P An Orthodox church is divided into three parts: the vestibule, the church itself (the middle part) and the altar.

IN narthex Previously, there were those who were preparing for baptism and those who repented, temporarily excommunicated from communion.

The porches in monastery churches were often also used as refectory areas. Myself temple

intended directly for believers. The main part of the temple is altar , the place is holy, so the uninitiated are not allowed to enter it. The altar means the sky where God dwells, and the temple means the earth.

The most important place in the altar is throne

- a specially consecrated quadrangular table, decorated with two materials: the lower one - white linen and the upper one - made of brocade. It is believed that Christ himself is invisibly present on the throne and therefore only priests can touch it. On the throne there is always an antimension, the altar Gospel, a cross, a tabernacle, and a monstrance. rising in the middle of it. Antimens

- the main sacred object of the temple. This is a silk cloth consecrated by the bishop with the image of the position of Christ in the tomb and with a sewn-in particle of the relics of a saint. In the first centuries of Christianity, the service (liturgy) was always performed at the tombs of martyrs over their relics. The service cannot be performed without an antimension. It is not for nothing that the word antimins itself is translated from Greek as “in place of the throne.” Usually the antimension is wrapped in another cloth - iliton, reminiscent of the bandage on the head of Christ in the tomb. Tabernacle

- This is a box in the shape of a small church. The holy gifts for the communion of the sick are kept here. And the priest goes to their house for communion with the monstrance. The place behind the throne near the eastern wall is specially made a little elevated, called “ mountain place ” and is considered the holiest place even on the altar. A large seven-branched candlestick and a large altar cross are traditionally located here. On the altar, behind the altar barrier (iconostasis) near the northern wall, there is a special table called altar. This is where the bread and wine for communion are prepared. For their ceremonial preparation during the rite of proskomedia, the following are located on the altar:- two arcs connected by a cross so that they can be placed on the paten and the cover does not touch the particles of the prosphora (the star is a symbol of the star of Bethlehem); copy- a sharp stick for removing particles from prosphora (symbol of the spear that pierced Christ on the cross); liar- spoon for communion of believers; sponge for wiping blood vessels. The prepared communion bread is covered with a cover.

Small covers are called integuments, and the largest ones are called air. In addition, behind the altar barrier are stored:, censer dikiriy (double candlestick) and trikirium (three-branched candlestick) and ripids

(metal circles-fans on the handles, which deacons blow over the gifts when consecrating them). Separates the altar from the rest of the temple iconostasis . True, some part of the altar is located in front of the iconostasis. They call her salty(Greek “elevation in the middle of the temple”), and its middle solea - pulpit(Greek: “I rise”). From the pulpit, the priest pronounces the most significant words during the service. The pulpit is symbolically very significant. This is also the mountain from which Christ preached; and the Bethlehem cave where he was born; and the stone from which the angel announced to the women about the ascension of Christ. Along the edges of the salts near the walls of the temple they arrange choirs- places for singers and readers. The very name of the kliros comes from the name of the singer-priests “kliroshans”, that is, singers from the clergy, clergy (Greek “lot, allotment”). At the very choirs they usually place

banners - icons on fabric, attached to long poles in the form of banners. They are worn during religious processions. The history of the altar of an Orthodox church dates back to those early times of Christianity, when in catacomb churches underground and in above-ground basilicas in the front part, fenced off by a low lattice or columns from the rest of the space, it was placed as

shrine , stone tomb (sarcophagus) with the remains of the holy martyr. In this

stone tomb

Initially, the altar consisted of a throne, which was placed in the center of the altar space, a pulpit (seat) for the bishop, and benches for spirituality (the High Place), located opposite the throne near the wall, semi-surrounded by the altar apse. The offering (altar) and the receptacle (sacristy) were in separate rooms (chapels) to the right and left of the altar. Then the offering began to be placed in the altar itself, to the left of the High Place, when viewed from the side of the throne. Probably, in connection with this, the names of the holy places of the altar also changed.

In ancient times, the throne was always called an altar or a meal, and the name “throne” referred to the bishop’s seat on the High Place. With the transfer of the sentence on which the preparation of bread and wine for the Sacrament of the Eucharist is performed to the altar, in oral tradition it began to be called an altar, the throne (bishop's seat) began to be called the High Place, and the altar (meal) itself began to be called the throne.

Nowadays, in accordance with ancient traditions, a semicircle - an apse - is built in the eastern wall of the altar on the outer side of the temple. The holy throne is placed in the middle of the altar. A raised platform is built close to the middle of the apse of the altar opposite the throne. In cathedral bishops' cathedrals and in many parish churches, in this place there is a chair for the bishop, as a sign of the throne (throne), on which the Almighty sits invisibly. In parish churches, in the semicircle of the apse, there may not be an elevation or a chair, but in any case, the place is a sign of that Heavenly Throne on which the Lord is invisibly present, and is therefore called the High Place.

Incense must be burned in the mountainous place during services; as they pass, they bow, making the sign of the cross; A candle or lamp is certainly lit in the High Place.

Right in front A mountain place behind the throne is usually placed the Seven Candlestick, which in ancient times was a candlestick for seven candles, and now most often is a lamp branched into seven branches from one high pillar, in which there are seven lamps, lit during worship.

To the right of the high place and to the left of the throne is an altar on which the proskomedia is performed. Near it there is usually a table for prosphora and notes with the names of people about health and repose given by believers. To the right of the altar, most often in a separate room, there is a repository and a sacristy, where sacred vessels and vestments of the clergy are stored during non-liturgical times. Sometimes the sacristy may be located in a separate room from the altar. But in this case, to the right of the throne there is always a table on which the robes of the clergy, prepared for worship, rest.

On the sides of the seven-branched candlestick, on the northern and southern sides of the throne, it is customary to place on the shafts an external icon of the Mother of God (on the northern side) and a Cross with the image of the Crucifixion of Christ (on the southern side).

To the right or left of the altar there is a laver for washing the hands of the clergy before the liturgy and washing the mouth after it, and a place where the censer is lit. In front of the throne, to the right of the Royal Doors at the southern doors of the altar, it is customary to place a chair for the bishop.

The altar, as a rule, has three windows, signifying the uncreated trinitarian light of the Divinity, or two times three (above and below), or three above and two below (in honor of the two natures of the Lord and Jesus Christ), or four (in the name of the Four Gospels) .

Altar due to the Sacrament of the Eucharist performed in it, it seems to repeat the tidy, furnished, ready-made upper room where the Last Supper took place, since even today it is kept especially clean, covered with carpets, and, if possible, decorated in every possible way.

In the Orthodox Typikon and Service Book, the altar is often called the sanctuary. This is believed to be due to the fact that the ancient teachers of the Church often called the altar by the Old Testament name Holy of Holies. Indeed, the Holy of Holies of the Tabernacle of Moses and the Temple of Solomon, as they kept the Ark of the Covenant and other great shrines, spiritually represent the Christian altar, where the greatest Sacrament of the New Testament takes place - the Eucharist, the Body and Blood of Christ are kept in the tabernacle. The use by teachers of the Church of the concept “Holy of Holies” as applied to the Orthodox altar brings it closer to the Old Testament sanctuary, not in the likeness of the structure, but bearing in mind the special holiness of this place.

Indeed, the holiness of this place is so great that even before the separation of Catholicism from the fullness of Orthodoxy, a tradition was formed that prohibited any lay person, both women and men, from entering the altar. An exception was sometimes made only for deaconesses, and later for nuns in nunneries. Where they could enter the altar to clean and light the lamps. Subsequently, with a special bishop's or priest's blessing, subdeacons, readers, as well as altar servers of reverent men or nuns, whose duties included cleaning the altar, lighting lamps, preparing censers, etc., were allowed to enter the altar. In ancient Rus', in the altar it was not customary to keep icons depicting any saints other than the Mother of God, as well as icons that contained images of people who were not canonized (for example, soldiers guarding Christ or tormenting holy sufferers for the faith and etc.).

,middle temple And porch

ALTAR

The altar is the most important part of the temple and means the Kingdom of Heaven. Christian churches are built with the altar facing east - towards where the sun rises. If there are several altars in the temple, then each of them is consecrated in memory of a special event or saint. All altars in this case, except the main one, are called chapels.

Construction of an Orthodox church

The altar is higher than other parts of the temple. The word "altar" itself means an elevated altar.
The altar is where worship is performed and the holiest place in the entire temple is located - the holy throne, which is made either in the form of stone monoliths about a meter high, or from wood, in the form of a frame with a lid on top. The throne is dressed in two clothes: the lower one - linen, called katasarkiya or srachitsa (symbolically representing the burial shrouds of Jesus Christ - the shroud), entwined with a rope (rope), and the upper one - made of brocade, called indity (indytion), symbolizing the solemn robe of Jesus Christ as King of glory.

THRONE

The Sacrament of Holy Communion is performed on the throne. It is believed that Christ is invisibly present on the throne, and therefore only clergy can touch it. The throne is always relied upon antimens, altar gospel, altarpiece cross , tabernacle , monstranceAndlamp . Particles of holy relics are placed into the altar in a special reliquary.
In cathedrals and large churches, a canopy is installed above the throne in the form of a dome with a cross (ciborium), which symbolizes heaven, and the throne itself symbolizes the earth on which Jesus Christ suffered. In the center of the ciborium above the throne a figurine of a dove is placed, which symbolizes the descent of the Holy Spirit.
The place behind the altar near the eastern wall is considered the most holy place, even on the altar, and is specially made a little elevated and called “ A mountain place" A large seven-branched candlestick and a large altar cross are traditionally placed on it.

ALTAR

At the northern wall of the altar behind the iconostasis there is a special table - altar . The height of the altar is always equal to the height of the throne. On the altar there is a rite of solemn preparation of bread and wine for communion or proskomedia, the first part of the Divine Liturgy, where bread in the form of prosphoras and wine offered for the sacred rite are prepared in a special way for the subsequent sacrament of the Bloodless Sacrifice of the Body and Blood of Christ. On the altar is ” and is considered the holiest place even on the altar. A large seven-branched candlestick and a large altar cross are traditionally located here. (a holy cup into which wine and water are poured, a symbol of the blood of Jesus Christ); altar (a dish on a stand for the sacrament bread, a symbol of the body of Jesus Christ); For their ceremonial preparation during the rite of proskomedia, the following are located on the altar: (two cross-connected arcs installed on the paten so that the cover does not touch the particles of the prosphora; the star is a symbol of the star of Bethlehem); copy (a sharp stick for removing particles from prosphoras, a symbol of the spear that pierced Christ on the cross); liar - spoon for communion of believers; sponge for wiping blood vessels. The prepared communion bread is covered with a cover. Small cross-shaped covers are called patrons , and the biggest one is air . In parish churches that do not have a special vessel storage facility, sacred liturgical vessels are constantly located on the altar, which are covered with shrouds during non-service times. On altar There must be a lamp, a Cross with a Crucifix.
Places itself at the southern wall of the altar sacristy - room for storing vestments, i.e. liturgical clothes, as well as church vessels and liturgical books.

ROYAL GATES

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

MIDDLE TEMPLE

Icons are also placed on the walls of the temple in large icon cases, i.e. in special large frames, as well as on lecterns, those. on special high narrow tables with an inclined lid.
Standing in front of icons and lecterns candlesticks, on which believers place candles.
The elevation in front of the iconostasis, on which the altar and iconostasis are located, protrudes forward into the middle part of the temple and is called ..
The semicircular ledge in front of the Royal Doors in the middle of the solea is called salty, i.e. climbing. At the pulpit, the deacon pronounces litanies and reads the Gospel, from here the priest preaches and Holy Communion is administered.
Along the edges of the solea, near the walls of the temple, they arrange pulpit for readers and singers.
There are banners near the choirs.
A low table on which stands an image of a crucifix and rows of candlesticks is called eve or eve. Before the eve, funeral services for the dead are served - requiem services.

LIGHTS

Lamps occupy a special place among church utensils.
Even in the Byzantine Empire, items of church utensils for lighting churches arose, which are still manufactured today: lamps, choros, chandeliers, church candlesticks and church chandeliers.
The most ancient lamps are considered to be lamps (or lompadas), the dim light of which illuminated the ancient cave temples of the early Christians.
The lampada is a portable lamp (candlestick), which is carried in front of the priest and deacon during small and large gatherings at the liturgy. Such a lamp is presented to the bishop by a special lamp-bearer (Greek primikirium) upon his entry into the temple.
Even the ancient Greeks, to illuminate temples, hung lamps from wooden or metal hoops or hung them on chains stretched through the temple. The development of this method of hanging a lamp led to the appearance of hanging lamps of more complex shapes: choirs, chandeliers and church chandeliers.
Earlier than chandeliers, church lamps are choros, which occupy an intermediate step in the evolution of church lamps between the lamp and the chandelier.
Khoros looks like a horizontal metal or wooden wheel suspended on chains from the ceiling of the temple. Lamps or candles were attached along the entire circumference of the wheel. Sometimes a hemispherical bowl was installed in the center of the wheel, which also housed a lamp.
Later, choirs evolved into bulky chandeliers, which over time transformed into more elegant chandeliers. However, this chandelier is practically a chandelier, which, like a choir, consists of numerous tiers of concentric rings. In the center of the chandelier there is a characteristic spherical “apple” made of gilded bronze.
Another type of lamps that are used in temples is multi-candle floor candlestick, which often contains many tiers or levels. A standing or skinny candle is also used as a lamp.
One of the main candlesticks installed in the altar is the seven-branched candlestick, which symbolizes the Seven Sacraments of the Church and the Seven Gifts of the Holy Spirit, granted to believers in the name of the feat of Christ, who atoned for their sins at the cost of his life.

This is how it came to us device And decoration Orthodox church.

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

The Temple of God differs in appearance 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 haven 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.

According to its internal structure, an Orthodox church is divided into three parts: the altar, the middle church and the vestibule. The altar symbolizes the Kingdom of Heaven. All the believers 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 on which the Lord Himself is mysteriously present and the sacrament of Communion of the Body and Blood of the Lord is performed. The throne is a specially consecrated table, dressed in two 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.

The place behind the throne at the very eastern wall of the altar is called the 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 the altar on which gifts are prepared for the sacrament of Communion.

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, as well as for the bishop's service, there is also a bishop's pulpit 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.

According to religious canons, an Orthodox church is the House of God.

In it, invisible to everyone, the Lord is present, surrounded by angels and saints.

In the Old Testament, people were given clear instructions from God about what a place of worship should be like. Orthodox churches built according to the New Testament comply with the requirements of the Old Testament.

According to the canons of the Old Testament, the architecture of the temple was divided into three parts: the holy of holies, the sanctuary and the courtyard. In an Orthodox church built according to the New Testament, the entire space is accordingly also divided into three zones: the altar, the middle part (ship) and the vestibule. Both in the Old Testament the “holy of holies” and in the New Testament the altar signify the Kingdom of Heaven. Only a clergyman is allowed to enter this place, because according to the Teaching, the Kingdom of Heaven was closed to people after the Fall. According to the laws of the Old Testament, a priest was allowed into this territory once a year with sacrificial cleansing blood. The High Priest is considered a prototype of Jesus Christ on earth, and this action made people understand that the hour would come when Christ, having gone through pain and incredible suffering on the Cross, would open the Kingdom of Heaven for man.

The curtain torn in two, hiding the Holy of Holies, signifies that Jesus Christ, having accepted martyrdom, opened the gates of the Kingdom of Heaven for all who accepted and believe in God.

The middle part of an Orthodox church, or ship, corresponds to the Old Testament concept of a sanctuary. There is only one difference. If, according to the laws of the Old Testament, only a priest could enter this territory, in an Orthodox church all respectable Christians can stand in this place. This is due to the fact that now the Kingdom of God is not closed to anyone. People who have committed a grave sin or apostasy are not allowed to visit the ship.

The location of the courtyard in the Old Testament church corresponds to the place called the porch or refectory in the Orthodox church. Unlike the Altar, the narthex is located in a room attached to the western side of the temple. This place was allowed to be visited by catechumens who were preparing to receive baptism. Sinners were also sent here for correction. In the modern world, in this regard, the porch has lost its former meaning.

The construction of an Orthodox church is carried out in compliance with strict rules. The altar of the temple always faces the east, where the sun rises from. This signifies to all believers that Jesus Christ is the “East” from where the Divine Light rises and shines.

Mentioning the name of Jesus Christ in prayers, they say: “Sun of Truth”, “from the heights of the East”, “East from above”, “East is His name”.

Church architecture

Altar- (Latin altaria - high altar). A sacred place in the temple for offering prayer and making a bloodless sacrifice. Located in the eastern part of the Orthodox Church, separated from the rest of the room by an altar barrier, an iconostasis. It has a three-part division: in the center there is a throne, on the left, from the north - the altar, where wine and bread for communion are prepared, on the right, from the south - the deaconnik, where books, clothes and sacred vessels are kept.

Apse- a semicircular or polygonal ledge in the temple where the altar is located.

Arcature belt- a series of decorative wall decorations in the form of small arches.

Drum- the upper part of the temple, which has a cylindrical or multifaceted shape, on which a dome is erected.

Baroque- a style of architectural structures, popular at the turn of the 17th-18th centuries. It was distinguished by its complex shapes, picturesqueness and decorative splendor.

Barrel- one of the forms of covering in the form of two rounded slopes, whose apex converges under the ridge of the roof.

Octagon- a structure shaped like a regular octagon.

Chapter- a dome crowning the temple building.

Zakomara- semicircular completions of the upper outer walls of the church made in the form of a vault.

Iconostasis- a barrier made of icons arranged in several tiers, which separates the altar from the main part of the temple.

Interior- interior space of the building.

Cornice- a projection on the wall located horizontally to the base of the building and designed to support the roof.

Kokoshnik- an element of decorative roof decoration, reminiscent of a traditional women's headdress.

Column- an architectural element made in the form of a round pillar. Typical for buildings made in the style of classicism.

Composition- combining parts of the building into a single logical whole.

Horse- joint, at the border of the roof slopes.

Buttress- a vertical protrusion in a load-bearing wall, designed to give greater stability to the structure.

Cube- a concept that defines the internal volume of the temple.

ploughshare- the name of a type of tile made of wood. It was used to cover domes, barrels and other tops of the temple.

Spatula- a vertical ledge, flat in shape, located in the wall of a building.

Bulb- a church dome, shaped like the head of an onion.

Platband- a decorative element used to frame a window opening.

Nave (ship)- the inner part of the temple, located between the arcades.

Porch- a place made in the form of an open or closed ring in front of the entrance to the temple.

Sail- elements of the dome structure in the shape of a spherical triangle, providing a transition from the square under the dome space to the circumference of the drum.

Pilaster- a vertical protrusion on the surface of a wall, flat in shape, performing structural or decorative functions. Basement - part of the building corresponding to the lower floors.

Curb- an element of the decorative design of a building in the form of bricks placed on an edge at an angle to the surface of the building facade, reminiscent of a saw shape.

Portal- entrance to the building with elements of architectural content.

Portico- a gallery made using columns or pillars. Usually precedes the entrance to the building.

Throne- an element of a church altar, made in the form of a high table.

Side chapel- an extension to the main church building, which has its own altar in the altar and is dedicated to one of the saints or church holidays.

Narthex- part of the room with the functions of a hallway in front of the church portal.

Reconstruction- work related to the repair, reconstruction or restoration of a building.

Restoration- work aimed at restoring the original appearance of a building or object.

Rotunda- a round building with a dome-shaped roof.

Rustication- one of the elements of decorative treatment of the wall surface. A special method of applying plaster to imitate large stone masonry

Vault- architectural design of a building's floor in the form of a convex curved surface.

Refectory- extension on the west side of the church. It was a place for sermons and public meetings. They were sent here as punishment for sins, to atone for them.

Facade- a term used in architecture to designate one of the sides of a building.

Chetverik- a building in the form of a rectangle with four corners.

Tent- a structure in the form of a pyramidal polyhedron, which served as a covering for churches and bell towers.

Fly- a decorative element made in the form of a rectangular cavity in the wall.

Apple- an element on the dome, made in the form of a ball under the base of the cross.

Tier- dividing the volume of a building in a horizontal plane, decreasing in height.