The structure of the dome of an Orthodox church. How is an Orthodox church arranged inside? The inside of the altar consists of

Orthodox churches. Small and big. Made of stone and wood. Each with its own architecture and image. How different are the temples inside? And what do they have in common? We tell and show all the most important things: how an Orthodox church works!

What should be in the temple

In short, there is only one mandatory requirement in the way the temple is structured. Or rather, this is not even a requirement, but precisely for the sake of which the entire temple is erected: the Throne in the altar on which the Liturgy is celebrated. If there is no throne, then this means...

Everything else that we see and are accustomed to seeing in the temple is either self-evident things, or things that have developed over centuries and become a tradition.

For example, icons in a temple are a given. A temple will not cease to be a temple if there are no icons in it, but it would be strange to invest in the construction of a church and not place icons in it. It’s strange for a Christian to generally avoid icons, so any Orthodox church will have icons. And the more there are, the better: it means there will be more prayerful memory of the saints before the eyes of people.

The same thing - the cross on the temple. Liturgies were served in destroyed churches, in caves, and simply in conditions when Christians were not allowed to preach (for example, during the Muslim yoke). But when there are no prohibitions, it is strange not to proclaim with a cross on the roof of a building that this is a temple, the Holy Spirit is here, the Liturgy is here. That's why there are crosses above all Orthodox churches.

“Traditional” things can include what we are accustomed to specifically - in the Russian Orthodox Church - but in other countries the same thing may have completely different forms or be completely absent. For example, temple architecture. Or the presence of an iconostasis in the form of a “solid wall”. Or candlesticks near icons.

We will definitely talk about the architecture of churches separately, but in this text: about how an Orthodox church is arranged inside.

Altar in the temple and throne

As we have already said, the throne is the only, in fact, obligatory part for the temple, since for the sake of the Throne and around it the temple is built. The consecrated altar itself makes the room a temple. In the place where the Throne is, a person himself should rejoice and tremble - in memory of the boundless Love of God and His earthly path.

In the first centuries of Christianity, tombs containing the relics and remains of saints or martyrs served as altars. Now this tradition has been preserved, but has changed: in the altars of churches there are no coffins, but still the throne must be consecrated by the ruling bishop and have a reliquary with a particle of the relics of some saint. Only in this case can the Liturgy be celebrated on the Throne!

The presence of the Throne implies that there is also an altar - the holy of holies of any temple. According to tradition, only temple servants can enter the altar, or with the blessing of the abbot.

Patriarchal service. photo: patriarchia.ru

Iconostasis in the temple

The iconostasis separates the altar from the rest of the temple. This is not a “rule” or a canon - a temple will not cease to be a temple without an iconostasis, but it is a natural and, probably, the only opportunity to protect the Holy of Holies from worldly everyday vanity and behavior unworthy of the shrine - for example, a tourist in shorts and with a camera, behaving in a -in-laws.

In fact, this is a reasonable tradition that has become “mandatory”.

In fact, the task of the iconostasis is not so much to separate the altar as to serve people as a “window to heaven” and as a prayer aid. So that the parishioners, in the end, do not get distracted and do not pay undue attention to those actions in the altar, which, unlike the Sacraments, do not need to be given attention. For example, the priest explains to the young altar server at what moment to leave the altar with the candles: this is an absolutely “working” moment that will captivate the parishioners in a completely unnecessary way.

Temples without iconostases are found only in exceptional cases - if the temple is just being built or arranged in “camping” (temporary) conditions.

Most often in our Orthodox churches it is a “solid wall” with icons - that is, it completely hides the altar, and you can see “what’s there” only at those moments of the service when the gates are open. Therefore, in large churches or cathedrals, the iconostasis can be as tall as a multi-story building: it is majestic and beautiful. Such iconostases are decorated with several rows of icons depicting the apostles, the Savior, the Mother of God...

Iconostasis of the Trinity Church of the Moscow Compound of the Holy Trinity Sergius Lavra. Photo: blagoslovenie.su

But in some churches the design is simpler: the iconostasis does not completely hide the altar and behind it you can see both the clergy and the Throne itself. The idea of ​​such iconostases is, on the one hand, to protect the Holy of Holies, but on the other, not to separate the parishioners of the Great Sacrament: so that the Liturgy is not only intimate and majestic, but also a common action for the entire Community.

There may be several altars in a temple

If the size of the temple allows, then they try to make two or three altars in it, but in principle there can be as many of them as desired (for example, in St. Basil's Cathedral on Red Square there are 11 altars and thrones).

Why do you need several altars?

There are two reasons. One is purely canonical. According to the establishment of the Church, during the day only one Liturgy can be served on one altar (and therefore in one altar). On major holidays, the Liturgy in one church can be served twice or even three times (for example, on Easter). For such cases, several altars are designed.

Baptistery, baptistery

Somewhere the baptismal sanctuary is located separately from the temple, but somewhere it is part of it - for example, a small room near the back wall. In the baptismal room, as you can understand, the sacrament of baptism is performed and a large font is located.

In some churches, mothers and children sit in the baptistery during services so that they do not interfere with the course of the service with their crying. This is normal practice.

Kliros, what is this?

The choir in the temple is a place for the choir. Most often it is located on the side in the front part - near the iconostasis on the side. In some churches - at the back wall opposite the iconostasis (for example, on the balcony above).

All choirs have, perhaps, one thing in common: they try to make the singers invisible to the parishioners - so that neither one nor the other is distracted. For example, if the choir in a church is located in front of the iconostasis, it is separated by a partition. And if the choir sings on the balcony near the “back wall”, then it is not visible anyway.

Choir during the patriarchal service. Photo: patriarchia.ru

Candle box in the temple, what is it?

Located either at the entrance or in the back corner. There you can not only pick up candles or send a note, but also get advice about the work of the temple, the time of services, etc.

In some churches, candle boxes stop working during the most intimate moments of services: for example, during the Six Psalms during the evening service, or during the Liturgy during the Eucharistic canon.

But here’s what else you can see in the temple, or what features certain churches may have:

• Every church has a Worship Cross- large image of the crucifixion.
• The altar is most often is located on a slight elevation in relation to the rest of the temple.
• Most icons have candlesticks in front of them. You can light a candle and pray to one or another saint. This is a feature of the Russian Orthodox tradition. For example, in churches in Bulgaria, candlesticks are not “tied” to one or another icon, but simply stand against the wall.
• Lectern. High table for ico n - for example, for those that are brought to the center of the temple on the occasion of this or that holiday and the memory of this or that saint.
• Confession also takes place behind the lectern, but - behind the folding one.
• Large chandelier in the temple called a chandelier.
• Benches. The Russian Orthodox tradition treats divine services with all ascetic severity, therefore it is assumed that there should be few benches in the church - and only for the weakest. In some temples there is practically no seating at all.

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Despite the fact that all Orthodox churches differ in their size, distinctive features, as well as the types of materials that were used to build them, they all have the same internal structure.

Therefore, no matter where an Orthodox church is located, it consists of the same functional parts. Each part of the internal structure of the temple has its own special, clearly thought-out practical purpose. Also, all parts have their own names, taking their origins from time immemorial.

In addition, along with the functional purpose, each part in the internal structure of the temple carries an important symbolic meaning, which should be clear to every believer who comes to pray. In this article we will look at the main parts of the internal structure of an Orthodox church, and also learn the meaning of some words from church terminology.

At the entrance to the Orthodox church we are greeted by porch- this is a porch or a small open terrace covered with a roof on top. Above the entrance doors there is always an icon depicting a saint, a specific event or holiday in honor of which this temple was built.

An interesting fact is that there are three doors leading to the temple. And this custom dates back to the ancient times of early Christianity, when men and women could not yet enter the temple through the same door. This long-standing tradition in the architectural architecture of churches has been preserved to this day.

Parts of the internal structure of the temple.

The internal structure of each Orthodox church is divided into three main parts, each of which carries its own specific functional and semantic load. Among them are the following:

• porch;
• the middle part is, in fact, the very premises of the temple, the significance of which is emphasized by the corresponding design;
• altar.

Let us consider in more detail what features each of these structural parts is characterized by and what functional purpose it serves. In the Christian religious tradition, little has changed since ancient times, and therefore we can safely say that Orthodox churches built several centuries ago had the same structure.

The role of the vestibule in the temple.

In ancient times in narthex there could be those visitors who had not yet accepted the Christian religion. They could simply come and watch the service, but they did not have access to the middle of the temple. This was a precaution to ensure that dark, unknown forces did not penetrate into the temple and it was not desecrated. But at the same time, it was necessary to attract people and instruct them on the path of the Christian faith.

It was in the narthex that it was previously located font- a special vessel intended for the baptism ceremony. And only after the rite of baptism had been performed on him, a newly-made Christian could enter the temple to attend the service as a full-fledged parishioner. After this, he was given access to the middle part of the temple, where he could go up and venerate the icons, and also listen to the sermon of the priest, an Orthodox priest.

For the baptism of infants, small fonts were used, but for the baptism of adult parishioners, quite spacious fonts were subsequently made, which were skillfully decorated with images from mosaics on religious themes. And today, the fonts in some churches have become real works of art.

Nowadays, the porch has largely lost its original purpose, and is an ordinary vestibule through which anyone can get into the middle part of the temple. On holidays, when there are a lot of visitors to the temple, the narthex is crowded with people who arrived later than others and therefore did not have time to go inside the temple.

Previously, the Orthodox church was conventionally divided into three parts by small wooden bars - partitions, because it was believed that men and women could not be together during worship and prayer.

Nowadays, the temple is a single, spacious room, in which the central place is occupied by iconostasis. It is an almost solid wall, decorated with many icons of Orthodox saints, which are placed in a clearly established order.

Salt device.

In front of the iconostasis is salty, which is a part of the temple raised by one step, which is designed so that believers have the opportunity to better see and hear the service.

The middle part of the sole protrudes forward and is called pulpit- from it the Orthodox priest delivers a sermon, and the deacon reads the Gospel. This protruding part acts as a kind of stage from which parishioners can better see all the actions of the priest and hear his words.

Also on the salt there are fenced off places called “choirs” - this is where the choir is located during services. Choirs located on the right and left sides. This is done because some church chants must be performed by two choirs at the same time.

Purpose of church lamps.

Also on the salt there is a large number of a wide variety of lamps, each of which has its own name and functional purpose. Ordinary candlesticks are placed on the floor, and chandelier suspended from the ceiling.

At first glance, the design of the chandelier resembles a very beautiful one, having several tiers, on each of which lit candles are burning. However, these days they are often replaced with light bulbs.

They hang in front of the icons lamps- small lamps filled with oil. When candles burn in them, their flame, fluctuating from the slightest movement of air, creates in the temple an atmosphere of unreality and mystery of everything that happens. This feeling is greatly enhanced by the play of light and shadow on the numerous brilliant details of the iconostasis.

From the point of view of the Christian religion, fire expresses the fiery love of believers for God and specifically for the saint in front of whose face the candle is placed. That is why it is customary to place candles in front of the image of the saint to whom believers turn with a request for help or assistance in solving life issues.

During the service, the priest uses another lamp, which he carries in his hands and illuminates the believers with it. It consists of two crossed candles and is called dikiriem. When a service is conducted by a priest of a higher rank - a bishop or patriarch, a lamp with three candles is used - it is called trikirium.

An important part of the service is the ritual of using the censer. Since ancient times, special aromatic substances have been burned in censers. This custom has been preserved to this day in the Orthodox church tradition.

IN censer, which is a small vessel with slits designed for the passage of air, smoldering coals and pieces of aromatic resin are inserted - incense, which has long been used in Orthodox services. During the service, the priest swings the censer and fumigates the believers, icons and holy gifts with fragrant smoke of incense. Rising clouds of fragrant smoke are a symbol of the holy spirit.

Construction of the iconostasis.

The iconostasis is a wall that separates the main room of the temple from the altar. This is one of the most beautiful parts in the interior decoration of an Orthodox church, because the entire wall of the iconostasis is decorated with icons of numerous Christian saints. Each depicts a specific saint or martyr, and they are all placed in a strict order.

There are three doors in the iconostasis. Two of them are small, and they are on the right and left sides. And in the center is the main door - the so-called Royal Doors.

The name of this door means that God himself (in the Christian religious tradition he is also called the King) invisibly enters this door during the service. Therefore, the Royal Doors are usually closed. Only priests have the right to pass through them.

Components of the altar.

However, the most important part of every Orthodox church is altar. This is a closed, last part of the internal structure of the temple, into which access to believers is prohibited. Therefore, only clergy who perform certain ritual actions there to conduct a church service according to all the canons of the Christian religion have the right to enter there.

The central place in the altar is occupied by the altar, which is essentially an ordinary table. It's covered antiminsom- a silk scarf on which is hand-embroidered an image of the scene of the position of Jesus Christ in the tomb. An inscription is also made on the antimension about the date of consecration of this temple. The antimension consecrated by the patriarch is sent to the temple, and only from that time on can the ritual of worship be performed with it.

The antimins is covered with clothes - first a thin one, which is called srachitsa, and on top of another one - indium. Indiya in its appearance resembles a tablecloth made of expensive brocade, which goes down to the floor.

On the throne there is a cross, a Gospel in a richly decorated binding, and also a tabernacle - this is a special vessel that is intended for storing the consecrated prosphora.

On the left side of the throne there is another table, which is called the altar. Sacred vessels are kept on it - a chalice and a paten. The preparation of holy gifts for worship is also carried out on the altar.

External and internal structure of the temple

The Temple of God differs in appearance from other buildings. For the most part, the temple at its base is arranged in the form of a cross. This means that it is dedicated to the Lord crucified on the cross for us and that through the cross the Lord Jesus Christ delivered us from the power of the devil. Often the temple is built in the form of an oblong ship, which means that the Church, like a ship, in the image of Noah’s Ark, saves us from the raging sea of ​​life and leads us to a quiet, reliable harbor in the Kingdom of Heaven. Sometimes the temple building is arranged in the form of a circle: this reminds us of the eternity of the Church of Christ; it can also be arranged in the form of an octagon, like a star, meaning that the Church, like a guiding star, shines in this world.

The temple building usually ends at the top dome, depicting the sky. The dome crowns chapter, on which a cross is placed - for the glory of the Head of the Church Jesus Christ. Often, not one, but several chapters are placed on the temple: two chapters mean 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.

Orthodox churches are built with the altar facing the east - towards the light, where the sun rises: the Lord Jesus Christ is the “East” for us, from Him the eternal Divine Light has shone for us.

Each temple is dedicated to God, bearing a name in memory of one or another sacred event or saint of God, for example, Trinity Church, Transfiguration, Nikolaevsky, etc. If several altars are installed in the temple, each of them is consecrated in memory of a special event or saint. Then all altars, except the main one, are called side altars, or aisles(an extension to the main temple, which has its own altar and a special altar in it).

It is built above the entrance to the temple, and sometimes next to the temple. Bell tower, or belfry, 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.

The Orthodox church (modeled on the Old Testament temple, which had a courtyard, a sanctuary and a holy place) according to its internal structure is divided into three parts: the altar, the middle temple and the vestibule.

The narthex called the western part of the temple, where the main entrance is located. It corresponds to the courtyard of the Old Testament temple, where all the people prayed. Previously, the porch was intended for persons who did not have the right to enter the temple. Here stood the catechumens, who, preparing to become Christians, had not yet received the sacrament of baptism; and those who seriously sinned and apostatized from the Church were sent to stand in the vestibule for correction. Currently, candles and prosphora are sold in the vestibule. Sometimes in the narthex there are people who have received appropriate penance (punishment) from the confessor, as well as people who, for one reason or another, consider themselves unworthy to go into the middle part of the temple at this time. Therefore, even today the porch retains its spiritual and practical significance.

The common name for this part is the meal, since in ancient times treats for the poor were held there on the occasion of a holiday or commemoration of the dead. In Byzantium, this part was also called narfiks - a place for those punished.

Now the porch has a liturgical purpose. It is where litias are celebrated at Great Vespers and memorial services for the departed.

The entrance to the narthex from the street is usually arranged in the form porch- a platform in front of the entrance doors of the temple, to which several steps lead. The porch has a very specific meaning, since it is an image of the spiritual elevation on which the Church is located among the surrounding world.

In the narthex there are images of the prophets who foreshadowed the incarnation of Christ, Old Testament events that were prototypes of His coming. An image of the Last Judgment is placed on the western wall of the narthex so that those leaving the church can take with them the thought of the inevitable end and think about their sins.

The middle part of the temple where the worshipers stand corresponds to the sanctuary of the Old Testament temple. No one had the right to enter the sanctuary of the Old Testament temple except the priests. All Christian believers stand in our church, because now the Kingdom of God is closed to no one.

Here are images of the incarnate Christ the Savior in the arms of the Mother of God, the Holy Trinity, saints and Angels. In the dome rises Christ Pantocrator, the Head of the Church, with the Gospel revealed in words: Come to Me, all you who labor and are heavy laden, and I will give you rest. (Matt. 11:28). Under the dome, in the four corners called “sails”, evangelists are depicted spreading the teachings of Christ throughout the world.

In this part of the temple the Eucharist is eaten. It symbolizes the area of ​​earthly existence, the world of people, but already justified, sanctified. Interpretations agree that, unlike the altar, which marks the realm of God’s existence, the middle part of the temple is a semblance of the created world.

Altar- This is the most sacred part of the temple. Just as the holy place meant saints in the Old Testament temple, so now the altar means the Kingdom of Heaven. In the Old Testament, only the high priest could enter the holy place - and only once a year and only with the blood of a cleansing sacrifice. After all, the Kingdom of Heaven was closed to man after the Fall. The high priest was a prototype of Christ, and this action of his signified to people that the time would come when Christ, through the shedding of His blood and suffering on the cross, would open the Kingdom of Heaven to everyone. That is why, when Christ died on the cross, the curtain in the temple, covering the holy of holies, was torn in two: from that moment on, Christ opened the gates of the Kingdom of Heaven for all who come to Him with faith.

In the altar, in the recess of the vault, there is an image of the Mother of God, who is inseparable through the incarnation from the Redemptive Sacrifice. Above the altar, where the Holy Gifts are prepared, there are icons: “Crucifixion”, “Entombment” or “Descent from the Cross”.

The sanctity of this place is so great that in ancient times, entry into the altar was strictly prohibited for any lay person, both women and men. An exception was sometimes made only for deaconesses, and subsequently for nuns in nunneries, where they could enter the altar to clean and light lamps. Subsequently, with a special bishop's or priest's blessing, subdeacons, readers, as well as the so-called altar servers of reverent men or nuns, whose duties included cleaning the altar, lighting lamps, preparing censers, etc., were allowed to enter the altar.

In the center of the altar is throne- a specially consecrated quadrangular table, decorated with two clothes: the lower one - white, made of linen, and the upper one - made of more expensive material, on which the sacrament of communion is performed.

The Holy Altar of an Orthodox church symbolizes the immaterial Throne of the Most Holy Trinity, God the Creator and Provider of all things. The four sides of the throne correspond to the four cardinal directions, the four seasons, the four periods of the day (morning, afternoon, evening, night), the four degrees of the realm of earthly existence (inanimate nature, flora, fauna, human race).

The throne also signifies Christ. In this case, the quadrangular shape of the throne means the Four Gospels, containing the entirety of the Savior’s teachings, and the fact that all four corners of the world, all people, are called to communicate with God in the Holy Mysteries.

The Holy See also marks the tomb of the Lord Jesus Christ, in which His body rested until the moment of the resurrection, as well as the Lord Himself lying in the tomb.

On the holy throne there are: an antimension, a Gospel, one or more altar crosses, a tabernacle, a shroud (translucent fabric) covering all objects on the throne in the intervals between services, and a monstrance.

Antimens– boards with sewn-in particles of the relics of Christian saints and the bishop’s inscription. The antimins is a necessary accessory for celebrating the full liturgy. It is consecrated according to a special rite only by the bishop. It is usually quadrangular, made of silk or linen. Modern antimensions depict the position of Jesus Christ in the tomb after being taken down from the cross and the four evangelists. There is always a sponge on the antimension for collecting small particles of the Body of Christ into a chalice, as well as for wiping the hands and lips of clergy after Communion. Without an antimension it is impossible to serve the liturgy. For safety, the antimind is wrapped in another silk cloth - oriton.

On top of the folded antimension it is certainly placed on the throne Gospel, called the altar table, in order to testify in a visible way to everyone about the constant presence of the Lord Jesus Christ in the most important part of the temple. With this Gospel they enter into the liturgy, at some vespers it is taken to the middle of the church for reading or veneration, in certain cases it is read on the altar or in the church, it is used in a cross shape over the altar at the beginning and at the end of the liturgy.

Since the Bloodless Sacrifice of the Body and Blood of Christ is performed on the throne, a cross with the image of the crucified Lord will certainly be placed on the throne next to the Gospel.

In addition to the antimension, the Gospel, the Cross, which constitute an integral part of the throne, it contains tabernacle,- a special vessel, usually built in the form of a temple or chapel, with a small tomb. Inside this vessel in the tomb or in a special box in the lower part are placed particles of the Body of Christ, soaked in His Blood, prepared in a special way for long-term storage. These particles are used for the communion of the faithful at the Liturgy of the Presanctified Gifts and the Sick.

It is also customary to believe on thrones monstrance- small reliquaries, most often arranged in the form of a chapel with a door and a cross at the top. Inside the monstrance there is a box for placing particles of the Body with the Blood of Christ, a small cup, a spoon (a small spoon for communion), and sometimes a vessel for wine. The monstrances serve to transfer the Holy Gifts to the homes of sick and dying people for their communion.

Over time, the altar began to be increasingly fenced off from the rest of the temple. In the catacomb churches there already existed soles and altar barriers in the form of low gratings. Then arose iconostasis with royal and side doors, which serves as a kind of dividing line, separating the altar from the rest of the temple.

The iconostasis is arranged as follows. In its central part there are royal gates– double-leaf, specially decorated doors located opposite the throne. They are called so because through them comes the King of Glory, the Lord Jesus Christ, in the Holy Gifts to administer the sacrament to people, as well as during entrances with the Gospel and at the great entrance for the Liturgy in the offered but not yet given Holy Gifts.

To the left of the royal gates, northern single-leaf doors are installed for the exit of clergy at the statutory moments of the service. To the right of the royal doors, in the southern part of the iconostasis, there are southern single-leaf doors for the statutory entrances of clergy to the altar, when they are not made through the royal doors. From inside the royal doors, from the side of the altar, a curtain is hung from top to bottom. It withdraws and twitches at statutory moments and generally marks the veil of secrecy that covers the shrines of God.

On the royal doors there is usually placed the image of the Annunciation by the Archangel Gabriel to the Virgin Mary about the upcoming birth of the Savior of the world, as well as the images of the four evangelists who announced this coming of the Son of God in the flesh to all humanity. This coming, being the beginning, the main event of our salvation, truly opened for people the hitherto closed doors of heavenly life, the Kingdom of God.

To the right of the royal doors is the image of Christ the Savior, and immediately behind it is the image of that holy or sacred event in the name of which this temple or chapel is consecrated. To the left of the royal doors is an image of the Mother of God. Thus, it is shown to everyone present in the temple that the entrance to the Kingdom of Heaven is opened to people by the Lord Jesus Christ and His Most Pure Mother.

Next, behind the icons of the Mother of God and the temple feast, on both sides of the royal doors, icons of the most revered saints or sacred events in a given parish are placed. On the side, northern and southern doors of the altar, as a rule, Archdeacons Stephen and Lawrence (first martyrs) or Archangels Michael and Gabriel are depicted. Above the royal doors is the image of the Last Supper as the beginning and foundation of Christ's Church with its most important sacrament. This image also indicates that behind the royal doors in the altar the same thing is happening that happened at the Last Supper, and that through the royal doors the fruits of this sacrament will be brought out - the Body and Blood of Christ for the communion of believers.

To the right and left of this icon of the image of the Last Supper, in the second (festive) row of the iconostasis, there are icons of the most important Christian holidays, that is, those sacred events that served to save people.

The next, third row of icons (the so-called deisis) has as its center the image of Christ the Pantocrator, in royal vestments seated on a throne, coming to judge the living and the dead. On the right hand of Christ is depicted the Blessed Virgin Mary, begging Him for the forgiveness of human sins, on the left hand of the Savior is the image of the preacher of repentance John the Baptist in the same prayer position. These three icons are called deisis (from the Greek “deisis” - prayer). On the sides of the Mother of God and John the Baptist are images of the apostles turning to Christ in prayer.

In the center of the fourth row (the so-called prophetic) iconostasis the Mother of God is depicted with the Child of God in Her bosom or on her knees. On both sides of Her are depicted the Old Testament prophets who foreshadowed Her and the Redeemer born from Her.

In the fifth row of the iconostasis (the so-called forefathers; the fifth row is optional and may be absent), images of the forefathers are placed on one side, and the saints on the other. The top row, represented by the Old Testament patriarchs with the corresponding texts on the scrolls, represents the Old Testament Church from Adam to Moses. In the center of this row is the image of the Holy Trinity, or “Fatherland” (one of the iconographic variants of the image of the Holy Trinity).

The iconostasis is certainly crowned with a cross or a cross with a Crucifixion as the pinnacle of Divine love for the fallen world, which gave the Son of God as a sacrifice for the sins of mankind.

Behind the throne is seven-branched candlestick, that is, a candlestick with seven lamps, and behind it - an altarpiece cross. The place behind the throne at the very eastern wall of the altar is called to the heavenly(high) place, it is usually made sublime.

On the sides of the seven-branched candlestick, on the northern and southern sides of the throne, it is customary to place on the shafts an external icon of the Mother of God (on the northern side) and a cross with the image of the Crucifixion of Christ (on the southern side). To the right or left of the altar there is a laver for washing the hands of the clergy before the liturgy and washing the mouth after it, and a place where the censer is lit.

Altar called a table covered with sacred robes, on which proskomedia is performed, that is, bread and wine are prepared for the sacrament of communion (Eucharist). He stands in the northeast corner of the altar. There are sacred vessels on it: bowl(chalice) into which church wine is poured; paten- a small round dish on a stand with an image of the Baby Jesus lying in a manger. Bread (Lamb - the cut out middle part of the prosphora) is placed on the paten for consecration at the liturgy, as well as particles taken from other prosphoras; star, consisting of two curved metal arcs interconnected crosswise; it is delivered on a paten so that the cover does not touch the particles taken out of the prosphora; a spear with which the Lamb is cut out of the prosphora and particles are removed from the prosphora; liar(spoon) for the communion of believers; sponge for wiping blood vessels.

In the ancient Church there was no altar in the altar. It was held in a special room in ancient Russian churches - in the northern aisle, connected to the altar by a small door. Such chapels on both sides of the altar to the east were ordered to be built by the Apostolic Decrees: the northern chapel is for the offering (altar), the southern chapel is for the receptacle (sacristy). Later, for convenience, the altar was moved to the altar, and temples most often began to be built in the chapels, that is, thrones were erected and consecrated in honor of sacred events and saints. Thus, many ancient temples began to have not one, but two and three thrones, to combine two and three special temples.

In parish churches that do not have a special vessel storage facility, liturgical sacred vessels are constantly located on the altar, covered with shrouds during non-service times. A lamp must be placed on the altar, and there is a cross with a Crucifix.

The altar marks the cave where there was a manger, that is, the place of the Nativity of Christ, as well as Golgotha, the place of the Savior’s feat of the cross. In addition, when the Holy Gifts at the end of the liturgy are transferred from the throne to the altar, it takes on the meaning of the heavenly Throne, where the Lord Jesus Christ ascended and sat down at the right hand of God the Father.

A table is usually placed near the altar to place on it prosphoras served by believers, and notes about health and repose.

The altar also contains censers, used for burning incense (incense). Everyday was established in the Old Testament Church by God Himself.

Worshiping before the holy altar and icons expresses our respect and reverence for them. Every prayer addressed to those praying expresses the wish that their prayer would be fervent and reverent and would easily ascend to Heaven, like incense smoke, and that the grace of God would overshadow the believers as the smoke of incense surrounds them. Believers respond to incense with a bow.

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

On the right side of the altar there is a sacristy. This is the name of the room where vestments are stored, that is, sacred garments used during worship, as well as church vessels and books with which worship is performed.

The elevation on which the altar and iconostasis stand protrudes significantly forward, into the middle part of the temple, and is called salty.

The middle of the solea, the elevation in front of the royal doors, is called pulpit, i.e. by ascent. At the pulpit, the deacon pronounces litanies (prayer requests) on behalf of the worshipers and reads the Gospel. On the pulpit, Holy Communion is also given to believers.

Along the edges of the solea, near the walls of the temple, they arrange choirs for readers and singers.

They stand at the choir banners– images of the Face of the Savior or the Blessed Virgin Mary on fabric or metal, attached to long shafts. They are worn during religious processions as church banners.

The temple also has eve– a low table on which there is an image of the Crucifixion and a stand for candles. Before the eve, memorial services are served, that is, funeral services for the dead.

Standing in front of icons and lecterns candlesticks, on which believers place candles.

In the middle of the temple, at the top of the ceiling, hanging chandelier, i.e. a large candlestick with many candles. The chandelier is lit during solemn moments of the service.

An important feature of an Orthodox church is icons And frescoes with images of the Savior, Angels, saints of God and biblical scenes. Icons testify to God, the works of His mercy, and the heavenly world. They convey in colors what the Holy Scripture describes in words and create a prayerful mood in the church. When praying in front of an icon, we must remember that we are not praying to the substance from which it is made, but to the Lord, Mother of God or the saint who is depicted on it.

The most ancient places of Christian prayer, the catacombs, have preserved sacred images of those times to this day. These images are more symbolic in comparison with modern icons. Nevertheless, the idea is the same: to remind of God. Among such ancient images, mention should be made of a lamb - a symbol of the Lord Jesus Christ, who suffered for people; the lion is a symbol of His power; fish - in its Greek name “ichthys” contains the initials of Jesus Christ, the Son of God; anchor is a sign of Christian hope; a dove is a symbol of the Holy Spirit, etc. More complex compositions are also found in the catacombs, illustrating biblical events and gospel parables: Noah in the ark, the worship of the Magi, the resurrection of Lazarus and others. Over the centuries, these early Christian symbols and compositions became more artistic and varied.

On icons, God is depicted in the images in which He appeared to people. So, for example, the Holy Trinity is depicted as three wandering Angels sitting at a table. In this form the Lord appeared to righteous Abraham. On other icons, each of the Persons of the Holy Trinity has its own symbolic outline. God the Father is in the form of an old man, because this is how He appeared to the prophets Isaiah and Daniel. Jesus Christ is depicted in human form as He was when He descended to earth and became a man: as a baby in the arms of the Virgin Mary or teaching the people and performing miracles, being transfigured, suffering on the cross, lying in a tomb, resurrected or ascended.

God the Holy Spirit is depicted in the form of a dove (this is how He revealed Himself during the Baptism of the Savior in the Jordan) or in the form of tongues of fire (this is how He descended visibly on the holy apostles on the fiftieth day after the resurrection of Jesus Christ).

The newly painted icon must certainly be consecrated in the temple and sprinkled with holy water. After this, it becomes a sacred object through which the grace of the Holy Spirit works invisibly. There are many miraculous icons known from which healings are performed.

Around the head of the Savior and the saints on the icons a radiance is depicted - nimbus. It symbolizes the grace of God residing in the one who is depicted with a halo.

The placement of holy images reflects the harmonious continuity of the dogmas of Orthodoxy: the Indivisibility and Consubstantiality of the Holy Trinity, the Incarnation and the Redemptive Sacrifice of Christ.