The most important part of the temple. How is an Orthodox church structured? Types of Orthodox churches

Altar (translated from Latin - sublime) - altar - the most important part of the temple. The altar is located in a semicircular room on the eastern side of the temple

Ambon (Greek - elevation) is a special structure in a Christian church, intended for reading the Holy Scriptures, singing or proclaiming some liturgical texts, and delivering sermons.
Pillars are the internal supports of the temple vault.

The nave is a part of the temple, stretching from west to east and bounded on one or both sides by pillars.
Iconostasis is a wall with icons that separates the altar from the rest of the temple.

Based on materials from Vl. Solovyov’s book “The Golden Book of Russian Culture”:

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

The altar (1) (translated from Latin as altar) is located in the eastern (main) part of the temple and symbolizes the realm of God’s existence. The altar is separated from the rest of the interior by a high iconostasis (2). In the altar there is the holy altar (the table on which the Gospel and the cross lie) - the place of the invisible presence of God. It is next to the holy throne that the most important church services are held. 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 makes up 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 narthex (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 porch symbolizes the area of ​​earthly existence. Otherwise, it is called a refectory, since feasts are held here on church holidays. During the service, persons intending to accept the faith of Christ, as well as people of other faiths, are allowed into the vestibule - “for listening and teaching.” The outer part of the vestibule - the porch of the temple (3) - is called the porch. Since ancient times, the poor and wretched have gathered on the porch and asked 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) – the elevated part of the floor in front of the iconostasis.

Ambon (5) is the central part of the sole, protruding in a semicircle into the center of the temple and located opposite the Royal Gate. The pulpit is used for delivering sermons and reading the Gospel.

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

Sails (7) are elements of the dome structure in the form of spherical triangles. With the help of sails, a transition is ensured from the circumference of the dome or its base - the drum - to the rectangular space under the dome. They also take over the distribution of the load of the dome on the sub-dome pillars. In addition to sail vaults, vaults with load-bearing stripping are known - a recess in the vault (above a door or window opening) in the form of a spherical triangle with an apex 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)

Exterior decoration of the temple:

Apses (8) (translated from Greek as vault, arch) are semicircular protruding parts of the building that have their own ceiling.

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

Valance (10) is a decoration under the roof eaves in the form of decorative wooden boards with blind or through carvings, as well as metal (made of milled iron) strips with a slotted pattern.

Dome (11) - 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 symbolize Jesus Christ and the four evangelists, seven symbolize the seven church sacraments.

The cross (12) is the main symbol of Christianity, associated with the crucifixion (redemptive sacrifice) of Christ.

Zakomars (13) are semicircular or keel-shaped ends of the upper part of the wall, covering the spans of the vault.

Arcatura (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 façade and are flat vertical projections on the surface of the wall.

Blades (15), or lysenes, are a type of pilasters, used in Russian medieval architecture as the main means of rhythmically dividing walls. The presence of blades is typical for temples of the pre-Mongol period.

The spindle (16) is 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 can be either simple in the form of a slope - at the Assumption Cathedral in Vladimir, or developed, profiled - at the Cathedral of the Nativity of the Virgin in Bogolyubovo).

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Last time we talked about what types of temples there are and about their external architectural features. Today let's talk about how the temple works inside.

Now we have crossed the threshold of the temple, and now let's figure out what the parts of the temple are called.

Immediately at the entrance, by the door, there is porch(narthex in Slavic means "door"). Usually located here candle box, where we can take candles, write notes about health and repose, order a prayer service or memorial service. In some churches, the vestibule is fenced off from the middle part of the temple.

Having passed further, we will find ourselves in Withmiddle part of the temple, it is also called "ship". This part means the earth, all earthly space. Here we stand at the service, pray in front of the icons, and confession is held here in a specially designated place.

In the middle part of the temple, in the center on lectern(table with a beveled lid) is located icon of the day, this could be an image of a saint whose memory is celebrated on this day, or an icon of a holiday. Having entered the church, parishioners usually first go to venerate this icon and light a candle near it.

Iconostasis, translated from Greek, means "stand for icons". In ancient times there were no iconostases, the altar was not separated from the temple space, only sometimes a low grating was installed there to prevent the crowd. Subsequently, especially revered icons with their faces turned towards the worshipers began to be fixed on the grille. This testified that saints also participate in our prayer. Subsequently, the number of icons in the iconostasis began to multiply. In Rus', iconostases with 5 or more rows of icons appearing upward. The traditional Russian iconostasis has 4 or 5 rows.

First row– icons, called “local”, are the main icons of the iconostasis: images Savior And Mother of God, they are always located on the sides of the central entrance to the altar (royal doors). There is also an icon depicting the saint (or event) in whose honor the temple was consecrated, as well as icons of especially revered saints.

Second row iconostasis: Deesis rite, that is, saints standing before Christ in reverent prayer.

Third row: (usually) festive, these are the most important holidays of the Orthodox Church.

Fourth row: biblical prophets with scrolls in which their prophecies are written.

Fifth row: Old Testament forefathers, among whom, Adam and Eve, Noah, Abraham, Moses and others.

The iconostasis usually ends with an icon Crucifixions or Cross of the Savior.

The traditional Russian iconostasis amazes with its power and spiritual content. He says that we are not alone in our paths of spiritual life. We have a host of helpers who pray with us and help us achieve salvation.

But a temple can have an iconostasis with fewer rows. Actually, only icons are mandatory Savior And Mother of God(from the first row), and the remaining icons are installed whenever possible.

The iconostasis is located on a certain elevation, on saltier, the center of which in front of the Royal Doors forms a semicircular protrusion called pulpit. This place marks the mountain from which the Lord Jesus Christ Himself preached. And today, from the pulpit, clergy address the people with a sermon, here they pronounce litanies and read the Gospel. On the pulpit it is taught to believers and Holy Communion.

Now we must say about the main part of the temple - about altar. Word "altar" translated from Latin as "high altar". The altar is located on the eastern side of the temple, since the Savior in the Holy Scriptures is called Sun of truth(Mal. IV, 2) and East(Zech. III, 8), in church hymns He is called "East of Easts"(the luminary of the feast of the Nativity of Christ).

The chronicle descriptions say that during the construction of the temple, the place of the altar was first outlined, and the longitudinal axis of the temple was drawn, oriented towards the first ray of the rising sun. Thus, the altar should be oriented towards sunrise, so that people standing in front of the iconostasis would face the east. This is how temples are built today.

The main entrance to the altar in the center is called Royal Doors, because through them the Lord Jesus Christ Himself, the King of Glory, invisibly passes in the chalice with the Holy Gifts. To the left and right of the Royal Doors there are so-called deacon's gate(otherwise the northern and southern doors of the iconostasis), deacons most often pass through them.

At special moments of the service, clergy enter and exit through the Royal Doors. In other cases, entry and exit to the altar occurs only through the deacon's gate. Outside of divine services and without full vestment, only the bishop (bishop and above) has the right to enter and exit through the Royal Doors.

Inside the altar behind the Royal Doors there is a special veil(in Greek catapetasma), opened at set moments in the service. It symbolizes the Stone rolled away from the Holy Sepulcher by an Angel, thereby introducing all the people standing in the temple to what is happening in the altar.

Behind the Royal Doors in the altar, on the table called throne, a mystery occurs Eucharist.

Here, to the left of the throne, stands altar- a small table on which food is prepared Gifts for the sacrament of Communion.

Behind the throne in the eastern part of the altar is Mountain place(“gorniy” in Slavic means “exalted”). On the High Place there is usually armchair for the bishop.

This is how the temple is arranged inside. It should also be said that the painting and decoration of temples can be different. Usually in murals there are plots Old and New Testaments.

In conclusion, I would like to say that the temple is a shrine, and one must behave piously and humbly in the temple. It would be a good idea to buy candles and submit notes before the service begins, so as not to talk and, if possible, not walk during the service. Let us remember that we are here as in God's House.

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

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

In the Old Testament, people were given clear instructions from God about what a place of worship should be like. Orthodox churches built according to the New Testament comply with 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 accordingly also divided into three zones: the altar, the middle part (ship) and the vestibule. Both in the Old Testament the “holy of holies” and in the New Testament the altar signify the Kingdom of Heaven. Only a clergyman is allowed to enter this place, because according to the Teaching, the Kingdom of Heaven was closed to people after the Fall. According to the laws of the Old Testament, a priest was allowed into this territory once a year with sacrificial cleansing blood. 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, having gone through pain and incredible suffering on the Cross, would open the Kingdom of Heaven for man.

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

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

The location of the courtyard in the Old Testament church corresponds to the place called the porch or refectory in the Orthodox church. Unlike the Altar, the narthex 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 receive baptism. Sinners were also sent here for correction. In the modern world, in this regard, the porch has lost its former meaning.

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

Mentioning the name of Jesus Christ in prayers, they say: “Sun of Truth”, “from the heights of the East”, “East from above”, “East is His name”.

Church architecture

Altar- (Latin altaria - high altar). A sacred place in the temple for offering prayer and making a bloodless sacrifice. Located in the eastern part of the Orthodox Church, separated from the rest of the room 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 - the altar, where wine and bread for communion are prepared, on the right, from the south - the deaconnik, where books, clothes and sacred vessels are kept.

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

Arcature belt- a series of decorative wall decorations in the form of small arches.

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

Baroque- a style of architectural structures, popular at the turn of the 17th-18th centuries. It was distinguished by its complex shapes, picturesqueness and decorative splendor.

Barrel- one of the forms of covering in the form of two rounded slopes, whose apex converges under the ridge of the roof.

Octagon- a structure shaped like a regular octagon.

Chapter- a dome crowning the temple building.

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

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

Interior- interior space of the building.

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

Kokoshnik- an element of decorative roof decoration, reminiscent of a traditional women's headdress.

Column- an architectural element 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.

Horse- joint, at the border of the roof slopes.

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

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

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

Spatula- a vertical ledge, flat in shape, located in the wall of a building.

Bulb- a church dome, shaped like the head of an onion.

Platband- a decorative element 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 shape of a spherical triangle, providing a transition from the square under the dome space to the circumference of the drum.

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

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

Portal- 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 a church altar, made in the form of a high table.

Side chapel- an extension to the main church building, which has its own altar in the altar and is dedicated to one of the saints or church holidays.

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

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

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

Rotunda- a round building with a dome-shaped roof.

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

Vault- architectural design of a building's floor in the form of a convex curved surface.

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

Facade- a term used in architecture to designate one of the sides of a building.

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

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

Fly- a decorative element 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- dividing the volume of a building in a horizontal plane, decreasing in height.

What is a temple? How is a temple different from a chapel and a church? Why should we go to church? How is an Orthodox church structured?

Temple, church, chapel: what are the differences?

A temple (from Old Russian “mansions”, “temple”) is an architectural structure (building) intended for worship and religious rites.

A Christian temple is also called a "church". The word “church” itself comes from the Greek. Κυριακη (οικια) - (house) of the Lord.

Photo — Yuri Shaposhnik

A cathedral is usually called the main church of a city or monastery. Although local tradition may not adhere too strictly to this rule. So, for example, in St. Petersburg there are three cathedrals: St. Isaac's, Kazan and Smolny (not counting the cathedrals of city monasteries), and in the Holy Trinity St. Sergius Lavra there are two cathedrals: the Assumption and the Trinity.

The church where the chair of the ruling bishop (bishop) is located is called a cathedral.

In an Orthodox church, there must be an altar section, where the Throne is located, and a meal - a room for worshipers. In the altar part of the temple, on the Throne, the sacrament of the Eucharist is celebrated.

In Orthodoxy, a chapel is usually called a small building (structure) intended for prayer. As a rule, chapels are erected in memory of events that are important to the heart of a believer. The difference between a chapel and a temple is that the chapel does not have a Throne and the Liturgy is not celebrated there.

History of the temple

The current liturgical regulations prescribe that services should be performed mainly in the church. As for the name temple itself, templum, it came into use around the 4th century; earlier, pagans used this name for their places where they gathered for prayer. For us Christians, a temple is a special building dedicated to God, in which believers gather to receive the grace of God through the sacrament of Communion and other sacraments, to offer prayers to God that are of a public nature. Since believers gather in the temple, constituting the Church of Christ, the temple is also called “church,” a word derived from the Greek “kyriakon”, which means “house of the Lord.”

Consecration of the Cathedral of the Archangel Michael, founded in 1070. Radzivilov Chronicle

Christian churches, as special religious buildings, began to appear among Christians in significant numbers only after the end of persecution by the pagans, that is, from the 4th century. But even before this, temples had already begun to be built, at least from the 3rd century. The Christians of the first Jerusalem community still visited the Old Testament temple, but to celebrate the Eucharist they gathered separately from the Jews “in their homes” (Acts 2:46). During the era of persecution of Christianity by pagans, the main place of liturgical gatherings of Christians was the catacombs. This was the name of special dungeons dug for the burial of the dead. The custom of burying the dead in catacombs was quite common in pre-Christian antiquity, both in the east and in the west. Burial places, according to Roman law, were considered inviolable. Roman legislation also allowed for the free existence of funeral societies, no matter what religion they adhered to: they enjoyed the right of assembly in the burial places of their fellow members and could even have their own altars there for the performance of their cults. From this it is clear that the first Christians widely used these rights, as a result of which the main places of their liturgical meetings, or the first temples of antiquity, were the catacombs. These catacombs have survived to this day in different places. Of greatest interest to us are the best preserved catacombs in the vicinity of Rome, the so-called “catacombs of Callistus.” This is a whole network of intertwining underground corridors with more or less extensive rooms scattered here and there among them, like rooms called “cubiculum.” In this labyrinth, without the help of an experienced guide, it is very easy to get confused, especially since these corridors are sometimes located on several floors, and you can move from one floor to another unnoticed. Niches were hollowed out along the corridors, in which the dead were walled up. The cubes were family crypts, and the even larger rooms of the “crypt” were the very temples in which Christians held their services during times of persecution. The tomb of the martyr was usually installed in them: it served as a throne on which the Eucharist was celebrated. This is where the custom of placing holy relics in a newly consecrated church inside the altar and in the antimension, without which the Divine Liturgy cannot be celebrated, originates. On the sides of this throne or tomb were places for the bishop and presbyters. The largest rooms of the catacombs are usually called “chapels” or “churches.” “It is not difficult to distinguish in them many of the components of our modern temple.

Temple in Scripture

The Old Testament Temple in Jerusalem transformed the Church of the New Testament, into which all nations should enter to worship God in spirit and truth (John 4:24). In the Holy Scriptures of the New Testament, the theme of the temple found its most vivid coverage in the Gospel of Luke.

The Gospel from Luke begins with a description of a significant event that took place in the Temple of Jerusalem, namely with a description of the appearance of the Archangel Gabriel to Elder Zechariah. The mention of the Archangel Gabriel is associated with Daniel's prophecy of the seventy weeks, that is, with the number 490. This means that 490 days will pass, including 6 months before the Annunciation to the Virgin Mary, 9 months before the Nativity of Christ, that is, 15 months equal to 450 days, and 40 days before the Presentation of the Lord, and in this very temple the Messiah Christ, the Savior of the world, promised by the prophets, will appear.

In the Gospel of Luke, Simeon the God-Receiver in the Jerusalem Temple proclaims to the world “light for the enlightenment of the Gentiles” (Luke 2:32), that is, light for the enlightenment of the nations. Here is Anna the prophetess, an 84-year-old widow, “who did not leave the temple, serving God day and night with fasting and prayer” (Luke 2:37), and who showed in her godly life a bright prototype of many Orthodox Russian old women, bearers of the true church piety against the general gloomy background of blind religious apostasy under the conditions of a harsh atheistic regime.

In the Gospel of Luke we find the only evidence in the entire canon of the New Testament about the childhood of the Lord Jesus Christ. This precious testimony of the Evangelist Luke has as its subject an event that took place in the temple. Saint Luke narrates that every year Joseph and Mary went to Jerusalem for the Easter holiday and that one day the 12-year-old Child Jesus remained in Jerusalem. On the third day, Joseph and Mary “found Him in the temple, sitting among the teachers” (Luke 2:46).

In response to their bewilderment, the Divine Youth uttered mysterious words filled with incomprehensible meaning: “Why did you look for Me? Or did you not know that I should be concerned with the things that belong to My Father?” (Luke 2:49). The Gospel of Luke ends with a description of the Ascension of Christ into heaven and the return of the apostles to Jerusalem, indicating the fact that they “were always in the temple, glorifying and blessing God” (Luke 24:53).

The theme of the temple is continued in the book of the Acts of the Holy Apostles, which begins with a description of the Ascension of Christ the Savior and the Descent of the Holy Spirit on the disciples of Christ, indicating that “all... the believers were together... and continued with one accord every day in the temple” (Acts 2 :44-46). The testimony of the book of Acts is valuable in that it relates to the illumination of the historical aspect of the existence of the Church of Christ. In the New Testament, the temple is the focus, visible manifestation and concrete manifestation of the life of the One Holy Catholic and Apostolic Church, the actual embodiment of the conciliar religious experience of the people of God.

Why go to church?

We need to understand for ourselves what the Church is in general. . The question of a worldly person, for whom the Church is something incomprehensible, alien, abstract, far from his real life, and therefore he does not enter into it. The Apostle Paul answers it in a way that no one else has been able to answer in the entire history of mankind: “The Church is the body of Christ,” and adds “the pillar and ground of the truth.” And he further adds that we are all “part of us,” that is, members of this organism, particles, cells, one might say. Here you already feel some very deep secret, it can no longer be something abstract - the organism, the body, the blood, the soul, the work of the whole body and the subordination, co-organization of these cells. We are approaching the question of the attitude of a worldly person and a church person to faith in God. The Church is not so much a legal institution and a social organization, but, first of all, it is what the Apostle Paul speaks about - a certain mysterious phenomenon, a community of people, the Body of Christ.

A person cannot be alone. He must belong to some direction, philosophy, views, worldview, and if at some time the feeling of freedom, internal choice, it - especially in youth - is interesting for a person, then the experience of life shows that a person cannot achieve anything in life alone, he needs to have some kind of circle, some kind of social community. In my opinion, such a worldly approach to a “personal” God outside the church is purely individualistic, it is simply a human illusion, it is impossible. Man belongs to humanity. And that part of humanity that believes that Christ has risen and testifies to this is the Church. “You will be my witnesses,” Christ says to the apostles, “even to the ends of the earth.” The Orthodox Church carries out this testimony, and carried it out during persecution, and this tradition has been preserved by generations of people in different circumstances.

In Orthodoxy, in the church, there is a very important thing - there is reality, there is sobriety. A person constantly looks into himself and does not explore something in himself and in the life around him with his own vision, but asks for help and participation in his life from the grace of God, which, as it were, shines through his whole life. And here the authority of tradition, the thousand-year experience of the church, becomes very important. Experience is living, active and acting in us through the grace of the Holy Spirit. This gives other fruits and other results.

Construction of an Orthodox church

The internal layout of churches has been determined since ancient times by the goals of Christian worship and the symbolic view of their meaning. Like any purposeful building, a Christian church had to satisfy the purposes for which it was intended: firstly, it had to have a convenient space for the clergy performing divine services, and secondly, a room where the faithful would stand praying, that is, already baptized Christians; and thirdly, there should have been a special room for the catechumens, that is, those who had not yet been baptized, but those who were just preparing to be baptized, and those who repented. Accordingly, just as in the Old Testament temple there were three sections: “the holy of holies,” “the sanctuary,” and “the courtyard,” so from ancient times the Christian temple was divided into three parts: the altar, the middle part of the temple, or the “church” itself, and the vestibule.

Altar

The most important part of a Christian church is the altar. Name altar
comes from the Latin alta ara - elevated altar. According to ancient custom
The church altar was always placed in a semicircle on the eastern side of the temple.
Christians adopted the east as having a higher symbolic meaning. There was paradise in the east,
in the east our salvation is made. In the east the material sun rises, giving
life to everything living on earth, and in the east the Sun of Truth has risen, giving
eternal life to humanity. The East has always been recognized as a symbol of good, in
the opposite of the west, which was considered a symbol of evil, the region of the unclean
spirits The Lord Jesus Christ himself is personified under the image of the East: “East is the name
him,” (Zech. 6:12; Ps. 67:34), “East from on high” (Luke 1:78), and St. prophet
Malachi calls Him “the Sun of righteousness” (4:2). This is why Christians pray
have always turned and are turning to the east (see St. Basil the Great rule 90).
The custom of Roman Catholics and Protestants to turn their altars to the west was established in
in the west no earlier than the 13th century. Altar (in Greek “vima” or “hieration”) means a high place, in addition it also marks the earthly paradise,
where the ancestors lived, those places from where the Lord marched to preach, Zion
the upper room where the Lord established the Sacrament of Communion.

The altar is a place for one
priests who, like heavenly ethereal forces, serve before
the throne of the King of Glory. Lay people are prohibited from entering the altar (69 laws, 6th Ecum.
Cathedral, 44 Laod Ave. cathedral). Only clerics helping
during the performance of worship. Women are absolutely prohibited from entering the altar.
Only in nunneries is a tonsured nun allowed to enter the altar
for cleaning the altar and serving. The altar, as its very name shows (from
Latin words alta ara, which means “high altar” (built above
other parts of the temple by a step, two, and sometimes more. So he
becomes more visible to those praying and clearly justifies its symbolic
meaning "high world." Anyone entering the altar is obliged to make three prostrations to the ground.
weekdays and Mother of God holidays, and on Sundays and the Lord's
holidays three bows from the waist.

Holy See

The main accessory of the altar is
holy throne, in Greek “meal,” as it is sometimes called
Church Slavonic in our liturgical books. In the first centuries of Christianity
in the underground churches of the catacombs the throne served as the tomb of the martyr, as necessary
having the shape of an elongated quadrangle and adjacent to the altar wall. IN
in the ancient above-ground churches the altars began to be arranged almost square, on
one or four stands: they were made of wood in the form of an ordinary
tables, but then they began to be made from precious metals, sometimes they were arranged
stone and marble thrones. The throne signifies the heavenly throne of God, on
in which the Lord Almighty Himself is mysteriously present.
It is also called
"altar" (in Greek "phisiastirion"), because on it
a Bloodless Sacrifice is made for peace. The throne also represents the tomb of Christ,
for the Body of Christ rests on him. The quadrangular shape of the throne is symbolic
depicts that a sacrifice is made on it for all four countries of the world, which
all the ends of the earth are called to partake of the Body and Blood of Christ.

According to the double meaning of the throne, he is clothed in two garments,
lower white clothing, which is called “srachitsa” (in Greek “katasarkion” “flesh”) and represents the shroud with which the Body was entwined
Savior, and the upper “indity” (from the Greek “endio” “I dress”) from the precious
shining garment that depicts the glory of the throne of the Lord. At consecration
of the temple, the lower garment of the srachitsa is entwined with a rope (rope), which symbolizes
the bonds of the Lord with which He was bound when He was led to judgment before the high priests
Annas and Caiaphas (John 18:24). The rope is tied around the throne so that from everyone
four sides of it turns out to be a cross, symbolizing the cross with which
the malice of the Jews brought the Lord down to the tomb and which served to victory over sin and
hell

Antimens

The most important accessory to the throne is the antimins (from
Greek "anti" "instead" and Latin mensa "mensa" "table, throne"), or
"in place of the throne." Currently, the antimind is a silk board with
depicting the position of the Lord Jesus Christ in the tomb, the four Evangelists and
instruments of the suffering of Christ the Savior, inside of which, in a special bag with a reverse
sides, embedded particles of St. relics. The history of antimins goes back to the first times
Christianity. The first Christians had the custom of celebrating the Eucharist on tombs
martyrs. When Christians from the 4th century were able to build freely
above-ground temples, they, due to an already established custom, began to move to these
churches from different places of relics of St. martyrs. But since the number of temples is all
increased, it was difficult to obtain complete relics for each temple. Then
They began to place only at least a particle of St. under the altar. relics. This is where it comes from
the beginning of our antimens. It is, in essence, a portable throne.
Evangelists who went to distant lands to preach the Gospel,
emperors going on campaigns with the clergy and camp churches should
They also took with them traveling thrones, which were the antimensions.
A series of news
about antimensions, with this exact name, we have already since the 8th century, and we ourselves
antimensions that have come down to us in the form of material monuments go back to 12
century. The ancient Russian antimensions that have survived to us were prepared from
canvas, had an inscription and an image of a cross. The inscriptions indicate that the antimens
replaces the consecrated throne; the name of the bishop who consecrated the
“this throne,” its destination (for which church) and the signature about the relics (“here
power"). Since the 17th century, more complex images appeared on antimensions, such as
position in the tomb of the Savior, and the canvas is replaced by silk. Initially every
the throne, consecrated by the bishop, was invested by St. relics (in a metal reliquary
under the throne or in a recess in the upper board of the throne). Such thrones are not
needed antimenses. Temples that were not consecrated by bishops were consecrated
through the antimensions sent by the bishops from St. relics. As a result, some temples
had thrones with St. relics, but did not have antimensions; others had thrones without
St. relics, but had antimensions. This was how it was in the Russian Church at first after
acceptance of Christianity. But over time, first in Greece, and then in
Russian Church, antimensions began to be placed on thrones consecrated
bishops, but so far without St. relics. Since 1675, a custom was established in the Russian Church
lay antimensions from St. relics in all churches, even those consecrated by bishops.
The antimension issued by the bishop to the priest became, as it were, a visible sign of authority
priest to perform the Divine Liturgy, being subordinate to the bishop,
who issued this antimension.

The antimension lies on the throne, folded in four.
Inside it there is a “lip,” or in Greek “musa.” She marks that
lip, which, having been filled with bile and otto, was brought to the lips of the Lord, who was hanging on
cross, and serves to wipe off particles of the Body of Christ and particles taken out in honor
saints, living and dead, when they are immersed in St. cup at the end of the Liturgy.

The antimension, folded in four, is also wrapped in a special silk cloth,
which is slightly larger in size, and is called “iliton” from the Greek
“ileo,” which means “I wrap.” Iliton represents those shrouds with which
The Lord wrapped Himself after His birth, and at the same time that shroud in which
His Body was wrapped when He was buried in the tomb.

Ark

To store the Holy Mysteries, an ark is now placed on the throne itself, or
ark, also called tabernacle. It is made like the Holy Sepulcher
or in the form of a church. St. myrrh.

Ciborium

Above the throne in ancient temples was arranged, as Latin writers call it
ciborium, in Greek ciborium, or in Slavic canopy, a type of canopy,
supported by four columns. The canopy also visited old Russian churches. She
symbolizes, as it were, the sky stretched over the earth, on which
a sacrifice is made for the sins of the world. At the same time, canopy means “immaterial
the tabernacle of God,” that is, the glory of God and the grace with which He Himself is covered,
clothe yourself with light like a robe, and sit on the exalted throne of your glory.

Under the ciborium, above the middle of the throne, hung a peristerium vessel in the form
dove, in which spare Holy Gifts were kept in case of communion for the sick and for
Presanctified Liturgies. Currently there is a picture of a dove here and there
preserved, but it has lost its original practical meaning: dove
this one no longer serves as a vessel for storing the Holy Mysteries, but only as a symbol of the Holy.
Spirit.

Paten

Paten - (in Greek "deep dish") is a round metal dish, usually gold
or silver, on a stand, in the form of a foot, on which the “Lamb” rests, then
there is that part of the prosphora which at the Liturgy is transformed into the Body of Christ, and
as well as other particles taken from the prosphora at the beginning of the Liturgy. Paten
symbolizes the manger in which the newborn God-infant was laid, and
at the same time the tomb of Christ.

Chalice

Chalice or cup (from the Greek "potirion" a drinking vessel). This is the vessel from which believers partake of the Body and Blood of Christ, and which resembles the cup from which the Lord partook of His disciples for the first time at the Last Supper. At the beginning of the Liturgy in this cup
wine is poured in with the addition of a small amount of water (so that the wine does not lose its characteristic taste), which is transformed into the true Blood of Christ at the Liturgy. This cup also resembles the “cup of suffering” of the Savior.

Zvezditsa

The star (in Greek “astir, asteriskos”) consists of two arcs,
connected to each other crosswise. Reminiscent of the star that led the Magi to
Bethlehem, a star is placed on the paten so that the covers do not touch
particles located on the paten and did not mix them.