To the left of the royal gates is an icon. Icon of the Mother of God, called “The All-Tsarina” (“Pantanassa”)
Icon Mother of God, called “ALL TSARITSA” (“Pantanassa”)
Before the icon Holy Mother of God“Vsetsaritsa” (“Pantanassa”) pray for healing from cancer diseases, about getting rid of magical spells. The celebration takes place on August 18/31.
The miraculous icon of the Mother of God, called the “Vsetsaritsa” (in Greek - “Pantanassa”), is located on Holy Mount Athos in Greece. She abides in the Vatopedi monastery , in the cathedral church of the monastery, to the left of the royal gates. This icon is small in size. The time of its writing dates back to the 17th century.
Icon of the All-Tsaritsa and Belt of the Blessed Virgin Mary in the Vatopedi Monastery on Athos
The icon depicts the Most Pure Virgin in a scarlet robe, seated on the royal throne. In Her arms is the Infant God with a scroll in his left hand and blessing with his right hand. With her right hand, the Mother of God points to Her Royal Son as the Savior of all people. In the background are two angels who reverently overshadow the Most Pure Virgin with their wings.
This icon belongs to the Panahranta iconographic type, which translated from Greek means “Most Immaculate”, “Most Pure”. The All-Merciful is the second name for icons of the Mother of God of this type. A common feature of such icons is that the Mother of God is depicted seated on a throne with the Child Christ on her lap. The throne symbolizes the royal grandeur and glory of the Mother of God, the most perfect of all those born on earth.
In the 20th century, the image of “Pantanassa” was famous Athonite elder Joseph the Hesychast blessed his disciples. He conveyed to his contemporaries ancient legend about this icon.
One day I approached the icon a strange man and began to mutter something inaudibly. At that moment, the face of the Mother of God shone with a wondrous light, and an invisible force threw the young man to the floor. In fear, he ran out of the temple and with tears confessed to the elders that he had led a sinful life and was engaged in witchcraft and magic. Thus, the Most Holy Theotokos revealed a miracle from Her image, turned the young man away from wickedness and set him on the path of repentance. The miraculous intervention of the Mother of God convinced him to change his life and stay on Mount Athos.
This was the first manifestation of the miraculous power of the icon of the Mother of God “The All-Tsarina”; later they began to notice that the icon had a beneficial effect on patients with various tumors, including malignant ones, as they are called in modern world. Not many people know that the disease cancer has ancient history. The name “cancer” comes from the term “carcinoma” introduced by Hippocrates, derived from two Greek words: “crab” and “tumor”. Hippocrates called the tumor carcinoma because it looks like a crab. The disease was first described in an Egyptian papyrus around 1600 BC. e.. The papyrus talks about several forms of cancer and reports that there is no cure for this disease. Already in the 1st century BC. The Roman physician Aulus Cornelius Celsus proposed treating cancer at an early stage by removing the tumor, and at a later stage not treating it at all.
It cannot be said that over the past 2000 years doctors have made any particular progress in the fight against this disease, which affects everyone year after year. larger number of people. Now, as before, this disease is considered incurable, and all cancer patients hope only for a miracle. It must be admitted that cases miraculous healing occur, many of them, perhaps all of them, are associated with hot prayer appeal to the Savior and the Mother of God. Therefore, when in the 17th century it was discovered miraculous power icons of the Mother of God “The All-Tsarina” in curing cancer, they began to make accurate lists from the icon for other monasteries. Gradually, the icon became known throughout the world as a healer of cancer, and to this day the image of the Mother of God “The All-Tsarina” has the grace to heal the most terrible of diseases modern humanity. The very name of the icon All-Mistress, Everything is the mistress- speaks of its special, all-encompassing power. This image of the Mother of God has the most powerful healing principle.
In 1995, Russians also got the opportunity to bow before miraculously, in order to immediately before the face of the Mother of God turn to the All-Tsarina with a request for deliverance from many incurable diseases, and first of all, from cancer, which is called the plague of the 20th century, and which does not spare either small children, young men, or old people.
At the request of the Community of Mercy of St. righteous John The abbot of the Vatopedi Monastery, Archimandrite Ephraim, blessed the Kronstadt Children's Oncology Center on the Kashirskoye Highway to make a copy of the Athonite miraculous icon of the Mother of God “The All-Tsarina.” An exact copy of the icon, painted in compliance with the canon, prayers and solemn services, appeared to the unfortunate children.
And miracles began. The condition of the children improved significantly, which could not be explained solely by the use of medications. A few months later, on the feast of the Nativity of the Blessed Virgin Mary, the icon of the Mother of God “The Tsarina of All” began to stream myrrh, several large drops of myrrh appeared on it, and an amazing fragrance filled everything around. On the Feast of the Entry of the Most Holy Theotokos into the Temple, the flow of myrrh was repeated once again. The first miracle revealed by the All-Tsaritsa in Russia is called healing young man, who suffered from drug addiction for many years. Since then, parents have turned to the Mother of God in front of the “Vsetsaritsa” icon to pray for their children who are addicted to drugs and alcohol.
Needless to say, the news about the amazing icon spread throughout Moscow with lightning speed. The miraculous image was transferred to Church of All Saints the former Novo-Alekseevsky Monastery, which is located in Krasnoselsky Lane, near the Krasnoselskaya metro station , the image of the “All-Tsarina” is regularly brought back to the oncology center for prayer services.
Church of All Saints in Krasnoe Selo, metro station "Krasnoselskaya"
To the left of the Royal Doors is the Icon of the Mother of God “The Tsaritsa”
After some time, a Church Slavonic version of the akathist to the Mother of God in honor of Her icon “The Tsaritsa” was created, different from the Greek. Every Sunday at All Saints Church at 16.30 (and if it falls on Monday great holiday- at 15.00) prayer services are performed with the reading of an akathist to the Mother of God and the consecration of oil for anointing all those who suffer, and not only from cancer. The chronicle of healing is constantly updated with more and more new evidence of miraculous help for those who no longer expected to receive it from earthly doctors. There are stories here about old people and babies, on behalf of women and men, about healing in the late stages of cancer and about removing suspicion of it, about recovery from fatal diseases and from those that bring a lot of suffering, but are not fatal and about much, much more. Grateful people not only leave their stories in the book, but also bring all kinds of gifts to the shrine.
For example, in 2002, one person suffered a hypertensive crisis. After discharge, on the advice of his relatives, he went for a brain tomography. The examination showed that after frequent pressure surges, a tumor had formed in the brain. There was only one solution - surgery. Before undergoing surgery, this man went to the monastery for a blessing, and there his wife ordered a prayer service for the “All-Tsarina” icon with the blessing of water. While in the hospital, he constantly prayed to the All-Tsarina for recovery and constantly drank holy water, which he took after the prayer service. The hospital did another follow-up examination, which confirmed healing from a serious illness.
Today this list, which is located in the Church of All Saints in Krasnoe Selo, is no longer the only one in Russia. In 1997, another miraculous copy of the icon of the Mother of God “Vsetsaritsa” appeared in Moscow, which is located in Novospassky Monastery (Moscow, Krestyanskaya sq., 10, metro station "Proletarskaya"). This list was specially prepared at the Vatopedi Monastery and brought to Russia. He is revered as miraculous and myrrh-streaming. Here, too, a book is kept in which all miracles occurring from the shrine are recorded.Prayer services are performed in front of it every day, and on Sundays prayer services are served with the blessing of water.
The miraculous icon of the Mother of God “Vsetsaritsa” in the gallery of the Transfiguration Cathedral of the Novospassky Monastery
Numerous offerings hanging on the icon testify to the many cases of healings revealed through prayers to the Mother of God at this image.
The myrrh-streaming icon of the “All-Tsarina” is currently in
Vladychny convent(Moscow region, city of Serpukhov).
This icon streamed myrrh more than 30 times. There have been 2 documented cases of healing from cancer. At the monastery, an akathist is read daily before the miraculous image of the Mother of God, during which the names of people suffering from various ailments are remembered.
“The Tsaritsa” is considered the most “powerful” icon in the world, healing cancer patients. The Mother of God reveals Her ineffable mercy and grants healing to all who turn to Her in prayer with faith and love before Her glorified image.
Material prepared by Sergey SHULYAK
for the Temple Life-Giving Trinity on Vorobyovy Gory
Troparion, tone 4
With the joyful image of the honest All-Tsarina, / with the warm desire of those seeking Thy grace, save, O Lady; / deliver those who come running to You from circumstances; / Protect Your flock from every misfortune, // always calling for Your intercession.
Kontakion, tone 8
As we approach Your newly appeared icon with tenderness, we glorify You, the All-Tsarina, Your servants; send down blessings to You by Your servants who are now flowing. Yes, we all joyfully call Ti: Rejoice, O All-Tsarina, who heals our ailments with grace.
First prayer
O All-merciful, venerable Mother of God, Pantanassa, All-Queen! I am not worthy, but come under my roof! But as a merciful and gracious Mother of God, say the word, may my soul be healed and my weak body strengthened. For you have an invincible power and all your words will not be exhausted, O All-Tsaritsa! You beg for me. You begged for me. May I glorify the glorious your name always, now and forever. A min.
Second prayer
O Most Pure Mother of God, All-Tsarina! Hear our painful sigh before miraculous icon By Yours, brought from the Athos inheritance to Russia, look upon Your children, those suffering from incurable ailments, who fall to Your holy image with faith! Just as a winged bird covers its chicks, so You, now and ever-living being, have covered us with Your multi-healing omophorion. There, where hope disappears, awaken with undoubted Hope. There, where fierce sorrows prevail, Appear with Patience and Weakness. There, where the darkness of despair has settled in souls, let it shine ineffable light Deities! Comfort the faint-hearted, strengthen the weak, grant softening and enlightenment to hardened hearts. Heal Your sick people, O all-merciful Queen! Bless the minds and hands of those who heal us; may they serve as an instrument of the Almighty Physician Christ our Savior. As if You are alive and present with us, we pray before Your icon, O Lady! Extend Your hand, full of healing and healing, Joy to those who mourn, Consolation to those in sorrow, so that with miraculous help we soon receive, we glorify the Life-Giving and Indivisible Trinity, the Father and the Son and the Holy Spirit, forever and ever. A min.
Iconostasis of the temple
Iconostasis –this is specialthe partition that separates the altar from the middle part of the temple stretches from the north to south wall. This partition is often lined with icons in several tiers (rows, belts).
In the first, bottom row, to the right of the Royal Doors, the image of the Savior is placed, and to the right - the temple icon. To the left of the Royal Doors is an icon of the Mother of God, then an icon of the most revered saint. If there are more rows than one, then in the second tier there are icons of the twelve feasts, in the third tier - icons of the apostles, in the fourth - icons of the prophets, in the fifth - icons of the holy patriarchs . Between the second and third belts there is a deesis, or rather deisis (prayer). This is an icon that depicts Jesus Christ in royal or bishop's vestments with the Mother of God and John the Baptist standing in prayer. In the old days, the entire iconostasis was called the Deesis. Between the third and fourth tiers there is an icon of the Mother of God with the Eternal Child. In the fifth tier, among the icons, is the patriarch and the icon of the Lord of Hosts with his son. But a cross is always placed at the very top. On the sides of the cross are images of the Mother of God and John the Evangelist.
Full iconostasis consists of five belts, but there were iconostases even in seven rows. Of course, complete iconostases are more often found in cathedrals, and in parish and monastic churches they consist of four, three, two, or even one belt.
Icons are also placed on the walls of the temple, in large icon cases (special large frames), on lecterns (high narrow tables with an inclined surface).
The holy images of the iconostasis, which cover the altar from believers, mean that people cannot always communicate with God directly and directly.
The liturgy is celebrated in the altar. It is then that we remember what the Savior did for our salvation. However, the beginning of our salvation lies in the Annunciation.
The iconostasis has three doors (gates): northern doors, Royal Doors, southern doors.
1) Royal Doors - The biggest. They are located in the middle of the iconostasis. They bear their name because the Lord Jesus Christ Himself, the King of Glory, passes through them, invisibly passing in the Holy Gifts. Only clergy may pass through this gate. The Royal Doors are holy because they are the entrance to the Holy of Holies - the altar. The Royal Doors are like the beginning of the altar, which is why they depict the beginning of our salvation - the Annunciation. The holy evangelists told us about everything that the Savior did for us, which is why it was their icons that decorated the Royal Doors. Their discovery means the promised revelation to believers Kingdom of Heaven. The closing of the Royal Doors symbolizes the deprivation of people of heavenly paradise due to their fall. During the liturgy after the great entrance, which marks the procession of Christ the Savior to the feat of the cross. The closing of the Royal Doors means the placement of Christ in the tomb, and the closing of the curtain (kapetasma) means the stone that was rolled to the tomb. Then, during the singing of the Creed, where the Resurrection of Christ is confessed, the curtain opens, which symbolizes the stone rolled away from the Holy Sepulcher by an angel, and not only that. But also that faith opens the way to salvation. They depict icons: the Annunciation of the Most Holy Theotokos and the four evangelists (the apostles who wrote the Gospel): Matthew, Mark, Luke and John. And above the gate is an icon of the Last Vespers.
2) Northern Gate. Through them, clergy and, in special cases, laypeople can enter the altar. Icons of angels are painted on them, usually of the Archangel Gabriel, but sometimes of holy deacons. Through these doors the deacons enter and exit, representing the angelic ministry. An icon of one of the seven deacons appointed by the apostles may also be written on them: Stephen, Parmen, Nikonor, Lawrence and others.
3) South Gate. Through them, clergy and, in special cases, laypeople can enter the altar. Icons of angels are painted on them, usually of the Archangel Michael, but sometimes of holy deacons.
4) Deacon's doors are located behind the icons of the bottom row on both sides. This is where deacons most often go through.
5) Capetasma – a curtain of red or blue color from the side of the altar at the Royal Doors. It can be opened and closed during worship. Kapetasma denotes the shroud of mystery with which the shrines of God are covered. Thus, when it is opened during a service, it means that the secret of salvation has been revealed to people. But that’s not the only reason it hangs above the gate. IN Jerusalem Temple a curtain separated the Holy of Holies from the Holy Place. In addition, the Royal Doors are usually open, which means that the laity can see sacred rites that they should not see. A veil serves to prevent this from happening. IN modern churches it moves from right to left and vice versa. And in ancient churches it descended from top to bottom. and that's why it was called the door above, and the gates themselves were called lower or lower.
6) Cross with the image of the crucified Lord Jesus Christ on it .
Why are churches, especially in the iconostasis, decorated with icons, as well as sacred paintings?
Here is the answer to this question, which consists of several parts:
1) the temple is like Heaven on earth, and God in Heaven is surrounded by His holy angels;
2) a temple is a place of prayer to God and the saints, and it is customary to pray in front of icons;
3) a temple is a school of faith and piety, and we learn not only through words, but also through images.
The best spiritual decoration of a temple is sacred images ( life-giving cross and icons) and relics (incorruptible bodies of saints).
The ornament of the iconostasis is riddled with symbols. Born of fantasies of an eternal Eden. Behind every painting or carving there is a poetic image of the Bible. The tiblas and columns of the iconostasis are decorated with images of cedar and palm branches, grapevine. This is no accident. Previously, there was such an idea of the Garden of Eden - this is a garden in which grapes and beautiful palm trees grow.
As it has now become clear, the iconostasis represents the entire history of our salvation, as well as all the saints to whom we pray.
This is the iconostasis in our Michael the Archangel Church:
And this is the iconostasis of the Trinity-Gleden Monastery:
Iconostasis in the Church of Seraphim of Sarov, Naberezhnye Chelny Trinity-Gledensky Monastery
Iconostasis in the Cathedral of Christ the Savior, XIX century, Moscow
Traditional Russian iconostasis of five rows
In an Orthodox church, an iconostasis is an altar partition with several rows of icons that separates the altar from the rest of the church. According to the Orthodox calendar, the iconostasis consists of icons arranged in tiers. The number of tiers ranges from three to five. The classic iconostasis is considered to be a five-tier iconostasis, in which the subjects of the icons and their order have a certain meaning.
The iconostasis can be read both from top to bottom and from bottom to top, but, as the clergy say, it is better to perceive it as a single image. “The iconostasis is perceived as a whole. It is very symbolic because it tells the whole story. The meaning of each row in the iconostasis is determined by the canon, and its content and content depends on the specific temple. The entire content of the iconostasis serves as a reminder of the formation of the church, covering all times and including all symbolic meanings individual icons,” said AiF.ru Archpriest, rector of the Church of St. Alexander Nevsky at MGIMO Igor Fomin (Father Igor).
The five rows of icons bear the following names: the top row is forefathers, below is prophetic, festive, Deesis, and the lowest row is local, where the Royal Doors, altar doors, temple and locally revered icons. From the middle of the 16th century, as stated in the Orthodox Encyclopedia, the Northern and Southern gates were mandatory, but, as a rule, they were installed only in large churches.
The lowest row of icons in the iconostasis describes earthly life and the exploits of the saints, above depicts the earthly path of Christ, his sacrifice and Last Judgment, and at the top are depicted prophets and forefathers who meet the righteous.
What do the rows of the iconostasis symbolize?
Local series
The lowest row in the iconostasis is local. Locally revered icons are usually located here, the composition of which depends on the traditions of each temple. However, some of the icons of the local series are fixed by the general tradition and are found in any temple. In the center of the local rank are the Royal Doors, which symbolize the doors of heaven, a symbol of entry into the Kingdom of God. To the right of the Royal Doors is the icon of the Savior, to the left is the icon of the Mother of God, which is occasionally replaced by icons of the Lord's and Mother of God feasts. To the right of the icon of the Savior there is usually a temple icon, that is, an icon of the holiday or saint in whose honor this temple is consecrated.
Above the Royal Doors there is an icon of the Last Supper and an icon of the Annunciation of the Blessed Virgin Mary and the four Evangelists.
Deesis (deisis)
The local series is followed by deisis (translated from Greek as “prayer”; in Russian the word is fixed in the form “deesis”). Here in the center is the icon of the Savior. To the right and left of Him are the Mother of God and John the Baptist. They are followed by archangels, saints, apostles, martyrs, saints, that is, the entire host of saints, represented by all ranks of holiness. The meaning of this series is the Church’s prayer for peace. All the saints on the icons of this row are turned three-quarters of a turn towards Christ and are shown praying to the Savior.
“There is no strict placement of the Deesis in temples. As a rule, it is located above the Royal Doors. The iconography of the Deesis is varied and differs in the composition of saints and the number of figures. The minimum number of icons in the central row of the iconostos is three - these are the Savior, the Mother of God and St. John the Baptist. In this row there may also be icons of saints, apostles, prophets, hierarchs, saints, and martyrs. In their order they are located either on the right or on the left. So the Deesis does not have a strict series. He can be second or third,” says Father Igor.
Holiday row
Festive describes the events of the Savior’s earthly life. In this row there are icons of the twelve holidays (12 main church holidays- Nativity of the Virgin Mary, Presentation of the Blessed Virgin Mary into the Temple, Exaltation of the Cross, Nativity of Christ, Epiphany (Epiphany), Annunciation, Presentation of the Lord, Entry of the Lord into Jerusalem, Ascension, Pentecost, Transfiguration of the Lord, Dormition of the Mother of God).
P rorochesky series
The prophetic row of the iconostasis represents the Old Testament church from Moses to Christ. It consists of images of prophets with unfolded scrolls in their hands. Initially, images of David and Solomon were placed in the center of the row, later - the Mother of God and the Child.
Forefathers' row
The top row is called the forefather row. This row is located above the prophetic and represents a gallery of the Old Testament forefathers with the corresponding texts on the scrolls. In the center of this row is usually placed the image of the Holy Trinity in the form of three Angels - the appearance of God to Abraham as an Old Testament indication of the Trinity of God and a reminder of the Eternal Council Holy Trinity about the salvation of man and the world.
The iconostasis ends with a cross or an icon of the Crucifixion (also in the shape of a cross). Sometimes icons of the Mother of God, John the Theologian, and even sometimes the Myrrh-Bearing Women are placed on the sides of the cross. The cross (Golgotha) above the prophetic row is a symbol of the redemption of humanity.
How is the iconostasis arranged in the Orthodox church...
How the iconostasis works in an Orthodox church
26.04.2018 2927
One of the most important and most recognizable elements Orthodox church is an icon - that same window in spiritual world, which allows us to better focus on prayer turning to God. In the temple, icons are arranged into a special symphony, which we call the iconostasis. 
The iconostasis received its main development precisely in the Russian Orthodox Church and this was due to the peculiarities of national temple construction. The temples of the Eastern (and for us, rather southern) patriarchates were mainly built of stone. Their interior decoration from the floor to the domes was painted with frescoes depicting the Lord, the Virgin Mary, saints and various theological and historical subjects.
In Russian churches the situation was different. Stone cathedrals were, so to speak, “piece goods” for cities or large monasteries. Most churches were built of wood and, accordingly, were not painted inside. Therefore, in such churches, instead of frescoes, new icons began to be added to the altar barrier, and from this it grew up several rows.
How the iconostasis appeared
In the Jerusalem Temple, the Holy of Holies was separated from the sanctuary by a huge curtain, which was torn in two after death on the cross Savior as a symbol of ending Old Testament and the entry of humanity into the New.
In the first three centuries of its existence, the New Testament Church was in a persecuted position and was forced to hide in the catacombs. The sacrament of the Eucharist was performed directly on the tombs of the martyrs in cubiculums (rooms) hastily adapted for the temple, where only their own people gathered. Under such conditions, there was neither the possibility nor any particular need to fence off the throne from those present.
The first mention of temples specially built for worship and of altar barriers or parapets separating the most sacred part of the temple from its main space dates back to the 4th century.
After the legalization of Christianity by the holy Equal-to-the-Apostles Emperor Constantine the Great, the Church came great amount new believers, whose level of churching was relatively low. Therefore, the throne and the altar needed to be protected from possible disrespect.
The first altar barriers looked either like a low fence, or like a row of columns, which were often topped with a transverse beam - an “architrave”. They were low and did not completely cover the painting. altar apses, and also gave worshipers the opportunity to observe what was happening in the altar. A cross was usually placed on top of the architrave.
He mentions such obstacles in his “ Church history“Bishop Eusebius Pamphilus, who, for example, reported the following about the Church of the Holy Sepulcher: “The semicircle of the apse was surrounded by as many columns as there were apostles.”
Quite soon, the cross on the architrave was replaced by a row of icons, and images of the Savior (to the right of those praying) and the Mother of God (to the left) began to be placed on the supporting columns on the sides of the royal doors, and after some time they began to supplement this row with icons of other saints and angels. Thus, the first one- and two-tier iconostases, common in the Eastern Churches, appeared. 
Development of the iconostasis in Russia
The classic multi-tiered iconostasis first appeared and became widespread precisely in the Russian Orthodox Church, so that it was associated with architectural features Russian churches, which have already been mentioned above.
The first churches built in Rus' copied Byzantine models. Their iconostases had 2-3 tiers.
It is not known exactly when exactly they began to grow, but documentary evidence of the appearance of the first four-tiered iconostasis dates back to the beginning of the 15th century. It was installed in the Assumption Cathedral of Vladimir, which was painted Reverend Andrew Rublev and Daniil Cherny. By the end of the century, such iconostases had spread everywhere.
In the second half of the 16th century, the fifth row appeared in the iconostasis for the first time. In the 17th century, a similar arrangement became classic for most Russian churches, and in some of them you can find iconostases in six or even seven rows. Further, the “number of storeys” of the iconostasis stops growing.
The sixth and seventh tiers were usually dedicated to the Passion of Christ and, accordingly, to the passion of the apostles (their martyrdom). These stories came to Russia from Ukraine, where they were quite popular.
Classic five-tier iconostasis
The five-tier iconostasis is a classic today. Its lowest tier is called “local”. To the right and left of the royal doors there are always icons of the Savior and the Virgin Mary, respectively. On the royal doors themselves there are images of the four evangelists and the plot of the Annunciation.
To the right of the icon of the Savior is usually placed the image of the saint or holiday to which the temple you are in is dedicated, and to the left of the image of the Mother of God is an icon of one of the saints most revered in this area.
Next come the southern ones (by right hand from those praying) and northern (on the left) doors. They are usually painted with icons of the archangels Michael and Gabriel or the archdeacons Stephen and Lawrence (although other options are possible), and the rest of the local row is filled with several images of saints, also most revered in the region.
The second tier is called “festive”. Here the center of the composition is the icon of the “Last Supper” above the royal doors, to the left and right of which you can see the scenes of the 12 most significant from the point of view of the Church evangelical events: Ascension, Presentation, Nativity of the Virgin Mary, Her Presentation into the Temple, Exaltation of the Cross of the Lord, Entry of the Lord into Jerusalem, Transfiguration, etc.
The third tier is called “deisis” - from the Greek. "prayer". The central image of this series is the Lord Almighty, depicted in all his power and glory. He sits in golden robes on the royal throne against the background of a red diamond (the invisible world), a green oval (the spiritual world) and a red square with elongated edges (the earthly world), which together symbolize the entirety of the universe.
The figures of the Prophet, Forerunner and Baptist of the Lord John (right), the Most Holy Theotokos (left) and other saints are facing the Savior in positions of prayer. The figures of the saints are depicted half-turned towards the worshipers in order to show that during the service the saints stand with us before God, they are before him as prayer partners in our needs, for which we ask them.
The fourth row depicts the Old Testament prophets, and the fifth row depicts the forefathers who lived at the dawn of humanity. In the center of the “prophetic” row is placed the icon of the Mother of God “The Sign”, and in the center of the “forefathers” - the icon of the Holy Trinity. 
Iconostases in modern churches
The construction of the iconostasis, as well as other aspects of the internal church life, are regulated by certain traditions. But this does not mean that all iconostases are exactly the same. When forming the iconostasis, they try to take into account the general architectural appearance of a particular temple.
If the temple premises were converted from some other structure and its ceiling is low and flat, then the iconostasis may well be made two-tiered or even single-tiered. If you want to show the faithful the beautiful painting of the altar apses, choose an iconostasis in the Byzantine style up to three rows in height. In other cases, they try to install a classic five-tier one.
The position and filling of the rows are also not strictly regulated. The “deisis” series may come after “local” and precede the “holiday” series. The central icon in the “holiday” tier may not be “ last supper”, and the icon of the “Resurrection of Christ”. Instead of a festive row, in some churches you can see icons of the Passion of Christ.
Also, above the royal doors, a carved figure of a dove is often placed in rays of radiance, symbolizing the Holy Spirit, and the upper tier of the iconostasis is crowned with a cross or an image of the crucifixion.
Andrey Szegeda
Comprises porch, middle part And altar.
Narthex- This is the western part of the temple. To enter it, you need to climb the steps to an elevated platform - porch. In ancient times, the catechumens stood in the vestibule (this is the name given to those preparing to receive baptism). In more late times the vestibule became the place where, according to the charter, betrothals, lithiums during all-night vigil, the rite of announcement, the prayer of the mothers in labor is read on the fortieth day. The narthex is also called the meal, since in ancient times love suppers were held in this part, and later meals after the liturgy.
From the vestibule a passage leads to middle part, where worshipers are located during worship.
The altar is usually separated from the middle part of the temple iconostasis. The iconostasis consists of many icons. To the right of the royal gates is an icon Savior, left - Mother of God. To the right of the image of the Savior is usually temple icon, that is, an icon of a holiday or saint to whom the temple is dedicated. On the side doors of the iconostasis are depicted the Archangels, or the first deacons Stephen and Philip, or the high priest Aaron and Moses. An icon is placed above the royal doors Last Supper. The complete iconostasis has five rows. The first is called local: in addition to the icons of the Savior and the Mother of God, it usually contains a temple icon and locally revered images. Located above local festive row of icons: icons of the main church holidays are placed here. The next row is called deisis, which means “prayer.” In its center is the icon of the Savior Almighty, to the right of it is the image of the Mother of God, to the left is the Prophet, Forerunner and Baptist John. They are depicted facing the Savior, standing before Him in prayer (hence the name of the series). The images of the Mother of God and the Forerunner are followed by icons of the holy apostles (therefore, another name for this series is apostolic). Saints and Archangels are sometimes depicted in the deisis. In the fourth row are icons of saints prophets, in the fifth - saints forefathers, that is, the ancestors of the Savior according to the flesh. The iconostasis is crowned with a cross.
The iconostasis is an image of the fullness of the Kingdom of Heaven; the Mother of God stands at the Throne of God, Heavenly Powers and all the saints.
Altar- a special, holy, important place. The altar is the holy of holies of an Orthodox church. There is a throne on which the Sacrament of Holy Communion is performed.
Altar- this is an image of the Kingdom of Heaven, a mountainous, exalted place. There are usually three doors leading to the altar. The central ones are called royal gates. They are opened in special, most important and solemn places of service: for example, when the priest brings out the chalice with the Holy Gifts through the royal doors, in which the King of Glory, the Lord Himself, is present. There are side doors on the left and right of the altar barrier. They are called deacons, since clergymen, called deacons.
Altar translates as high altar. And indeed the altar is located higher than the middle part of the temple. The main part of the altar is on which during Divine Liturgy A bloodless sacrifice is performed. This sacred action also called the Eucharist, or the Sacrament of Communion. We'll talk about it later.
Inside the throne are the relics of saints, for in ancient times, in the first centuries, Christians celebrated the Eucharist at the tombs of holy martyrs. On the throne is antimens- a silk board depicting the position of the Savior in the tomb. Antimens translated from Greek language means instead of the throne, since it also contains a piece of holy relics and the Eucharist is celebrated on it. At the antimension, in some exceptional cases (for example, during a military campaign), the Sacrament of Communion can be performed when there is no throne. Stands on the throne tabernacle, usually made in the form of a temple. It contains spare Holy Gifts for giving communion to the sick at home and in the hospital. Also on the throne - monstrance, in it the priests carry the Holy Gifts when they go to give communion to the sick. On the throne is located Gospel(it is read during worship) and cross. Immediately behind the throne stands seven-branched candlestick- a large candlestick with seven lamps. The seven-branched candlestick was still in the Old Testament temple.
Behind the throne with east side located high place, which symbolically marks the heavenly throne or chair of the eternal High Priest - Jesus Christ. Therefore, an icon of the Savior is placed on the wall above the high place. They usually stand in the highest place altarpiece of the Virgin Mary And grand cross . They are used to be worn during religious processions.
In those churches where the bishop serves, there are stands on stands behind the throne. dikiriy And trikirium- candlesticks with two and three candles, with which the bishop blesses the people.
In the northern part of the altar (if you look directly at the iconostasis), to the left of the throne, - altar. It resembles a throne, but smaller. The Gifts are prepared on the altar - bread and wine for the Divine Liturgy. There are sacred vessels and objects on it: Bowl(or chalice), paten(round metal dish on a stand), star(two metal arcs connected to each other crosswise), copy(spear-shaped knife) liar(communion spoon) Pokrovtsy for covering the Holy Gifts (there are three of them; one of them, large and rectangular in shape, is called air). Also on the altar there is a ladle for pouring wine and warm water (heat) into the cup and metal plates for particles taken from the prosphora.
The purpose of sacred vessels will be discussed in detail later.
Another altar item - censer. This is a metal cup on chains with a lid topped with a cross. Coal and incense or incense(fragrant resin). The censer is used to burn incense during the service. The incense smoke symbolizes the grace of the Holy Spirit. Also, the incense smoke rising upward reminds us that our prayers should ascend upward to God, like the smoke of a censer.
