Presentation about the Orthodox Church. The most famous Orthodox churches in Russia

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The modern look of an Orthodox church is a combination of long development and stable tradition.

The main parts of the temple were formed already in the Old Testament period. According to legend, the structure of the temple was dictated by the God of Moses to Mount Sinai.

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The prototype of Christian temples was the Jewish tabernacle - a portable temple-tent during the wanderings of the Jews in the desert.

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The main purpose of the tabernacle - the storage of the Ark of the Covenant with the tablets of the Law of Moses and the performance of sacrifices - was well matched by its tripartite structure.

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• In connection with tradition, the Orthodox church is clearly divided into three parts.
• The altar symbolizes the kingdom of heaven; this includes only the clergy.
• The temple is called the central part, which in Orthodoxy is open to all believers.
• The vestibule of the temple is intended for the catechumens (preparing to accept Orthodoxy) or the guilty.

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 northern to southern 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 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 "country 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: 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

"Old Russian Church" - the Church of St. Nicholas in Khamovniki. Russian culture. Belfry of the Moscow Kremlin. The church is decorated with bright inserts of colored tiles. Church of the Twelve Apostles in Novgorod, 14th century. cities of Russia. Ancient Russian architecture. Kizhi. The belfry was installed in 1814-1815. The massive octagon is decorated with a decorative belt of carved triangular pediments.

"Architecture of the early 20th century" - Upper trading rows on Red Square (architect Pomerantsev). Styles in architecture Modern Romanticism Neoclassicism of the XX century. Beginning of XX century. The building of the former Commercial and Industrial Bank in St. Petersburg (architect M.M. Peretyatkovich). House-Palace of Polovtsev on Kamenny Island in St. Petersburg (architect I.A. Fomin).

"Architecture of the 17th century" - Colorful murals cover the walls with a solid carpet. Lateral divisions of the facades with the same keeled zakomaras are much lower. Merchant churches. Baroque Hip style Moscow style. The cathedral impresses with its original appearance. Choose the correct answer: Spaso-Andronnikov Monastery. Novodevichy Convent.

"Churches, Temples and Cathedrals" - Which architectural ensemble is a miracle of Russian wooden architecture? Archangel Cathedral of the Moscow Kremlin. The patron of the Russian princes was the leader of the heavenly host, Archangel Michael. To lay the foundation, 24,000 piles had to be driven into the swampy soil. In 1931 it was destroyed by the Bolsheviks.

"Architecture of St. Petersburg of the 18th century" - 1714 - 1723 A. Schluter, I. Braunstein, J-B-A Leblon. Admiralty. Peter and Paul Cathedral. 1747 - 1752. 1718 - 1734 G.Mattarnovi, M.G.Zemtsov and others took part in the construction. The goal of the young tsar is to put Russian art on a par with European art. 1710 - 1714 D. Trezzini. Francesco Bartolomeo Rastrelli.

"Vladimir-Suzdal Architecture" - Stone carving played the most important role in the decoration of Vladimir churches. Large-scale construction is underway. Assumption Cathedral in Vladimir. 1158-1160s Bogolyubovo. Church of the Intercession of the Holy Mother of God on the Nerl, 1165 1194-1197 Architecture of the Vladimir-Suzdal Principality.

In total there are 14 presentations in the topic

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Cathedral of Christ the Savior in Moscow. The existing building, built in the 1990s, is an external recreation of the temple of the same name, created in the 19th century.

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On December 25, 1812, when the last Napoleonic soldiers left Russia, Emperor Alexander I signed the Supreme Manifesto on the construction of a church in Moscow, which at that time lay in ruins. Author: Naydenov N. A. - http://www.temples.ru/show_picture.php?PictureID=1500, Public domain, https://commons.wikimedia.org/w/index.php?curid=41385933 Temple 1880 The original temple was erected in memory of the Napoleonic invasion according to the project of the architect K. A. Ton. The construction lasted almost 44 years: the temple was founded on September 23, 1839, and consecrated on May 26, 1883.

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In 1931, a decision was made: “To choose the square of the Cathedral of Christ in the mountains as a place for the construction of the House of Soviets. Moscow with the demolition of the temple itself and with the necessary expansion of the area. Hasty work on dismantling the building continued for several months, but it was not possible to dismantle it to the ground, and then it was decided to blow it up. On December 5, 1931, two explosions were carried out - after the first explosion, the temple survived. According to the recollections of shocked witnesses, powerful explosions shook not only nearby buildings, but were felt at a distance of several blocks. It took almost a year and a half just to dismantle the wreckage of the temple left after the explosion. The construction of the Palace of Soviets, begun in 1937, was not destined to be completed, the Great Patriotic War began.

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In April 1988, an initiative group was organized in Moscow for the reconstruction of the Cathedral of Christ the Savior, one of the driving ideas was the idea of ​​repentance. On December 5, 1990, a granite foundation stone was installed at the site of the future construction, in 1992 the fund for the construction of the temple was founded, and in 1994 construction began. It is known that to start construction, they used the money that the Military Industrial Bank contributed (50 million rubles).

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Fragment of bronze sculptures on the pediment of the Cathedral of Christ the Savior. Author: WM wm WM - Own work, CC BY-SA 3.0, https://commons.wikimedia.org/w/index.php?curid=45609069

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How is an Orthodox church organized? The symbolism of the temple explains to believers the essence of the temple as the beginning of the future Kingdom of Heaven, sets before them the image of this Kingdom. In the Revelation of St. Evangelist John the Theologian (Apocalypse), the symbolic image of the Heavenly City - Holy Jerusalem is conveyed in the following definitions: "It has a large and high wall, has twelve gates ... three gates from the east, three gates from the north, three gates from the south, three gates from the west gate" (Rev. 21:12-13); "The city is located in a quadrangle... its length and breadth and height are equal" (Rev. 21:16); "Its wall was built of jasper, and the city was pure gold, like pure glass" (Rev. 21:18); "The throne of God and the Lamb will be in it, and His servants will serve Him" ​​(Rev. 22:3).

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In patristic interpretations, the temple is likened to the image of God. Thus, the trinity of God corresponds to the tripartite structure of the temple. The otherworldliness of God and the Church is expressed in the forms of the temple, which are different from the forms of residential and other earthly structures. The incomprehensible God reveals Himself in the world in the names: Love, Light, Truth, Beauty, Unity, Good. In temple architecture, these names are expressed in the proportional correspondence of the whole and parts, symmetry, clarity of composition, integrity, recognizability of form, tectonic structure. The interior of the cross-domed church is an integral system of hierarchically ordered spaces, developing from the side aisles, where the main part of the worshipers are accommodated, to the central dome space and further up - to the dome, on which there is an image of the Head of the Church - Christ the Almighty filled with light. Such a harmonious spatial system visually represents the symbolic essence of the temple as the beginning of the future Kingdom of God.

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Smolensk Icon of the Mother of God. When and by whom the icon was brought to Russia from Greece, there is no clear and reliable information about this. Yevgeny Poselyanin pointed out that there was one legend in which it was reported that the icon came to Russia in the middle of the 11th century (in 1046), when the Byzantine emperor Constantine IX Monomakh blessed his daughter, Princess Anna, who became the wife of Prince Vsevolod Yaroslavich. The icon became a family shrine of the Russian princes, a symbol of continuity and dynastic closeness of Constantinople and Russia. The son of Vsevolod Yaroslavich, Prince Vladimir Monomakh, in 1095 transferred the icon from Chernigov (his first inheritance) to Smolensk, where in 1101 he founded the Church of the Assumption of the Blessed Virgin Mary, in which the icon was placed and became known as Smolensk.

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