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Temples of Russia

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In the darkened rays of the horizon I looked at the surroundings, where Ferapont's soul saw Something of God in earthly beauty. And one day they emerged from a dream, from this praying soul, like grass, like water, like birches, a wondrous wonder in the Russian wilderness! And the heavenly-earthly Dionysius, having appeared from neighboring lands, raised this wondrous wonder to a level never seen before... N. Rubtsov.

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Types of Russian churches.
Over the centuries, the unique appearance of ancient Russian architecture was formed. The Byzantines were the first teachers of the Russians. But barely emerging from the swaddling clothes of apprenticeship, Russian architecture went its own independent path.

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Cross-domed churches.
The entire central space of the temple in plan forms a cross. Pyramidal composition: from the central dome, all forms of the temple gradually decrease.

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Tent temples.
The interior space is unified. The outside of the temple is crowned with a tent - an elongated, high four- or octagonal roof.

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Tiered temples.
They consist of parts and sections placed on top of each other and gradually decreasing towards the top. The temple is replete with rich external decoration.

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Rotunda churches.
The buildings are round in plan, similar to a pavilion. In rotunda churches, architectural elements such as a porch with columns or columns along the walls in a circle are often found.

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Temple-ships.
The cubic temple, connected to the bell tower by a rectangular building, looks like ships.

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The temple as an image of the cosmos.
apses
drum
dome
dome
zakomars
valance
arcature

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Domes
The number of domes on Orthodox churches is deeply symbolic. The two domes signify the two natures (Divine and human) in Jesus Christ; three domes - Trinity; five - Jesus Christ and four evangelists. The seven domes reflect the various sacred meanings of the number 7: the seven gifts of the Holy Spirit, the seven days of the creation of the world. Nine domes - nine ranks of the Heavenly Forces; 13 domes (as on the St. Sophia Cathedrals in Kyiv and Novgorod) symbolize Christ and His 12 Apostles. Very unique, expressive multi-domed ensembles also arose in Russia. The famous Kizhi churchyard on Lake Onega, consisting of two multi-domed churches and a single-domed bell tower, has a total number of domes of 33, symbolizing 33 years of the earthly life of Christ the Savior.

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Temple interior
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1 – Altar 2 – Iconostasis 3 – Solea 4 – Pulpit 5 – Choir 6 – Sails 7 – Throne 8 – High place and throne for hierarchs 9 – Altar 10 – Royal Doors 11 – Deacon’s Gate

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Scheme of the temple painting.
1. Savior Almighty
2. angels
3. prophets, apostles
4. evangelists
5. Our Lady of Oranta
6. Eucharist
7. saints
8. martyrs

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Diva is amazing.
In Rus' they have long said about the beautiful creation of human hands, the sight of which makes the heart skip a beat: “Wonderful, marvelous.” There are temples in Rus' that seem to have been created not by human hands, but by someone’s magical will. And from afar these temples resemble either ancient ships rushing somewhere with full sails, or gingerbread cities from fairy tales.

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

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

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

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

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

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

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

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

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The basic principles of the architecture of the temple, its internal structure and paintings are conveyed in church tradition. The basic principles of the architecture of the temple, its internal structure and paintings are conveyed in church tradition. The symbolism of the temple was revealed in detail in the 4th–8th centuries. in the works of the holy fathers - the creators of the canons: Maximus the Confessor, Sophronius, Herman, Andrew of Crete, John of Damascus, Simeon of Thessalonica. The symbolism of the temple was revealed in detail in the 4th–8th centuries. in the works of the holy fathers - the creators of the canons: Maximus the Confessor, Sophronius, Herman, Andrew of Crete, John of Damascus, Simeon of Thessalonica.

Temple - “house of the Lord” Temple is a sacred place where members of the Church partake of Divine life in the sacraments. A temple is a sacred place where members of the Church partake of Divine life in the sacraments. The temple is an image of the entire Divine Kingdom, to which the Church leads the whole world. The temple is an image of the entire Divine Kingdom, to which the Church leads the whole world. The temple is a world, a universe, the meaning of which is given by participation in the work of Salvation. The temple is a world, a universe, the meaning of which is given by participation in the work of Salvation.

The temple is an image of the world. At the base there is a stone with the image of the temple and 12 other stones, in commemoration of the fact that the Church rests on Christ and the 12 apostles. At the base there is a stone with the image of the temple and 12 other stones, in commemoration of the fact that the Church rests on Christ and the 12 apostles. The temple has four walls corresponding to the four cardinal directions; they are built equal in size and form a cube. The temple has four walls corresponding to the four cardinal directions; they are built equal in size and form a cube. Walls signify nations; there are four of them, because they accept converging on four sides. Walls mean nations; there are four of them, because they accept converging on four sides Peter of Karnatsky (XII century) Peter of Karnatsky (XII century)

Orthodox Church The Orthodox Church is divided into three parts: the vestibule, the temple itself (middle part) and the altar. An Orthodox church is divided into three parts: the vestibule, the church itself (middle part) and the altar. the altar is the region of God's existence, the altar is the region of God's existence, the temple itself is the region of the angelic world, the temple itself is the region of the angelic world, the vestibule is the region of earthly existence. the porch is the area of ​​earthly existence.

Altar The altar, the most important part of the temple, is always located on the eastern side of the temple. The word "altar" means "high altar." The altar, the most important part of the temple, is always located on the eastern side of the temple. The word "altar" means "high altar." It symbolically depicts the place where Christ sits on the throne with the apostles. It symbolically depicts the place where Christ sits on the throne with the apostles.

Solea, pulpit Solea - “elevation” to the west, towards the worshipers. This is a place for singers and readers, who symbolize the angels singing the praises of God. Solea - “elevation” to the west, towards the worshipers. This is a place for singers and readers, who symbolize the angels singing the praises of God. The pulpit is a semicircular protrusion of the sole, which also marks the mountain or ship from which the Lord Jesus Christ preached. The pulpit is a semicircular protrusion of the sole, which also marks the mountain or ship from which the Lord Jesus Christ preached.

Iconostasis Iconostasis - an altar partition, more or less continuous, from the northern to the southern wall of the temple, consisting of several rows of orderly placed icons Iconostasis - an altar partition, more or less continuous, from the northern to the southern wall of the temple, consisting of several rows of orderly placed icons Iconostasis shows the formation and life of the Church over time. The iconostasis shows the formation and life of the Church over time.

The iconostasis is the top row - forefathers, representing the Old Testament Church from Adam to the Law of Moses; the top row is forefathers, representing the Old Testament Church from Adam to the Law of Moses. The second row is the persons standing under the law, this is the Old Testament Church from Moses to Christ. The second row is the persons standing under the law, this is the Old Testament Church from Moses to Christ. The third row is festive, here the earthly life of Christ is depicted. The third row is festive, here the earthly life of Christ is depicted. The fourth row symbolizes the prayer of the Church for the whole world. The fourth row symbolizes the prayer of the Church for the whole world. The lower (local) row contains images of locally revered saints, as well as an icon of the holiday to which the church is dedicated. The lower (local) row contains images of locally revered saints, as well as an icon of the holiday to which the church is dedicated.

The middle part of the temple The middle part of the temple, the “ship,” represents the entire earthly space where the universal Church of Christ (prayers) is located. The middle part of the temple, the “ship,” represents the entire earthly space where the universal Church of Christ (prayers) is located.

The western side of the temple symbolizes the “land of the dead” and hell. On this side, as a rule, the dead were buried - inside or outside the temple. The Porch is a symbol of the world still lying in sin, even hell itself. Therefore, the vestibule is located in the western part of the temple, opposite the altar - a symbol of heaven.

Vaults, pillars, dome. Above the four walls of the main part of the temple rises a vault, usually in the form of a hemisphere, just as the sky extends above the four cardinal points. Above the four walls of the main part of the temple rises a vault, usually in the form of a hemisphere, just as the sky extends above the four cardinal points. Pillars. On the four pillars supporting the dome are depicted those who preached the word of God, the Christian faith, the True pillars of the Church - apostles, bishops, ascetics, martyrs. Pillars. On the four pillars supporting the dome are depicted those who preached the word of God, the Christian faith, the True pillars of the Church - apostles, bishops, ascetics, martyrs. The dome depicts the Head of the Church - Christ the Pantocrator. The dome depicts the Head of the Church - Christ the Pantocrator.

Symbolism of the architecture of the temple The top of the temple consists of a base, which is sometimes called a “tribune”, as well as a “neck”, a head consisting of a “pomp” and a cross. The top of the temple consists of a base, which is sometimes called the “tribune”, as well as a “neck”, a head consisting of a “pomp” and a cross.

Cross The cross is the main Christian symbol of Christ Himself and a symbol of the way of the cross. The appearance of the cross also indicates the sacrament of the Trinity: the Cross is the main Christian symbol of Christ Himself and a symbol of the way of the cross. The appearance of the cross also indicates the mystery of the Trinity: with its vertical it points us to God the Father, with its transverse crossbar - to the Son and the Holy Spirit; with its vertical, it points us to God the Father, with its transverse crossbar - to the Son and the Holy Spirit

The shape of the head is a hemisphere - an image of the even radiance or light of God descending from heaven. The image of a flame is a symbol of prayers addressed by believers to God; the shape of the head is a hemisphere - an image of the even radiance or light of God descending from heaven. The image of a flame is a symbol of prayers addressed by believers to God

The many domes of temples One chapter signifies the unity of God. One chapter signifies the unity of God. Two chapters correspond to the two natures of the God-man Jesus Christ. Two chapters correspond to the two natures of the God-man Jesus Christ. Three chapters commemorate the Holy Trinity. Three chapters commemorate the Holy Trinity. The four chapters represent the Four Gospels and its spread to the four cardinal directions. The four chapters represent the Four Gospels and its spread to the four cardinal directions. The five chapters represent the Lord Jesus Christ and the four evangelists. The five chapters represent the Lord Jesus Christ and the four evangelists. The seven chapters commemorate the seven sacraments of the Church, the seven gifts of the Holy Spirit, the seven Ecumenical Councils. The seven chapters commemorate the seven sacraments of the Church, the seven gifts of the Holy Spirit, the seven Ecumenical Councils. Nine chapters are associated with the image of the heavenly Church, consisting of nine orders of angels and nine orders of righteous people. Nine chapters are associated with the image of the heavenly Church, consisting of nine orders of angels and nine orders of righteous people. Thirteen chapters are the sign of the Lord Jesus Christ and the twelve apostles. Thirteen chapters are the sign of the Lord Jesus Christ and the twelve apostles. The twenty-five chapters may be a sign of the apocalyptic vision of the throne of the Holy Trinity and the twenty-four elders, or denote praise to the Blessed Virgin Mary, depending on the dedication of the temple. The twenty-five chapters may be a sign of the apocalyptic vision of the throne of the Holy Trinity and the twenty-four elders, or denote praise to the Blessed Virgin Mary, depending on the dedication of the temple. Thirty-three chapters are the number of earthly years of the Savior. Thirty-three chapters are the number of earthly years of the Savior.

Symbolism of the material Stone is, first of all, a symbol of Christ Himself. The stone is primarily a symbol of Christ Himself. The tree is a symbol of the Tree of Life of the Garden of Eden, in which righteous souls abide. The tree is a symbol of the Tree of Life of the Garden of Eden, in which righteous souls abide.

Literature 1. Kudryavtsev M.P. Russian Temple // To the Light S Kudryavtsev M., Kudryavtseva T. Russian Orthodox Church: Symbolic Language of Architectural Forms // To the Light S Troitsky N. Christian Orthodox Church in its Idea // To the Light S Losev A.F. Dialectics of myth. M., S. Mokeev G.Ya., Kudryavtsev M.P. About a typical Russian church of the 17th century. // Architectural heritage pp. 70–79 6. Troitsky N.I. Iconostasis and its symbolism // Orthodox Review Book. 4

St. Basil's Cathedral in Moscow, or the Cathedral of the Intercession of the Mother of God on the Moat The temple was built on Red Square at the end of the 16th century under Ivan the Terrible in honor of the capture of Kazan. It is considered one of the main symbols not only of Moscow, but also of Russia. In its place there used to be a defensive ditch around the Kremlin. The temple consists of 9 churches on one foundation. Central - Pokrovsky. It was on the holiday of the Intercession that a decisive victory was won and Kazan was taken. Later, the relics of the Moscow Christ, buried nearby, were transferred to the temple for the sake of the holy fool Vasily, who had the gift of clairvoyance, and the temple began to be called among the people by the name of this saint revered by Muscovites. All its domes and drums are different in color and shape of decoration. The temple has an interesting feature. Whichever side you approach it from, it seems that this side is the main one. Leaving Moscow in 1812, the French mined the cathedral, but were unable to blow it up. The second time the Bolsheviks planned to remove it so as not to interfere, in 1936, but the temple was preserved and still makes us happy.

The Cathedral of Christ the Savior in Moscow, or the Cathedral of the Nativity of Christ The temple was created in gratitude for the intercession of Christ as a monument in honor of the heroes of the Patriotic War of 1812 using public money. In 1931 it was destroyed by the Bolsheviks. In its place, the Communists planned to build their Palace of Soviets, but were only able to build the Moscow outdoor swimming pool. Restored in the late 90s of the 20th century. Can accommodate a person. It is considered the main temple of Russia. Nowadays, it consists of upper and lower churches and a number of halls - the Hall of Church Councils, the Meeting Hall of the Holy Synod, etc.

Russian tsars were crowned here, the head of the church was elected here, and metropolitans and patriarchs were buried here. Construction of a large stone cathedral in the Kremlin began in the 15th century under Ivan III, but the first attempt was unsuccessful and the temple collapsed. The prince invited a master from Italy, Aristotle Fiorovanti, who studied Russian architecture and built a temple that became the main cathedral of the country. It was painted by the great Russian icon painter of the 15th century Dionysius and his disciples. The painting has been partially preserved to this day. One of the main shrines of Rus', the Vladimir Icon of the Mother of God, was kept in the Assumption Cathedral.

It was the home church of Moscow rulers. Here they were baptized, confessed and received communion. The snow-white temple with 9 domes was painted by Theophanes the Greek, Andrei Rublev Prokhor from Gorodets. The earliest surviving works of the great Andrei Rublev have been preserved here. In the paintings of the temple we see Moscow princes, kings and Byzantine emperors, and on the walls of the porch there is an interesting image of 12 pagan sages - the heralds of Christ. The Don Icon of the Most Holy Theotokos was kept here, in front of which Russian soldiers prayed before the Battle of Kulikovo. Later it was moved to the Donskoy Monastery.

The patron of the Russian princes was the leader of the heavenly army, Archangel Michael. The first temple in honor of him was built in Moscow by Ivan Kalita in the 14th century. It became the tomb of Moscow great princes and kings. The New Archangel Cathedral was built in the 16th century by the Italian master Aleviz Novy.

Church of the Nativity of Christ - Diveevo The Church of the Nativity of Christ was built by order of the Queen of Heaven to the entrance to the Church of the Kazan Icon of the Mother of God so that the altar of the Nativity Church was in place of the Kazan porch. According to the commandment of the Reverend, in the Church of the Nativity of Christ an unquenchable candle burned and has been relit since 1992 in front of the image of the Savior. An ancient fresco depicting the Savior surrounded by angels has been preserved in the altar. The temple was re-consecrated in 1993.

Church of the Nativity of the Virgin Mary The church in the name of the Nativity of the Virgin Mary was built in the summer of 1830. Therefore Fr. Seraphim instructed Elena Vasilievna Manturova and St. Vasily to go to Nizhny Novgorod to obtain permission from the bishop to consecrate the new Church of the Nativity of the Virgin.

Church of the Cathedral of the Blessed Virgin Mary (Nativity Church) Erected by G.D. Stroganov. on Nizhny Posad below the temple of the same name, built by the merchant-industrialist S.F. Zadorin. in 1653 on the terrace of the Dyatlov Mountains. In the 17th century nearby there were several stone chambers and winter courtyards of Stroganov. After the death of Zadorin, Stroganov made the Nativity Church a brownie, and by 1685 he added the Grigorievsky chapel to it in honor of his patron saint. After the completion of the Smolensk Church in Gordeevka, he began construction of a new Church of the Nativity.

The Church of the Assumption on Ilyinskaya Mountain is the only one known in Russian stone architecture for churches with a top in the form of a cross-shaped barrel with four faces (a technique widespread in wooden church construction, but extremely rare for stone). It was built on the site of a previously existing wooden one with the money of the merchant Afanasi Olisov. The church is also unique for its 17th-century Balakhna tiles.

Alexander Nevsky Cathedral () Driving along the Kanavinsky Bridge or walking along the embankments of the upper part of Nizhny, it is impossible not to pay attention to the bright yellow Alexander Nevsky Cathedral, which stands out against the background of the area across the river. In height, equal to the height of a 26-story building, in its dimensions the cathedral ranks third in Russia after the Cathedral of Christ the Savior in Moscow and St. Isaac's Cathedral in St. Petersburg.

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

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

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

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The main purpose of the tabernacle - storing the Ark of the Covenant with the tablets of the Law of Moses and performing sacrifices - was well suited to its three-part structure.

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• Due to tradition, the Orthodox church is clearly divided into three parts.
• The altar symbolizes the kingdom of heaven; this includes only clergy.
• The temple is the central part, which in Orthodoxy is open to all believers.
• The narthex of the temple is intended for catechumens (preparing to convert to Orthodoxy) or those who have been guilty.