Eastern Orthodox church architecture: Difference between revisions

These churches were in origin "martyria" focused on the tombs of the [[saint]]s—specifically, the [[martyr]]s who had died during the persecutions of Christians, which only fully ended with the conversion of the [[Emperor Constantine]] (AD 337). They copiedare [[pagan]] tombs and wereusually roofed over by a dome which symbolised [[heaven]]. The central dome was then often surrounded by structures at the four points of the compass producing a cruciform shape—these were themselves often topped by towers or domes. The centralised and basilica structures were sometimes combined as in the church of [[Hagia Sophia]] in [[Constantinople]] (construction began in AD 360). The basilican east end then allowed for the erection of an [[iconostasis]], a screen on which icons are hung and which conceals the [[altar]] from the worshippers except at those points in the liturgy when its doors are opened.

In the [[Russian language]] (similar to other [[East Slavic languages]]) a general-purpose word for "church" is ''tserkov'' (церковь). When spoken in an exalted sense, the term ''khram'' (Храм), "[[temple]]", is used to refer to the church building as a Temple of [[God]] ''Khram Bozhy'' (Храм Божий). The words "church" and "temple", in this case are interchangeable; however, the term "church” ({{lang-langx|el|εκκλησία}}) is far more common in English. The term "temple" ({{lang-langx|el|ναός}}) is also commonly applied to larger churches. Some famous churches which are occasionally referred to as temples include [[Hagia Sophia]], [[Saint Basil's Cathedral]], the [[Cathedral of Christ the Saviour (Moscow)|Cathedral of Christ the Saviour]], and the [[Temple of Saint Sava]].

The [[narthex]] is the connection between the church and the outside world and for this reason [[catechumen]]s (pre-baptized Orthodox) and non-Orthodox are to stand here (note: the tradition of allowing only confirmed Orthodox into the nave of the church has for the most part fallen into disuse). In [[monastery|monastic churches]], it is usual for the lay people visiting the monastery to stand in the narthex while the monks or nuns stand in the nave. Separating the narthex from the nave are the [[Royal Doors]] (either because Christ passes through them in the liturgy, or from the time of the [[Byzantine Empire]], when the emperor would enter the main body of [[Hagia Sophia]], the Church of Holy Wisdom, through these doors and proceed up to the altar to partake of the Eucharist). On either side of this portal are large brass candlestands called ''menalia'' which represent the pillars of fire which went before the Hebrews into the promised land.

The iconostasis, also called the ''τεμπλον/templon'', it is a screen or wall between the nave and the sanctuary, which is covered with icons. There will normally be three doors, one in the middle and one on either side. The central one is traditionally called the ''Beautiful Gate'' or ''[[Royal Doors]]'' (either because Christ passes through them in the liturgy, or from the time of the [[Byzantine Empire]], when the emperor would enter the main body of [[Hagia Sophia]], the Church of Holy Wisdom, through these doors and isproceed up to the altar to partake of the Eucharist). On either side of this portal are large brass candlestands called ''menalia'' which represent the pillars of fire which went before the Hebrews into the promised land. Royal doors are only used by the clergy. There are times when this gate is closed during the service and a curtain is drawn. The doors on either side are called the ''Deacons' Doors'' or ''Angel Doors'' as they often have depicted on them the Archangels Michael and Gabriel. These doors are used by deacons and servers to enter the sanctuary.

*[https://www.goarch.org/-/house-of-god-what-s-inside-an-orthodox-church- House of God] {{Webarchive|url=https://web.archive.org/web/20170524034751/https://www.goarch.org/-/house-of-god-what-s-inside-an-orthodox-church- |date=2017-05-24 }} by Rev. Thomas Fitzgerald {{in lang|en}}