The basic principles of the architecture of the temple, its internal structure and murals are transmitted in church tradition. The basic principles of the architecture of the temple, its internal structure and murals are transmitted in church tradition. The symbolism of the temple was revealed in detail in the 4th-8th centuries. in the writings of the holy fathers - the creators of the canons: Maximus the Confessor, Sophronius, Herman, Andrew of Crete, John of Damascus, Simeon of Thessalonica. The symbolism of the temple was revealed in detail in the 4th-8th centuries. in the writings of the holy fathers - the creators of the canons: Maximus the Confessor, Sophronius, Herman, Andrew of Crete, John of Damascus, Simeon of Thessalonica.
Temple - "the house of the Lord" The temple is a sacred place where members of the Church partake of the divine life in the sacraments. The temple is a sacred place where the members of the Church partake of the divine life in the sacraments. The temple is an image of the entire Divine Kingdom, to which the Church leads the whole world. The temple is an image of the entire Divine Kingdom, to which the Church leads the whole world. The temple is the world, the universe, the meaning of which is given by participation in the work of Salvation. The temple is the world, the universe, the meaning of which is given by participation in the work of Salvation.
The temple is the image of the world. A stone with the image of the temple and 12 other stones is placed at the foundation, as a sign that the Church rests on Christ and the 12 apostles. A stone with the image of the temple and 12 other stones is laid at the base, in commemoration of the fact that the Church rests on Christ and the 12 apostles. The temple has four walls corresponding to the four cardinal points, they are built equal in size and form a cube. The temple has four walls corresponding to the four cardinal points, they are built equal in size and form a cube. Walls mean nations; there are four of them, because they receive the Walls converging on the four sides, signifying peoples; there are four of them, because they accept converging from four sides Peter of Karnatsky (XII century) Peter of Karnatsky (XII century)
Orthodox Church The Orthodox Church is divided into three parts: the vestibule, the temple itself (middle part) and the altar. The Orthodox church is divided into three parts: the vestibule, the church itself (the middle part) and the altar. the altar is the realm of God's being, the altar is the realm of God's being, the actual temple is the realm of the angelic world, the actual temple is the realm of the angelic world, a pretense is the realm of earthly existence. the porch is an area of earthly existence.
Altar The altar, the most important part of the temple, is always located on the east side of the temple. The word "altar" means "high altar". The altar, the most important part of the temple, is always located on the east side of the temple. The word "altar" means "high altar". It symbolically depicts the place where Christ sits on the throne with the apostles. It symbolically depicts the place where Christ sits on the throne with the apostles.
Soleia, the pulpit of Soleia - "elevation" to the west, to the worshipers. This is a place for singers and readers, which symbolize the angels singing the praises of God. Solea - "elevation" to the west, to the worshipers. This is a place for singers and readers, which symbolize the angels singing the praises of God. Pulpit - a semicircular ledge of salt, marks the mountain or the ship from which the Lord Jesus Christ preached. Pulpit - a semicircular ledge of salt, marks the mountain or the ship from which the Lord Jesus Christ preached.
Iconostasis Iconostasis - an altar partition, more or less solid, from the north to the south wall of the temple, consisting of several rows of ordered icons shows the formation and life of the Church in time. The iconostasis shows the formation and life of the Church in time.
The iconostasis the upper row is ancestral, represents the Old Testament Church from Adam to the law of Moses the top row is ancestral, represents the Old Testament Church from Adam to the law of Moses The second row is the persons standing under the law, this is the Old Testament Church from Moses to Christ The second row is the persons, standing under the law, this is the Old Testament Church from Moses to Christ. The third row is festive, the earthly life of Christ is depicted here. The third row is festive, the earthly life of Christ is depicted here. The fourth row - symbolizes the prayer of the Church for the whole world. The lower (local) row - images of locally venerated saints, as well as an icon of the holiday to which the church is dedicated. The lower (local) row - images of locally venerated saints, as well as an icon of the holiday to which the church is dedicated.
The middle part of the temple The middle part of the temple, the “ship”, represents the entire earthly space where the universal Church of Christ (the worshipers) is located. The middle part of the temple, the “ship”, represents the entire earthly space where the universal Church of Christ (the worshipers) is located.
The western side of the temple symbolizes the "land of the dead" and hell. On this side, as a rule, the dead were buried - inside or outside the temple of the Pavilion - a symbol of the world still lying in sin, even hell itself. Therefore, the vestibule is located in the western part of the temple, opposite the altar - the symbol of paradise.
Vaults, pillars, dome. Above the four walls of the main part of the temple rises a vault, usually in the form of a hemisphere, just as the sky stretches over the four cardinal points. Above the four walls of the main part of the temple rises a vault, usually in the form of a hemisphere, just as the sky stretches over the four cardinal points. Pillars. On the four pillars that support the dome, those who preached the word of God, the Christian faith, the True pillars of the Church - the apostles, bishops, ascetics, martyrs are depicted. Pillars. On the four pillars that support the dome, those who preached the word of God, the Christian faith, the True pillars of the Church - the apostles, bishops, ascetics, martyrs are depicted. The dome depicts the Head of the Church - Christ the Almighty. The dome depicts the Head of the Church - Christ the Almighty.
Symbolism of the architecture of the temple The top of the temple consists of a base, which is sometimes called a "tribune", as well as a "neck", a head consisting of a "poppy" and a cross. The top of the temple consists of a base, which is sometimes called a "tribune", as well as a "neck", a head consisting of a "poppy" and a cross.
Cross The cross is the main Christian symbol of Christ Himself and the symbol of the way of the cross. The type of the cross also indicates the sacrament of the Trinity: the Cross is the main Christian symbol of Christ Himself and the symbol of the way of the cross. The type of the cross also points to the mystery of the Trinity: with its vertical it points us to God the Father, with its crossbar it points to the Son and the Holy Spirit, with its vertical it points to God the Father, with its crossbar it points to the Son and the Holy Spirit
The shape of the head is a hemisphere - an image of the even radiance or light of God descending from heaven. The image of the flame is a symbol of prayers addressed by believers to God; the shape of the head is a hemisphere - an image of the even radiance or light of God descending from heaven. The image of the flame is a symbol of prayers addressed by believers to God
Many heads of temples One head marks the unity of God. One head marks the unity of God. The two chapters correspond to the two natures of the God-Man Jesus Christ. The two chapters correspond to the two natures of the God-Man Jesus Christ. Three chapters signify the Holy Trinity. Three chapters signify the Holy Trinity. The four chapters designate the Four Gospels and its distribution to the four cardinal directions. The four chapters designate the Four Gospels and its distribution to the four cardinal directions. The five chapters designate the Lord Jesus Christ and the four evangelists. The five chapters designate the Lord Jesus Christ and the four evangelists. The seven chapters signify the seven sacraments of the Church, the seven gifts of the Holy Spirit, and the seven Ecumenical Councils. The seven chapters signify the seven sacraments of the Church, the seven gifts of the Holy Spirit, and the seven Ecumenical Councils. Nine chapters are associated with the image of the heavenly Church, consisting of nine orders of angels and nine orders of the righteous. Nine chapters are associated with the image of the heavenly Church, consisting of nine orders of angels and nine orders of the righteous. The thirteen chapters are the sign of the Lord Jesus Christ and the twelve apostles. The thirteen chapters are the sign of the Lord Jesus Christ and the twelve apostles. Twenty-five chapters can be a sign of the apocalyptic vision of the throne of the Holy Trinity and twenty-four elders, or denote praise to the Most Holy Theotokos, depending on the dedication of the temple. Twenty-five chapters can be a sign of the apocalyptic vision of the throne of the Holy Trinity and twenty-four elders, or denote praise to the Most Holy Theotokos, depending on the dedication of the temple. Thirty-three chapters - the number of earthly years of the Savior. Thirty-three chapters - the number of earthly years of the Savior.
Symbolism of the material The stone is a symbol, first of all, of Christ Himself. The stone is primarily a symbol of Christ Himself. The tree is a symbol of the Tree of Life of the Garden of Eden, in which righteous souls reside. The tree is a symbol of the Tree of Life of the Garden of Eden, in which righteous souls reside.
Literature 1. Kudryavtsev M.P. Russian temple // To the Light S Kudryavtsev M., Kudryavtseva T. Russian Orthodox Church: The Symbolic Language of Architectural Forms // To the Light S Trinity N. Christian Orthodox Church in its Idea // To the Light S Losev A.F. dialectic of myth. M., S Mokeev G.Ya., Kudryavtsev M.P. About a typical Russian church of the 17th century. // Architectural heritage S. 70–79 6. Troitsky N.I. The iconostasis and its symbolism // Orthodox Review Book. 4
Back forward
Attention! The slide preview is for informational purposes only and may not represent the full extent of the presentation. If you are interested in this work, please download the full version.
Everyone knows that it is difficult to enter an unfamiliar room for the first time, especially an Orthodox church. At the classroom hour, you can take a virtual tour of the temple, tell how it works, how to behave when entering the temple and thereby help to cross its threshold.
It's no secret that many people, once in a temple (especially in an unfamiliar one), get lost. It may seem to some that all temples are different. In fact, all temples are built according to a similar principle and the location of the main temple elements is also the same.
The presented material does not claim to be a complete disclosure of this large and complex issue, but represents only a summary of the first acquaintance.
slide 3
The temple is intended directly for believers.
The Orthodox church is divided into three parts: the vestibule, the church itself (the middle part) and the altar.
IN vestibule earlier there were those who were preparing for baptism and the penitents, temporarily excommunicated from communion. The vestibules in the monastery churches were also often used as refectories.
slide 4
The main part of the temple is altar, the place is holy, so the uninitiated are not allowed to enter it. The altar signifies the sky where God dwells, and the temple signifies the earth.
Word " altar means an elevated altar.
The altar is the place where the Lord Jesus Christ resides.
slide 5
The altar rises above the middle part and is separated from the temple by an iconostasis.
slide 6
Altar in the Cathedral of Christ the Savior.
slide 7, 8
The main shrine of the temple is the THRONE, a specially consecrated quadrangular table, decorated with two materials: the lower one is made of white linen and the upper one is made of brocade. On the throne there are always an antimension, an altar Gospel, a cross, a tabernacle, a monstrance, towering in the middle of it.
The tabernacle is a box in the form of a small church. Holy gifts are kept here for communion of the sick. And the priest goes to their house for communion with a monstrance.
Slide 9
The antimension is the main sacred object of the temple, a silk cloth consecrated by the bishop, with the image of the position of Jesus Christ in the tomb on it and, of course, with a particle of the relics of a saint sewn on the other side.
In the first centuries of Christianity, the liturgy was always served on the tombs of the martyrs over their relics. It is impossible to perform a service without an antimension. It is not for nothing that the word antimension itself is translated from Greek as “instead of the throne”. Usually, the antimension is wrapped in another plat - iliton, reminiscent of the bandage on the head of Christ in the coffin.
Slide 10
Mysteriously, invisibly, the Lord himself is present on the throne as King and Lord of the Church. Only clergymen can touch the throne and kiss it.
slide 11
On the altar, near the northern wall, there is a special table called altar. Bread and wine are prepared here for communion. For their solemn preparation during the rite (proskomedia) on the altar are: chalice- a holy cup into which wine and water are poured (a symbol of the blood of Christ); paten- a dish on a stand for communion bread (a symbol of the body of Christ); asterisk- two arcs connected by a cross to put them on the diskos and the cover did not touch the particles of the prosphora (the asterisk is a symbol of the star of Bethlehem); copy- a sharp stick for removing particles from the prosphora (a symbol of the spear that pierced Christ on the cross); liar- a spoon for communion of believers; sponge for wiping vessels. The prepared communion bread is covered with a veil. Small covers are called covers, and the largest is called air.
slide 12
The place behind the throne near the eastern wall is specially made a little elevated, called “ mountainous place” and is considered the holiest place even on the altar. A seat (throne) is placed here, intended for the bishop and flanked by sothrostols (symmetrical benches adjoining the inner eastern wall of the altar on both sides of the high place).
Here, traditionally, there is a large menorah and a large altar cross.
In addition, behind the altar barrier are stored: censer, are stored: censer, dikyrium(double candlestick) and trikirium(three-candlestick) and ripids(metal circles-fans on the handles, with which the deacons blow over the gifts during their consecration).
slide 13
Iconostasis
Separates the altar from the rest of the temple iconostasis. True, some part of the altar is in front of the iconostasis. They call her saline(Greek “elevation in the middle of the temple”), and its middle salt - pulpit(Greek “ascending”). From the pulpit, the priest pronounces the most significant words during the service. The pulpit is symbolically very significant. This is the mountain from which Christ preached; and the Bethlehem cave where he was born; and the stone from which the angel announced to the women about the ascension of Christ. Along the edges of the salt near the walls of the temple they arrange kliros- places for singers and readers. The very name of the kliros comes from the name of the choristers-priests “kliroshanes”, that is, choristers from the clergy, the clergy (Greek “lot, allotment”). At the very kliros they usually put banners- icons on cloth, attached to long poles in the form of banners. They are worn during religious processions.
The iconostasis separating the temple from the altar has three doors. The middle ones - the largest ones - are called the royal gates. No one except the clergy passes through them. In addition to the doors, the royal doors are covered with a curtain, usually red. The royal doors themselves are decorated with icons of the Annunciation and images of the four evangelists. And above them is placed an icon depicting the Last Supper.
In large cathedrals, as a rule, the iconostasis consists of five tiers, or five rows of icons. These tiers are connected into a single whole:
- The lower tier, or row, is called local, because it contains a local icon, that is, an icon of a holiday or a saint in whose honor the temple was built. In the middle of the local row, as noted above, are the Royal Doors. Standing in front of the Royal Doors, we see to the right of them the icon of the Savior Jesus Christ, to the right - the local icon. Even more to the right, as a rule, is the southern door, on which the icon of the archangel is depicted. To the right of the southern door there may be other icons. To the left of the Royal Doors, as a rule, the icon of the Mother of God is placed, to the left - other icons.
- The second row from the bottom can be festive, it contains icons of the twelfth holidays.
- The third row is deesis row. To the right and left of the Deesis are icons of saints and archangels.
- Fourth row - prophetic. It contains icons of the prophets of the Old Testament - Isaiah, Jeremiah, Daniel, David, Solomon and others.
- Fifth row - ancestral. The forefathers are the patriarchs of the Israeli people, such as Abraham, Jacob, Isaac, Noah.
This is a traditional iconostasis device. But there are often others, where, for example, the festive row may be higher than the Deesis, or it may not be at all.
Slide 14
If we enter the Cathedral of Christ the Savior through the western doors, we will see, first of all, an altar with an iconostasis. The main iconostasis of the Temple is an octahedral chapel made of white marble, with ornaments and inlaid with colored marbles, the most complex stone carving. The work used Carrara marble from Italy, domestic stones labradorite, red granite, porphyry, jasper.
The chapel is crowned with a bronze gilded tent, tapering upwards and ending with a dome resembling one of the domes of the Intercession Cathedral. The huge interior space under the dome of the Temple, as it were, symbolically personifies Red Square - the center of Moscow and Russia, guarded by Christ the Savior.
The iconostasis consists of four tiers designed to accommodate icons. Inside is a throne. The arch of the iconostasis-chapel rises above the third, and the bronze gilded tent - above the fourth tier. On its front side there is a span for the Royal Doors. The height of the unique iconostasis, together with the tent, is 26.6 m. It is taller than a six-story building.
Slide 14
New iconostasis in the skete on VALAAM
slide 15
Middle part of the temple
this part of the temple also marks the area of earthly existence, the world of people, but already justified, sanctified, deified.
slide 16
In the center of the temple there is always an icon of the holiday, or, as it is sometimes called, the Festive icon.
It is located on a lectern (a special table with an inclined lid). From this icon it is easy to find out which holiday is celebrated on this day. On Sunday, the icon of the Resurrection of Christ is placed, on major holidays - the icon of the event being celebrated. On an ordinary day - an icon of the month (usually small), that is, showing the saints of this week, or even the calendar month.
You can always have two instead of one icon (in the center of the temple). On one there will be an icon of the holiday, and on the other - the icon of that saint (or the Lord, or the Mother of God), in whose honor the temple was consecrated.
Slide 17
In the middle part of the temple, along with other icons, it is considered obligatory to have the image of Golgotha - a large wooden Cross with the image of the crucified Savior, often made in full size - in the growth of a man.
Calvary is the image of the Crucifixion of Christ. Eve- a special table on which candles are placed with the remembrance of the dead.
It is near the Crucifixion that we pray for the dead, we serve requiems, funerals in absentia.
Slide 18
In the middle part of the temple, usually near the northern wall, there is a table with an eve (canon) - a quadrangular marble or metal board with many cells for candles and a small Crucifix.
Slide 19
The vestibule is the entrance to the temple.
The symbolic meaning of the vestibule is the place of contact of the divine with the earth.
This is the world of people. In the first centuries of Christianity, the penitents and catechumens stood in the porch.
Today, candle or bookstores are set up in the porches. Although, when making a purchase, we make it in a place specially designed for that - a porch, and not in the temple itself, one should maintain reverence and silence. If in ancient times the vestibule was separated from the temple by a blank wall, today the vestibule is part of the temple.
Sources
1. Photo album of priest Konstantin Parkhomenko http://azbyka.ru/parkhomenko/foto/
2. "ABC of Orthodoxy" informative video film. Studio Anastasia Dadyko "Interesting Cinema".
3. Architecture of the temple http://www.golddomes.ru/cerkov/cerkov1.shtml
4. Alexander Petrov. Construction of an Orthodox church http://ourways.ru/article/article-24.html
The device of the Orthodox Church
PLAN:
1. Do construction of the temple.
2. At the altar.
3. The middle part of the temple.
4. Pretend.
5. Sources.
All buildings in the world are built for people, and only one building is built in honor and glory of God - this TEMPLE.
TEMPLE DEVICE
The most important part of the temple is the altar.
The word "altar" means an elevated altar.
The altar is the place of the special residence of the Lord Jesus Christ
TEMPLE DEVICE
The altar rises above the middle part and is separated from the temple by an iconostasis
TEMPLE DEVICE
ALTAR IN THE TEMPLE OF CHRIST THE SAVIOR
IN THE ALTAR
The main shrine of the temple is the THRONE, a specially consecrated quadrangular table
IN THE ALTAR
IN THE ALTAR
An antimension is a silk scarf consecrated by a bishop, with the image of the position of Jesus Christ in the tomb on it and, of course, with a particle of the relics of a saint sewn on the other side.
Without an antimension, one cannot celebrate the Divine Liturgy (the word "antimension" is Greek, meaning "in place of the throne").
IN THE ALTAR
Mysteriously, invisibly, the Lord Himself is present on the throne as King and Lord of the Church. Only clergymen can touch the throne and kiss it.
IN THE ALTAR
To the left of the throne, in the northern part of the altar, there is another small table. This table is called the altar.
Holy Chalice, Discos, Asterisk, Spear, Liar, Plat
IN THE ALTAR
Behind the throne stands a menorah, i.e. candlestick with seven
lampadas, and behind it is the altar cross and the altarpiece of the Mother of God.
The place behind the throne at the easternmost wall of the altar is called the mountain (high) place.
ICONOSTASIS
traditional Russian iconostasis of five rows
ICONOSTASIS
The main iconostasis of the Cathedral of Christ the Savior
New iconostasis in the skete on VALAAM
ICONOSTASIS
this part of the temple also marks the area of earthly existence, the world of people, but already justified, sanctified, deified
MIDDLE PART OF THE TEMPLE
In the center of the middle part of the temple, there should always be a lectern (or lectern) with an icon of a saint or a holiday celebrated on a given day.
MIDDLE PART OF THE TEMPLE
In the middle part of the temple, along with other icons, it is considered obligatory to have the image of Golgotha - a large wooden Cross with the image of the crucified Savior, often made in full size - in the growth of a man.
MIDDLE PART OF THE TEMPLE
In the middle part of the temple, usually near the northern wall, there is a table with an eve (canon) - a quadrangular marble or metal board with many cells for candles and a small Crucifix.
MIDDLE PART OF THE TEMPLE
TEMPLE DEVICE
The vestibule is the entrance to the temple.
The symbolic meaning of the vestibule is the place of contact of the divine with the earth.
This is the world of people.
In the first centuries of Christianity, penitents and catechumens stood in the porch.
SOURCES:
1. Photo album of priest Konstantin Parkhomenko http://azbyka.ru/parkhomenko/foto/
2. "ABC of Orthodoxy" educational video film. Studio Anastasia Dadyko "Interesting Cinema"
- ARCHITECTURE OF THE TEMPLE http://www.golddomes.ru/cerkov/cerkov1.shtml
- Alexander Petrov. The device of the Orthodox Church http://ourways.ru/article/article-24.html
GET TO KNOW
ORTHODOX
TEMPLE
Temple structure and rules
behavior in it. If you go to the temple just to
familiarize yourself with it or make a personal prayer and
light a candle, then you should choose the time when
worship is not performed in the temple. Are you going to visit an Orthodox church?
you need to think about the appropriate appearance.
The main thing in clothes is to
she didn't bother anyone
attracted
To
yourself
close attention. This
house of prayer and nothing
should take her away. Silence must be observed in the temple. Loud
conversations. Mobile phones in the temple should
switch to vibrate. If still necessary
talk on the phone, then you should leave the temple. These young people have
grief, so they behave not
at all
traditionally.
In
off-duty time is
Maybe,
in
time
same
services when the temple is full
praying,
better
Not
discover your feelings and
behave kindly. We somehow by default began to use the word temple.
But what is this word? And what do the words church, cathedral mean? Before entering the temple, let's take a look at it from the outside. Temple
Maybe
have
any form. Most
common form
temple in the form of a ship. But at the same time, in the form of a temple, other
symbols, other theological truths. He can be
built in the form of a circle (symbol of eternity), a cross (symbol
salvation), cube (symbol of the universe), rectangle
(symbol of the ark of salvation) or another figure. The temple is crowned with a dome (in the Byzantine tradition), in Russian
- This is usually an onion or poppy. There are five domes
symbolize Christ and the four Evangelists. On the dome - a mandatory cross,
symbol of our salvation. The bell tower is next to
temple or attached to it. Bell tower
temple
vestibule
porch
We look at the structure of the temple.
altar The temple is always facing
altar to the east, so
like the east side
has been considered since antiquity
the dwelling place of God.
IN
W
altar
asp
entrance
In the east was paradise (Gen. 2:8); Lord Jesus Christ as the Sun
Truth (Mal. 4:2) comes from the East and is Himself called the East
(Zech. 6:12; Ps. 67:34) or the East above (Luke 1:78). Let's get closer. Area
in front of the temple on which they stand
people, is called the porch.
The word porch happens
from the Old Slavonic word
prt - the door, and the prefix
pa means no. So
the way
literal
translation of the word porch -
more
Not
door,
those.
vestibule. Today, large porches remind of
the time when there were many sitting at the temples
beggars and cripples who begged for alms. In the Middle Ages in Rus', porches were built with large
also because there was a practice of punishing
sinners of penance to pray on the porch. Above the entrance to the temple is the icon of Jesus Christ, which
says that the place is sacred. Bowing before
her, slowly three times we overshadow ourselves with the sign of the cross.
Men and boys take off their hats. According to old Russian traditions in front of the entrance to the temple
three earthly bows were supposed, that is, a person stood on
knees and touched the ground with his head. Today this tradition
survived only in some monasteries. A person enters the temple through the porch. The pretense is
a small space between the door and the
temple. Now this place has become passable; but in
In antiquity, the narthex played a huge role. If in ancient times the porch was separated from the temple by a deaf
wall, today the narthex is part of the temple. In the hallways now
candle or bookshops are often arranged. Although, when making a purchase, we make it on purpose.
intended for that place - a porch, and not in the very
temple, one should maintain reverence and silence. If the church shop is located outside the temple building or in
porch, separated from the temple itself by a wall, it has
it makes sense to immediately purchase candles and write notes. Entering inside the temple, we find ourselves in an area in which
the Living God lives and acts. Here we need again
make the sign of the cross three times with the words:
"God, be merciful to me a sinner." If the church shop is in the porch,
architecturally not separated from the temple, the acquisition
candles and writing notes should be postponed and immediately
go to the center of the temple, to the Icon of the holiday. In the middle of any temple lies an icon, which
called the Festive icon, or the Icon of the holiday.
By this icon it is very easy to determine which event
today the Orthodox Church remembers and honors. Approaching the icon, and again three times
crossing themselves, they kiss her. Now, as if "hello", you can make
their petitions to God and the saints. Namely, put
candles for health and the repose of people close to us. Lighting candles is an ancient good custom, but you need to
remember that it must be connected with our prayer.
The candle does not in itself “pray” for a person, but is
the sign and expression of our own prayer. The most correct option is to light a candle and
to stand with her in her hand at the icon - to pray. Already
then you can put it on a candlestick. In the temple they do not pray out loud, unless, of course,
all believers do not participate in prayer. Now you can look around. Behind the holiday icon, near
where the candlesticks stand, you can see a small step on
the platform is the salt. The laity out of reverence for
do not step on salt. Also not
worth passing through
between the lectern with the icon
holiday and salt.
Solea symbolizes the fiery river that separates the world
from Heaven (temple space from the altar). come in
it is possible only for clergy,
or especially blessed people. pulpit
The central part of the salt is called the pulpit (in translation
from Greek - "elevated place"). It is read from the pulpit during the Divine
liturgies of the Holy Gospel, litanies are pronounced,
from here the priest preaches... The space of the temple is separated from the altar by an iconostasis. Here
we see a traditional Russian iconostasis of 5 rows. A real Russian traditional iconostasis strikes with its power and
spiritual content. He truly cries out that we are in
their paths of spiritual life are not alone. We have a host of helpers.
Those who have walked this path, achieved salvation and now pray
together with us. Helps us to achieve salvation. The iconostasis can have more or less than 5 rows.
Only icons of the Savior and God are obligatory.
Mothers, and the rest of the icons are set whenever possible. This is the Royal Gate. They are called so because
the time of worship of them for Communion of the faithful
they carry out the Chalice with the Body and Blood of the King of kings - the Lord. altar
throne
We see the iconostasis with the Royal Doors open. Behind
it hides the altar - the most holy space
temple. Outsiders are not allowed to enter here, but even
the clergyman, entering the altar, must make three
prostrations at the throne. iconostasis
Calvary
To the right of the iconostasis, the Crucifix stands against the wall.
Traditionally it is called Golgotha. Near Golgotha there is usually a table - the eve, where they put
candles for the repose of loved ones. We pray for the dead... ... and then we put candles on the eve. Sometimes eve is placed separately from Golgotha in
other part of the temple or in the porch. On the walls of the temple - icons, lamps, frescoes ... Temple
depicts the cosmos, the universe - our world. But
not a world that lives in sin, but a world that obeys God,
involved in prayer and piety. Hence the many saints who look at us from the walls
temples, icons and frescoes. They are the ones who are supremely
fulfilled the commandment of holiness. "Sanctify yourself and
be holy, for I am the Lord your God, holy” (Lev. 20:7). Icons are not invented by "dark" ancient people
a picture, an illustration, as the Protestants say. Icon -
expression of the highest theology. The Lord Himself
confirms this by performing many miracles through the icons. Turning to the face of the Lord, the Mother of God or
saint, a person turns to the prototype, then
there is to the one who is depicted on the icon. There are many icons in churches, and Orthodox
Christians love to stop and pray in front of an icon. This mother explains to a small child what she is doing. Let the child bye
does not understand why a candle is lit, why we turn to the saints, but on
subconscious level, all this is laid. Child, from infancy
who grew up at the temple, at church rites, will always feel
connection with these ancient and sweet expressions of love for God. And further. From our candles candlesticks are filled with wax, and,
It takes a lot of effort to clean them up. Don't judge
old women servants who made a remark to you on any
about. Cover their words, even if they are not quite correct,
love. And for all spiritual and theological questions, please contact
not to the old women in the temple, but to the priest. Icons can be placed on the wall in any order. On
the most honorable place of the icon of the Lord and the Mother of God. Lamps are lit in front of the icons. This icon became famous for many miracles, as they say
abundant offerings to the icon as a token of gratitude
(chains, crosses, medallions, etc.)
Vladimirskaya
icon of God
mothers in
cathedral
Vladimirskaya
icons of God
Mothers in St. Petersburg.
In front of a venerated icon, many
lamps. This is a kind of badge of honor. In addition to icons, various shrines are often kept in temples. This is the ark in which are the particles of the multitude
ancient and new saints. reverently praying,
you can venerate (kiss) the ark. If there is a queue to the shrine (shroud, icon, relics and
etc.), you should pray while standing in line. When
the queue will come up, you need to cross yourself
(once), reverently kiss the shrine and move away,
without stopping anyone. There is a pious custom, kissing the shrine, on
for a second to kiss her forehead: to enlighten the mind. Let's look up. In the drum of the central dome
depict the Face of Christ the Almighty. From the height of heaven He
affectionately and at the same time sovereignly watching over us. Christ blesses believers with priestly
blessing. He is surrounded by angels who do not
dare to look up to the Lord. And this wonderful chandelier with many lamps is called
chandelier. This is our name - a corrupted Greek
polycandelion, which translates as multi-candle. Many lights chandelier symbolically
means the Heavenly Church as a constellation -
congregation of people sanctified by grace
Holy Spirit, burning with the fire of love for God. The most ancient chandeliers are called khoros.
They look like metal or wood
wheel suspended on chains to the dome of the temple. By
around the circumference of the wheel, lamps or candles are placed. At the exit from the temple, choirs are arranged on the balcony.
bow and leave the temple. We turn to face the altar, three times
make the sign of the cross over ourselves, make
bow and leave the temple. Next time we will visit the Orthodox
worship and we will analyze how to behave and what
means some action.