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

Therefore, wherever an Orthodox church is located, it consists of the same functional parts. Each of the parts of the internal structure of the temple has its own special, well-thought-out practical purpose. Also, all parts have their own names, which originate from ancient times.

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

At the entrance to the Orthodox church we are met 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 certain event or holiday, in honor of which this temple was erected.

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 tradition in architectural temples has survived 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 meaning of which is emphasized by the appropriate design;
• altar.

Let us consider in more detail what features each of these structural parts is characterized by and what functional purpose it performs. 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 porch there could be those visitors who still had time to accept the Christian religion. They could simply come and watch the service, but they had no access to the middle of the church. It was a precautionary measure so that dark, unknown forces would not penetrate into the temple and it would not be defiled. 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 vestibule that was previously located font- a special vessel designed for the baptismal ceremony. And only after the baptism was performed on him, the newly made Christian could enter the church to attend the service as a full-fledged parishioner. After that, he was given access to the middle part of the church, where he could come up and bow to the icons, as well as listen to the sermon of the priest, the priest.

For the baptism of infants, small fonts were used, but for the baptism of adult parishioners, they subsequently began to make rather spacious fonts, which were skillfully decorated with mosaic images 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 to the middle of the temple. On holidays, when there are a lot of visitors in the temple, those people who came later than others crowd in the vestibule, and therefore did not have time to go inside the temple.

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

Today, the temple is a single, spacious room, the central place in which is 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 there is salt, which is a part of the temple raised by one step, which is intended so that believers have the opportunity to better see and hear the divine service.

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

Also, there are fenced-off places on the salt, which are called "kliros" - it is there that the choir is located during the service. Cliros located on the right and left side. This is because some church hymns should be sung by two choirs at the same time.

Appointment of church lamps.

Also on the salt there is a large number of various 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 chandelier in its design resembles a very beautiful one, which has several tiers, on each of which lighted candles are burning. However, these days they are often replaced with electric bulbs.

Hang in front of the icons icon lamps- small lamps filled with oil. When candles are burning in them, their flame, vibrating from the slightest movement of air, creates an atmosphere of unreality and mystery of everything that happens in the temple. This feeling is multiplied 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 ardent love of believers for God and specifically for that saint, in front of whose face the candle is placed. That is why it is customary to put candles in front of the image of the saint to whom believers ask for help or assistance in solving life issues.

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

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

V censer, which is a small vessel with slits designed for the passage of air, embers and pieces of aromatic resin - incense, which has long been used in Orthodox divine services, are put in. During the service, the priest swings the censer and fumigates the faithful, icons and holy gifts with fragrant smoke of incense. The rising clouds of fragrant smoke are a symbol of the holy spirit.

The device of the iconostasis.

The iconostasis is a wall that separates the main premises 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 arranged in 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 still called the King) invisibly enters this door during the divine 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, to which the access of believers is prohibited. Therefore, only clergymen have the right to enter there, who perform certain ritual actions there to conduct a church service in accordance with all the canons of the Christian religion.

The centerpiece of the altar is the altar, which is essentially an ordinary table. It is covered antimension- a silk scarf on which the image of the scene of the position of Jesus Christ in the coffin is hand-embroidered. On the antimension, an inscription is also made about the date of the consecration of this temple. The antimension, consecrated by the patriarch, is sent to the church, and only from that time on can the rite of worship be performed with him.

The antimension is covered with clothes - at first thin, which is called shrachitsa, and on top of another one - inditi. In its appearance, Indithia resembles a tablecloth made of expensive brocade, which runs down to the floor.

There is a cross on the throne, a gospel in a richly decorated binding, and a tabernacle is a special vessel designed to store the consecrated prosphora.

On the left side of the throne, another table is installed, which is called the altar. It contains sacred vessels - chalice and diskos. The preparation of holy gifts for the divine service is also performed on the altar.

The Temple of God is different in appearance from other buildings. Very often the temple of God is based on the shape of a cross, for by the Cross the Savior delivered us from the power of the devil. Often it is arranged in the form of a ship, symbolizing that the Church, like a ship, like Noah's ark, leads us along the sea of ​​life to a quiet haven in the Kingdom of Heaven. Sometimes a circle lies at the base - a sign of eternity or an octagonal star, symbolizing that the Church, like a guiding star, shines in this world.

The temple building usually ends on top with a dome representing the sky. The dome is crowned by the head on which the cross is placed - to the glory of the Head of the Church of Jesus Christ. Often not one, but several chapters are put on the temple: two chapters mean two natures (divine and human) in Jesus Christ, three chapters - three Persons of the Holy Trinity, five chapters - Jesus Christ and four evangelists, seven chapters - seven sacraments and seven Ecumenical Councils, nine chapters - nine ranks of angels, thirteen chapters - Jesus Christ and twelve apostles, sometimes more chapters are built.

Above the entrances to the temple, and sometimes next to the temple, a bell tower or belfry is built, 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.

According to its internal structure, the Orthodox church is divided into three parts: the altar, the middle church and the vestibule. The altar symbolizes the Kingdom of Heaven. All the believers are in the middle. In the narthex in the first centuries of Christianity there were catechumens who were just preparing for the sacrament of Baptism. Nowadays, those who have sinned grievously are sometimes sent to the porch to be corrected. You can also buy candles in the vestibule, submit memorial notes, order a prayer service and a panikhida, etc. In front of the entrance to the vestibule, an elevated platform is set up, called the porch.

Christian churches are built with an altar to the east - in the direction where the sun rises: the Lord Jesus Christ, from whom the invisible Divine light shone for us, we call the “Sun of Truth”, who came “from the height of the East”.

Each temple is dedicated to God, bearing a name in memory of one or another sacred event or saint of God. If there are several altars in it, then each of them is consecrated in memory of a special holiday or saint. Then all the altars, except for the main one, are called side-altars.

The most important part of the temple is the altar. The very word "altar" means "exalted altar." He usually settles on a dais. Here the clergy celebrate divine services and the main shrine is located - the throne, on which the Lord Himself is mysteriously present and the sacrament of Communion of the Body and Blood of the Lord is performed. The throne is a specially consecrated table, dressed in two garments: the lower one made of white linen and the upper one made of expensive colored cloth. There are sacred objects on the throne, only priests can touch it.

The place behind the throne at the easternmost wall of the altar is called the high (elevated) place, it is usually made elevated.

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

The altar is separated from the middle church by a special partition, which is lined with icons and is called the iconostasis. It has three gates. The middle, the largest, are called the royal gates, because the Lord Jesus Christ Himself, the King of Glory, invisibly passes through them in a bowl with the Holy Gifts. No one is allowed to enter these doors, except for the clergy. The side doors - north and south - are also called deacons: most often deacons pass through them.

To the right of the royal gates is the icon of the Savior, to the left - of the Mother of God, then - the image of especially revered saints, and to the right of the Savior is usually a temple icon: it depicts a holiday or saint in whose honor the temple is consecrated.

Icons are also placed on the walls of the temple in frames - icon cases, lie on lecterns - special tables with an inclined lid.

The elevation in front of the iconostasis is called the Solea, the middle of which - the semicircular ledge in front of the royal doors - is called the pulpit. Here the deacon pronounces the litany and reads the Gospel, from here the priest preaches. On the pulpit, the Holy Communion is also taught to the faithful.

On the edges of the salt, near the walls, kliros are arranged for reciters and choirs. Banners, or icons on silk cloth, hung on gilded shafts and having the appearance of banners, are placed near the kliros. As church banners, they are carried out by believers during processions of the cross. In cathedrals, as well as for the episcopal service in the middle of the church, a bishop's ambo is also set up, on which the bishops vest and stand at the beginning of the liturgy, during prayer services and at some other church services.

,middle temple and pretend.

ALTAR

The altar is the most important part of the temple, it means the Kingdom of Heaven. Christian temples are built with an altar to the east - in the direction where the sun rises. If there are several altars in the temple, then each of them is consecrated in memory of a special event or saint. All altars in this case, except for the main one, are called side-altars.

The device of an Orthodox church

The altar is higher than the rest of the temple. The very word "altar" means an exalted altar.
Divine services are performed in the altar and the holiest place in the entire temple is located - the saint throne, which is made either in the form of stone monoliths about a meter high, or of wood, in the form of a frame with a lid on top. The throne is dressed in two garments: the lower one - linen, called katasarkiya or srachitseya (symbolically represents the burial shroud of Jesus Christ - the shroud), entwined with a rope (rope), and the upper one - of brocade, called indity (indition), symbolizing the solemn garment of Jesus Christ as The king of glory.

THRONE

The Sacrament of Holy Communion is celebrated on the throne. It is believed that Christ is invisibly present on the throne, and therefore only priests can touch him. The throne is always relied upon antimension, altar gospel, altar cross , tabernacle , monstranceandlamp ... Particles of holy relics are placed in the throne in a special ark.
In cathedrals and large churches, a canopy in the form of a dome with a cross (ciborium) is installed over the altar, which symbolizes the sky, and the altar itself is the earth on which Jesus Christ suffered. In the center of the ciborium above the throne, a figurine of a dove is placed, which symbolizes the descent of the Holy Spirit.
The place behind the throne at the eastern wall is considered the holiest place even on the altar, it is specially made a little sublime and is called “ A high place”. A large seven-branched candlestick and a large altar cross are traditionally located on it.

ALTAR

There is a special table at the northern wall of the altar behind the iconostasis - altar ... The height of the altar is always equal to the height of the throne. On the altar, the ceremony of solemn preparation of bread and wine for communion or proskomedia, the first part of the Divine Liturgy, takes place, where bread in the form of prosphora and wine offered for the sacrament are prepared in a special way for the subsequent sacrament of the Bloodless Sacrifice of the Body and Blood of Christ. On the altar is chalice (a holy bowl into which wine and water are poured, a symbol of the blood of Jesus Christ); paten (a dish on a stand for the sacrament bread, a symbol of the body of Jesus Christ); starlet (two connected criss-cross arcs, installed on the diskos so that the cover does not touch the prosphora particles; the star is the symbol of the star of Bethlehem); copy (a sharp stick for removing particles from prosphora, a symbol of the spear that pierced Christ on the cross); a liar - a spoon for communion of believers; sponge for wiping blood vessels. The prepared communion bread is covered with a cover. Small cruciform integuments are called patrons , and the largest is by air ... In parish churches that do not have a special vessel storage, sacred liturgical vessels are permanently located on the altar, which are covered with swaddling clothes during off-duty times. On altar there must be an icon lamp, the Cross with the Crucifixion.
At the south wall of the altar is arranged sacristy - a storage room for rizes, i.e. liturgical garments, as well as church vessels and liturgical books.

KING'S GATE

In ancient Christian temples, the altar was always separated from the rest of the temple by a special partition. Behind the altar partition is kept censer , dikiry (two-candlestick), trikiry (three-candlestick) and ripids (metal circles-fans on the handles, which the deacons blow over the gifts at their consecration).
After the great schism of the Christian Church (1054), the altar partition was preserved only in the Orthodox Church. Over time, the partition turned into an iconostasis, and its middle, largest doors became the Royal Doors, because through them Jesus Christ Himself, the King of Glory, invisibly enters in the Holy Gifts. Only priests can pass through the Royal Doors, and only during the service. Outside of worship and without vestments to enter through Royal gates only the bishop has the right to enter and leave the altar.
Inside the altar behind the Royal Doors hangs a special curtain - catapetasma, which, in the course of the service, opens in whole or in part at the moments of the service established by the charter.
Like the vestments of the clergy catapetasma different colors are available depending on the day of the year and the holiday.
The Royal Doors depict four evangelists (Matthew, Mark, Luke and John) and the Annunciation of the Most Holy Theotokos. The icon of the Last Supper is placed above the royal doors.
To the right of the Royal Doors is the icon Savior, on the left - the icon Mother of God... To the right of the icon of the Savior is located south door, and to the left of the icon of the Mother of God - 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. I call the north and south side doors the deacon's gates, since deacons most often pass through them.
Next, icons of especially revered saints are placed. The first icon to the right of the icon of the Savior (not counting the southern door) is called temple icon, i.e. it depicts a holiday or saint in whose honor the temple is consecrated.
If the iconostasis consists of several tiers, then icons are usually located in the second tier. twelfth holidays, in third icons of the apostles, in the fourth - icons prophets, at the very top, there is always a cross with the image of the crucified Lord Jesus Christ on it.

MEDIUM TEMPLE

Icons are also placed on the walls of the temple in large icon cases, i.e. in special large frames, as well as on lecterns, those. on special tall, narrow tables with an inclined lid.
Before the icons and lecterns stand candlesticks, on which the believers put candles.
The elevation in front of the iconostasis, on which the altar and the iconostasis are arranged, protrudes forward into the middle part of the temple and is called salt.
The semicircular ledge in front of the Royal Doors in the middle of the salt is called pulpit, i.e. climbing. On the pulpit, the deacon pronounces the litany and reads the Gospel, from here the priest preaches and the Holy Communion is given.
Along the edges of the Solea, near the walls of the temple, they arrange kliros for reciters and singers.
The kliros have banners.
A low table, on which there is a crucifixion and rows of candlesticks, is called cannon or eve... Before the Eve the funeral services are served - memorial services.

LAMPS

Lamps occupy a special place in the line of church utensils.
Even in the Byzantine Empire, church utensils for illuminating churches were born, which are still made today: lamps, horosy, chandeliers, church candlesticks and church chandeliers.
The most ancient lamps are considered to be lamps (or lompada), the dim light of which illuminated the ancient cave temples of the early Christians.
The lamp is a portable lamp (candlestick), which is carried in front of the priest and deacon during the small and large exits to the liturgy. Such a lamp is given to the bishop by a special clerk-lampadder (Greek, primikiry) at his entrance to the church.
Even the ancient Greeks, to illuminate temples, hung lamps from wooden or metal hoops or hung them on chains stretched through the temple. The development of this method of hanging with a lamp led to the appearance of hanging lamps of more complex shapes: choruses, chandeliers and church chandeliers.
Earlier than chandeliers, church lamps are choros, which occupy an intermediate step in the evolution of church lamps between the lamp and the chandelier.
Horos has the form of a horizontally located metal or wooden wheel suspended by chains from the ceiling of the temple. Icon lamps or candles were attached around the entire circumference of the wheel. Sometimes a hemispherical bowl was installed in the center of the wheel, in which an icon lamp was also placed.
Later, the Choros evolved into bulky chandeliers, which over time were transformed into more elegant chandeliers. However, the chandelier is practically a chandelier, which, like choros, consists of numerous tiers of concentric rings. In the center of the chandelier there is a characteristic spherical "apple" made of gilded bronze.
Another type of luminaire used in temples is the multi-eternal floor candlestick which often contains many tiers or levels. A set or skinny candle is also used as a lamp.
One of the main candlesticks installed in the altar is the seven-branched candlestick, which symbolizes the Seven Sacraments of the Church and the Seven Gifts of the Holy Spirit, bestowed on believers in the name of the deed of Christ, who atoned for their sins at the cost of his life.

So it came down to us device and decoration Orthodox church.

See also " Types of temple utensils", " Church vestments", "Types of church vestments ".

The interior of the Assumption Cathedral is a complex artistic synthesis of architecture, monumental painting, icons, and objects of applied art. The architecture and murals of the temple create an image of space, where the vaults symbolize the sky carried by the pillars of the cathedral. The inner space without choirs and, what is most important, amazes with its bright spaciousness, which is fully revealed to us at first sight. A huge ceremonial hall. The massive round pillars supporting the domes do not give the impression of being heavy. Contemporaries figuratively compared them with "tree trunks" and noted with admiration that the cathedral was built in a "palatal manner." This was also the task of the architect Fiorovanti: the Assumption Cathedral was intended for the wedding of the Moscow sovereigns to the kingdom and for other solemn services. The walls of the temple have preserved fragments of paintings made in the 15th century. The cathedral contains icons created in the 12th century.

It is known that the famous icon painter Dionysius took part in the painting of the cathedral. Only a few compositions in the altar part of the cathedral and the figures of saints adorning the stone altar barrier in front of the iconostasis have survived from this ancient painting. A stone barrier about 3.5 m high separated the eastern part of the temple - the altar. At a height of 2.5 m from the floor, Dionysius and his assistants painted half-length images of twenty-three "saints" - the most active leaders of the church in the first centuries of its existence, on the barrier. The walls and vaults of the altar and side-chapels behind the barrier were also painted. Fragments of this original painting have survived to this day. In the side-altars adjacent to the altar on the south side. Dmitrovsky and Pokhvalsky, preserved compositions, perhaps made by Dionysius himself, - "The Nativity of John the Baptist" (see Appendix I), "Praise of the Mother of God" (see Appendix K) and "Adoration of the Magi" (see Appendix A). Written in gentle and soft colors - lilac-pink, blue, yellowish, with lightly superimposed light highlights - the composition "Adoration of the Magi" is notable for its poetry. To the north of the altar, in the Peter and Paul side-altar and in the altar, the paintings "Apostle Peter heal the sick", "Seven sleeping youths of Ephesus" (see Appendix M), "Three youths in the cave of fire" (see Appendix H) and " Forty Martyrs of Sebastia "(see Appendix II).

The existing painting appeared in the cathedral in 1642-1643. Many (more than 150) icon painters from different cities were involved in the work on the new mural painting. The work was supervised by the tsarist iconographers Ivan Paisein, Sidor Pospeev and others. On the vaults of the Assumption Cathedral, there are compositions on the themes of the twelve holidays. In the upper part of the north and south walls, gospel stories - parables are also illustrated. In the third tier, the story of the earthly life of the Mother of God begins. The second tier contains compositions on the theme of the Akathist to the Most Holy Theotokos - solemn hymns dedicated to the Mother of God, and in the lowest tier - images of seven ecumenical councils, which worked out the dogma of the Orthodox Church. By tradition, the grandiose scene of the Last Judgment is placed on the western wall.

Near the southern wall of the cathedral, near the iconostasis, there is a carved wooden structure - the so-called Monomakh throne (see Appendix P), or the royal prayer place. It was made in 1551 for the first Russian Tsar, Ivan the Terrible, shortly after his wedding to the throne. The throne that has survived to this day is made of walnut and linden wood; above it a slotted canopy (tent) supported by four skillfully carved pillars, it was overshadowed by a two-headed eagle. The tent is supported by four carved pillars, and instead of a foot, it has four lions, also carved from wood. The royal place had curtains that were pulled down when the king dressed himself in the cathedral. The frieze connecting the canopy is covered on all four sides with inscriptions taken from the Holy Scriptures. At the entrance to the royal place, on the east side, wing doors are made. On each door, in circles, two inscriptions are carved, containing a story about Vladimir Monomakh's war with the Greeks. The pillars of the throne are placed on three panels, on each of which four bas-reliefs are carved, making a total of 12 bas-reliefs that illustrate the plots of the famous monument of ancient Russian literature "The Legends of the Princes of Vladimir".

There is another carved wooden prayer place near the northeast pillar (see Appendix C). It appeared in the Assumption Cathedral in the 17th century. It was transferred from the house church of the queens for the first wife of Alexei Mikhailovich Romanov - Maria Ilinichna from the Miloslavsky family. Until this moment, the queens did not attend services in the Assumption Cathedral. According to Russian tradition, women in the church prayed on their left hand, men on their right. The heart-shaped kokoshniks crowning the structure contain scenes of the Nativity of the Mother of God, Christ and John the Baptist. They served as a kind of prayer for the continuation of the royal family. Near the southeastern pillar is a stone patriarchal, and until the 17th century, a metropolitan place (see Appendix T). The head of the Russian Church sat here. Obviously, the metropolitan place of worship itself was erected simultaneously with the construction of the cathedral.

In 1624, an openwork copper tent was erected in the southwestern corner of the Assumption Cathedral, cast by the Russian master Dmitry Sverchkov (see Appendix U). The tent was intended to store the shroud (an embroidered cover with the image of the Placement of Christ in the sepulcher, used in the service of Holy Week). A precious relic was also kept here - a particle of the Robe (clothing) of Christ, which was presented to the Russian Tsar by the Iranian Shah Abbas. In 1913, a shrine was placed in the tent (see Appendix A) with the relics of Patriarch Hermogenes, canonized in the same year, who became famous for his irreconcilable attitude towards the Polish invaders who seized the Kremlin at the beginning of the 17th century, and was martyred by them.

The cathedral served as the burial vault of the Russian hierarchs. There are 19 tombs in the cathedral. From the end of the 16th century, brick gravestones with white-stone epitaphs began to be installed over the tombs (see Appendix A), and at the beginning of the 20th century, the gravestones were enclosed in metal cases. The burials of the holy priests are highlighted by high tents - hallways. The burials themselves are located under the floor of the cathedral. Behind the iconostasis in the Peter and Paul Chapel is the tomb of Metropolitan Peter. In the 15th century, the relics of the metropolitan were in a golden shrine, which disappeared during the Polish-Swedish intervention of the 17th century. The new shrine was made of silver, but it was also stolen at the beginning of the 19th century by Napoleon's soldiers. At present, the relics of Saint Metropolitan Peter rest in a silver reliquary under a bronze canopy, made in 1819. Cancer st. Jonah, the first Russian metropolitan appointed by a cathedral of Russian bishops, stands in the north-western corner of the church. It was created in 1585 by order of the son of Ivan the Terrible, Tsar Fyodor. The copper canopy above it was cast in 1803. In the southeastern corner of the cathedral there is a shrine made of cypress by the holy Metropolitan Philip (Kolychev). Metropolitan Philip, who denounced Tsar Ivan the Terrible for his atrocities, was strangled by order of the Tsar in the Tver Monastery. His relics were brought and placed in the same manner in the Assumption Cathedral under Patriarch Nikon in the 17th century. Also in the cathedral is the tomb of Patriarch Hermogenes, the great Russian patriot, who died in 1612 during the Polish intervention.

Enormous attention should be paid to the iconostasis. It consists of five tiers, which contain sixty-nine icons painted by sixteen icon painters. Including in the cathedral there are magnificent icons of the XII-XVII centuries. I will elaborate on this in the next chapter.

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

The main parts of the cathedrals are called:

• the altar is a holy place;
• naos - middle part;
• pretend.

Each of them symbolizes a certain area of ​​being, is a repetition of the 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 church, is the holiest place in the cathedral. This is followed by the middle part of the temple, and then the porch and porch - the platform 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.

Porch

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

The outer porch includes a porch with a porch. According to the ancient Russian custom, the repentant say prayers at this place, and people who consider themselves unworthy to be inside the church stand begging for alms.

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

A tower-shaped bell tower is being built over the vestibule, symbolizing a candle.

Temple Sanctuary - Middle

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 narthex to the holy place - the altar.

There are icons displayed in large frames or on narrow special tables with inclined lids, which are called lectern. Candlesticks are installed in front of the holy images, where parishioners can put 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 eve or kanunnik. This is the place of funeral services or funeral services.

Traditionally, the presence in the temple of the image of Golgotha, which is located in its middle part. This is an image in the form of a wooden Cross as tall as a man, on it is the image of the crucified Savior.

On the lower part of the eight-pointed Cross, on a 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 of John the Theologian, sometimes instead of him 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 soleus, in the middle of its ledge is the pulpit, which means the ascent.

On both sides of the dais, places are arranged where the choir is located. These sites are called kliros, singing priests were called “kliroshans”.

Banners are placed next to the choir - icons made on silk fabrics attached to long shafts. As church banners they are carried during religious processions.

On a semicircular solo there are sometimes balconied choirs. They are usually located on the west side of the temple.

Altar in the church

Traditionally located on the east side, it faces the sunrise.

The altar is considered "heaven on earth". It is associated with the images of Paradise, it is considered the heavenly abode of the Lord. In a literal translation, the altar is called "the exalted altar." Only God's anointed ones are allowed to enter it.

Inside, the altar consists of:

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

The iconostasis separates the "Heaven on Earth" from the rest of the cathedral, it is filled with icons, and there are gates in it. The central ones, called royal ones, are allowed only for clergymen. 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, to the left is the icon of the Mother of God. After the image of the Savior, there is a place of the temple icon, which depicts the most revered saint, with whose name the illumination of the temple is associated.

Church chapel

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

They are called side-altars or pareklesia, they are located in the southern or northern side of the room. The presence of several church chapels sometimes not only complicates the structure of the temple, but also creates a whole complex.

Throne

It is a consecrated table, the lower garment of which is white linen, the upper garment is expensive colored cloth.

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

The altar in the Orthodox church

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

It is used for the ceremony of preparing wine and prosphera, which are needed for communion.

Pulpit

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

Architectural elements of the temple

By the appearance of an Orthodox church, its purpose is determined. It can be in the form:

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

The accessories of the decoration of the temple are:

• images on icons and frescoes;
• lamps that light up depending on the importance of the service;
• icon lamps.

If you look at the photo with the temples, you can see a noticeable common in their structure - this is the presence of domes, which are crowned with a head with a cross. For example, the tripling of domes symbolizes the Holy Trinity.

For parishioners, both for 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 signatures helps a lot for this purpose.