Orthodox church - history, architecture, decoration. Orthodox church, its structure and interior decoration

The Temple of God, in its appearance, differs from other buildings. For the most part, the temple, at its base, is arranged in the form of a cross. This means that the temple 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, leads us along the sea of ​​life to a quiet harbor in the Kingdom of Heaven. Sometimes the temple is arranged in the form of a circle, this reminds us of the eternity of the Church of Christ. The temple may also be built in the form of an octagon, like a star, meaning that the Church, like a guiding star, shines in this world.

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, Ascension, Annunciation, Pokrovsky, Michael-Arkhangelsk, Nikolaevsky, etc.

The temple building usually ends at the top dome, representing the sky. The dome ends at the top head, on which a cross is placed, for the glory of the head of the Church - Jesus Christ. Often, not one, but several chapters are built on a temple, then: two chapters mean two natures (Divine and human) in Jesus Christ; three chapters- three Persons of the Holy Trinity; five chapters- Jesus Christ and the four evangelists, seven chapters- seven sacraments and seven ecumenical councils, nine chapters- nine ranks of angels, thirteen chapters- Jesus Christ and the twelve apostles, and sometimes they build more chapters

The shape of the dome also has a symbolic meaning. The helmet-like shape was reminiscent of the army, of the spiritual battle waged by the Church with the forces of evil and darkness. The shape of the onion is a symbol of the candle flame, turning us to the words of Christ: “You are the light of the world.” The intricate shape and bright colors of the domes on St. Basil's Cathedral speak of the beauty of Heavenly Jerusalem.

The color of the dome is also important in the symbolism of the temple. Gold is a symbol of heavenly glory. The main temples and the temples dedicated to Christ and the twelve feasts had golden domes. Blue domes with stars crown churches dedicated to the Mother of God, because the star recalls the birth of Christ from the Virgin Mary. Trinity churches had green domes, because green is the color of the Holy Spirit. Temples dedicated to saints are also crowned with green or silver domes.

Above the entrance to the temple, and sometimes next to the temple, it is built belfry or belfry, that is, the tower on which the bells hang. Bell ringing is used to call believers to prayer and worship, as well as to announce the most important parts of the service performed in the church. The ringing of one bell is called "blagovest"(good, joyful news about the Divine service). Ringing all the bells, expressing Christian joy, on the occasion of a solemn holiday, etc., is called "ringing". The ringing of bells on occasion of a sad event is called "chime". The ringing of bells reminds us of the higher, heavenly world.

The Lord Himself gave people in the Old Testament, through the prophet Moses, instructions on what a temple should be like for worship; The New Testament Orthodox church is built according to the model of the Old Testament.

How the Old Testament temple (initially the tabernacle) was divided into three parts: holy of holies, sanctuary and courtyard; so is Orthodox christian temple is divided into three parts: altar, middle part of the temple and vestibule.

Just as the Holy of Holies then meant, so now the altar means the Kingdom of Heaven. If several altars are installed in a temple, each of them is consecrated in memory of a special event or saint. Then all the altars, except the main one, are called side-altars or aisles.

In the Old Testament, no one could enter the Holy of Holies. Only the high priest could enter, once a year, and then only with the blood of a cleansing sacrifice. After all, the Kingdom of Heaven after the Fall was closed to man. 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. This is why, when Christ died on the cross, the curtain in the temple that covered 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.

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. In church prayers we call Jesus Christ: “Sun of Truth”, “from the heights of the East” (i.e. “East from above”); "East is His name."

Corresponds to the sanctuary, in our Orthodox church middle part of the temple. None of the people 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.

The courtyard of the Old Testament temple, where all the people were, corresponds in the Orthodox church to the vestibule, which now has no significant significance. Previously, catechumens stood here who, while preparing to become Christians, had not yet received the sacrament of baptism. Now, sometimes those who have seriously sinned and apostatized from the Church are temporarily sent to stand in the vestibule for correction.

At the entrance to the temple there is a place outside porch- platform, porch.

The main part of the temple is altar, the place is holy, so the uninitiated are not allowed to enter it. The altar means heaven, where God dwells, and the temple means the earth. The most important place in the altar is throne- a specially consecrated quadrangular table, decorated with two materials: the lower one - white linen and the upper one - brocade. It is believed that Christ himself is invisibly present on the throne and therefore only priests can touch it.

The altar is separated from the middle part of the temple by a special partition, which is lined with icons and is called iconostasis.

The iconostasis contains three doors, or three gates. The middle gate, the largest, is located in the very middle of the iconostasis and is called Royal Gates, because through them the Lord Jesus Christ Himself, the King of Glory, invisibly passes in the Holy Gifts. No one is allowed to pass through the royal doors except the clergy. U royal gates, on the side of the altar, hangs a curtain, which, depending on the course of the service, opens or closes. The Royal Doors are decorated with icons depicting them: the Annunciation Holy Mother of God and the four evangelists, that is, the apostles who wrote the Gospel: Matthew, Mark, Luke and John. The icon of the Last Supper is placed above the royal doors.

An icon is always placed to the right of the royal doors Savior, and to the left of the royal gates is an icon Mother of God .

To the right of the icon of the Savior is south door, and to the left of the icon of the Mother of God is north door. These side doors depict Archangels Michael and Gabriel, or the first deacons Stephen and Philip, or the high priest Aaron and the prophet Moses. Side doors are also called deacon's gate, since deacons most often pass through them.

Further, behind the side doors of the iconostasis, icons of especially revered saints are placed. The first icon to the right of the icon of the Savior (not counting the southern door) should always be temple icon , that is, an image of that holiday or that saint in whose honor the temple was consecrated.

At the very top of the iconostasis there is cross with the image of our crucified Lord Jesus Christ on it.

If iconostases are arranged in several tiers, i.e. rows, then icons are usually placed in the second tier twelve holidays, in the third - icons of the apostles, in the fourth - icons prophets, at the very top there is always a cross.

In addition to the iconostasis, icons are placed along the walls of the temple, in large icon cases, i.e. in special large frames, and are also located on lecterns, that is, on special high narrow tables with an inclined surface.

Some part of the altar is located in front of the iconostasis. They call her salty(Greek “elevation in the middle of the temple”), and its middle solea - pulpit(Greek: “I rise”). From the pulpit, the priest pronounces the most significant words during the service. The pulpit is symbolically very significant. This is also 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 salts near the walls of the temple they arrange choirs- places for singers and readers. The very name of the kliros comes from the name of the singer-priests “kliroshans”, that is, singers from the clergy, clergy (Greek “lot, allotment”). At the very choirs they usually place banners- icons on fabric, attached to long poles in the form of banners. They are worn during religious processions.

The temple and its paintings are a book meant to be read. This book must be read from top to bottom, for the temple comes from above, from heaven. And its upper part is called “sky”, and the lower part is called “earth”. Heaven and earth make up the cosmos (this word in Greek means “decorated”). And indeed, the inside of the temple was painted everywhere possible, even in corners that are invisible to the eye. The painting is done carefully and beautifully, because the main viewer of everything is God, the All-Seeing and the Almighty. His image is located in the dome itself, in the most high point temple. God in Orthodox tradition depicted as Jesus Christ - Pantocrator (Almighty)1. In his left hand He holds a book, in his right hand he blesses the Universe.

During the transition from the dome to the main volume of the temple, hemispherical planes are formed, on which four evangelists are depicted, bringing the heavenly Good News to earth through the Gospels. Vaults and arches connect heaven and earth. The vaults depict the main events gospel history, on the arches are apostles, prophets, saints, those who help people in their ascension to heaven. The walls of the temple are painted with scenes from Sacred history: this is the Old Testament, New Testament, as well as Ecumenical Councils, lives of saints - right up to the history of the state and the area. At first glance, the range of subjects seems limited and repetitive, however, not a single temple inside is similar to the other - each has an original painting program.

An Orthodox church can be called an encyclopedia. In each temple there is the entire history of mankind, from the fall of Adam and Eve up to the present day, the saints of the 20th century. The culmination of world history and the pinnacle of the universe is Golgotha, the place where Jesus Christ was crucified, His Sacrifice on the Cross and victory over death in the act of Resurrection took place. All this is concentrated in the eastern part of the temple, where the altar is located. The prologue and epilogue of the world are in the opposite part of the temple, on the western wall: here you can see scenes of the creation of the world, the image of Abraham's womb - paradise, where the souls of the righteous are in bliss. But most often the western wall is occupied by the image of the Last Judgment, because when leaving the temple through the western doors, a person must remember the hour when his earthly life will end and everyone will appear at the Judgment. However, Last Judgment should not so much scare as remind a person of responsibility for the life he has lived.

Clergy

Following the example of the Old Testament church, where there were a high priest, priests and Levites, the holy Apostles established in the New Testament Christian Church three degrees of priesthood: bishops, presbyters (i.e. priests) and deacons.

They are all called clergy because through the sacrament of the priesthood they receive the grace of the Holy Spirit for the sacred service of the Church of Christ; perform worship, teach people Christian faith and good life (piety) and manage church affairs.

Depending on their attitude towards marriage and lifestyle, the clergy is divided into two categories - "white" (married) And "black" (monastic). Deacons and priests can be either married (but only by their first marriage) or monastics, and bishops can only be monastics.

Bishops make up highest rank in the Church. They receive the highest degree of grace. Bishops are also called bishops, i.e., the heads of the priests (priests). Bishops can perform all Sacraments and all church services. This means that bishops have the right not only to perform ordinary Divine services, but also to ordain (ordain) clergy, as well as to consecrate chrism and antimensions, which is not given to priests.

According to the degree of priesthood, all bishops are equal to each other, but the oldest and most honored of the bishops are called archbishops, the capital's bishops are called metropolitans, since the capital is called metropolis in Greek. Bishops of ancient capitals, such as: Jerusalem, Constantinople (Constantinople), Rome, Alexandria, Antioch, and from the 16th century the Russian capital of Moscow, are called patriarchs.

Between 1721 and 1917, the Russian Orthodox Church was governed by Holy Synod. In 1917, the Holy Council meeting in Moscow elected again the “Holy Patriarch of Moscow and All Russia” to govern the Russian Orthodox Church.

To help a bishop, another bishop is sometimes given, who, in this case, is called a vicar, that is, a vicar.

Priests, and in Greek priests or elders, constitute the second sacred rank after the bishop. Priests can perform, with the blessing of the bishop, all the sacraments and church services, except for those that are supposed to be performed only by the bishop, that is, except for the sacrament of the priesthood and the consecration of the world and antimensions.

The Christian community under the jurisdiction of a priest is called his arrival.

More worthy and honored priests are given the title archpriest, i.e. the main priest, or the leading priest, and the main one between them is the title protopresbyter.

If the priest appears at the same time monk, then it is called hieromonk, i.e., a priestly monk. Hieromonks, upon appointment by their abbots of monasteries, and sometimes independently of this, as an honorary distinction, are given the title abbot or more high rank archimandrite. Especially worthy of the archimandrites are elected bishops.

Deacons constitute the third, lowest, sacred rank. "Deacon" is a Greek word and means: servant. Deacons serve the bishop or priest during Divine services and perform the sacraments, but cannot perform them themselves. The participation of a deacon in the Divine service is not necessary, and therefore in many churches the service takes place without a deacon.

Some deacons are awarded the title protodeacon, i.e., chief deacon.

A monk who has received the rank of deacon is called hierodeacon, and the senior hierodeacon - archdeacon.

The hierarchy of the clergy can be presented in the form of a table:

Monasticism has its own internal hierarchy, consisting of three degrees (belonging to them usually does not depend on belonging to one or another hierarchical degree itself): monasticism(Rassophore), monasticism(small schema, small angelic image) and schema(great schema, great angelic image). The majority of modern monastics belong to the second degree - to monasticism proper, or the small schema. Only those monastics who have this particular degree can receive ordination to the rank of bishop. To the name of the rank of monks who have accepted the great schema, the particle “schema” is added (for example, “schema-abbot” or “schema-metropolitan”). Belonging to one or another degree of monasticism implies a difference in the level of severity monastic life and is expressed through differences in monastic clothing. During monastic tonsure, three main vows are made - celibacy, obedience and non-covetousness, and a new name is assigned as a sign of the beginning of a new life.

In addition to the three sacred ranks, there are also lower official positions in the Church: subdeacons, psalm-readers(sacristans) and sexton. They, belonging to the number clergy, are appointed to their positions not through the sacrament of the Priesthood, but only with the blessing of the bishop.

Psalmists have the duty to read and sing, both during divine services in the church on the choir, and when the priest performs spiritual needs in the homes of parishioners.

Sexton have their duty to call believers to Divine services by ringing bells, light candles in the temple, serve censers, help psalm-readers in reading and singing, and so on.

Subdeacons participate only in the episcopal service. They dress the bishop in sacred clothes, hold lamps (trikiri and dikiri) and present them to the bishop to bless those praying with them.

To perform divine services, clergy must wear special sacred robes. Sacred robes are made of brocade or any other suitable material and decorated with crosses.

Clothes deacon are: surplice, orari And instruct.

Surplice There are long clothes without a slit in the front and back, with a hole for the head and wide sleeves. The surplice is also required for subdeacons. The right to wear the surplice can be given to psalm-readers and laymen serving in the church. The surplice signifies the purity of the soul that persons of holy orders must have.

Orar there is a long wide ribbon made of the same material as the surplice. It is worn by the deacon on his left shoulder, above the surplice. The Orarium signifies the grace of God that the deacon received in the sacrament of the Priesthood.

By hand are called narrow sleeves, tightened with laces. The instructions remind clergy that when they perform the sacraments or participate in the celebration of the sacraments of the faith of Christ, they do not do so on our own, but by the power and grace of God. The guards also resemble the bonds (ropes) on the hands of the Savior during His suffering.

vestment priest are: sacristan, stole, belt, instruct And felonion(or chasuble).

Podryznik there is a surplice in a slightly modified form. It differs from the surplice in that it is made of thin white material, and its sleeves are narrow with laces at the ends, with which they are tightened on the arms. The white color of the sacristan reminds the priest that he must always have a pure soul and lead an immaculate life. In addition, the cassock also resembles the tunic (underwear) in which our Lord Jesus Christ Himself walked on earth and in which He accomplished the work of our salvation.

Stole there is the same orarion, but only folded in half so that, going around the neck, it descends from the front downwards with two ends, which for convenience are sewn or somehow connected to each other. The epitrachelion signifies the special, double grace compared to the deacon, given to the priest for performing the sacraments. Without an epitrachelion, a priest cannot perform a single service, just as a deacon cannot perform a single service without an orarion.

Belt worn over the epitrachelion and cassock and signifies readiness to serve the Lord. The belt also signifies Divine power, which strengthens the clergy in carrying out their ministry. The belt also resembles the towel with which the Savior girded when washing the feet of His disciples at the Last Supper.

Riza, or felonion, worn by the priest on top of other clothes. This clothing is long, wide, sleeveless, with an opening for the head at the top and a large cutout in the front for free action of the arms. In its appearance, the robe resembles the scarlet robe in which the suffering Savior was clothed. The ribbons sewn on the robe resemble the streams of blood that flowed through His clothes. At the same time, the robe also reminds the priests of the garment of righteousness in which they must be clothed as servants of Christ.

On top of the robe, on the priest’s chest is pectoral cross.

For diligent, long-term service, priests are given legguard, that is, a quadrangular plate hung on a ribbon over the shoulder and two corners on the right thigh, meaning a spiritual sword, as well as head decorations - skufja And kamilavka.

Bishop (bishop) puts on all the clothes of a priest: vestment, epitrachelion, belt, armlets, only his chasuble is replaced sakkos, and the legguard club. In addition, the bishop puts on omophorion And miter.

Sakkos - outerwear bishop's surplice, similar to a deacon's surplice shortened at the bottom and in the sleeves, so that from under the bishop's sakkos both the sacron and the epitrachelion are visible. Sakkos, like the priest’s robe, symbolizes the Savior’s purple robe.

Mace, this is a quadrangular board hung at one corner, over the sakkos on the right hip. As a reward for excellent and diligent service, the right to wear a club is sometimes received from the ruling bishop by honored archpriests, who also wear it on the right side, and in this case the legguard is placed on the left. For archimandrites, as well as for bishops, the club serves as a necessary accessory to their vestments. The club, like the legguard, means the spiritual sword, that is, the word of God, with which clergy must be armed to fight unbelief and wickedness.

On the shoulders, above the sakkos, bishops wear omophorion. An omophorion is a long, wide, ribbon-shaped cloth decorated with crosses. It is placed on the bishop's shoulders so that, encircling the neck, one end descends in front and the other behind. Omophorion is a Greek word and means shoulder pad. The omophorion belongs exclusively to bishops. Without an omophorion, a bishop, like a priest without an epitrachelion, cannot perform any service. The omophorion reminds the bishop that he must take care of the salvation of the lost, like the good shepherd of the Gospel, who, having found the lost sheep, carries it home on his shoulders.

On his chest, on top of the sakkos, in addition to the cross, the bishop also has panagia, which means "All Holy". This is a small round image of the Savior or the Mother of God, decorated with colored stones.

Placed on the bishop's head miter, decorated with small images and colored stones. Mithra symbolizes the crown of thorns, which was placed on the head of the suffering Savior. Archimandrites also have a miter. In exceptional cases, the ruling bishop gives the right to the most honored archpriests to wear a miter instead of a kamilavka during Divine services.

During divine services, bishops use rod or staff, as a sign of supreme pastoral authority. The staff is also given to archimandrites and abbots, as heads of monasteries.

During the Divine service, they place Orlets. These are small round rugs with the image of an eagle flying over the city. Orlets mean that the bishop must, like an eagle, ascend from the earthly to the heavenly.

Home clothes the bishop, priest and deacon are made up of a cassock (half-caftan) and cassock. Over the cassock, on the chest, the bishop wears a cross and panagia, and the priest wears a cross.

Church utensils

The most important part of the temple is altar. Divine services are performed in the altar by the clergy and the holiest place in the entire temple is located - the holy throne, where the sacrament of Holy Communion is performed. The altar is placed on a raised platform. It is higher than other parts of the temple, so that everyone can hear the service and see what is happening in the altar.

Throne is called a specially consecrated quadrangular table, located in the middle of the altar and decorated with two clothes: the lower one is white, made of linen, and the upper one is made of more expensive material, mostly brocade. On the throne, mysteriously, invisibly, the Lord Himself is present, as the King and Ruler of the Church. Only clergy can touch and kiss the throne.

On the throne there is an antimension, a Gospel, a cross, a tabernacle and a monstrance.

Antimens is called a silk cloth (shawl) consecrated by the bishop, with an image on it of the position of Jesus Christ in the tomb and, necessarily, with a particle of the relics of some saint sewn on the other side, since in the first centuries of Christianity the Liturgy was always performed at the tombs of martyrs. It is impossible to perform without an antimension Divine Liturgy(The word “antimins” is Greek, meaning “in place of the throne”).

For safety, the antimind is wrapped in another silk board called orton. It reminds us of the sir (plate) with which the Savior’s head was wrapped in the tomb.

It lies on the antimind itself lip(sponge) for collecting particles of the Holy Gifts.

Gospel, this is the word of God, taking into account our Lord Jesus Christ.

Cross, this is the sword of God with which the Lord defeated the devil and death.

Tabernacle called the ark (box) in which the Holy Gifts are stored in case of communion for the sick. Usually the tabernacle is made in the form of a small church.

monstrance called a small reliquary (box), in which the priest carries the Holy Gifts for communion with the sick at home.

Behind the throne is seven-branched candlestick, that is, a candlestick with seven lamps, and behind it altar 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.

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

On the altar are sacred vessels with all accessories, namely:

1. Holy Chalice, or chalice, into which before the Liturgy wine and water are poured, which are then offered, after the Liturgy, into the blood of Christ.

2. Paten- a small round dish on a stand. Bread is placed on it for consecration at the Divine Liturgy, for its transformation into the body of Christ. The paten marks both the manger and the tomb of the Savior.

3. Zvezditsa, consisting of two small metal arcs connected in the middle with a screw so that they can either be folded together or moved apart crosswise. It is placed on the paten so that the cover does not touch the particles taken out of the prosphora. The star symbolizes the star that appeared at the birth of the Savior.

4. Copy a spear-like knife for removing the lamb and particles from the prosphora. It symbolizes the spear with which the soldier pierced the ribs of Christ the Savior on the Cross.

5. Liar- a spoon used to give communion to believers.

6. Sponge or boards- for wiping blood vessels.

The small covers that cover the bowl and paten separately are called patrons. The large cover that covers both the cup and the paten together is called air, signifying the air space in which the star appeared, leading the Magi to the manger of the Savior. Nevertheless, together the covers represent the shrouds with which Jesus Christ was wrapped at birth, as well as His burial shrouds (shroud).

All these sacred objects must not be touched by anyone except bishops, priests and deacons.

Still on the altar ladle, in which, at the beginning of the proskomedia, wine and water are served to be poured into the holy cup; then, before communion, warmth is given in it ( hot water), and it is also where the drink is taken out after communion.

Still in the altar censer or censer- a vessel attached to a chain that distributes fragrant smoke - incense (incense). Ceremony was established in the Old Testament church by God Himself. Ceremony before St. the throne 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 the sky, like incense smoke, and that the grace of God would overshadow the believers as the smoke of incense surrounds them. Believers must respond to incense with a bow.

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

Dikiriy called a candlestick with two candles, symbolizing the two natures in Jesus Christ - Divine and human.

Trikyriem called a candlestick with three candles, symbolizing our faith in the Holy Trinity.

Ripids or fans are called metal circles attached to the handles, with the image of cherubs on them. Deacons blow ripids over the gifts during their consecration. Previously, they were made from peacock feathers and were used to protect St. Gifts from insects. Now the spirit of ripid has a symbolic meaning; it depicts the presence of heavenly forces during the sacrament of Communion.

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

In front of the icons and lecterns there are candlesticks on which believers place candles. Parishioners take candles to candle box - special place at the entrance to the temple. A lit candle means our fiery love for God, the Most Holy Theotokos and all the saints to whom we turn with prayers.

In a special place of the temple (usually on the left side) is installed eve - small table with an image of the Crucifixion and cells for candles, which believers light for the repose of loved ones, relatives and friends.

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

The following works were used in preparing the material:
"The Law of God", Archpriest Seraphim Slobodskoy.
"Orthodoxy for children", O.S. Barilo.
Resource materials Orthodox World. Ru., Fundamentals of Orthodoxy

A temple is a building intended for the celebration of liturgy and public prayer, specially designed - having a throne and consecrated by a bishop, and is divided into three parts: the altar, the middle part of the temple and the vestibule. The altar contains the altar and the throne. The altar is separated from the middle part of the temple by an iconostasis. On the side of the middle part in front of the iconostasis there is a solea with an ambo and choir.

In bishops' cathedrals, in the middle of the middle part of the church there is a bishop's pulpit with a pulpit. Many churches have a bell tower or bell towers with bells for calling believers to services. The roof of the temple is crowned with a dome with a cross symbolizing the sky. It is consecrated in the name of a holiday or some saint, whose memorial day is a temple, or patronal, holiday.

The different number of domes, or chapters, of a temple building is determined by who they are dedicated to:

· Single-domed temple: the dome symbolizes the unity of God, the perfection of creation.

· Double-domed temple: two domes symbolize the two natures of the God-man Jesus Christ, two areas of creation (angelic and human).

· Three-domed temple: three domes symbolize the Holy Trinity.

· Four-domed temple: four domes symbolize the Four Gospels, the four cardinal directions.

· Five-domed temple: five domes, one of which rises above the others, symbolize Jesus Christ and the four evangelists.

· Seven-domed temple: seven domes symbolize the seven Sacraments of the Church, seven Ecumenical Councils, seven virtues.

· Nine-domed temple: nine domes symbolize the nine ranks of angels.

· Thirteen-domed temple: thirteen domes symbolize Jesus Christ and the twelve apostles.

The shape and color of the dome also have a symbolic meaning. The helmet shape symbolizes the spiritual warfare (struggle) that the Church wages against the forces of evil.

The shape of the onion symbolizes the candle flame.

The color of the dome is also important in the symbolism of the temple:

· Gold is a symbol of heavenly glory. The main temples and the temples dedicated to Christ and the twelve feasts had golden domes.

· Blue domes with stars crown churches dedicated to the Mother of God, because the star recalls the birth of Christ from the Virgin Mary.

· Trinity churches had green domes, because green is the color of the Holy Spirit.

· Temples dedicated to saints are also crowned with green or silver domes.

· Black domes are found in monasteries - this is the color of monasticism

Orthodox churches have different external shapes:

1. An oblong quadrangle (type of ship). The world is the sea of ​​life, and the church is a ship on which you can sail across this sea and reach a quiet haven - the Kingdom of Heaven.

2. The shape of a cross. The cruciform shape of the temple indicates that at the foundation of the Church lies the Cross of Christ, through which believers received eternal salvation.

3. Star shape. The temple, shaped like a star or octagon, reminds us of the Star of Bethlehem, which showed the Magi the way to Christ, and symbolizes the Church as a guiding star, illuminating the path to eternal life for believers.

4. Circle shape. The appearance of a circle signifies the eternity of the Church. Just as a circle has no beginning or end, so the Church of Christ will exist forever.

The external color of the temple often reflects its dedication - to the Lord, the Mother of God, some saint or holiday.

So, for example:

· White - a temple consecrated in honor of the Transfiguration or Ascension of the Lord

· Blue - in honor of the Blessed Virgin Mary

· Red - dedicated to the martyr(s)

· Green - to the Reverend

· Yellow - to the saint

The temple is divided into three main parts: the vestibule, the middle part, or the temple itself, and the altar.

Narthex there is a vestibule to the temple. In the first centuries of Christianity, penitents and catechumens stood here, i.e. persons preparing for Holy Baptism.

Average part of the temple, sometimes called the nave (ship), is intended for the prayer of the faithful or those who have already been baptized. In this part of the temple there is a solea, pulpit, choir and iconostasis.

Solea- (gr σολ?α, from Latin solium - throne, throne), the elevated part of the floor in front of the iconostasis. In early Christian and Byzantine churches, the passage connecting the altar and pulpit is often enclosed by a balustrade.

Pulpit- the semicircular middle of the solea opposite the Royal Doors. Litanies and the Gospel are read from the pulpit and sermons are preached. In ancient Greek and ancient Russian churches, pulpits somewhat resembled a modern teaching pulpit and were sometimes located in the middle of the temple, sometimes near the wall. In ancient times, the pulpit was not located at the altar, but in the middle of the temple.

And a stone path-platform led to it (the bishop's pulpit in the middle of the temple - the remnant of an ancient pulpit). Sometimes there were two pulpits, and they looked like some kind of building, carved from marble and decorated with sculpture and mosaics. The modern pulpit no longer has anything in common with the ancient ones. The ancient pulpit is best compared to the modern pulpit or analogy (lectern), when the latter is set up for preaching.

Choirs- the final side places of the solea, intended for readers and singers. Banners are attached to the choirs, i.e. icons on poles, called church banners.

Iconostasis- a partition or wall separating the central part of the temple from the altar, having several rows of icons on it. In Greek and ancient Russian churches there were no high iconostases; the altars were separated from the middle part of the temple by a low lattice and curtain. Over time, the iconostases began to rise; several tiers or rows of icons appeared in them.

The middle doors of the iconostasis are called Royal Gates, and the side ones - northern and southern, they are also called deacons. With the altar, churches are usually directed towards the east, in commemoration of the idea that the Church and the worshipers are directed towards the “East from above”, i.e. to Christ.

Altar - the most important part temple, intended for clergy and persons who serve them during worship. The altar signifies heaven, the dwelling place of the Lord Himself. In view of especially sacred meaning altar, it always inspires mysterious reverence and upon entering it, believers must bow to the ground. The most important objects in the altar: the Holy See, the altar and the high place.

2. External view Orthodox churches.

Apse- an altar ledge, as if attached to the temple, most often semicircular, but also polygonal in plan, it houses the altar.

Drum- (deaf, light) cylindrical or multifaceted upper part church, over which a dome is built, ending with a cross.

Light drum- a drum, the edges or cylindrical surface of which is cut with window openings.

Chapter- a dome with a drum and a cross crowning the temple building.

Zakomara- in Russian architecture, a semicircular or keel-shaped completion of a part outer wall buildings; as a rule, it repeats the outlines of the arch located behind it.

Cube- the main volume of the temple.

Dome - church chapter, resembling an onion in shape.

Nave(French nef, from Latin navis - ship), elongated room, part of the interior church building, bounded on one or both longitudinal sides by a row of columns or pillars.

Porch- open or closed porch in front of the entrance to the temple, elevated relative to ground level.

Pilaster- a constructive or decorative flat vertical projection on the surface of a wall, having a base and a capital.

Portal- architecturally designed entrance to the building.

Refectory- part of the temple, a low extension on the western side of the church, serving as a place for preaching, public meetings, and in ancient times, a place where the brethren took food.

Tent- a high four-, six- or octagonal pyramidal covering of a tower, temple or bell tower, widespread in the temple architecture of Rus' until the 17th century.

Gable- completion of the façade of a building, portico, colonnade, enclosed by roof slopes and a cornice at the base.

Apple- a ball at the end of the dome under the cross.

Tier- horizontal division of the building volume decreasing in height.

According to the teachings of the Church, the entire visible material world is a symbolic reflection of the invisible, spiritual world.

Temple -is an image of the presence of the Kingdom of Heaven on earth, and, accordingly, it is an image of the palace of the King of Heaven.

Temple -there is also an image of the Universal Church, its basic principles and structure.

Temple symbolism explains to believers the essence of the temple as the beginning of the future Kingdom of Heaven, puts it in front of them image of this kingdom, using visible architectural forms and means of pictorial decoration in order to make accessible to our senses the image of the invisible, heavenly, divine.

Like any building, a Christian temple had to satisfy the purposes for which it was intended and have premises:

• for clergy who performed divine services,
• for the praying faithful, that is, already baptized Christians;
• for the catechumens (i.e., those just preparing to be baptized), and the repentant.

More detailed description internal device temples:

The altar is the most important part of the temple, intended for the clergy and the persons who serve them during worship. The altar is an image of Paradise, the spiritual world, the divine side in the Universe, denotes heaven, the dwelling of the Lord Himself.
“Heaven on Earth” is another name for the altar.

Due to the especially sacred significance of the altar, it always inspires mysterious reverence and upon entering it, believers must bow to the ground and face military rank- remove weapons.

The most important items in the altar: Holy See , altar And high place .

Iconostasis(, dotted line) - a partition or wall separating the central part of the temple from the altar, having several rows of icons on it.
In Greek and ancient Russian churches there were no high iconostases; the altars were separated from the middle part of the temple by a low lattice and curtain. However, over time, altar barriers have undergone significant development. The meaning of the process of gradual transformation of the altar grille into a modern iconostasis is that from approximately the V-VII centuries. altar barrier-lattice, which was symbol of the separation of God and the Divine from all created things, gradually turns into symbol-image of the Heavenly Church headed by its Founder - the Lord Jesus Christ.
The iconostases began to rise; several tiers or rows of icons appeared in them, each of which has its own meaning.
The middle doors of the iconostasis are called the Royal Doors, and the side doors are called the northern and southern ones. The iconostasis faces its front side, with the icons, to the west, towards the worshipers, towards the middle part of the temple, called the church. With the altar, churches are usually directed towards the east, in commemoration of the idea that the Church and the worshipers are directed towards the “East from above”, i.e. to Christ.

The holy images of the iconostasis cover the altar from the believers, and this means that a person cannot always communicate with God directly and directly. It pleased God to place between himself and the people a host of his chosen and illustrious intermediaries.

The iconostasis is arranged as follows. In its central part are the Royal Doors - double-leaf, especially decorated doors located opposite the throne. They are called so because through them the King of Glory, the Lord Jesus Christ, comes forth in the Holy Gifts to administer the sacrament to people during entrances with the Gospel and at the great entrance for the liturgy in the proposed, but not yet transubstantiated, Holy Gifts.

During divine services, the Royal (Main, central) gates open in the iconostasis, giving believers the opportunity to contemplate the shrine of the altar - the throne and everything that happens in the altar.
On Easter week all altar doors are constantly open for seven days.
In addition, the Royal Doors, as a rule, are not made solid, but lattice or carved, so that when the curtain of these gates is pulled back, believers can partially see inside the altar even at such a sacred moment as the transubstantiation of the Holy Gifts.

Sacristy- storage of sacred vessels, liturgical clothes and liturgical books, incense, candles, wine and prosphora for the next service and other items necessary for worship. If the altar of the temple is small and there are no chapels, the sacristy is located in any other convenient place in the temple. At the same time, they still try to arrange storage facilities in the right, southern part of the church, and in the altar near the southern wall they usually place a table on which vestments prepared for the next service are placed.

Spiritually, the sacristy first of all symbolizes that mysterious heavenly treasury from which flow various grace-filled gifts of God necessary for the salvation and spiritual adornment of Christians.

Middle part of the temple, sometimes called the nave (ship), is intended for the prayer of the faithful or those who have already been baptized, who, upon receiving the divine Grace poured out in the Sacraments, become redeemed, sanctified, partakers of the Kingdom of God. In this part of the temple there is a solea, pulpit, choir and iconostasis.

It is the middle part that is called the temple itself. This part of the temple, since ancient times called the refectory, since the Eucharist is eaten here, also symbolizes the realm of earthly existence, the created, sensory world, the world of people, but already justified, sanctified, deified.

If the divine principle is placed in the altar, then in the middle part of the temple - the human principle entering into the closest communion with God. And if the altar received the meaning of the supreme sky, “Heaven of Heaven,” where only God dwells with the heavenly ranks, then the middle part of the temple means a particle of the future renewed world, a new heaven and a new earth in the proper sense, and both of these parts enter into interaction in which the first enlightens and guides the second. With this attitude, the order of the Universe, disrupted by sin, is restored.

With such a relationship between the meanings of the parts of the temple, the altar from the very beginning had to be separated from the middle part, for God is completely different and separated from His creation, and from the very first times of Christianity such separation was strictly observed. Moreover, it was established by the Savior Himself, who deigned to celebrate the Last Supper not in living rooms at home, not with the owners, but in a special, specially prepared room

The elevation of the altar from antiquity has been preserved to this day.

Solea- the elevated part of the temple in front of the iconostasis, like a continuation of the altar, extending beyond the iconostasis. The name comes from the Greek language and means “seat” or elevation. Unlike our time, in ancient times the solea was very narrow.

Pulpit- a semicircular ledge in the middle of the solea, opposite the royal doors, facing the inside of the temple, to the west. On the throne inside the altar, the greatest sacrament of transforming bread and wine into the Body and Blood of Christ is performed, and on the pulpit or from the pulpit the sacrament of Communion with these Holy Gifts of believers is performed, and litanies, the Gospel are read, and sermons are delivered. The greatness of the sacrament of Communion also requires the elevation of the place from which the sacrament is given, and likens this place in some degree to the throne within the altar.

There is an amazing meaning hidden in such an elevation device.
In fact, the Altar does not end with a barrier - the iconostasis. He comes out from under him and from him to the people, giving everyone the opportunity to understand that everything that happens in the altar is done for the people standing in the temple.

This means that the altar is separated from those praying not because they are less worthy than the clergy, who in themselves are just as earthly as everyone else, worthy of being in the altar, but in order to show people in external images truths about God, heavenly and earthly life and the order of their relationships. The internal throne (in the altar) seems to pass into the external throne (on the table), equalizing everyone before God.

The final side places are soles, intended for readers and singers.
Banners are attached to the choirs, i.e. icons on poles, called church banners.
The choirs symbolize the singing of angels praising the Glory of God.

The porch is the entrance to the temple. In the first centuries of Christianity, penitents and catechumens stood here, i.e. persons preparing for Holy Baptism.
In the narthex, as a rule, there is a church box - a place for selling candles, prosphora, crosses, icons and other church items, registering baptisms and weddings. In the narthex stand 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 not only its spiritual and symbolic, but also its spiritual and practical significance.

porch
The entrance to the narthex from the street is usually arranged in the form of a porch.

The porch called the area in front entrance doors temple, which is reached by several steps.
The porch is an image of the spiritual elevation on which the Church is located among the surrounding world.

The porch is the first elevation of the temple.
The Solea, where readers and singers chosen from the laity stand, depicting the militant Church and the angelic faces, is the second elevation.
The throne on which the sacrament of the Bloodless Sacrifice is performed in communion with God is the third elevation.

All three elevations correspond to the three main stages of a person’s spiritual path to God:

• the first is the beginning of spiritual life, the very entrance into it;
• the second is the feat of warfare against sin for the salvation of the soul in God, which lasts the entire life of a Christian;
• the third is eternal life in the Kingdom of Heaven in constant communion with God.

The Lutheran Church in Reykjavik is the fourth tallest building in Iceland. The design of the church was developed in 1937 by the architect Gudjoun Samuelson. It took 38 years to build the church. The church is located in the center of Reykjavik, and is visible from any part of the city. It has become one of the main attractions of the city and is also used as an observation tower. The architecture of temples has a very rich and controversial history, which, however, shows that it was with the construction of temples that all architectural innovations, all new styles and trends began and spread throughout the world. The majestic religious buildings of the great civilizations of the ancient world have survived to this day. And also many modern examples of amazing architecture of religious buildings appeared.

Cathedral of Las Lajas

One of the most visited temples in Colombia. Construction of the temple was completed in 1948. The neo-Gothic cathedral was built directly on a 30-meter arched bridge connecting the two sides of a deep gorge. The temple is cared for by two Franciscan communities, one Colombian, the other Ecuadorian. Thus, the Cathedral of Las Lajas became a pledge of peace and union between the two South American peoples.

Notre Dame du Haut

Concrete pilgrimage church built in 1950-55. in the French city of Ronchamp. The architect Le Corbusier, not being religious, agreed to take on the project on the condition that the Catholic Church would give him complete freedom of creative expression. Initially, the non-standard building caused violent protests from local residents, who refused to supply water and electricity to the temple, but by now tourists who come to see it have become one of the main sources of income for the Ronchans.

Jubilee Church

Or Church Merciful God Father's is a community center in Rome. It was built by architect Richard Meier between 1996 and 2003 with the aim of revitalizing the lives of the area's residents. The temple was built from precast concrete on a triangular site on the border of a city park, surrounded by 10-story residential and public buildings with a population of about 30,000 residents.

St. Basil's Cathedral

The Orthodox Church is located on Red Square in Moscow. A widely known monument of Russian architecture and one of the most famous landmarks in Russia. It was built in 1555–1561 by order of Ivan the Terrible in memory of the victory over the Kazan Khanate. According to legend, the architects of the cathedral were blinded by order of Ivan the Terrible so that they could not build another similar temple.

Milan Cathedral

The world famous fourth largest church in the world is located in the very center of Milan and is its symbol. It is a late Gothic wonder that contains a forest of spiers and sculptures, marble pinnacles and columns. The white marble cathedral was built over 5 centuries.

Church of the Holy Family

The Barcelona church, built with private donations starting in 1882, is a famous project by Antoni Gaudí. Unusual appearance temple made it one of the main attractions of Barcelona. However, due to the complexity of making stone structures, the cathedral will not be completed until 2026.

Paraportiani Church

The dazzling white church is located on the Greek island of Mykonos. The temple was built in the 15th to 17th centuries and consists of five separate churches: four churches are built on the ground, and the fifth is based on these four.

Stavkirka in Borgunn

One of the oldest surviving frame churches is in Norway. No metal parts were used in the construction of the Borgund headquarters. And the number of parts that make up the church exceeds 2 thousand. The strong frame of the posts was assembled on the ground and then raised to a vertical position using long poles. The Stavkirka was built in Borgunn presumably in 1150-80.

Cathedral of the Blessed Virgin Mary

The Cathedral of the Catholic Archdiocese of Brasilia was built in the modernist style according to the design of the famous architect Oscar Niemeyer. In 1988, Oscar Niemeyer received the Pritzker Prize for his design of the Cathedral. The building consists of 16 hyperboloid columns, symbolizing hands raised to the sky. The space between the columns is covered with stained glass windows.

Grundtvig Church

Lutheran church located in Copenhagen, Denmark. It is one of the most famous churches in the city and a rare example of a religious building built in the style of expressionism. The competition for designs for the future church was won in 1913 by the architect Peder Klint. Construction lasted from 1921 to 1926.

Cathedral - Minor Basilica of Our Lady of Gloriousness

This is the tallest Catholic cathedral in Latin America. Its height is 114 m + 10 m cross at the top. The shape of the cathedral was inspired by Soviet satellites. The initial design of the cathedral was proposed by Don Jaime Luis Coelho, and the cathedral was designed by the architect Jose Augusto Bellucci. The cathedral was built between July 1959 and May 1972

Church of Consolation

Located in the Spanish city of Cordoba. The still young church was designed by the architectural bureau Vicens + Ramos last year according to all the rules of strict minimalist canons. The only deviation from strictly white there is a golden wall in place of the altar.

The cave church, entirely carved into the rocks, is located in the Ethiopian city of Lalibela. The building is a cross 25 by 25 meters and goes underground for the same amount. This miracle was created in the 13th century by order of King Lalibela, according to legend, over a period of 24 years. There are a total of 11 temples in Lalibela, completely carved out of the rocks and connected by tunnels.

St Joseph's Church

St. Joseph's Ukrainian Greek Catholic Church in Chicago was built in 1956. Known throughout the world for its 13 golden domes, symbolizing the 12 apostles and Jesus Christ.

Cathedral of Our Lady of Tears

The cathedral, shaped like a concrete tent, rises above the Italian city of Syracuse. In the middle of the last century, an elderly couple lived on the site of the cathedral, who had a statuette of the Madonna. One day the figurine began to “cry” human tears, and pilgrims from all over the world flocked to the city. A huge cathedral was built in her honor, perfectly visible from anywhere in the city.

Salt Cathedral of Zipaquira

The Cathedral of Zipaquira in Colombia is carved into solid salt rock. A dark tunnel leads to the altar. The height of the cathedral is 23 m, the capacity is over 10 thousand people. Historically, there was a mine in this place, used by the Indians to obtain salt. When this was no longer necessary, a temple appeared on the site of the mine.

United States Air Force Academy Cadet Chapel

Located in Colorado on the territory of a military camp and training base of a branch of the US Air Force pilot academy. The monumental profile of the chapel building is created by seventeen rows of steel frames, ending in peaks at a height of about fifty meters. The building is divided into three levels, and services of the Catholic, Protestant and Jewish denominations are held in its halls.

St. Michael's Golden-Domed Monastery

One of the oldest monasteries in Kyiv. Includes the Newly Built St. Michael's Golden-Domed Cathedral, a refectory with the Church of St. John the Evangelist and a bell tower. It is assumed that St. Michael's Cathedral was the first temple with a gilded top, where this unique tradition originated in Rus'.

Chapel of the Crown of Thorns

The wooden chapel is located in Eureka Springs, Arkansas, USA. The chapel was erected in 1980 according to the design of architect E. Fay Jones. The chapel is light and airy and has a total of 425 windows.

Arctic Cathedral

Lutheran Church in the Norwegian city of Tromsø. According to the architect's idea, the exterior of the building, consisting of two merging triangular structures covered with aluminum plates, should evoke an association with an iceberg.

Painted Church in Arbor

Painted churches are the most famous architectural landmarks of Moldova. The churches are decorated with frescoes both outside and inside. Each of these temples is on the UNESCO World Heritage List.

Mosque in Tirana

A project for a cultural center in the Albanian capital Tirana, which will include a mosque, an Islamic cultural center and a Museum of Religious Harmony. The international competition for the project was won last year by the Danish architectural bureau BIG.

Farmers' Chapel

The concrete chapel on the edge of a field near the German town of Mechernich was built by local farmers in honor of their patron saint, Bruder Claus.

Inflatable Church

Dutch philosopher Frank Los came up with an inflatable Transparent Church that can be erected in any corner globe and under any conditions: at festivals, private parties and other public events. The inflatable church easily fits in the trunk of a car and, when disassembled, can accommodate about 30 parishioners.

The structure of an Orthodox church is associated with symbolic traditions and the history of the development of worship.

The main parts of the cathedrals are called:

• altar is a holy place;
• naos – middle part;
• porch

Each of them symbolizes a certain area of ​​existence and is a repetition of Divine, heavenly and earthly life.

Diagram of the internal structure of an Orthodox church

The altar shown on the plan, fenced off by the iconostasis from the entire temple, is the holiest place in the cathedral. Next comes the middle part of the temple, and then the porch and porch - the area in front of the entrance to the church.

The drawing shows the main parts of the structure of an Orthodox church.

Description of the internal structure of the temple

Let's take a closer look at the internal structure of a Christian church.

Narthex

This is the name of the pre-temple, symbolizing the sinful land.

The external porch includes a porch with a porch. According to ancient Russian custom, penitents say prayers at this place and people who consider themselves unworthy to be inside the temple stand begging.

At the monasteries, in the vestibules, there is a fraternal refectory, which is the second warm church.

A tower-shaped bell tower is built above the porch, symbolizing a candle.

Temple Sanctuary - Middle Section

The middle part of the building is considered a temple, symbolized by earthly existence, and is a part of the renewed human world. This place is called the naves, it is located from the porch to the holy place - the altar.

Here are icons displayed in large frames or on narrow special tables with inclined lids, called lecterns. In front of the holy images there are candlesticks where parishioners can place candles. A lamp made of many candles decorates the interior of this part of the cathedral; the chandelier is called a chandelier.

There is also a small table on which there are candlesticks and a crucifix, called a kanun or kanunnik. This is the place of funeral services or funeral services.

It is traditional to have an image of Golgotha ​​in the temple, which is located in its middle part. This image is in the form wooden cross as tall as a man, it bears the image of the crucified Savior.

On the lower part of the eight-pointed Cross, on the stand, there is an image symbolizing the skull and bones of Adam.

To the right of the Crucifixion is an icon with the image of the Mother of God, to the left is John the Evangelist, sometimes instead of him is the face of Mary Magdalene.

Solea in the temple

In front of the iconostasis and the altar there is an elevation protruding into the temple, called the solea; in the middle of it there is a protrusion - the pulpit, which means ascension.

On both edges of the elevation there are places where the choir is located. These areas are called kliros; the singing priests were called “kliroshans”.

Next to the choir are placed banners - icons made on silk fabrics, attached to long shafts. They are carried as church banners during religious processions.

On the semicircular sole there are sometimes choirs in the form of a balcony. They are usually located on the west side of the temple.

Altar in the church

Traditionally located in east side, it faces the sunrise.

The altar is considered “heaven on earth.” It is associated with images of Paradise and is considered the heavenly dwelling of the Lord. IN literal translation the altar is called the “exalted altar.” Only God's anointed are allowed to enter it.

Inside the altar consists of:

1. The main shrine, called the Throne for the performance of the Sacraments.
2. The upper high platform located behind the throne, where the seven-branched candlestick and the cross are placed.
3. The altar, where bread and wine are prepared for the Sacrament.
4. Vessels and sacristies in which sacred vessels and vestments of priests for worship are located.

The iconostasis fences off “Heaven on Earth” from the rest of the cathedral, it is lined with icons, and there are gates in it. Only clergy are allowed to enter the central ones, called royal ones. The gates on the north and south sides are for deacons.

The image of the Savior is placed to the right of the central gate, and to the left is the icon of the Mother of God. After the image of the Savior there is a temple icon, which depicts the most revered saint, with whose name the lighting of the temple is associated.

Church chapel

According to Russian traditions Orthodox Church It is not allowed to celebrate more than one liturgy during one day on the same altar. Therefore, additional altars are installed in the temple, for which parts are either allocated in the main building, or extensions are made outside.

They are called chapels or pareclesia, they are located in the southern or north side premises. The presence of several church aisles sometimes not only complicates the structure of the temple, but also creates an entire complex.

Throne

It is a consecrated table, the lower clothing of which is white linen, the upper one is colored expensive fabric.

This is a place for sacred objects, the specificity of which is that only clergy are allowed to touch them.

Altar in an Orthodox church

Located on the left side of the throne. The height of the sacrificial table is the same as the throne.

Used for the ritual of preparing wine and prosfir, which are needed for communion.

Pulpit

This is a place in the form of a semicircular protrusion in the center of the solea, from which the priest delivers speeches and sermons.

Architectural elements of the temple

The appearance of an Orthodox church determines its purpose. It can be in the form:

1. The cross is a symbol of salvation.
2. A circle symbolizing eternity.
3. The square associated with the earth and spiritual fortress.
4. An octagon representing the Star of Bethlehem.
5. A ship that replicates Noah's Ark.

The decoration of the temple includes:

• images on icons and frescoes;
• lamps that are lit depending on the significance of the service;
• lamps.

If you look at the photos of the temples, you will notice something common in their structure - the presence of domes, which are crowned with a head with a cross. For example, the tripling of the domes symbolizes the Holy Trinity.

For parishioners, both children and adults, an Orthodox church is perceived as the Kingdom of Heaven. It is useful for everyone to know what the main parts of the church are called; a drawing or picture with captions is helpful for this purpose.