Church utensils. Liturgical objects What is the name of church utensils

liturgical items- Items used in worship.

- a quadrangular table, approved in the middle of the altar, consecrated with a special rite and dressed in sacred clothes (srachica and indiya).

(Greek - offering) - a small round loaf, consisting of two connected parts, symbolizing the two natures of Jesus Christ: divine and human. On the upper part of the prosphora, special seals make impressions of the images of the cross, the Mother of God or saints.

(Greek - a fan, a small fan) - an accessory of the bishop's worship, which is a silver or gilded circle on a long handle, inside the circle is an image of the face of a six-winged seraphim.

- a special lamp of seven branches on one stand, with a cup and a lamp at the end of each branch.

- a portable candlestick with three candles, used during the bishop's service.

- the sacred banners of the church, with the image of the Savior, the Mother of God, especially revered saints and holidays.

Liturgical utensils.

When performing worship, they use various items having both practical and symbolic meaning * . These include antimension, altar gospel, chalice, paten, star, spear, liar, covers and air, censer and other items of liturgical utensils, as well as items used for hierarchal worship.

* Symbol- something material (a sign, an object, some image - in any case, something visible) denoting something invisible.

Sign- pointer; to signify is to point to something.

Image- something created according to a model (prototype, prototype), similar to it, but not identical in nature.

Antimins (Greek [anti] - instead of + lat. mensa - table, meal: “instead of a table”, “instead of a throne”) - a quadrangular cloth made of silk or linen with a particle of the relics of a holy martyr sewn into it and the signature of the ruling bishop, lying in the altar on the throne.

The antimension is consecrated and issued only by the ruling bishop. On the antimension there is an inscription that this antimension was given by such and such a bishop to such and such a church. It is a necessary accessory for the celebration of the full Liturgy and at the same time a document allowing the celebration of the Liturgy. On an altar that does not have an antimension, the Liturgy cannot be served.

According to researchers, antimins appeared in the 3rd century as a portable throne. It was a time of persecution of Christians, when the temple was destroyed, the bishop or presbyter could celebrate the Liturgy in the forest or in the cemetery, in a word, anywhere, having an antimension. Later, the antimension began to be used for celebrating the Liturgy outside the church, where there was no consecrated throne, or where the throne was desecrated by heretics (for example, iconoclasts): this is mentioned, in particular, by Ven. Theodore Studite. Also, antimensions were distributed by bishops for those churches where the throne remained unconsecrated due to the impossibility for Byzantine bishops, for example, due to the distance, to personally consecrate all the churches of the dioceses under their jurisdiction. If the throne was correctly consecrated, then they served on it without an antimension. Patriarch Manuel II of Constantinople (first half of the 13th century) speaks about this: “We know that antimensions are prepared when the bishop himself consecrates the temple, precisely from the fabric laid and unfolded on the throne, which is cut into pieces, inscribed and distributed to the priests. And it is impossible to serve without antimensions ... It is not necessary to put antimensions on all thrones, but only on those about which it is not known whether they are consecrated or not, for antimensions take the place of consecrated holy thrones, and where it is known that the throne is consecrated, there is no need for antimensions ».

Beginning in the thirteenth century, however, the antimension was also placed on the consecrated throne. This custom is now preserved in all the Local Orthodox Churches, despite the fact that the rite of consecrating the antimension, printed in the Bishops' Official, is called “The following is how to consecrate the antimensions to the bishop, on them the priest in the church should serve as a priest, even if they do not have a holy meal of relics”. At present, the antimension serves as evidence that Divine services in this church are performed not without authorization, but with the blessing of the bishop; for, according to the testimony of the apostolic husband, St. Ignatius of Antioch: “Only that Eucharist should be considered true, which is celebrated by the bishop or by those to whom he himself will provide it”. Also, the antimension, as it were, announces that even now the Church is not attached to any exclusive building, city or place, but like a ship rushes over the waves of this world, not hoisting her anchor anywhere: her anchor is in Heaven.

According to the practice of the Russian Orthodox Church, a particle of the relics of the holy martyr is sewn into the antimension, which recalls the ancient tradition of celebrating the Liturgy on the tombs of the martyrs. This custom is associated not only with Church history, but also based on the Holy Scriptures. In this case, the Church is guided by the Revelation of St. John the Theologian, who saw an altar in Heaven and "Under the altar of the souls of those who were slain for the Word of God and for the testimony they had"(Rev. 6:9). The practice of sewing up relics into an antimension is unknown to the Greek Church, where it is considered sufficient to have a particle of the relics of a saint on the altar of a temple. The relics of saints were also not sewn into the ancient Russian antimensions.

In ancient times, antimensions were almost square in shape, for example, 35x36, with an image in the middle of the cross. At present, rectangular antimensions approximately 40 × 60 cm in size depicting the burial of the Savior, the instruments of execution and (in the corners of the plate) the four evangelists are more common.

The inscription on the antimension indicates the title and name of the bishop who consecrated it, the date of consecration and the temple for which it is intended, for example: “Officiated by His Holiness Patriarch Alexy II of Moscow and All Russia, years from the creation of the world 7507. from the Nativity of Christ 1999, the month of August on the 8th day. Taught for priesthood in the church of St. Nicholas in Vienna". During the synodal period, the inscription on the antimension also contained the name of the king under whom it was consecrated: “Under the power of the Most Pious Autocratic Great Sovereign Emperor Alexander Nikolayevich of All Russia, with the blessing of the Most Holy Governing Synod, he was clergy by His Grace (name, title, etc.)”. On modern Greek antimensions, the inscription reads: “The altar is divine and sacred, consecrated for the performance of divine mysteries on it in every place of dominion of our Lord Jesus Christ. Consecrated in a sacred temple (name of the temple, name and title of the bishop, date)". In the era of persecution of the Church, the antimension could be signed without reference to a specific temple.

During the Liturgy, vessels for the Eucharist are placed on the antimension.

Iliton , also liton (Greek [iliton] - lit. "wrapping") - silk or linen boards of dark red or burgundy color, used to wrap Antimins. It reminds the believers sir (from the Greek boards), which was wrapped around the head of Jesus Christ in the tomb * .

*“Immediately Peter and another disciple came out (having heard from Mary Magdalene that Jesus had risen), and went to the tomb(burial cave - A.Z.) . They both ran together; but another student(John - A.Z.) Peter fled faster, and came to the tomb first. And, bending down, he saw the sheets lying; but did not enter the tomb. Peter comes after him, and enters the tomb, and sees only sheets lying, and(Greek [sudarion], [sir]) who was at His head, lying not with linen, but specially bundled up in another place. Then another disciple also entered, who had previously come to the tomb, and saw, and believed. For they did not yet know from the Scriptures that He had to be raised from the dead” (John 20:3-9). The whole body of the crucified Jesus was wrapped in burial linens, and perhaps even a head was wrapped in a cloth, as was done, for example, with Lazarus (John 11:44).Also, the Jews had a custom to cover the face of the deceased with a cloth in order to soften the grief of relatives and friends looking at him. In this case, Joseph of Arimathea and Nicodemus, having removed the body of the crucified Jesus from the cross, covered His face with a piece of cloth. Later, in the burial cave, the sir was removed from his face and put aside, and the body was wrapped in a shroud.Evangelist John draws our attention to the fact that if robbers had stolen the body of Jesus, they would have taken it wrapped in linen, and if they had left them, then in complete disorder. In this case, as the original Greek text tells us: the things were lying untouched (with the same folds as they should be when the body is wrapped in them), and the handkerchief was folded separately, which indicates either special care (neatly folded), or to the fact that it was folded exactly as it wrapped around the head of Jesus. In any case, the impression was that the sheets (possibly a handkerchief) lay as if Jesus had evaporated from them. "And John saw and believed"(John 10). This sir is kept in the Cathedral of San Salvador in Oviedo (Spain). It is a piece of linen fabric measuring 84 x 53 cm with traces of blood and ichor. The history of this relic has been known since the 7th century.

The antimension, wrapped in an iliton, which should be larger than its size, is kept on the throne under the Gospel.

Anti-mining lip (Greek [spongos]; walnut lip, iliton lip) - a liturgical object made from sea sponges (sponges (lat. porifera) - a type of aquatic (mainly marine) multicellular animals). The lip is used to collect particles of the Holy Gifts (Holy Bread) from the antimension, diskos and copy, as well as the hands of the clergy after breaking the lamb and after communion. The antimince lip is made in the shape of a circle, soaked in water, then placed under the press. Always kept wrapped with an antimension in iliton. Sponges that have fallen into disrepair are burned and the ashes are placed in a river or an undefeated place.

The antiminous lip symbolizes the lip with which the Roman soldiers gave the crucified Jesus Christ to drink with vinegar. * .

*“There was a vessel full of vinegar. The soldiers, having soaked a sponge with vinegar and put it on hyssop, brought it to His mouth.(John 19:29). "Vinegar" refers to a drink made from water with grape vinegar or sour wine.

Altar Gospel usually a large book with an ornate binding. In ancient times, the Gospel, along with liturgical vessels and vestments, was kept in a special room at the temple - a “vessel” (Greek [skevophylakion]) or “sacristy”, but later the Gospel began to be left on the throne. At some moments of the Divine Service, it is brought out for reading or for worship.

The Liturgical Gospel, as well as the Liturgical Apostle, apart from being divided into chapters and verses, is divided into “conceptions” (Greek [perikopi] - “something separated from all sides”) - numbered logically integral (semantic) passages of the text for reading during the Divine Services. The division into "conceived" was introduced in the 7th century and is based on the practice of reading the Holy Books in the temple. There are “ordinary conceives” - for every day throughout the year, conceived for festive services (for example, at Christmas, at the Epiphany, etc.), for services of especially revered saints, for Divine Services during Great Lent, conceived "for every need"(for Sacraments and requirements) and others. The conception system is designed in such a way that all four Gospels (and the entire Apostle) are read in full during the year. The count of conceptions begins with Easter, opening " New Year» mobile annual cycle. The first gospel conception - " In the beginning was the Word...(John 1:1-17); the first apostolic “I wrote the first book for you Theophilus…”(Acts.1:1-8). In the Gospel according to Matthew, there are 116 church conceptions, according to Mark - 71, according to Luke - 114, according to John - 67. In the Apostle, the conceptions are totally calculated in total, there are 355 of them in total. . entered the canon of the New Testament books after the circle of liturgical readings was formed.

Tabernacle - a vessel that stands on the eastern side of the throne for storing spare Holy Gifts, made, as a rule, of silver or other metal in the form of a small openwork temple with a dome and a cross on top. The Holy Gifts are kept in the temple in case of urgent need for communion of the sick; they are prepared for the whole year ahead for the Divine Liturgy of Great Thursday. In ancient temples, spare Gifts could be stored in a special vessel in the form of a dove, suspended above the throne under the vault of the ciborium (altar canopy (canopy) above the throne).

Altar candles . During the Divine service, two lighted candles are placed on the throne as a reminder of the true Light, which enlightens every person who comes into the world (John 1:9).

Chalice (from Greek [chalice], “chalice, goblet, vessel for drinking”) - a liturgical vessel for the celebration of the sacrament of the Eucharist. As a rule, a chalice is a bowl of a round shape with a long stem and a round base. The first bowls were made of wood; glass and pewter chalices appeared around the 3rd century. Since the 4th century, gold and silver chalices have become widespread. Now chalices are made of silver, gold, tin, or metal alloys that do not produce oxide.

Often the leg has a thickening in the shape of an apple. The chalice is decorated with ornaments, precious stones, images of Jesus Christ, the Virgin, saints.

The chalice is the image and symbol of the cup from which Jesus communed His disciples at the Last Supper: “And he took the cup, and having given thanks, gave it to them, and said, Drink all of you out of it, for this is My Blood of the New Testament, which is shed for many for the remission of sins.”(Matthew 26:27-28; Mark 14:23-24; Luke 22:17,20; 1 Cor. 11:25). Therefore, the cup is treated with special reverence.

Since the chalice is a “receptacle of the Inexhaustible”, it also points to the Mother of God, Who in many church hymns and on some icons is called the “Cup” (for example, the icon “Inexhaustible Chalice”). From here, the chalice marks and even symbolizes the Mother of God, Who contained in Herself the Uncontainable, in Whose womb the human nature of the Son of God was born.

Paten (Greek [discos], “round dish”) - is a small round metal dish mounted on a low leg turning into a wide round stand. A similar vessel in Catholicism is called a paten. The main difference between the eastern paten and the western paten is that the paten has a massive base. I must say that in ancient times diskos did not have legs and stands, representing just round dishes. When they first began to make coasters for diskos, it is not known. However, the stand not only creates certain conveniences when transferring the diskos, but also elevates it (putting it on a pedestal, as it were), designating its spiritual and mysterious height and distinguishing it from the number of worldly vessels that have everyday use.

The diskos is used during the Liturgy. It serves to place the Lamb on it (a quadrangular cuboid core of a prosphora with a seal on top) - which must first form the body of Christ, and then be added to Him, which happens on the same diskos. The diskos is an image of the dish from which Jesus Christ took bread at the Last Supper and applied it to His Most Pure Body. Although nothing is said about this dish in the Gospel, of course, that it was, since bread, especially at festive meals in ancient times, was served only on dishes. According to liturgical interpretations, the paten symbolically depicts the Bethlehem manger, where the born Christ was laid, as well as the Tomb in which Jesus was buried. Due to the double symbolic meaning of the diskos, they try to create images on it that are suitable in meaning to both meanings. So, at the bottom of the diskos, the Divine Infant is depicted lying in a manger, and along the edge of the diskos the words are signed: "Behold the Lamb of God, take away the sins of the world".

Some interpreters of the Liturgy pay attention to the fact that the chalice and paten contain two circles (upper and lower) connected to each other, and consider that this corresponds to two natures in the Lord Jesus Christ, who remain forever in unmerged, but also inseparable unity.

copy ́ (Greek [lonhi]) - in Orthodoxy, a double-edged flat knife (chisel) with a triangular blade (like a spearhead) inserted into a wooden handle. It is used for cutting and crushing the lamb (the cubic part removed from the prosphora, which is attached to the Body of Christ at the liturgy), as well as for removing particles from the prosphora (on the proskomedia).

This item of liturgical utensils symbolizes the spear with which the ribs of the crucified Savior were pierced, who, according to the gospel story, pierced the hypochondrium of the crucified Jesus Christ: “one of the soldiers pierced His ribs with a spear” (John 19:34). According to legend, this Roman warrior was called Longinus. The copy was used at the Liturgy, probably already in the 5th-6th centuries, and possibly even earlier. The mention of him is found in Herman of Constantinople, Theodore the Studite, in Byzantine liturgical manuscripts.

In a spiritual sense, a spear is associated with the Cross of the Lord: like a cross, an instrument of execution became an instrument of salvation; so the spear, being an instrument of death, became an instrument of the saving Providence of God. The warrior plunged the bark into the heart of the Savior “and immediately there came out blood and water” - this was proof that Jesus had died, but at the same time a sign of God's greatest love for the human race. In other words, the spear, like the Cross of Christ, turned from an instrument of death into an instrument of salvation. Hence, the copy participates in the Eucharist, which has the goal of giving the believers eternal life. This understanding was also reflected in the "Following the Passion of an Illness ... with a Holy Spear" contained in the Ribbon. According to it, the priest, with the pronunciation of certain prayers, crosswise overshadows the water with a spear, and then gives it to the sick.

Asterisk (Greek [asteriskos]) - an item of church utensils, which is two metal arcs, which are connected crosswise with a bolt and nut. In the center of their intersection, a star or a cross is usually depicted. An asterisk during the proskomedia is placed on a diskos over the Eucharistic bread and particles taken out of the prosphora. She does not allow the covers to touch the Lamb, and does not allow the particles to mix with each other. As a liturgical symbol, the star is associated with the Star of Bethlehem (see: Matt. 2:9). Also, the asterisk in the folded position indicates the union of two natures in Jesus Christ, and in the expanded position it represents the Cross. Since the service of the proskomedia simultaneously contains memories of the birth and death of Jesus Christ, then, accordingly, the asterisk represents both the union of two natures in Christ (Christmas) and the Star of Bethlehem (indicating the born Savior) and the Cross (Christ came into our world to sacrifice Himself for us).

The introduction of the star into liturgical use is unanimously attributed to Saint John Chrysostom.

Pokrovtsy, covers, robes, air- are used to cover the chalice and paten during the Liturgy. The guards (there should be two of them) are cloth crosses with a square cross. This square center, usually with a hard padding, covers the top of the vessel, and the four ends of the cross go down, covering it on the sides on four sides. Air is cloth rectangular shape approximately 60x80 cm in size. The paten and chalice are covered sequentially, first with small covers, each vessel separately, and then both together are covered with a large one. At the great entrance, the deacon or priest (if serving without a deacon) covers his left shoulder with air. The name air (Greek [calamus]) is given to this cover because, during the Liturgy at the reading of the Creed, the priest blows it over the Holy Gifts, shakes, shakes the air.

The origin of the covers is ancient. The earliest of all came into use were small covers, which were used to protect Eucharistic bread and wine from dust, as well as flies and other flying insects (which is especially abundant in the hot countries of the Middle East). The large cover was introduced into church use later, in the 5th century, already mainly for symbolic reasons. The covers on the proskomedia are symbolized by the veils (diapers) that covered the born Infant Christ, and on the Cherubic one (at the end of the great entrance) the funeral sheets, in which the body of the crucified Christ was entwined.

Liar (from Greek [lavis] - pincers) - a small spoon with a cross at the end of the handle, used in the Byzantine rite to give communion from the chalice to believers. Just like the diskos, chalice and star, the spoon is made of gold, silver, tin or metal alloys that do not give oxide.

The liar depicts those pincers with which the seraphim took a hot coal and touched the lips of the prophet Isaiah, which meant his purification: “In the year of the death of King Uzziah, I saw the Lord sitting on a throne, high and exalted, and the edges of His robe filled the whole temple. Seraphim stood around Him; each of them had six wings: with two each one covered his face, and with two he covered his feet, and with two he flew. And they called to each other and said: Holy, Holy, Holy is the Lord of hosts! the whole earth is full of His glory! ... And I said: woe is me! I died! for I am a man with unclean lips, and I live among the people also with unclean lips, and my eyes have seen the King, the Lord of Hosts. Then one of the Seraphim flew to me, and in his hand he had a burning coal, which he took with tongs from the altar, and touched my mouth and said: behold, this has touched your mouth, and your iniquity has been removed from you, and your sin has been cleansed.. (Isaiah 6:1-7). Hence, ticks are usually depicted on the liar.

Communion of the laity through a spoon also spiritually means that those who believe in Christ are united with God through the Church, which feeds them with spiritual food.

The question of the time of the appearance of the liar is debatable. The Christian writer-historian Sozomen (c. 400-450) in his "Church History" attributes its introduction to John Chrysostom. During the ministry of St. John Chrysostom, a woman took a particle of the Body of the Lord in a scarf home and tried to use it for witchcraft. Upon learning of this, St. John Chrysostom ordered all churches to give communion to the laity by means of a spoon (liar), with which the particles of the Body of Christ are removed from the cup, previously immersed in His Blood and saturated with It. At the same time, it was customary to immediately drink Communion warm water with wine for a clear evidence that every layman really took communion of the Holy Mysteries. However, some modern researchers doubt this. According to the prominent theologian Archpriest John Meyendorff, the spoon appeared in the Byzantine liturgical rite starting from the 7th century. The largest modern researcher of Eastern Christian rites and traditions, liturgist and theologian Robert Taft notes that the first mention of the use of a spoon in Palestine dates back to the 7th century, while Byzantine liturgical sources mention the spoon starting from the second half of the 9th century, but only in the middle of the 11th century. undeniable evidence of its use for the communion of the laity. As far back as the middle of the 12th century, according to the testimony of Patriarch Michael II (1143-1146), some bishops continued to give communion to the laity in a more ancient way - by giving them a particle of the Body of Christ in their hands and raising the cup to their lips.

Some Christians believe that it is unsafe to partake of everyone with one spoon.

Firstly, the apostles and the first Christians, although they did not take communion from a spoon, they took the Body of Christ in their hands, but they drank the Blood of Christ from one cup - all the communicants touched the lips of one common cup. This is a theological argument.

Secondly, here is what church practice says. For example, Deacon Andrei Kuraev said on this occasion: “I am a deacon. After all the parishioners have taken communion, what is left in the cup is for me to drink. Then I have to wash the cup and even this water I cannot pour out - I have to drink it again. From the point of view of hygiene, all the infection that is in my parish, which means that all the infection that is in Moscow, is mine. I can assure you that in the 15 years of my service as a deacon, I have never had an infectious disease. And when I was just a student at the University and at the seminary, then every winter with some kind of filth - acute respiratory infections or flu - lay around for ten days. Basically, what you believe in is what you get.”

And here is what the priest Alexander Grigoriev, rector of the prison church in the name of the Holy Blessed Grand Duke Alexander Nevsky in "Crosses" and the church in the name of St. Nicholas at the Military Medical Academy, says about this: “I have been a subdeacon since 1979. Then I served as a deacon for a long time and saw how many old protodeacons serve... Sometimes a huge number of people took communion from 10 bowls, and then we consumed these bowls. You yourself understand that among the thousands of communicants, there are probably sick people. And our protodeacons, who serve for forty or more years, still consume the remaining Gifts and do not get sick. The whole world serves God, and it costs nothing for Him to subjugate bacteria and microbes.”

Censer . In the worship of the Orthodox Church, a censer is used - a vessel consisting of a bowl and a lid, suspended on chains from the handle, by which the clergyman holds it. Bells are attached to the chains, producing a ringing during censing. The censer is used to burn incense, for which hot coal is placed in it, and frankincense (fragrant wood resin) is placed on top of the coal.

Incense - the burning of incense as a sacrifice to God - is one of the most ancient elements of worship. The custom of censing during Divine services was inherited by the Christian Church from the Old Testament cult. Censing is mentioned many times in the Bible. According to the book of Exodus, censing appeared among the ancient Jews at the direct command of God: “And the Lord said to Moses: Take fragrant substances - nataf, shehélet and galban, half with pure frankincense(Glory to Lebanon - A.Z.) , and make of them incense for incense - a skillfully prepared composition, mixed with salt, pure, sacred. Finely grind these incense and kindle them before the ark of revelation(testament - A.Z.) in the tabernacle of the meeting, where I will make myself known to you. These incense will be a great shrine to you. Do not make such incense for yourselves: let them be holy to the Lord with you.”(Ex. 30:34-37). For this, in the Old Testament Tabernacle, and then in the sanctuary of the Temple, by the command of God, there was an altar of incense (see: Ex. 30:1-6; 40:26-27; 1 Kings 7:48). On it the priests burned incense daily: “Let Aaron burn incense on this altar, every morning when he comes to fix the lamps, and every evening when he comes to light them. This burning of incense before the Lord must be done continually, from generation to generation.”(Ex. 30:7-8). Also in Old Testament times there was a small censer, like a frying pan with a handle or a ladle, with which the high priest entered the Holy of Holies on the Day of Atonement: “Let Aaron take a full censer of burning coals from the altar of censers that is before the Lord, and handfuls of fragrant, finely ground incense, and bring them through the veil into the Holy of Holies; And he will put incense on the fire before the Lord, and the cloud of incense will cover the lid that is over the ark of the revelation.”(Lev.16:12-13).

Incense is spoken of in the Apocalypse: “And another angel came and stood before the altar, holding a golden censer; And much incense was given to him, that he, with the prayers of all the saints, offered it on the golden altar which was before the throne. And the smoke of incense ascended with the prayers of the saints from the hand of an angel before God.(Rev. 8:3-4). Since the visions of the Apocalypse, as scientists suggest, to some extent reflect the liturgical practice of the early Church, it can be assumed that already in the time of John the Theologian, censing was performed during Divine services in Christian communities.

Burning is one of the ways of honoring, reverently worshiping a shrine, whether it be an icon, a cross or a sacred object. According to the teaching of the Church, the honor given to an image goes back to the Archetype. Burning incense in front of the icon of Christ is a tribute to Christ, burning incense before the image of the Virgin or a saint is one of the ways to honor the Virgin or a saint. The priest, however, censes not only the images of the saints, but also all those present in the temple, thereby honoring each person as created in the image and likeness of God. A person in the temple is, as it were, equated with an icon, and incense reminds him that he is called to spiritual perfection, holiness and deification.

If we talk about the symbolic meaning of incense, then in the Holy Scriptures, incense symbolizes prayer:

— "And when the Lamb took the book, then the four animals(Cherubim - A.Z.) and the twenty-four elders fell down before the Lamb, each having a harp and golden cups full of incense, which are the prayers of the saints.”(Rev. 5:8).

— “May my prayer be corrected, like a censer, before Thee”, in the Synodal translation: “Let my prayer be directed, like incense, before Your face”(Ps. 141:2). Just as fragrant smoke easily rises, so sincere prayer should ascend to God. Just as incense has a pleasant smell, so praying with love is pleasing to God.

We must also add that in the Bible a white cloud of smoke marks the Glory of God (Heb. Shekinah) - the sensually perceived presence of the invisible God. For example, Moses met God in a cloud (Ex. 19:9,16; 24:15-18.). God in a cloud led the Jews from Egypt to the promised land (Ex. 16:10;). In the cloud God appeared in the Tabernacle (Ex. 40:34-38). The cloud filled the Temple at its opening, in the time of Solomon (1 Kings 8:10-11). The Jews dreamed of the time when the Messiah would appear on earth, then the cloud of the presence of God would again fill the temple: “Then ... the Glory of the Lord and the Cloud will appear, as it appeared under Moses, as Solomon asked”(2 Mac 2:8). The cloud appeared during the Transfiguration of Jesus Christ (Mt.17:5; Mk.9:7; Lk.9:34-35) and His Ascension (Acts 1:9). And finally, in the cloud, faithful Christians will meet the Lord on the Day of His Second Coming (Matt. 24:30; 26:64; Mark 13:26; 14:62; Luke 21:27; 1 Thess. 4:17).

The prayer that the priest says before the start of incense sounds like this. “We bring you a censer, Christ our God, into the stink(smell - A.Z.) spiritual fragrance, a hedgehog reception in the heavenly(supercelestial - A.Z.) mental(spiritual - A.Z.) Thy altar, lift up(let's go - A.Z.) us the grace of Your Most Holy Spirit".

Summing up, we can say that censing is a recompense of honor; censer smoke symbolizes prayer ascending to God and God's grace descending on those who pray; it is a symbol of the invisible presence of God with us. Therefore, according to tradition, in response to incense, it is customary to bow.

The Russian Orthodox theologian, exegete and liturgist Mikhail Skaballanovich, in his famous work The Explanatory Typikon, says the following about incense: “In all ages and among all peoples, the burning of incense was considered the best, purest material sacrifice to God ... And appearance Nothing is more reminiscent of the grace-filled breath of the Holy Spirit than the smoke of incense. Censing with its purely bodily effect on a person greatly contributes to the prayerful mood of believers..

The censer in the Ancient Church was a ladle with a long handle, and was called "kaceya". The censer on chains appeared in the 17th century.

Liturgical censing is complete when it covers the entire church, and small when the altar, the iconostasis and the people from the pulpit are censed. Burning usually begins from the throne and returns to it, after the burning of the altar and the entire temple, as a sign that the beginning and end of all blessings is God, who is on the Throne.

A special attribute of the episcopal service are dikyrium and trikirium - two hand-shaped curly lamps, into which two or three candles are inserted, respectively. The use of dikiriya and trikiriya at the patriarchal Liturgy dates back to the 12th century. Initially, these lamps were perceived as attributes of teaching dignity, which does not belong to all bishops, but only to kings and patriarchs. Patriarch Theodore Balsamon of Antioch speaks of this in the 12th century, insisting that tsars and patriarchs, the autocephalous archbishops of Bulgaria and Cyprus, as well as those few metropolitans who receive such a right from the tsar, have the right to overshadow the people with lamps.

Subsequently, all bishops began to use the dikirium and trikirium during Divine services. Symbolically, the trikirion is interpreted as an indication of the three Persons of the Holy Trinity, the dikirion - as an indication of the two natures of Jesus Christ. Candles on trikiriya and dikiriya can be connected with the upper ends together, so that a single flame is formed; lamps with crossed candles, the ends of which are directed in different directions, are more common.

The Bishops' Liturgy belongs to ripids (Greek [ripidion] - fan, fan). In the 4th century, they were fans on long poles, designed to drive away flying insects from the Holy Gifts. In the Apostolic Ordinances, the beginning of the Liturgy of the Faithful is described as follows: “Let two deacons on either side of the altar be held from thin skins, or from peacock feathers, or from ripid linen, and quietly drive away small flying insects so that they do not fall into the bowls”. In addition to the listed materials, ripids were also made of parchment and painted with multi-colored paints. Subsequently, when ripids lost their utilitarian significance, they began to be made of wood and metal, covered with gold and decorated with precious stones. Ripids could have different shapes, including the shape of a circle, oval, square, rhombus, eight-pointed star. Ripids are hung over the paten and chalice at the great entrance at the Liturgy, they are taken out in the statutory places of the bishop's service, in processions with the participation of the bishop, and on other important occasions. Ripids overshadow the coffin of the deceased bishop. The ripids symbolize Cherubim and Seraphim and therefore are usually decorated with their images and have the inscription: "Holy, Holy, Holy."

Eaglets are round rugs depicting an eagle soaring over the city. Eaglets are laid under the feet of the bishop during the service so that the head of the eagle is turned in the direction in which the bishop will face. The orlets symbolizes the bishopric (spiritual authority) in the city and locality. The image of an eagle soaring over the city indicates the main function of the bishop, which in Greek is defined by the word [episkopos] - supervising, overseeing, controlling (from [epi] - on, with + [skopeo] - I look); and also to the height of service (the bishop should be an example for the flock), for the ancients believed that the eagle flies higher than all the birds of heaven. Eaglets came into use in Byzantium in the 13th century as an award from the emperor to the Patriarchs of Constantinople. The Byzantine eagle depicted a double-headed eagle - the coat of arms of the empire. On Russian eagles, images of a single-headed eagle became widespread. The Russian ordination order of a bishop, dating from 1456, mentions an orlets, on which the metropolitan should stand at the throne. In the same rank, it is commanded on the platform being built for episcopal consecration to depict "an eagle with one head."

Prosphora.

Prosphora, prosphora (obsolete prosvira; Greek προσφορά - "offering"; pl.: prosphora) - liturgical liturgical bread used for the sacrament of the Eucharist and for commemoration during the proskomidia of the living and the dead. The origin of prosphora goes back to ancient times.

In the Old Testament Temple, in the northern part of the Sanctuary, there was a “Table of showbread” (Num. 4:7) on which 12 showbreads were placed (“offer” - exposure) according to the number of the twelve tribes of Israel (they symbolized Israel). These breads were not leavened (from leavened dough), but unleavened (from dough without leaven) and consisted of two parts (flat cakes), which symbolized earthly and heavenly bread, that is, divine and human. The "bread of the show" had to be placed on the Table every Sabbath in two rows of six (Lev. 24:6). To do this, every Friday 12 loaves were baked in iron molds (during the wandering in the wilderness, baked manna was called the offering bread). Then they were placed in golden molds. On Saturday they were placed on the Table, removing from there the bread that had been lying there from the previous week. The loaves taken from the Offering Table at the end of the week belonged to the priests, who were to eat them only in the holy place. The table was never meant to be empty. The offering bread was always present on the Table, even when the Jews were on their way.

In the Ancient Church, when Christians went to the temple, they brought with them bread, wine, oil - everything necessary for the celebration of Divine services (the poorest brought water), from which best bread and wine were selected for the Eucharist (moreover, all the selected bread was consecrated - it became the Body of Christ), and other gifts were used in a common meal (agape), and distributed to those in need. All these donations were called in Greek "prosphora", i.e. "offerings". All offerings were placed on a special table, which later received the name "altar". Altar in ancient temple was in a special room near the entrance, then in the room to the left of the altar, and in the Middle Ages it was moved to the left side of the altar space. The name “altar” was given to this table because donations were placed on it, and also a bloodless sacrifice was made.

Deacons received offerings. The names of those who brought them were entered into a special list, which was proclaimed with prayer during the Eucharist after the consecration of the Gifts. Subsequently, only the bread used to celebrate the Liturgy began to be called prosphora. They began to take out particles from it in order to remember those who brought it. Still later, the prosphora took on a certain shape, and an imprint of a cross appeared on them.

Nowadays, prosphora is made from a sour, risen dough consisting of three things: wheat flour with sourdough, water and salt. This is done because the Lord Jesus Christ Himself for the celebration of the Eucharist, as the Greek text conveys to us Holy Scripture took [artos] - "leavened bread", "raised bread", "leavened bread", and not [azimon] - "unleavened bread", "unleavened bread", "bread without leaven". And when he called himself “the Bread of Heaven”, “the Bread of Life”, he also used the word [artos] (John 6:32-58). The apostles also used leavened bread at the Eucharist (Acts 2:42, 46; 20:11; 1 Cor. 11:23-28; 10, 16, 17). According to St. Simeon of Thessalonica: “Three things are in bread, in accordance with the tripartite nature of the soul and in honor of the Trinity”. The prosphora should be round (a symbol of eternity) and consist of two parts (two cakes) that are made from dough separately from one another and then joined together, sticking one to the other - this indicates the two natures of Jesus Christ - Divine and human, which remain forever in unblemished, but also inseparable unity. If the prosphora is the Mother of God or in honor of a saint, then in this case the prosphora means human nature, consisting of a soul and a body. On the upper part of the prosphora, images are made (for this special carved seals are used) of a cross with the Greek inscription IΣ XΣ ​​NIKA (Jesus Christ conquers) or the image of the Virgin or some saint.

For proskomedia, five prosphora are used in remembrance of the miraculous feeding of more than five thousand people by Christ with five loaves (John 6:1-15). Before the church reform of Patriarch Nikon, seven prosphora were used on the proskomedia. In our time, seven prosphora are used in bishops' Divine Liturgy, and this is also in remembrance of the gospel miracle of the feeding of four thousand people by Christ with seven loaves (Matthew 15:32-38). In the Greek Orthodox Church, instead of five separate prosphora, one large prosphora with a five-piece seal is often used. An unlimited number of prosphora can be added to these obligatory prosphora, from which particles are taken out for the living and the dead, while reading the names from notes transmitted by individual believers.

The main part of the temple is altar. In the altar, the clergy celebrate Divine services and there is the holiest place in the whole church - the holy throne, on which the sacrament of Holy Communion is performed. Altar sits on a hill. It is higher than other parts of the temple, so that everyone can hear the service and see what is happening in the altar.

Throne a specially consecrated quadrangular table is called, located in the middle of the altar and decorated with two clothes: the lower one is white, made of linen, and the upper one is made of more expensive matter, mostly brocade. On the throne, mysteriously, invisibly, the Lord Himself is present as King and Lord of the Church. Only clergymen can touch the throne and kiss it.
On the throne are: the antimension, the Gospel, the cross, the tabernacle and the monstrance.

Antimins called a silk scarf (shawl) consecrated by a bishop, with the image of the position of Jesus Christ in the tomb and, of course, with a particle of the relics of a saint sewn on the other side, since in the first centuries of Christianity, the Liturgy was always performed on the tombs of the martyrs. Without an antimension, it is impossible to celebrate the Divine Liturgy (The word "antimension" is Greek, meaning "in place of the throne").
For safety, the antimension is wrapped in another silk plat, called orton. He reminds us of the sir (plate), with which the head of the Savior was entwined in the coffin.
On the antimension itself lies a lip (sponge) for collecting particles of the Holy Gifts.
Gospel, this is the word of God, considering our Lord Jesus Christ.
Cross, this is the sword of God, with which the Lord defeated the devil and death.
tabernacle called the ark (box), in which the Holy Gifts are stored in case of communion of the sick. Usually the tabernacle is made in the form of a small church.
Pyramid called a small ark (box), in which the priest carries the Holy Gifts for communion of the sick at home.
Behind the throne is menorah, that is, a candlestick with seven lamps, and behind it an altar cross. The place behind the throne at the easternmost wall of the altar is called mountainous (high) place; it is usually made sublime.
To the left of the throne, in the northern part of the altar, there is another small table, also decorated on all sides with clothes. This table is called It prepares gifts for the sacrament of communion.
On the altar are sacred vessels with all their accessories, namely:

1. Holy Chalice, or chalice into which wine and water are poured before the Liturgy, which is then offered, after the Liturgy, into the blood of Christ.
2. Paten- a small round dish on a stand. Bread is laid on it for consecration at the Divine Liturgy, for its transformation into the body of Christ. The diskos marks both the manger and the tomb of the Savior.
3. asterisk, consisting of two metal small arcs connected in the middle by a screw so that they can either be folded together or moved apart crosswise. It is placed on the diskos so that the cover does not touch the particles taken out of the prosphora. The asterisk marks the star that appeared at the birth of the Savior.
4. copy- a knife, similar to a spear, for taking out a lamb and particles from prosphora. It marks the spear with which the soldier pierced the ribs of Christ the Savior on the Cross.
5. liar- a spoon used for the communion of believers.
6. Sponge or boards - for wiping vessels.
Small covers, which cover the bowl and diskos separately, are called covers. The large veil that covers both the cup and the paten together is called air, signifying the airy space in which the star appeared, which led the Magi to the manger of the Savior. All the same, together the covers depict the veils with which Jesus Christ was wrapped at birth, as well as His funeral sheets (shroud).
All these sacred objects are not to be touched by anyone except bishops, priests and deacons.
There is also a ladle on the altar, in which, at first, proskomedia, wine and water are served for pouring into the holy cup; then, before communion, warmth is supplied in it ( hot water), and in it a drink is taken out after communion.
In the altar there is also a censer or censer - a vessel fastened on a chain that spreads fragrant smoke - incense (incense). Incense was established in the Old Testament church by God Himself. Burning in front of St. throne and icons expresses our respect and reverence for them. Incense addressed to those who pray expresses the wish that their prayer be fervent and reverent and easily ascend to heaven, like censer smoke, and that the grace of God overshadow the believers as much as censer smoke surrounds them. Believers must respond to incense with a bow.
The altar also contains dikyrium and trikirium used by the bishop to bless the people, and ripids.
Dikiriy called a candlestick with two candles, signifying two natures in Jesus Christ - Divine and human.
Trikiriem called a candlestick with three candles, signifying our faith in the Holy Trinity.
Ripids or fans are called metal circles attached to the handles, with the image of cherubs on them. The deacons wave with ripides over the gifts as they are consecrated. Previously, they were made from peacock feathers and were used to protect St. Gifts from insects. Now the breath of ripid has a symbolic meaning, it depicts the presence of heavenly forces during the celebration of the sacrament of Communion.
On the right side of the altar there is a sacristy. This is the name of the room where the robes are kept, i.e. the sacred clothes used during Divine services, as well as church vessels and books, according to which Divine services are performed.
Before icons and lecterns there are candlesticks on which believers put candles. Parishioners take candles in a candle box - a special place at the entrance to the temple. A lit candle means our fiery love for God, the Most Holy Theotokos and all the saints to whom we turn with prayers.
In a special place of the temple (usually on the left side), an eve is set up - a small table with the image of the Crucifixion and cells for candles, which believers put for the repose of loved ones, relatives and friends.
In the middle of the temple, above on the ceiling, hanging chandelier, i.e. a large candlestick with many candles. The chandelier is lit at the solemn moments of worship.

In contact with

In this list, it is grouped by location within the temple.

Altar part

Throne

• - in an Orthodox church, a table located in the middle of the altar, which is covered with vestments. He puts on two clothes: the lower one is linen, called katasarkiy or srachitseyu(symbolically represents the burial shrouds of Jesus Christ - the shroud), entwined with a rope, and in the upper - brocade, called indium (indition) as a reminder of the solemn attire of the Lord as the King of glory. A particle of holy relics is placed on the throne in a special reliquary. An antimension, a gospel, an altar cross (usually two), a tabernacle and an icon lamp are placed on the throne. In cathedrals and large churches, a ciborium is installed above the throne (a canopy in the form of a dome with a cross).
• - boards with a particle of the relics of an Orthodox saint sewn into it and the inscription of the bishop. For safety, the antimension is wrapped in another silk plat, called orton. It symbolizes the sir (plate), with which the head of the Savior was entwined in the coffin. Together with the antimins, a sponge (antimins lip) is wrapped in the liton to collect particles of the Holy Gifts. In the Latin tradition (both Catholics and Protestants), the corporal corresponds to the iliton.
• Altar Gospel
• Altar cross - a medium-sized crucifix, which is placed on the tabletop of the throne.
• The tabernacle is a sacred vessel in which the Holy Gifts are stored - the Body and Blood of Christ, used for communion. In Orthodox churches, the tabernacle is always kept in the altar on the throne and is called the kivot.
• Lampada, kandilo- a large portable candlestick, taken out by a deacon or priest during the small and great entrances of the liturgy, and also used in the bishop's service. It differs from the lamps lit in front of the icons.
• Kivory, altar canopy - a canopy over the altar on the columns.
• The altar cross is a large crucifix that is placed on the floor next to the altar.
• A seven-candlestick is a large candlestick that is placed on the floor next to the throne.
• Altar candles
• The monstrance is a portable box for taking out of the temple.
• Ripida is a prototype of a fan, usually in the form of a metal or wooden circle, a rhombus or a star on a long handle.

Altar

It is located to the left of the throne, in the northern part of the altar. This is a small table decorated with cloth. This table is called the altar. On it, gifts are prepared for the sacrament of communion - a proskomidia is performed. On the altar are the following items:

• - a sacred vessel for wine/Blood of Christ.
• Discos - a sacred vessel, a dish on a stand for bread / Body of Christ
• An asterisk is a sacred vessel, two metal arcs placed on top of the diskos so that the cover does not touch the particles taken out of the prosphora.
• - a sacred vessel, a knife, for taking out a lamb and particles from prosphora.
• A liar is a sacred vessel, a spoon used for the communion of believers.
• Sponge or boards - for wiping vessels.
• Pokrovtsy - two small cloth plates (covers), which cover the bowl and diskos separately.
• Air is a large cloth cloth (veil), which covers the bowl and paten together.
• Ladle - in it, at first, proskomidia, wine with water for pouring into the holy cup is served; then, before communion, warmth (hot water) is supplied in it, and a drink is taken out in it after communion.

Also on the altar

• Censer - smoker on a chain; censer- with a handle.
• Dikiriy and trikiriy - remote candlesticks for two and three candles, respectively. During the divine service, the bishop blesses the worshipers with the dikiri and trikiri. Candles placed in dikirias and trikirias are called two-woven, three-woven, autumn or autumn candles. Ripida, fan- metal circles with the image of cherubs attached to the handles. Deacons blow with ripides over the gifts during their consecration.
  • Stand for Dikirium-Trikirium- special table

Sacristy

A place in the altar or a separate room. Stored here are unused this moment vestments, church utensils and liturgical books.

• Wedding crowns
• Cropilo
• Easter lantern
• Baptismal box

Vessels

• Sacred vessels - a type of church utensils (see).
• Casting dish - on which objects for communion are installed
• All-night dish
• oil bottle
• Water bowl
• Jug for ablution with a tray
• Ladle pouring
• Seal for prosphora
• candle extinguisher

In addition, obsolete or rarely used:

• Lithium instrument - rarely used.
• Panagiar - out of use.
• Tarel - out of use.

Chamber of Peace:

• • Alavaster - a vessel for the transfer of the world
  • Vessels for storing myrrh - jugs

Textile

• Altar vestments - - fabrics used to decorate and protect the altar: altar cover, antimension, frontal. In Orthodox churches, the altar can be covered with a catapetasma curtain.
• Orlets - a carpet that is laid under the feet of the bishop.
• Veil - a board that was hung under the icons of the lower row of the iconostasis, as well as under especially revered icons that stood in the temple on a separate pedestal or in an icon case.
• The shroud is a large-sized cloth with an embroidered or pictorial image of Jesus Christ lying in the tomb or the reposed Mother of God.
• Robe - a cover on the throne, the altar and lecterns, a cover on the chalice, as well as the upper part of the priestly vestment (phelon or kazula). Vestments are stored in special altar rooms - sacristies. Banners - can be made of more durable materials.
  • For robes of the priesthood, see Colors of liturgical vestments

Photo gallery

Other temple

• Icons and iconostasis
• Font

• Analoy - a high quadrangular table with a sloping top used during worship; sometimes it's complicated.
• Candle box - at the entrance to the temple
• Eve - a small table with the image of the Crucifixion and cells for candles, which believers place for the repose of loved ones, relatives and friends.
• Lithium table
• Requiem table. A lid with holes for candles is installed on top of it.
• Benches
• seats

• Eleinik - a lamp for an icon or icon case, placed in front of the images.
• Chandelier - a large ceiling candlestick with many candles, lit at the solemn moments of worship.
• Candlesticks - in front of the icons.

reliquaries

• Ark - a small box or casket for storing religious relics.
• Relic - the general name of containers for storing particles of relics.
• Cancer - an ark with the relics of saints, usually made in the form of a coffin.
• Encolpion - a small ark of a rectangular, round or cruciform shape

Construction Materials

Petr Kravets

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Church utensils are accessories that are used in an Orthodox church and have a symbolic meaning for believers. All items are stored in different places of the temple, at the altar, near the throne, the throne itself, in the altar, in the altar or in the sacristy. The sacristy, a pantry for church utensils, is also called a vessel guardian.

In the temple service, many objects are used that have no sacred meaning. For example, a chandelier, a chandelier in a church. In large rooms, there may be several. The role of the chandelier is ritual - during worship they designate especially significant places in a solemn ceremony. Usually candles or small lamps were placed in them, but now electricity is used.

Also church utensils include shandals, special candlesticks. They are shaped like a dish and have many small holders for thin candles, which are used by the parishioners. In the middle of the shandala there is an oil lamp that keeps the fire going. This emphasizes the perimeter of the icon and the altar; believers can put a candle in front of the image. Candles are lit from the lamp with oil, which is located in the center.

The utensils stored in the altar area are diverse, as they are used in different ceremonies - deacon's service, bishop's or priestly. The most significant is the censer, a bowl on several chains. This device is used for burning incense, when the entire temple room is fumigated with traditional incense.

Of other types of significant utensils, one can note the chalice and the cover, the spear and dikos, the star and the liar. This is the Eucharistic set used in a special service - the Eucharist. A chalice is a large bowl in the shape of a goblet with Eucharistic wine. Bread is put in discos, this is a big dish. The spear is a knife that cuts bread.

The parishioners are communed with the Eucharistic gifts with a liar. The diskos is covered with a star, on top of which a fabric cover is placed, a coverlet. There are other items of church sacraments, altar crosses, special vessels and other ritual things.

Sacristy

The church pantry, sacristy, is usually made a separate room. The vestments and vestments of the clergy are kept there, as well as various vessels from church utensils. The person responsible for storage in the sacristy is called the sacristy, and in cases cathedral the sacristan becomes the church sacristan.

Another name for the sacristy is a vessel guardian, since various ritual containers are kept in storage inside. They make these rooms in the altar or in small neighboring rooms, so as not to clog the altar with a small church space. The closet stores the vestments of the priests, which are not used, as well as icons, books or utensils.

Also in the sacristy are kept: banners, Easter lanterns, baptismal boxes, marriage crowns, lithic pots, jugs and ladles for ablution, plates, sets for unction, prosphora seals, extinguishers for candles. In some cases, rarely used ancient objects can be found in the form of a panagir, dishes for washing feet, a cauldron for boiling the world, or an alabaster for storing it.

There are many Orthodox churches in Russia, so church utensils are mass-produced. Many factories and plants, private workshops offer a wide range of such products. The official manufacturer of the Moscow Patriarchate is Sofrino, an enterprise within the diocese. This plant is located in the Moscow region and serves Russia and abroad.

There are a number of internal restrictions among the clergy, prohibiting the purchase of utensils in places other than Sofrino. Representatives of the clergy often complain about the high cost of utensils and not always the appropriate quality. There are a number of alternative industries that produce utensils with excellent characteristics. They are located in different regions of the Russian Federation, but Moscow is considered the main place of manufacture.

Conclusion

Church utensils include several dozen items that are necessary for certain rites or services. Orthodox Church. Some of them are actively used, others are outdated and out of use, but are kept as a memory and part of the history of the church. Storage in the temple is handled by a special person who knows the value of each item. Therefore, it is he who is engaged in the arrangement of the pantry, sacristy. There are no peculiarities in the placement of objects inside the sacristy.