The main icon in the church. We entered the temple. What's next? Icon of the Most Holy Theotokos “Desperate One Hope”
from the floor to the domes were painted with frescoes depicting the Lord, the Virgin Mary, saints and various theological and historical subjects.
In Russian churches the situation was different. Stone cathedrals were, so to speak, “piece goods” for cities or large monasteries. Most churches were built of wood and, accordingly, were not painted inside. Therefore, in such churches, instead of frescoes, new icons began to be added to the altar barrier, and from this it grew up several rows.
How the iconostasis appeared In the Jerusalem Temple, the Holy of Holies was separated from the sanctuary by a huge curtain, which was torn in two after death on the cross
The Savior, as a symbol of the end of the Old Testament and the entry of humanity into the New.
In the first three centuries of its existence, the New Testament Church was in a persecuted position and was forced to hide in the catacombs. The sacrament of the Eucharist was performed directly on the tombs of the martyrs in cubiculums (rooms) hastily adapted for the temple, where only their own people gathered. Under such conditions, there was neither the possibility nor any particular need to fence off the throne from those present.
The first mention of temples specially built for worship and of altar barriers or parapets separating the most sacred part of the temple from its main space dates back to the 4th century.
After the legalization of Christianity by the Holy Equal-to-the-Apostles Emperor Constantine the Great, a huge number of new believers came to the Church, whose level of churching was relatively low. Therefore, the throne and the altar needed to be protected from possible disrespect.
Bishop Eusebius Pamphilus mentions such barriers in his “Ecclesiastical History,” who, for example, reported the following about the Church of the Holy Sepulcher: “The semicircle of the apse was surrounded by as many columns as there were apostles.”
Quite soon, the cross on the architrave was replaced by a row of icons, and images of the Savior (to the right of those praying) and the Mother of God (to the left) began to be placed on the supporting columns on the sides of the royal doors, and after some time they began to supplement this row with icons of other saints and angels. Thus, the first one- and two-tier iconostases, common in the Eastern Churches, appeared.
Development of the iconostasis in Russia
The classic multi-tiered iconostasis first appeared and became widespread precisely in the Russian Orthodox Church, so that it was associated with the architectural features of Russian churches, which were already mentioned above.
The first churches built in Rus' copied Byzantine models. Their iconostases had 2-3 tiers.
It is not known exactly when exactly they began to grow, but documentary evidence of the appearance of the first four-tiered iconostasis dates back to the beginning of the 15th century. It was installed in Assumption Cathedral of Vladimir, whichpainted by Reverends Andrei Rublev and Daniil Cherny. By the end of the century, such iconostases had spread everywhere.
In the second half of the 16th century, the fifth row appeared in the iconostasis for the first time. IN XVII century a similar arrangement is becoming classic for most Russian churches, and in some of them you can find iconostases in six or even seven rows. Further, the “number of storeys” of the iconostasis stops growing.
The sixth and seventh tiers were usually dedicated to the Passion of Christ and, accordingly, to the passion of the apostles (their martyrdom). These stories came to Russia from Ukraine, where they were quite popular.
Classic five-tier iconostasis
The five-tier iconostasis is a classic today. Its lowest tier is called “local”. To the right and left of the royal doors there are always icons of the Savior and the Virgin Mary, respectively. On the royal doors themselves there are images of the four evangelists and the plot of the Annunciation.
To the right of the icon of the Savior is usually placed the image of the saint or holiday to which the temple you are in is dedicated, and to the left of the image of the Mother of God is an icon of one of the saints most revered in this area.
Next come the southern (on the right hand of those praying) and northern (on the left) doors. They are usually painted with icons of the archangels Michael and Gabriel or the archdeacons Stephen and Lawrence (although other options are possible), and the rest of the local row is filled with several images of saints, also most revered in the region.
The second tier is called “festive”. Here the center of the composition is the icon of the “Last Supper” above the royal doors, to the left and right of which you can see scenes of the 12 most significant evangelical events from the point of view of the Church: the Ascension, the Presentation, the Nativity of the Virgin Mary, Her Presentation into the Temple, the Exaltation of the Cross of the Lord, the Entry of the Lord to Jerusalem, Transfiguration, etc.
The third tier is called “deisis” - from the Greek. "prayer". The central image of this series is the Lord Almighty, depicted in all his power and glory. He sits in golden robes on the royal throne against the background of a red diamond (the invisible world), a green oval (the spiritual world) and a red square with elongated edges (the earthly world), which together symbolize the entirety of the universe.
The figures of the prophet, Forerunner and Baptist of the Lord John (on the right) are facing the Savior in poses of prayer. Holy Mother of God(left) and other saints. The figures of the saints are depicted half-turned towards the worshipers in order to show that during the service the saints stand with us before God, they are before him as prayer partners in our needs, for which we ask them.
The fourth row depicts the Old Testament prophets, and the fifth row depicts the forefathers who lived at the dawn of humanity. In the center of the “prophetic” row is placed the icon of the Mother of God “of the Sign”, and in the center of the “forefathers” - the icon of the Holy Trinity.
Iconostases in modern churches
The construction of the iconostasis, like other aspects of internal church life, is regulated by certain traditions. But this does not mean that all iconostases are exactly the same. When forming the iconostasis, they try to take into account the general architectural appearance of a particular temple.
If the temple premises were converted from some other structure and its ceiling is low and flat, then the iconostasis may well be made two-tiered or even single-tiered. If you want to show the faithful the beautiful painting of the altar apses, choose an iconostasis in the Byzantine style up to three rows in height. In other cases, they try to install a classic five-tier one.
The position and filling of the rows are also not strictly regulated. The “deisis” series may come after “local” and precede the “holiday” series. The central icon in the “festive” tier may not be the “Last Supper,” but the icon of the “Resurrection of Christ.” Instead of a festive row, in some churches you can see icons of the Passion of Christ.
Also, above the royal doors, a carved figure of a dove is often placed in rays of radiance, symbolizing the Holy Spirit, and the upper tier of the iconostasis is crowned with a cross or an image of the crucifixion.
Andrey Szegeda
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With the blessing of Bishop Konstantin of Tikhvin
Alekseev Sergey Vladimirovich
In his home, every Christian ... places holy and honorable images written on icons on the walls, arranging a splendid place with all sorts of decorations and lamps, in them and candles before the saints the images are burned in every praise of God... And those worthy of touching the holy image are pure conscience... And the images of the saints are placed in the same order at the beginning, sacredly reverent, and the essence of the names of the former. In prayers and in vigils, and in prostrations and in all praise of God, always honor them...
Monk Spyridon (Sylvester)
DOMOSTROY
XVI century
The icon painter, completing the icon, inscribes
the name of the One whose Face is revealed on the icon board.
There is a combination of words and images,
name and image - an Icon is born.
Quantity and quality are different categories. It is naive to believe that the more Sacred images in the house Orthodox Christian, the more pious his life. An unsystematized collection of icons, reproductions, and wall church calendars that occupies a significant part of the living space can often have a completely opposite effect on a person’s spiritual life.
Firstly, thoughtless collecting can turn into empty collecting, where there is no question of the prayerful purpose of the icon.
Secondly (and this is the main thing), in this case there is a distortion of the concept of home as a dwelling, as the material basis of the Orthodox family.
“My house will be called a house of prayer” () - this is about a temple that was created for prayer and the performance of the Sacraments.
The house is a continuation of the temple, nothing more; a home is, first of all, a family hearth; There is prayer in the house, but private prayer; There is a Church in the house, but the Church is small, domestic, family. The principle of hierarchy (that is, the subordination of the lower to the higher), reflecting Heavenly harmony and order, is also present in earthly life. Therefore, it is unacceptable to mix ontologically different concepts temple and home.
However, there must be icons in the house. In sufficient quantity, but within reasonable limits.
In the past, every Orthodox family, both peasant and urban, always had a shelf with icons, or an entire home iconostasis, in the most prominent place in their home. The place where the icons were placed was called the front corner, red corner, holy corner, shrine, icon case or ark.
For an Orthodox Christian, an icon is not only an image of the Lord Jesus Christ, Mother of God, saints and events from Sacred and Church history. An icon is a sacred image, that is, separated from the realities of everyday life, not mixed with everyday life and intended only for communication with God. Therefore, the main purpose of the icon is prayer. An icon is a window from the heavenly world into our world - the world below; it is a revelation of God in lines and colors.
Thus, an icon is not just a family heirloom passed down from generation to generation, but a shrine; a shrine that unites all family members during joint prayer, for joint prayer is possible only when mutual insults are forgiven and complete unity is achieved between the people standing in front of the icon.
Of course, at the present time, when the place of the icon in the house has been taken by the television - a kind of window into the motley world of human passions, the traditions of joint prayer at home, the meaning of the family icon, and the awareness of one’s family as a small Church have been largely lost.
Therefore, an Orthodox Christian living in a modern city apartment often has questions: what icons should he have in his house? How to place them correctly? Is it possible to use reproductions of icons? What to do with old icons that have fallen into disrepair?
Some of these questions require only a clear answer; answering others, you can do without any strict recommendations.
So where to place the icons?
In a free and accessible place.
The laconicism of such an answer is caused not by the lack of canonical requirements, but by the realities of life.
Of course, it is advisable to place icons on the eastern wall of the room, because the east as a theological concept has special meaning in Orthodoxy.
And the Lord God planted a paradise in Eden in the east, and placed there the man whom he created ().
Look, Jerusalem, to the east, and look at the joy coming to you from God ().
And the spirit lifted me up and led me to the eastern gate of the house of the Lord, which faces the east ().
...for just as lightning comes from the east and is visible even to the west, so will be the coming of the Son of Man ().
But what to do if the house is oriented so that there are windows or doors in the east? In this case, you can use the southern, northern or western walls of the home.
The main thing is that there is enough free space in front of the icons, so that the worshipers do not feel crowded when praying together. And for books needed during prayer, it is convenient to use a folding portable lectern.
When choosing a place for a home iconostasis, it is necessary to avoid the close proximity of icons to a TV, tape recorder and other household appliances. Technical devices belong to our time, they are momentary, their purpose does not correspond to the purpose of sacred images and, if possible, they should not be combined together.
True, there may be exceptions here. For example, in the editorial departments of Orthodox publishing houses, the proximity of an icon and a computer is quite acceptable. And if the author or employee works from home, then the icon placed near the computer serves as confirmation that this technique is used to spread the Good News, that this human-made instrument serves as a conductor of God’s will.
Icons should not be allowed to be mixed with decorative objects of a secular nature: figurines, panels made of various materials, etc.
It is inappropriate to place an icon on a bookshelf next to books whose contents either have nothing in common with Orthodox truths, or even are contrary to the Christian preaching of love and mercy.
It is completely unacceptable for icons to be adjacent to posters or wall calendars on which photographs of the idols of the current century are printed - rock musicians, athletes or politicians. This not only reduces the importance of venerating sacred images to an unacceptable level, but also puts holy icons on a par with the idols of the modern world.
An example from the practice of priest Sergius Nikolaev, author of the brochure “Icons in Our House”, shows how such an attitude towards a shrine affects the spiritual state of the family:
“Last year they invited me to serve a prayer service in one house, where, according to the owners, it was “not good.” Despite the fact that the house was consecrated, some kind of oppression was felt in it. Walking around the rooms with holy water, I noticed the room of the young men, the sons of the owner, where an artistically executed poster dedicated to a famous rock band hung on the wall. Moreover, it is known for its satanic orientation.
After the prayer service, over tea, I carefully, knowing about the fanatical devotion of some young people to their idols, tried to explain that “badness” in the house could well come from even such posters, that such images seemed to be trying to resist the shrine. The young man stood up silently and removed the painting in question from the wall. The choice was made right there” (Priest Sergius Nikolaev. Icons in our house. M. 1997, pp. 7-8).
...give to the Lord the glory of His name. Take the gift, go before His face, worship the Lord in the splendor of His holiness () - this is what it says in Holy Scripture about the proper attitude towards a shrine dedicated to the Lord.
The home iconostasis can be decorated with fresh flowers, and large, separately hanging icons are often, according to tradition, framed with towels.
This tradition dates back to antiquity and has a theological basis.
According to Tradition, the lifetime image of the Savior miraculously appeared to help a suffering person: Christ, having washed his face, wiped himself with a clean handkerchief (ubrus), on which His Face was displayed, and sent this handkerchief to the leprosy King Abgar of Asia Minor in the city of Edessa. The healed ruler and his subjects accepted Christianity, and the Image Not Made by Hands was nailed to a “non-rotting board” and placed above the city gates.
The day when the Church remembers the transfer of the Image of the Savior Not Made by Hands from Edessa to Constantinople in 944 (August 29, new style), was previously popularly called the “canvas” or “linen Savior,” and in some places homespun linens and towels were blessed on this holiday.
These towels were decorated with rich embroidery and were intended specifically for the shrine. The icons were also framed with towels, which the owners of the house used during water blessing services and weddings. So, for example, after the water-blessing prayer, when the priest generously sprinkled holy water on the worshipers, people wiped their faces with special towels, which were then placed in the red corner.
After the celebration of the Lord's Entry into Jerusalem, branches of willow consecrated in the church are placed near the icons, which, according to tradition, are kept until the next Palm Sunday.
On the Day of the Holy Trinity or Pentecost, it is customary to decorate homes and icons with birch branches, which symbolize the prosperous Church, carrying the grace-filled power of the Holy Spirit.
There should not be paintings or reproductions of paintings between the icons.
A painting, even if it has a religious content, such as “The Appearance of Christ to the People” or “The Sistine Madonna” by Raphael, is not a canonical icon.
What is the difference between an Orthodox icon and a painting?
The painting is an artistic image created by the artist’s creative imagination, which is a unique form of conveying one’s own worldview. The worldview, in turn, depends on objective reasons: the specific historical situation, the political system, the prevailing moral norms and life principles in society.
An icon, as we have already mentioned, is a revelation of God, expressed in the language of lines and colors. A revelation that is given both to the entire Church and to an individual. The worldview of the icon painter is the worldview of the Church. An icon is outside of time, outside of prevailing tastes, it is a symbol of otherness in our world.
The painting is characterized by a clearly expressed individuality of the author, a unique pictorial style, specific composition techniques, and a characteristic color scheme.
The picture should be emotional, since art is a form of cognition and reflection of the surrounding world through feelings; the picture belongs to the spiritual world.
The icon painter’s brush is dispassionate: personal emotions should not take place. In the liturgical life of the Church, the icon, like the manner of reading prayers by the psalmist, is devoid of external emotions. Empathy with spoken words and perception of iconographic symbols occur on a spiritual level.
An icon is a means of communication with God and His saints.
Sometimes among the icons in the red corner you can find photographs or reproductions of photographs of priests, elders, people of righteous, godly life. Is this acceptable? If you strictly follow the canonical requirements, then, of course, no. You should not mix iconographic images of saints and photographic portraits.
The icon tells us about the saint in his glorified, transfigured state, while a photograph, even of a person later glorified as a saint, shows a specific moment in his earthly life, a separate stage of ascent to the higher heights of the spirit.
Such photographs are of course needed in the house, but they should be placed away from the icons.
Previously, along with prayer icons - sacred images, in houses, especially peasant ones, there were also pious images: lithographs of churches, views of the Holy Land, as well as popular prints, which in a naive, but bright, figurative form, told about serious subjects.
Currently, a variety of church wall calendars with reproductions of icons have appeared. They should be treated as a convenient form of printed material for an Orthodox Christian, since such calendars contain the necessary instructions regarding holidays and fasting days.
But at the end of the year, the reproduction itself can be pasted onto a solid base, consecrated in the church according to the rite of blessing the icon, and placed in the home iconostasis.
What icons should I have at home?
It is imperative to have an icon of the Savior and an icon of the Mother of God.
Images of the Lord Jesus Christ as evidence of the Incarnation and Salvation of the human race and the Mother of God as the most perfect of earthly people, worthy of complete deification and revered as the most honorable Cherub and the most glorious without comparison Seraphim (Song of Praise to the Most Holy Theotokos) are necessary for the home where Orthodox Christians live.
Among the images of the Savior, a half-length image of the Lord Almighty is usually chosen for home prayer.
A characteristic feature of this iconographic type is the image of the blessing hand of the Lord and an open or closed book.
The theological meaning of this image is that the Lord appears here as the Provider of the world, as the Arbiter of the destinies of this world, the Giver of truth, to whom people’s gaze is directed with faith and hope. Therefore, images of the Lord Pantocrator or, in Greek, Pantocrator, are always given a significant place in the painting of the temple, and on portable icons, and, of course, in the house.
From the iconography of the Mother of God, icons such as “Tenderness” and “Hodegetria” are most often chosen.
Iconographic type "Tenderness" or, in Greek, Eleusa, goes back, according to legend, to the holy Apostle and Evangelist Luke. It is he who is considered the author of the images, the lists of which subsequently spread throughout the Orthodox world.
A characteristic feature of this iconography is the contact of the faces of the Savior and the Mother of God, which symbolizes the connection of the heavenly and the earthly, the special relationship between the Creator and His creation, expressed by such an endless love of the Creator for people that He gives His Son to be slaughtered in atonement for human sins. Of the icons of the “Tenderness” type, the most common are:
- Vladimir Icon of the Mother of God,
- Don Icon of the Mother of God,
- Icon "Baby Leaping"
- icon “Recovery of the Dead”,
- icon “It is worthy to eat”,
- Igorevskaya Icon of the Mother of God,
- Kasperovskaya Icon of the Mother of God,
- Korsun Icon of the Mother of God,
- Pochaev Icon of the Mother of God,
- Tolga Icon of the Mother of God,
- Feodorovskaya Icon of the Mother of God,
- Yaroslavl Icon of the Mother of God.
"Hodegetria" translated from Greek means “Guide”. The true path is the path to Christ. On icons like “Hodegetria” this is evidenced by the gesture right hand Theotokos, who points us to the Infant Christ. Among miraculous icons The most famous of this type are:
- Blachernae Icon of the Mother of God,
- Georgian icon of the Mother of God,
- Iveron Icon of the Mother of God,
- “Three-handed” icon,
- Icon "Quick to Hear"
- Kazan Icon of the Mother of God,
- Kozelshchyna Icon of the Mother of God,
- Smolensk Icon of the Mother of God,
- Tikhvin Icon of the Mother of God,
- Czestochowa Icon of the Mother of God.
Of course, if holiday dates for the family are days of honoring any icons of the Savior or the Mother of God, for example, the Image of the Lord Jesus Christ Not Made by Hands or the icon of the Mother of God “The Sign,” then it is good to have these icons in the house, as well as images of saints whose names worn by family members.
For those who have the opportunity to place in the house large quantity icons, you can supplement your iconostasis with images of revered local saints and, of course, the great saints of the Russian land.
In the traditions of Russian Orthodoxy, a special veneration of St. Nicholas the Wonderworker has been strengthened, whose icons are found in almost every Orthodox family. It should be noted that, along with the icons of the Savior and the Mother of God, the image of St. Nicholas the Wonderworker has always occupied a central place in the home of an Orthodox Christian. Among the people, Saint Nicholas is revered as a saint endowed with special grace. This is largely due to the fact that, according to the church charter, every Thursday of the week, along with the holy apostles, the church offers prayers to St. Nicholas, Archbishop of Myra in Lycia, the miracle worker.
Among the images of the holy prophets of God one can single out Elijah, among the apostles - the supreme ones Peter and Paul.
Of the images of martyrs for the faith of Christ, the most common icons are those of the Holy Great Martyr George the Victorious, as well as the Holy Great Martyr and Healer Panteleimon.
For completeness and completeness of the home iconostasis, it is desirable to have images of the holy Evangelists, St. John the Baptist, the archangels Gabriel and Michael and icons of the holidays.
The choice of icons for the home is always individual. And the best assistant here is the priest - the confessor of the family, and it is to him, or any other clergyman, that you should turn to for advice.
Regarding reproductions of icons and color photographs from them, we can say that sometimes it is wiser to have good reproduction than a painted icon, but of poor quality.
The icon painter’s attitude towards his work must be extremely demanding. Just as a priest has no right to perform the liturgy without proper preparation, so an icon painter must approach his service with full responsibility. Unfortunately, both in the past and now you can often find vulgar crafts that have nothing to do with the icon. Therefore, if the image does not evoke a feeling of inner reverence and a sense of contact with the shrine, if it is questionable in its theological content and unprofessional in its execution technique, then it is better to refrain from such an acquisition.
And reproductions of canonical icons, pasted onto a solid base and consecrated in the church, will take their rightful place in the home iconostasis.
A purely practical question often arises:
How to paste a paper reproduction without damaging it?
Here are some useful tips.
If the reproduction is made on thick paper or cardboard, then to glue it to a solid base - a board or multi-layer plywood - it is advisable to use glue that does not contain water and, accordingly, does not deform the paper, for example, Moment glue. If the reproduction is on thin paper, then you can use PVA glue, but in this case the paper should be moistened with water, wait until the water is absorbed and the paper loses its elasticity, and only then apply the glue.
You need to press the reproduction to the base using Blank sheet paper so as not to stain the image.
After gluing, the reproduction can be coated with a thin layer of drying oil or varnish, but this should be done with caution, as some varnishes destroy printing inks. It should be taken into account that printing inks tend to fade under the active influence of direct sunlight, therefore, an icon made by your own hands and consecrated in the Church must be protected from their influence.
How to place icons, in what order?
Are there strict statutory requirements for this?
In church - yes. For a home goddess, you can limit yourself to only a few basic rules.
For example, if icons are hung haphazardly, asymmetrically, without a thoughtful composition, then this causes constant feeling dissatisfaction with their placement, the desire to change everything, which very often distracts from prayer.
It is also necessary to remember the principle of hierarchy: do not place, for example, an icon of a locally revered saint above the icon of the Holy Trinity, the Savior, the Mother of God, and the apostles.
The icon of the Savior should be to the right of the one ahead, and the Mother of God should be on the left (as in the classical iconostasis).
When selecting icons, make sure that they are uniform in their artistic manner of execution, try not to allow a variety of styles.
What should you do if your family has a particularly revered icon that is passed down by inheritance, but it is not quite canonically painted or has some loss of paint?
If the imperfections of the image do not seriously distort the image of the Lord, the Mother of God or a saint, such an icon can be made the center of a home iconostasis or, if space allows, placed on a lectern under the shrine, because such an image is a shrine for all family members.
One of the level indicators spiritual development An Orthodox Christian is served by his attitude towards the shrine.
What should be the attitude towards the shrine?
Holiness as one of the properties of God (Holy, Holy, Holy is the Lord of Hosts! () is reflected both in the saints of God and in physical objects. Therefore, the veneration of holy people, sacred objects and images, as well as one’s own desire for genuine communion with God and transformation are phenomena of the same order.
Be holy before Me, for I am holy, the Lord... ()
By the way family members treat the icon, in front of which their great-grandfathers and great-grandmothers offered prayers to the Lord, one can judge both the degree of churching of people and their piety.
The veneration of the ancestral icon has always been special. After baptism, the baby was brought to the icon and the priest or the owner of the house read prayers. Parents used the icon to bless their children for school, long trips, or public service. When giving consent to the wedding, the parents also blessed the newlyweds with an icon. And a person’s departure from life took place under the images.
The well-known expression “dispersed, at least take away the saints” is evidence of a conscientious attitude towards icons. Quarrels, inappropriate behavior or domestic scandals are unacceptable in front of images of saints.
But an Orthodox Christian’s careful and reverent attitude towards the icon should not develop into unacceptable forms of worship. Correct veneration of sacred images must be cultivated from a very early age. It is always necessary to remember that an icon is an image, sacred, but still only an image. And one should not confuse such concepts as image - the image itself, and the prototype - the one who is depicted.
What can a distorted, non-Orthodox view of the veneration of holy icons lead to?
To the distortion of spiritual life, both of an individual person, and to discord within the Church. An example of this is the heresy of the iconoclasts, which arose in the 7th century.
The reasons for the emergence of this heresy were serious theological disputes about the possibility and legitimacy of depicting the Second Person of the Holy Trinity - God the Word in the flesh. The reason was also the political interests of some Byzantine emperors, who sought an alliance with strong Arab states and tried to abolish the veneration of icons to please Muslims - opponents of holy icons.
But not only that. One of the reasons for the spread of heresy was the extremely ugly, bordering on idolatry, forms of veneration of sacred images that existed in the church life of that time. Not feeling the difference between the image and the prototype, believers often revered not the face depicted on the icon, but the object itself - the board and paints, which was a profanation of icon veneration and was associated with the lowest types of paganism. Undoubtedly, this served as a temptation for many Christians and led to harmful consequences for their spiritual life.
That is why a tendency arose among the intellectual elite of that time to abandon such forms of veneration of sacred images. Opponents of such icon veneration preferred to abandon it altogether in order to preserve the purity of Orthodoxy and, in their opinion, to “protect,” in their opinion, the ignorant part of Christians from the destruction of paganism.
Of course, such views of opponents of distorted icon veneration were fraught with a serious danger: the very truth of the Incarnation was called into question, since the very existence of the icon is based on the reality of the incarnation of God the Word.
The Fathers of the VII Ecumenical Council, who condemned the heresy of the iconoclasts, taught: “...and to honor them (icons) with kissing and reverent worship, not true, according to our faith, worship of God, which befits the only Divine nature, but veneration in that image, like the image of the Honest and Life-Giving One Honor is given to the Cross and the Holy Gospel and other shrines, with incense and the lighting of candles, as was the pious custom of the ancients. For the honor given to the image passes to the prototype, and the one who worships the icon worships the being depicted on it. Thus, the teaching of our holy fathers is confirmed, this is the tradition of the Catholic Church, who received the Gospel from end to end of the earth” (Book of the Rules of the Holy Apostles, Holy Councils of Ecumenical and Local, and the Holy Fathers. M., 1893, pp. 5-6).
It is advisable to crown a home iconostasis with a cross; crosses are also placed on doorposts.
The cross is a shrine for an Orthodox Christian. This is a symbol of the salvation of all humanity from eternal death. The 73rd Rule of the Council of Trulle, held in 691, testifies to the importance of venerating images of the holy cross: “Since the life-giving cross has shown us salvation, every care must be taken to pay due respect to that by which we are saved from the ancient fall... "(Quoted from: Sandler E. Genesis and theology of the icon. Magazine "Symbol", No. 18, Paris, 1987, p. 27).
During prayer in front of the icons, it is good to light the lamp, and on holidays and Sundays, let it burn throughout the day.
In multi-room city apartments, an iconostasis for the common family prayer They are usually placed in the larger of the rooms, while in others it is necessary to place at least one icon.
If an Orthodox family eats in the kitchen, then an icon is needed there for prayer before and after the meal. It makes the most sense to place an icon of the Savior in the kitchen, since the prayer of thanks after a meal is addressed to Him: “We thank You, Christ our God...”.
And one last thing.
What to do if the icon has fallen into disrepair and cannot be restored?
Such an icon, even if it is not consecrated, in no case should simply be thrown away: a shrine, even if it has lost its original appearance, must always be treated with reverence.
Previously, they dealt with old icons in the following way: until a certain state, the old icon was kept in a shrine behind other icons, and if the paints on the icon were completely erased over time, then it was released with the flow of the river.
Nowadays, of course, this is not worth doing; the dilapidated icon must be taken to the church, where it will be burned in the church oven. If this is not possible, then you should burn the icon yourself and bury the ashes in a place that will not be desecrated: for example, in a cemetery or under a tree in the garden.
We must remember: if damage to an icon occurred due to careless storage, this is a sin that must be confessed.
The faces looking at us from the icons belong to eternity; looking at them, offering them prayer, asking for their intercession, we - residents of the world below - must always remember our Creator and Savior; about His eternal call to repentance, to self-improvement and deification of every human soul.
Through the eyes of His saints, the Lord looks at us from the icons, testifying that everything is possible for a person who walks in His ways.
Application
Scheme of the high iconostasis
1 – Royal Doors (a – “Annunciation”, b, c, d, e – evangelists);
2 – “The Last Supper”; 3 – icon of the Savior; 4 – icon of the Mother of God;
5 – northern gate; 6 – South Gate; 7 – icon of the local row;
8 – temple icon;
I – forefather row; II – prophetic series; III – festive row;
IV – Deesis order.
Iconostasis
If the altar is the part of the temple where the greatest Sacrament of the transubstantiation of bread and wine into the Body and Blood of Christ is performed, compared with the heavenly world, then the iconostasis, the faces of which look at those praying, is a figurative – in lines and colors – expression of this world. The high iconostasis, which the Byzantine church did not know, which was finally formed in the Russian church by the 16th century, served not so much as a visible reflection of the main events of the entire Sacred history, how he embodied the idea of the unity of two worlds - the heavenly and the earthly, expressed the desire of man for God, and of God for man.
The classic Russian high iconostasis consists of five tiers or rows, or, in other words, ranks.
The first is the ancestral one, located under the cross, at the very top. This is an image of the Old Testament Church, which had not yet received the Law. The forefathers from Adam to Moses are depicted here. In the center of this row is the icon of the “Old Testament Trinity” - a symbol of the eternal advice of the Holy Trinity on the self-sacrifice of God the Word in atonement for the Fall of man. The icon “Hospitality of Abraham” (or “Appearance to Abraham at the Oak of Mamre”), which is also placed in the center of the forefathers’ row, has a different theological meaning - it is an agreement concluded by God with man.
The second row is prophetic. This is the Church, which has already received the Law and through the prophets proclaims the Mother of God, from whom Christ will be incarnate. That is why in the center of this row there is the “Sign” icon, depicting the Mother of God with her hands raised in prayer and with the Child of God in her bosom.
The third - festive - series tells about the events of the New Testament time: from the Nativity of the Virgin Mary to the Exaltation of the Cross.
The fourth, deesis (or otherwise deisis) rite is the prayer of the entire Church to Christ; a prayer that is happening now and which will end at the Last Judgment. In the center is the icon “Savior in Power,” representing Christ as the formidable judge of the entire universe; on the left and right are images of the Most Holy Theotokos, St. John the Baptist, archangels, apostles and saints.
In the next, local row, there are icons of the Savior and the Mother of God (on the sides of the Royal Doors), then on the North and South Gates there are images of archangels or holy deacons. Temple icon - the icon of the holiday or saint in whose honor the temple is consecrated, is always located to the right of the icon of the Savior (for those facing the altar), immediately behind the South Gate. The “Last Supper” icon is placed above the Royal Doors as a symbol of the sacrament of the Eucharist, and on the gates themselves there is the “Annunciation” and images of the holy evangelists. Sometimes icons and creators of the Divine Liturgy are depicted on the Royal Doors.
SATIS
Saint Petersburg
2000
Orthodox icons, their names and meanings are an important aspect of the study of Christian Science. It is very difficult to imagine any Christian home without a variety of icons, each of which has its own meaning. As the history of religion says, many of them became known to believers many centuries ago. People's religious beliefs have been formed for a very long time, but this does not make icons lose their special cultural and historical significance for parishioners of many churches and temples. Orthodox icons, photos and their names play an important role in bringing people closer to the Lord.
It is believed that every saint can invisibly provide help even in the most seemingly hopeless situation. You should turn to some of the saints for help in case of any serious life situation. Titles Orthodox icons and their meanings will be presented in this article. In addition to descriptions and stories about the wonderful properties of each image, photographs of the most revered of them will also be given.
This material will tell you about the meaning of each icon presented, as well as the rules of prayer and the miracles that a specific holy face can perform. It also happens that the names of icons from photos already contain information about what troubles this image can protect from. Each icon described will be given a special place in the section. The greatest authority among believers both in Russia and throughout the world is the icon of the Mother of God, painted and for a long time kept within the walls of churches in the city of Kazan. This majestic and large-scale icon is considered the main protector of the inhabitants of our country. Any significant holiday in the life of a Russian person cannot do without a ritual of worship of this image, be it baptism or the sacred ceremony of the wedding of loving hearts.
Below we will describe the revered icons of the Mother of God. The photo and name, and their meaning will also be revealed.
It is known that the icon of Our Lady of Kazan helps single believers soon find family happiness, and long-established couples overcome discord in their relationships and begin to live happier lives. Since it protects families, it is customary to hang it near the crib in any home so that the baby is under the protection and protection of the Lord.
In order to quickly figure out which image of the Mother of God to pray to in a given situation, it is better to learn the icons of the Mother of God with their names in advance. Speaking about the icon of Our Lady of Vladimir, it is worth noting that it is considered no less revered among many believing citizens. There is information that this icon was awarded to the most influential kings in the world during coronation. Russian Empire. You can pray to this icon to become kinder, to find a family and to be healed from serious illnesses, as well as about making peace with those with whom there was a serious conflict. Also, this image invisibly protects mothers and young children who are in difficult life situations from misfortunes and sorrows. On top of that, this icon helps with infertility and other disorders of the reproductive organs, as well as pregnant women and nursing mothers. These are the most popular icons of the Virgin Mary. Photos and names of other images will also be presented in this article.
As has already become clear even from the description of these two icons, the power of the Mother of God is almost omnipotent, however, like many other icons Orthodox Church. That is why it is so important for every believer to know the icons of the Most Holy Theotokos with their names. Every Christian needs to know at least some facts about the meaning of certain images, as well as some information about the life of one or another Orthodox saint.
As you know, the Lord hears those people who follow Him, observing all church and spiritual laws. Believe in God and be happy. Below are the most revered icons of the Mother of God, the names and meaning of each of them.
Icon of the Mother of God “Blessed Sky”
This miraculous icon is offered prayers to take the right path, and also to ensure that the dead people in the next world have peace and well-being. They praise this icon in the old way, and on March 19 in the new style.Icon of the Most Holy Theotokos “Desperate One Hope”
Some names of icons can rarely be heard in church use, but this does not deprive them of their power. Despite the fact that this image is little known, there is even an akathist for it in the Orthodox Church. Prayers in front of this icon can heal despondency, spiritual decline and sorrow. Those believers who are disappointed and have lost their divine spirit pray to the Almighty to perk up, forgive their offenders and reconcile with their enemies. In addition, they pray to the icon for deliverance from envy and reconciliation of warring people, including neighbors.
Modern addictions (gambling addiction, drug addiction, alcoholism, smoking, computer addiction) can be healed by turning to this image of the Mother of God.
Bogolyubskaya Icon of the Mother of God
This icon helps in healing plague, cholera, pestilence and other serious diseases. Worshiped in this image either on June 18 or June 1.
Icon of the Mother of God “Recovery of the Lost”
They pray to this famous icon for cures for toothache and headaches, vision problems, fever and epilepsy, for well-being in marriage, for the return of faith in the Lord to the heart, as well as for very serious, almost incurable childhood illnesses. In addition, people turn to the same icon with a request to cure addiction to alcohol. The date of the day of praise is February 18 or 5.
Icon of Our Lady of Vladimir
This icon is known primarily for the fact that during its ancient Rus' The most noble gentlemen and kings were crowned. It is also known that with the participation of this image the elections of high priests were held. People pray to this icon to become kinder, to be healed from serious illnesses, to cast out demons from the body. Mothers and their little children can fully rely on the patronage of the Mother of God in this image, and for those who are just waiting for the baby to appear, this image will grant an easy birth and health to the newborn baby. Infertile women can turn to the icon with a request to grant long-awaited children.
The Vladimir and Kazan Mother of God are the most beloved icons of the Mother of God. Photos and names of these shrines can be found in the homes of even not very devout people.
Icon of the Mother of God “Joy of All Who Sorrow”
Sometimes the names of icons speak for themselves. This icon is popular among people who have suffered severe hurt, suffering, severe seizures and respiratory diseases, and tuberculosis patients. In addition, here you can pray for the healing of the hands of a sick person. The icon's name day is celebrated on October 6 or 24.
Icon "The Queen of All"
There are quite rare, but very powerful icons of the Mother of God, photos with names of which will be presented below.
The icon of the Mother of God “The Queen of All” helps those people who suffer from cancer and undergo a series of courses of chemotherapy and radiation.
They offer their prayers to this icon during epidemics of plague, fever, ulcers, blindness, and hearing impairment. The name day of the holy image is celebrated on August 6 or 22.
They pray to this icon for the normalization of relations in the country, for justice, for finding joy in the heart, for the absence of hypocrisy in love. The day of this icon is celebrated on March 15 or 2.
This image of the holy Mother of God is prayed to in the presence of severe defects of the soul and body, as well as after any important work has ended. The name day of this icon is celebrated on June 11 or 23.
Those who are currently suffering from serious illnesses of soul and body, as well as those who are overcome by infirmity, offer their prayers to this image. True believers, when turning to this wonderful icon, receive complete healing for an indefinite period. The name day of the Life-Giving Spring icon is celebrated on the day of Bright Week.
Prayers are addressed to this holy image against cholera, visual impairment and other similar ailments. The name day of this icon is usually celebrated on September 8 or 21.
Name days are celebrated on Tuesday of Bright Week, and it helps with severe fires, as well as with various problems and when there is a need for consolation in spiritual adversity. Memorial Day is February 12 or 25.
It is customary for Orthodox citizens to direct their prayers to this icon when mass death livestock, plague, cholera, as well as in the presence of blindness and musculoskeletal problems. Treatment in a huge number of cases guarantees complete recovery.
This icon, endowed with miraculous properties, is prayed to in case of pronounced paralysis, in case of infection with smallpox, in case of diseases of the legs, in case of suspected attacks “ evil spirits", as well as protecting against sudden death. The days of memory of the icon are celebrated on March 16 or 29.
in cases where there is a danger of invasion by foreigners, as well as about the return of sight to blind people and successful entry into God's union loving friend friend to people. In addition, such prayer helps to survive cataclysms. The icon celebrates its name day on June 8th and 21st and in October on the 4th and 22nd.
Those who suffer from significant hearing impairments, as well as other similar ailments, bow and pray to this image. This icon celebrates its name day on September 2 and 15.
"Kozelshchanskaya" Icon of the Mother of God
Prayerful appeal to this wonderful, life-giving icon is useful for any limb injuries, serious injuries and upcoming serious surgical interventions. This icon of the Mother of God celebrates the name day on February 6 and 21.
Icon of the Mother of God "Mammal"
This divine face is worshiped as usual by women in labor, pregnant and nursing mothers. This icon celebrates Memorial Day on January 12 and 25.
In front of this majestic icon they pray in the name of piety, the triumph of truth, for the revival of mercy and compassion in human hearts, for the acquisition of a healthy physical body and mind, for the preservation of the Christian faith throughout the country. The praise of this icon and its name day takes place on April 12 and 25.
This icon of the Most Holy Theotokos is called upon to deliver people who sincerely pray to Her from fires, floods and other damage to property. Remembrance Day is celebrated on September 4 and 17 each year.
The icon helps not to go astray from the right path in life, to save righteous image life, and helps lonely believers find true love. By sincerely praying before this image and asking for help and advice, you can solve any, even the most difficult problems in family life and relationships between spouses. In addition, the icon helps seriously ill believers to heal as quickly as possible. Remembrance Day is celebrated on April 3 and 16.
There are usually queues of deaf and hard of hearing people waiting for this icon. The icon's name day is December 9 and 22.
All sinful people pray to this icon, and the relatives of gambling addicts, drug addicts and alcoholics also turn with hope. This icon calls for the cultivation of mercy and kindness, as well as for a feeling of joy from every day. The saying on the image reads: “To all who ask by faith it will be given!”
Those who want to be healed of the most serious illnesses offer their prayers to this icon. Name days are celebrated on January 21 or 3.
Since time immemorial, in the mi-well-you-are-a-hundred-of-the-great-sufferings at the birth of children, when death is so close, women The cabbage soup comes with a special-ben-but-hot prayer to the Savior and His Most Pure Ma-te-ri. In good families and in our time one can see the icon of God-ma-te-ri, na-zy-va-e- I think “Help in childbirth.” and all pregnant women who want to give birth to healthy children without problems pray to the unusually grace-filled icon of the Mother of God.
They pray to this truly miraculous icon for the prevention of wars and schisms, for protection from various heresies, for protection from the invasion of foreigners and strangers, for protection from spiritual and physical blindness. Days of respect are July 23 and 5.
This image of the Mother of God is intended to protect believers from cholera and complete loss of vision. The name day of this wonderful image of the Virgin Mary is celebrated on September 16 or 29.
This icon, better than any other, can protect against the evil eye, damage and unkind thoughts of passing people. It is customary to place this icon in the left corner of the hallway so that every person passing into the house is clearly visible. This icon feels envy and curses like no other, which is why they do not take root where this image exists. The best location for such an icon is opposite the front door.
Sailors who have suffered a shipwreck pray before this image, as well as those who have blindness, weak legs, deafness, problems with their hands, as well as those who have unwittingly become hostages of terrorists. The day of veneration of the icon is celebrated on November 9 or 22.
This icon is prayed to in case of suspected fetal pathology so that the birth is successful and the child is born healthy. The icon's name day is celebrated on March 9 and 22.
This icon is prayed to by those who work in professions that involve immersion in water. Name days are celebrated on December 20 or 2.
It is customary to offer prayers to this icon in the name of deliverance from drought, disease and general hunger. The name day of this Holy Image is celebrated on October 15 and 28.
This uplifting icon is prayed to in cases of terrible despondency, sorrow and powerlessness. Also, the reason for praying to this icon will be a darkened state of spirit. The name day of this icon is celebrated on March 7 and 20.
"Passionate" icon of the Mother of God
This icon can give a miracle of healing from cholera, vision problems, muscle weakness, and protect from the impending “big fire”. Name days are celebrated on August 13 and 26.
This icon is worshiped when healing the blind and those possessed by demons, with epilepsy, with muscle weakness, when healing small children, with paralysis of the lower and upper limbs. You can also pray to this icon when attacking foreigners. This icon celebrates its name day on June 26 and 9.
Believing parishioners pray to this image to eliminate drought and cravings for vices, including atheism. The memorial day is celebrated on August 8 and 21.
They pray to this icon for the return of lost or stolen valuables, for the acquittal of the obviously innocent and for the release of hostages from captivity. The day of this icon is celebrated on December 26 or 8.
This icon belongs to Saint Seraphim of Sarov and gives seriously ill people quick relief from suffering and strengthening their faith in the Lord. The name day of this masterpiece of icon painting is celebrated on July 28 and 10, as well as on July 19 and 1.
They pray to this icon to moderate the ardor of sinful passions, to interrupt the series of harmful addictions. Orthodox believers celebrate a memorable day for the icon on January 25 and 7.
Feodorovskaya Icon of the Mother of God
This icon has been held in high regard by believers for a very long time because it protects happy families and the health of young children. On top of that, this icon can help with long and difficult childbirth. This image of the Mother of God is kept in the Epiphany Cathedral in the city of Kostroma, and it appeared in 1613 and came into the possession of the Tsar of the State Russian Mikhail Fedorovich.
Icon of the Blessed Virgin Mary “Healer”
This icon speaks for itself. Usually seriously ill Christians turn to her for help. The icon celebrates its birthday on September 18 or 1.
Chernigov Icon of the Mother of God
Those possessed by demons, as well as blind or visually impaired people come to pray to this icon. Name days are celebrated on September 1 and 14.
Icon of the Mother of God “Three-Handed”
This icon can very easily heal diseases of the hands and feet, as well as severe mental and spiritual suffering. The date for celebrating the name day of the icon is June 28 or 11.
Above were the most revered icons of the Mother of God. Photos with names will help you quickly find this or that image and find out its meaning.
Icon "Holy Trinity"
The most famous version of the image of the Holy Trinity icon belongs to the brush of the famous master of icon painting Andrei Rublev. There are also images painted by the hands of other equally famous icon painters. The icon shows the faces of the members of the Trinity (Father, Son, Holy Spirit) floating in the heavens. This icon must be present in every home, since its effect is universal. At the moment, the main copy is located within the walls of the Trinity Church in the city of Kaluga.
Other holy icons are also venerated. Their name and meaning should certainly be known.
Icon of the name of the Holy Great Martyr Pantileimon
The image of the Great Martyr is known for its miraculous healing properties. Parishioners who place candles next to this icon and ask for healing receive a real Lord's Grace. At the moment, the most important copy of the icon of Pantileimon is in the Church of John the Baptist.
Holy Blessed Matrona of Moscow
This saint is one of the most revered in the world of religion. The main monastery, where her relics remain to this day, is located in the capital of our homeland on Taganskoye Highway. The monastery in which the relics of Matrona rest is purely female. Every day, crowds of believers come to the monastery to turn to Matronushka with a prayer for help or with gratitude. In the vicinity of Moscow, namely in Kaluga, there is also an icon of Matrona, and it is located in the Church of the Myrrh-Bearing Women.
Peter and Fevronia
In the same temple there is an icon of the Holy couple Peter and Fevronia, to whom people turn for help in love and family life.
Unfortunately, all the icons are Orthodox; their photos and names cannot be described in one article, because there are a huge number of them. But nevertheless, the main shrines were still consecrated.
People who have recently come to faith reasonably wonder where icons should be placed in the house? IN modern practice There are certain rules for placing icons. These norms are dictated by the importance and significance of the home iconostasis. After all, it is necessary to show respect and reverence to the faces of saints located in a home environment.
How to hang an icon in the house correctly?
In the home of an Orthodox Christian there must be an icon of Jesus Christ, as well as a prayer cross. At the request of a believer, you can place an icon of the Mother of God nearby, as well as images of those saints whom a person considers to be his patrons and intercessors.
How to hang an icon in the house correctly? To avoid mistakes, you can use the following tips:
- The place for the holy iconostasis is chosen in a clean and bright corner of the apartment. There is a special shelf hung there. It is possible to place the icons on a chest of drawers or a nightstand.
- The icons themselves are placed on lace napkins. The cross can be hung on the wall nearby.
- When choosing a space for a holy corner, it is worth considering the fact that candles and lamps will be lit there. That is why the shelf for icons cannot be installed too high. It is also necessary to take into account the rules fire safety and do not burn candles near curtains and similar things.
- There can be one iconostasis for the whole family, but it can also be located in each room.
- The approach to the holy corner must be free, so that it is more convenient to pray in front of it;
- Icons should not be placed opposite windows or on window sills; they can be damaged by direct ultraviolet rays.
- The chain for the lamp can be attached to the ceiling mount. Its length should be enough for the main part to be located in front of the icons.
- A large number of icons can be arranged into a beautiful composition. And for the base, use a sideboard with glass doors or a special rack with open shelves.
- The iconostasis must be kept clean and tidy.
So, where should icons be placed in the house? You can answer this question yourself. The place must be specially allocated. The faces of saints are not installed on refrigerators and televisions. To organize the first holy corner, one shelf will be enough. The place with icons is not decorated with anything except festively decorated napkins and church paraphernalia.
Today, a red corner for an icon in a modern apartment must be chosen with faith and love. It should be the best place, where your daily spiritual work will take place.
Our Orthodox ancestors called the red corner the front corner of the hut in the southeast of the home. There they placed images, tables for writing and prayers. Embroidered towels and homespun cloths were hung.
“Kutny corner”, “holy corner”, “kutnik” - this is how our ancestors called the place for the iconostasis. Looking at him, they were baptized morning and evening. They knelt before him and offered fervent prayers to the Lord when it was not possible to go to church services.
The red corner was seen as an analogy to a church altar. Today, there are not only rules for choosing the red corner, but also rules for placing icons in it. Let's look at them in more detail:
- Only the Holy Trinity can stand next to the icon of the Savior.
- Together with the face of the Mother of God, her other faces or the same Holy Trinity are placed.
- All other icons are placed a little to the side, perhaps on a shelf lower.
- Only spiritual books and church supplies can be adjacent to the home iconostasis. It is better to put all entertainment attributes and digital devices away.
- The placement of icons may vary in each room.
In addition to arranging the main place for prayer, you can arrange separate places in different rooms of the house where the presence of an image of a saint is welcomed.
Orthodox icons can be installed in the kitchen so that the family can offer prayers to the Lord before meals and express gratitude for the gift of food and well-being.
When placing a holy image in the kitchen, care must be taken to ensure that no dirt gets on it when cooking. It is best to put the icon behind the door of a glass cabinet. This will not interfere with sincere prayer.
An icon with a saint, whose name was given at baptism, is placed in the nursery, since children in Orthodoxy are taught early to pray and honor the biblical covenants.
Several more icons can be placed in the bedroom, as well as in guest rooms. The only place where the images of saints are not placed is the bathroom and toilet. Such placement can be considered sacrilege.
Some people prefer to pray in only one room. Others feel more comfortable if images of saints are present throughout the house. Here everyone chooses for themselves: to make several iconostases or limit themselves to one.
An icon is an image of holy persons from biblical or church history. And an icon is a painting that requires careful care in everyday life.
The ideal temperature in the room where the faces of saints are located is considered to be 18-20 degrees Celsius. Air humidity should not exceed 40%.
When stains, persistent dirt and ingrained dust appear on the icon, they are taken for restoration. Detergents icons are not cleaned. When wiping with a damp cloth, try not to wet the face too much.
In general, dust from the image of a saint is removed with soft brushes or dry rags. It is also necessary to regularly wipe the dust in the place where the face is located, wash the napkins and tablecloths located on the iconostasis.
It is unacceptable to expose icons to direct sunlight. The colors on them may fade, and the wood will fade and crack.
The older the icon, the more careful treatment is required. Prayed over several generations, it becomes a true heirloom for a certain family, which is passed on from ancestors to descendants.
In addition to external cleanliness, spatial cleanliness must be observed near icons. Other paintings, even religious ones, cosmetics, posters, jewelry, CDs and ordinary books, photographs of family members, photos of active clergy or monks, decorative items or other personal items are never placed near the iconostasis.
If the owner leaves the house for a long time, where his rich iconostasis remains, then you can close the curtains in all rooms so that the paint of the icons “rests” from the light. It is also permissible to take home icons with you to a temporary home in order to arrange an impromptu red corner there.
Now you know where in the house they should be placed and where they should not be placed. The placement of holy faces is a serious matter. And it should be discussed at a family council. Particularly religious people are not afraid to remodel the interior to install an iconostasis according to all the rules. They easily part with vases and landscapes on the walls to make room for the faces of saints. Such an act further proves that for these people, faith in God comes first, and everything material comes second. And they are ready to do a lot for their spiritual development.
Temple God's way appearance different from other buildings. Very often the temple of God has the shape of a cross at its base, 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 across the sea of life to a quiet harbor in the Kingdom of Heaven.
Sometimes at the base there is a circle - a sign of eternity or an octagonal star, symbolizing that the Church, like a guiding star, shines in this world.The temple building is usually topped with a dome representing the sky. The dome is crowned by a head on which a cross is placed - to the glory of the Head of the Church of Jesus Christ. Often, not one, but several chapters are placed on the temple: two chapters mean the two natures (Divine and human) in Jesus Christ, three chapters - the three Persons of the Holy Trinity, five chapters - Jesus Christ and the four Evangelists, seven chapters - the seven sacraments and seven Ecumenical Councils, nine chapters - nine ranks of angels, thirteen chapters - Jesus Christ and the twelve apostles, sometimes more chapters are built.
Above the entrance 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.
Orthodox church The internal structure is divided into three parts: altar. middle temple and vestibule. The altar symbolizes the Kingdom of Heaven. All the believers stand in the middle part. In the first centuries of Christianity, the catechumens stood in the narthex, who were just preparing for the sacrament of Baptism. Nowadays, people who have sinned grievously are sometimes sent to stand in the vestibule for correction. Also in the narthex you can buy candles, submit notes for remembrance, order a prayer service and memorial service, etc. In front of the entrance to the narthex there is an elevated area called the porch.
Christian churches are built with the altar facing 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 heights 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 the main one, are called chapels.
The most important part of the temple is the altar. The word “altar” itself means “exalted altar.” He usually settles on a hill. Here the clergy perform services and the main shrine is located - the throne. at 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 clothes: the lower one is made of white linen and the upper one is made of expensive colored fabric. There are sacred objects on the throne; only clergy can touch it.
A place behind the throne at the very east wall The altar is called a mountain (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 on all sides with clothes. This is an altar. where 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 an iconostasis. It has three gates. The middle ones, the largest, are called the royal doors. because through them the Lord Jesus Christ Himself, the King of Glory, invisibly passes in the chalice with the Holy Gifts. No one is allowed to pass through these doors except clergy. The side doors - north and south - are also called deacon doors: most often deacons pass through them.
To the right of the royal doors is an icon of the Savior, to the left - the Mother of God, then - images of especially revered saints, and to the right of the Savior is usually a temple icon: it depicts a holiday or a saint in whose honor the temple was consecrated.
Icons are also placed along the walls of the temple in frames - icon cases, and lie on lecterns - special tables with an inclined lid.
The elevation in front of the iconostasis is called the solea, the middle of which - a semicircular protrusion in front of the royal doors - is called the pulpit. Here the deacon pronounces litanies and reads the Gospel, and the priest preaches from here. On the pulpit, Holy Communion is also given to believers.
Along the edges of the solea, near the walls, choirs are arranged for readers and choirs. Near the choirs, banners or icons on silk cloth are placed, hung on gilded poles and looking like banners. As church banners, they are carried out by believers during religious processions. IN cathedrals, and also for the bishop’s service, a bishop’s pulpit is placed in the middle of the church, on which the bishops vest and stand at the beginning of the liturgy, during prayers and during some other church services.
The temple also has a kanunnik, or kanun. with an image of a crucifix and rows of candlesticks. Before him, funeral services are served - requiem services.
In front of the festive lecterns and revered icons there are candlesticks on which believers place candles. Hanging from the ceiling are chandeliers with many candles, now electric, lit during solemn moments of the service.
The porch - outer part narthex - the porch of the temple
The narthex is the western part of the temple. On one side of the porch there is a porch, on the other there is a passage to the middle part of the temple. In the vestibule, according to the charter, some services are performed - betrothals, lithiums, the rite of announcement, etc.
The chapel is an additional altar with a throne. Side chapels are arranged so that on one day (for example, on major holidays or Sundays) several liturgies can be performed in one church (according to the number of side chapels), because in the Orthodox Church it is customary to perform no more than one liturgy per day on one altar (just as a priest cannot perform more than one liturgy per day).
The choir is a place in the temple intended for the choir. The choirs are located at both ends of the sole.
The iconostasis is a partition separating the altar and the middle part of the temple. Consists of icons arranged in tiers. The number of tiers ranges from three to five. In the middle of the lower tier are the royal gates, to the right of the gates are the icon of Jesus Christ and the icon of the saint or holiday to which the temple is dedicated, to the left of the gates are the icons of the Mother of God and any other. Behind the icons of the bottom row, on both sides (in small churches and chapels there is only one) there are deacon doors. The icon of the Last Supper is placed above the royal doors. The second tier from the bottom contains icons of the twelve holidays. The third tier contains icons of the Deisis order. The fourth is an icon of the Mother of God with the Child Christ and icons of the coming prophets. The upper, fifth tier is an icon of the Trinity and icons of the coming Old Testament righteous men and forefathers (Abraham, Isaac, Jacob, etc.). The iconostasis ends with a crucifix
Altar - (lat. high altar) - the eastern, main part of the temple, in which the throne is located. Initially, the altar itself was called the throne, later. when the eastern part of the temple began to stand apart and be separated by an iconostasis, the name altar spread to the entire part of the temple separated by the iconostasis. The altar contains the altar, the altar, and the episcopal or priestly pulpit. The space behind the throne is called the high place. The chancel usually contains the sacristy. According to ancient tradition, only men are allowed to be present at the altar.
The curtain or katapetasma (Greek curtain) is a curtain located behind the royal gates from the side of the altar. Opens with or without the royal doors in places of worship specified by the charter
Ambon (Greek: to rise) is a part of the solea, protruding in a semicircle into the center of the temple opposite the royal doors. Serves for delivering sermons, litanies, reading the Gospel, etc. The bishop's pulpit is the quadrangular elevation in the center of the church, on which the bishop's pulpit is placed during services.
Solea is the raised part of the floor in front of the iconostasis. The prominent part of the solea opposite the royal gates is called the pulpit. At the ends of the solea there are choirs. On the side of the middle part of the temple, the soleia is usually fenced with a low lattice.
The Royal Doors (the main gate of the iconostasis) are double doors opposite the throne. Designed exclusively for the entrance of clergy during worship. Usually, icons of the Annunciation and the four evangelists are placed on the royal doors. The Royal Doors lead to the altar part of the temple and symbolize the gates of Paradise.
Deacon's Gate - the gate located to the right and left of the Royal Gate (south and north, respectively)
Deacon's candle During the censing of the church on statutory occasions, the deacon precedes the priest performing the censing with a special deacon's candle, which marks the light of the apostolic sermon preceding the acceptance of faith in Christ among the nations, that is, as if preceding Christ coming to people.
The altar is a table located in the middle of the altar, consecrated by the bishop for performing the liturgy on it. It is a place of the mysterious presence of Jesus Christ. Only clergy are allowed to ascend to the throne. It is made of wood or stone about a meter high, dressed in two clothes - a lower white one, called srachitsa, entwined with a rope: and an upper colored one, called inditium. On the throne are placed an antimension, a Gospel, a cross, a tabernacle and a lamp. In cathedrals and large churches, a ciborium is installed above the altar.
The altar is the table on which proskomedia is performed - the sacrifice of the Eucharist is prepared: bread and wine. Located at the northern wall in the altar to the left of the high place
The mountain place (gorney - glorified high) is a place in the altar between the throne and the eastern wall. The pulpits for bishops and priests are placed on a high place
Kanun (distorted Greek set) - a candlestick in the form of a table with many cells for candles and a small crucifix. It is installed in the temple at the place where funeral services are performed. Requiem (Greek: all-night vigil) is a service at which the dead are commemorated. Funeral services are performed at the request of believers (see requirements) and on days established by the entire church - on Radonitsa and parental Saturdays. The rite of requiem consists of a blessing, the beginning of the usual, Ps. 90, the great litany, troparions and canon for the departed, the prayer "Our Father", troparions, litanies, priestly prayer and dismissal. When performing a memorial service for the deceased, a kolivo is placed on the eve.
Lampada (Greek lamp) - an oil lamp lit in front of icons, on the throne and the seven-branched candlestick
The sacristy is a separate room in the temple or a place in the altar (usually to the right of the high place) where vestments and sacred vessels are kept.
Based on materials from sites
http://days.pravoslavie.ru/Life/life2190.htm (Sretensky Monastery)
http://www.pravoslavie.ru/put/shagi/pervieshagi02.htm (Sretensky Monastery)