of the veil means the revelation of the mystery of our salvation and the opening of the Kingdom of Heaven through the incarnation of the Son of God, the pulling of it reminds us of our sinful state, which deprives us of the inheritance of the Kingdom of Heaven.

Altar(lat. altar, altare, altaria), probably from alta ara- an exalted altar, - constitutes the main part of the temple, intended for the clergy and the persons who serve them during worship.

Altar

AT Holy Scripture the word "altar" (including in Slavic translations) meant a specially created elevation for offering sacrifices to the Most High God on it (for example: 2 Chron. 26, 16; Ps. 50, 21; 83, 4). In the pagan cults of classical antiquity, there were also sacrificial altars - natural or artificially created elevations made of stones, earthen mounds, etc. Later, complex architectural structures made of marble with many decorations appeared.

In Latin Christian texts, the word "altar" usually refers to the table for offering the Eucharistic Sacrifice, that is, St. Throne. However, in the Slavic (including Russian) tradition, the term "altar" was not assigned to St. Throne, and behind that part of the temple where St. Throne and which is also called the altar space.

In the Orthodox Church, the altar (altar space) is always arranged in the eastern (with extremely rare exceptions) half of the temple, closer to the apse, often on an elevation, to which one or more steps lead from the central part. The elevated and closed altar depicts the place of eternal bliss of believers, and also reminds us of the earthly paradise in which our forefathers lived before the fall. The altar marks the places where the Lord Jesus Christ went to preach, where He suffered, suffered death on the cross, where His resurrection and ascension to heaven took place.

In some temples there are several altars, one of them, the central one, is called the main one, after which the temple bears its name, and the rest of the altars are called "chapels".

No one is allowed to enter the altar, except those who have a dignity and serve in the temple, since the altar is a particularly holy place. Therefore, the entrance to it is available to persons consecrated to the service of the Church, and is not available (with rare exceptions) to the laity, especially women. 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 persons of military rank should take off their weapons.

The most important objects in the altar are: the Holy See, the Altar and the High Place.

The most important part of the altar The Holy See(in Greek meal), which marks the Throne of the invisible God.

It depicts the place of the mysterious presence of the Lord Almighty Himself, Jesus Christ as the King of Glory, the Head of the Church. Sometimes the Throne is called an altar, because a bloodless sacrifice is offered on it “for everyone and for everything,” that is, for the whole world. The throne also represents the Sepulcher of Christ, since the body of Christ rests on it.

The first thrones, sometimes called menzes, were made of wood or stone and were portable. Starting from the 4th century, when their place in the church was finally determined, Thrones began to be made of stone in the form of a low table on four legs and placed in front of the altar apse. Subsequently, instead of four legs, Thrones began to be installed either on one leg or on a stone base, like a foundation.

In post-iconoclastic times, starting from the 10th century, Thrones began to be installed in the depths of the altar apse. Starting from the XV-XVI centuries. they are made either in the form of stone monoliths, or from wood, in the form of a frame with a lid on top, which is covered on the outside with a cloth.

Throne

Modern Thrones are a table with a square lid. They are made of solid material: wood, stone, metal. This has a symbolic meaning, since Christ is the cornerstone and firm foundation of the Church. The throne is located in the middle of the altar, opposite the Royal Doors. Its square shape indicates that Divine food is served on it to believers from all four corners of the world.

Since the Throne has the meaning of both the Sepulcher of Christ and the Throne of God, it has two types of clothes, or vestments. The undergarment is called srachica, which is put on during the consecration of the Throne and remains irreplaceable. She depicts burial shrouds ( shroud), which was wrapped around the body of Jesus Christ during burial. Outerwear called India(from Greek - I dress), is made of brocade or other expensive material, as it depicts the glory of the Throne of God.

Indiya can be dark in color, and on Easter, in honor of Christian joy - light. Srachica and indiya cover the Throne from all sides. Sometimes indiya is a metal frame or a marble board. The throne is covered with a veil.

Already from the earliest times of the existence of the Church, there was a tradition to place relics under the Thrones of temples. From the 8th century (7 Rule VII of the Ecumenical Council), the position of the relics became an obligatory part of the rite of consecration of the church. The relics were placed either in the base of the throne, or in a special hole under it.

On the Holy Throne are the following sacred objects: the antimension, the Gospel, the Cross, the tabernacle, the monstrance and the peacekeeper.

Antimins(from Greek. anti- instead, and lat. mensa- a table, i.e. - “instead of a table”, “instead of a throne”) is a silk or linen scarf (shawl) consecrated by a bishop with an image on its upper side of the position in the tomb of Christ the Savior, the four evangelists and the instruments of the suffering of Jesus Christ and with a sewn under the image of a particle of St. relics. On the antimension there is an inscription that this antimension was given by such and such a bishop to such and such a church. On a Throne that does not have an antimension, the Liturgy cannot be celebrated.

Antimensions arose in the first centuries of Christianity. The first Christians, under the conditions of persecution by the Roman emperors, performed services in underground caves, most often in the catacombs. Here they buried their fellow believers who suffered martyrdom for the Church of Christ. Tombstones of St. martyrs served as a throne for them. Later, when elevated temples appeared, Christians began to establish Thrones and lay the relics of saints under them. For greater safety, antimins are wrapped in another board, called, orton(from Greek - wrap, bandage). He reminds himself of the “sir”, with whom the head of Jesus Christ was tied during burial.

Gospel- (from Greek - gospel) as containing the teachings of the Savior, reminds us of the presence on the Throne of Jesus Christ Himself - the Teacher, who enlightened people with the light of the gospel teachings.

Altar Gospel

The altar Gospel is decorated with sacred images - on the upper part is the image of the Resurrection of the Savior, and on the sides - the four evangelists, on the reverse side there is usually an image of the cross and the instruments of suffering of Jesus Christ.

Since the Throne serves as a place where the bloodless sacrifice brought by the Lord is performed, the Cross is placed on it as an instrument of our salvation. The cross signifies the presence of Jesus Christ, the Redeemer of the entire sinful world.

The tabernacle and myrrh (peace-keeper) are located in the eastern part of St. Throne.

Tabernacle is a miniature metal image of a temple or tomb chapel.

In it, in a small casket, the Holy Gifts are stored, which may be needed for the communion of the sick and dying. The tabernacle is sometimes covered with a glass case to protect it from dust.

The vessel in which the priest carries spare Gifts when he goes to the home of the sick or dying is called monstrance.

Tabernacle

It is a small silver or gold reliquary containing a small chalice(bowl), liar, a vessel for wine and a sponge for wiping the chalice.

This ark is enclosed in a bag made of expensive material. Arranged above the throne canopy(canopy), symbolizing the sky, stretched out above the earth, on which a sacrifice is made for the sins of the whole world. In ancient times, an image of a dove hung inside the ciborium, in which the Holy Gifts were relied. Behind the Throne is placed a candlestick with seven candles, called menorah, as well as the Altar Cross and an icon. The menorah symbolizes the seven gifts of the Holy Spirit.

The Altar Cross and the icon are taken out during the processions.

The place behind the Throne towards the East is called the Upper, i.e. the highest. St. John Chrysostom calls it the "higher Throne". mountain place- this is an elevation, usually arranged a few steps above the altar on which the seat of a bishop(in Greek syntron). The bishop sits on a high place during the reading of the Apostle and stands during the reading of the Gospel. When the bishop is in the High Place, he represents the Lord of Glory - Jesus Christ Himself. The high place reminds us of the Mount of Beatitudes, as well as the Mount of Olives, from which the Savior ascended to heaven.

The second necessary accessory of the altar is the Altar, located in the northeastern part of the altar, on the left side of the Throne.

Pyramid with accessories

The altar is a table, smaller than the Throne, which is dressed in the same clothes. On the Altar during the first part of the Liturgy - proskomedia- gifts (substance) are being prepared for the sacrament Divine Mysteries, i.e., bread and wine are prepared here for making a bloodless sacrifice. The altar is sometimes called the offering, that is, the place where the gifts offered by the faithful for the celebration of the Divine Liturgy are placed. When proskomedia is performed, the birth and sufferings of the Savior are remembered. Therefore, the altar marks Bethlehem and the den where the Savior was born, as well as Mount Golgotha, the place of His suffering.

On the altar, when preparing the substance for the Eucharist, the sacred vessels of the sacrament of Holy Communion are used. These include: diskos, a cup or chalice, an asterisk, a spear, a spoon, a sponge and covers for the Holy Gifts.

altar cross

Diskos(from Greek - deep dish) is called the sacred dish on which the Holy Lamb is relied upon, that is, that part of the prosphora, which at the Liturgy after the invocation of the Holy Spirit is transformed into the true Body of Christ, as well as the particles taken out of the prosphora.

The diskos differs from other dishes used at the Liturgy in that it has a stand, which is made to make it more convenient to carry the Holy Gift on the diskos and keep it on the head. The diskos sometimes depicts the Infant God-Man lying in a manger, and the words are engraved around the circumference: “Behold the Lamb of God, take up (i.e., take upon Himself) the sins of the world.” At different moments of the Liturgy, the paten marks either the nativity scene and the manger where the Lord was born, or the Tomb in which His long-suffering body was buried.

Chalice(from Greek - cup, drinking vessel) is a sacred vessel of a special device, into which grape wine is poured during the proskomedia, combined with water, offered at the Liturgy after the invocation of the Holy Spirit into the true Blood of Christ.

Discos with a star

The cup depicts Christ, the Mother of God, St. John the Baptist and the instruments of Christ's suffering (cross, spear, sponge, nails) and the words are written: "Drink from her all, this is My Blood." The chalice especially symbolizes the cup of suffering, drunk by Christ during His earthly life. In addition, he recalls the cup in which the Lord Jesus Christ at the Last Supper gave His disciples His own Most Pure Blood under the guise of wine. After the consecration of the Holy Gifts and during the communion of clergy and laity, the chalice symbolizes the perforated rib of Christ, from which blood and water flowed.

asterisk(glory. - star) consists of two metal arcs connected to each other by a screw so that they can be folded together and moved apart crosswise.

It was introduced by St. John Chrysostom so that when covering the diskos with a cover, the particles taken out of the prosphora and placed in a certain order would not be mixed. The diskos is also covered with an asterisk when St. relics, for example, at the consecration of a temple. The asterisk, when it is used on the proskomedia, marks the star that led the Magi to the Savior of the world born in Bethlehem.

Chalice

copy- a knife with a handle, made like a spear, sharp on both sides, used to remove the Holy Lamb from the prosphora and “perforate” it, as well as to remove particles for the living and the dead. It depicts the spear with which the Roman soldier struck Christ the Savior in the rib.

liar- a small spoon with a cross on the handle, used for communion by the laity.

It marks the pincers with which Seraphim took coal from the heavenly altar, touched them to the lips of the prophet Isaiah and cleansed them (Is. 6, 6). Thus, the "coal" of the Holy Body and Blood of Christ purifies the body and soul of believers.

liar

asterisk

Lip, or sponge- This is a dried sea plant used for wiping sacred vessels (rubbing sponge) and for collecting particles from the paten after communion, which are placed in a chalice (anti-mining sponge). It marks the sponge with which the soldiers gave the crucified Savior to drink vinegar mixed with bile.

covers- are used to cover discus and chalice. There are three of them: one covers the diskos, the second - the chalice, the third - both the chalice and the diskos together.

Air and covers

The first two are called covers, and the third - covers. Usually the cover and covers are called airs. With a cover, the priest wavers over the Holy Gifts while singing the Creed, shakes the air and thus depicts the earthquake that occurred after the death of the Savior and at His resurrection. The fluctuation in the air symbolizes the breath of the Holy Spirit. The guardians on the proskomedia symbolize the infant swaddling clothes of Jesus Christ, and after the Cherubic Hymn, the sir, with whom the head of the Savior was wrapped in the tomb; the shroud with which the body of Jesus was wrapped; stone nailed to the door of the coffin.

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Cross-domed churches

The cross-domed type of the temple (the entire central space of the temple forms a cross in plan) was borrowed from Byzantium. As a rule, it is rectangular in plan, and all its forms, gradually descending from the central dome, form a pyramidal composition. The light drum of a cross-domed church usually rests on a pylon - four massive pillars in the center of the building - from where four vaulted "sleeves" diverge. Semi-cylindrical vaults adjacent to the dome, intersecting, form an equilateral cross. In its original form, a clear cross-domed composition was the St. Sophia Cathedral in Kyiv. Classical examples of cross-domed churches are the Assumption Cathedral of the Moscow Kremlin, the Church of the Transfiguration in Veliky Novgorod.

Assumption Cathedral of the Moscow Kremlin

Church of the Transfiguration in Veliky Novgorod

In my own way appearance cross-domed temples are a rectangular volume. On the eastern side, in the altar part of the temple, apses were attached to it. Along with modestly decorated temples of this type, there were those that struck with the richness and splendor of their external design. Sophia of Kyiv can again serve as an example, which had open arches, outdoor galleries, decorative niches, semi-columns, slate cornices, etc.

The traditions of the construction of cross-domed churches were continued in church architecture. Northeast Russia(Assumption and Demetrius Cathedrals in Vladimir, etc.) Their external design is characterized by: zakomara, arcature, pilasters, spindly.

Assumption Cathedral in Vladimir

Demetrius Cathedrals in Vladimir

Tent temples

Tent temples are classics of Russian architecture. An example of this kind of temples is the Church of the Ascension in Kolomenskoye (Moscow), which recreates the “octagon on a quadrangle” design adopted in wooden architecture.

Church of the Ascension in Kolomenskoye

An octagonal structure, or part of a structure, octagonal in plan, was placed on a quadrangular base - a quadrangle. The octagonal tent organically grows out of the quadrangular building of the temple.

The main distinguishing feature of a tent temple is the tent itself, i.e. tent covering, roofing in the form of a tetrahedral or polyhedral pyramid. Facing domes, tents and other parts of the building could be done with a plowshare - oblong, sometimes curved wooden planks with denticles along the edges. This elegant element is borrowed from ancient Russian wooden architecture.

The temple is surrounded on all sides by ambush - this is how galleries or terraces surrounding the building were called in Russian architecture, as a rule, at the level of the ceiling of the lower floor - the basement. Rows of kokoshniks - decorative zakomars - were used as outdoor decoration.

The tent was used not only to cover churches, but also to complete bell towers, towers, porches and other buildings, both of a religious and secular nature.

Tiered temples

Temples, consisting of parts, sections, placed on top of each other and gradually decreasing upwards, are called tiered in architecture.

You can get an idea of ​​them by carefully examining the famous Church of the Intercession of the Virgin in Fili. In total there are six tiers with a basement. The top two, not glazed, are intended for bells.

Church of the Intercession of the Virgin in Fili

The temple is replete with rich external decor: various kinds of columns, platbands, cornices, carved shoulder blades - vertical flat and narrow ledges in the wall, brickwork.

Rotunda churches

Rotunda temples are round (rotunda in Latin means round) in terms of construction, similar to secular structures: a residential building, a pavilion, a hall, etc.

Vivid examples of temples of this type are the Church of Metropolitan Peter the Vysoko-Petrovsky Monastery in Moscow, the Smolensk Church of the Trinity-Sergius Lavra. In rotunda temples, such architectural elements as a porch with columns or columns along the walls in a circle are often found.

Church of Metropolitan Peter Vysoko-Petrovsky Monastery

Smolensk Church of the Trinity-Sergius Lavra

Most common in Ancient Russia were symbolizing eternal life in heaven, round at the base of the rotunda temples, the main components of the external design of which were: a plinth, apses, a drum, a valance, a dome, sails and a cross.

Temples - "ships"

The cubic temple, connected to the bell tower by a rectangular building, outwardly resembles a ship.

That is why this type of church is called a "ship". This is an architectural metaphor: the temple is a ship on which you can set sail on the sea of ​​\u200b\u200blife full of dangers and temptations. An example of such a temple is the Church of Dmitry on the Blood in Uglich.

Church of Dmitry on the Blood in Uglich

GLOSSARY OF ARCHITECTURAL TERMS

Temple interior

The inner space of the temple is organized by the so-called naves (nave in French means a ship) - the longitudinal parts of the temple premises. A building can have several naves: central or main (from the entrance door to the place of the singers in front of the iconostasis), side (they, like the central one, are longitudinal, but, unlike it, are less wide and high) and transverse. The naves are separated from each other by rows of columns, pillars or arches.

The center of the temple is a domed space illuminated by natural daylight penetrating through the windows of the drum.

According to its internal structure, any Orthodox Church consists of three main parts: the altar, the middle part of the temple and the vestibule.

Altar(1) (translated from Latin - an altar) is located in the eastern (main) part of the temple and symbolizes the area of ​​God's being. The altar is separated from the rest of the interior by a high iconostasis(2). By ancient tradition only men can be on the altar. Over time, the presence in this part of the temple was limited only to the clergy and a select circle of people. In the altar is the holy throne (the table on which the Gospel and the cross lie) - the place of the invisible presence of God. It is near the holy altar that the most important church services are performed. The presence or absence of an altar distinguishes a church from a chapel. The latter has an iconostasis, but no altar.

The middle (central) part of the temple is its main volume. Here, during the service, parishioners gather for prayer. This part of the temple symbolizes the heavenly region, the angelic world, the refuge of the righteous.

The vestibule (pre-temple) is an extension on the western, less often on the northern or southern side of the temple. The vestibule is separated from the rest of the temple by a blank wall. The vestibule symbolizes the area of ​​earthly existence. Otherwise, it is called a refectory, because feasts are held here on church holidays. During worship, persons who are going to accept the faith of Christ, as well as people of a different faith, are allowed into the narthex - "for listening and teaching." The outer part of the vestibule - the porch of the temple (3) - is called porch. Since ancient times, the poor and the poor have been gathering on the porch and asking for alms. On the porch above the entrance to the temple there is an icon with the face of that saint or with the image of that sacred event to which the temple is dedicated.

Solea(4) - elevated part of the floor in front of the iconostasis.

pulpit (5) - central part salt, protruding in a semicircle into the center of the temple and located opposite the Royal Gates. Ambo serves for delivering sermons, reading the Gospel.

Choir(6) - a place in the temple, located at both ends of the salt and intended for the clergy (singers).

Sail(7) - elements of the dome structure in the form of spherical triangles. With the help of sails, a transition is provided from the circumference of the dome or its base - the drum to the rectangular in terms of dome space. They also take over the distribution of the load of the dome on the sub-dome pillars. In addition to vaults on sails, vaults with a carrier stripping are known - a recess in the vault (above a door or window opening) in the form of a spherical triangle with a vertex below the top point of the vault and stepped vaults.

Throne(18)

High place and throne for hierarchs (19)

Altar (20)

royal doors (21)

Deacon's Gate (22)

External decoration of the temple

apses(8) (translated from Greek - vault, arch) - semicircular protruding parts of the building, having their own ceiling.

Drum(9) - a cylindrical or multifaceted upper part of the building crowned with a dome.

Valance(10) - decoration under the roof eaves in the form of decorative wooden boards with blind or through carving, as well as metal (from perforated iron) strips with a slotted pattern.

The dome (11) is a vault with a hemispherical, and then (from the 16th century) onion-shaped surface. One dome is a symbol of the unity of God, three symbolize the Holy Trinity, five - Jesus Christ and four evangelists, seven - seven church sacraments.

Cross (12) - main character Christianity associated with the crucifixion (expiatory sacrifice) of Christ.

Zakomary (13) - semicircular or keeled completions of the upper part of the wall, covering the spans of the vault.

Arcature (14) - a series of small false arches on the facade or a belt that covers the walls along the perimeter.

Pilasters are decorative elements that divide the facade and are flat vertical protrusions on the surface of the wall.

Blades (15), or lisen, a kind of pilasters, were used in Russian medieval architecture as the main means of rhythmic articulation of the wall. The presence of shoulder blades is typical for temples of the pre-Mongolian period.

Spindle (16) - part of the wall between two shoulder blades, the semicircular end of which turns into a zakomara.

Plinth (17) - the lower part of the outer wall of the building, lying on the foundation, usually thickened and protruding outward in relation to the upper part (church plinths are both simple in the form of a slope - at the Assumption Cathedral in Vladimir, and developed profiled - at the Cathedral of the Nativity of the Virgin in Bogolyubov).

Based on the book by Vl. Solovyov "The Golden Book of Russian Culture"