The rites of the church. Prayer chants. A new temple was consecrated on the territory of the Sretensky Monastery On other existing rites of prayer singing

Another one has been added to the host of temples of the Old Believer Church. Friday, August 17, in the Ural village Staroutkinsk consecrated. On a significant day, Christians from all over Ural diocese and even guests from Nizhny Novgorod.

I look around and do not stop admiring the beauty, these beautiful distances, - said His Eminence (Titov), ​​Metropolitan of Moscow and All Rus', after the end of the service.

… The wonderful distances that Vladyka speaks about really open here in all directions — both from the altar and from the porch. So this temple is located - on a mountain, visible from everywhere. According to the community trustee Alexey Syukosev, the authorities did not "murizhili" the local Old Believer community and offered a place that turned out to be ideal ... Alexei himself was deservedly in the spotlight that day, because - we must pay him his debt and bow to the earth - on his enthusiasm, with the involvement of several caring Staroutkintsy, he built the temple literally for a little over a year. It's hard to believe, but the icons for the iconostasis of the newly built church were painted longer than the building of the house of God itself!

The celebration, as usual, began here on the eve of the day of consecration - on Thursday afternoon, residents of the village and guests met Vladyka Korniliy with the accompanying protodeacon and reader, who arrived from Yekaterinburg, where they rested after their arrival. A ceremonial vespers, a leisurely dinner at a local cafe, where a fasting but very tasty table was laid for the bishop and guests - the day ended with conversations about the progress of construction, about the difficulties that the community, spiritually supported by the archpriest, had to overcome Mikhail Tataurov, dean of the Old Believer parishes of the Sverdlovsk region.

Among those who at 7:00 met the bishop at the walls of the temple was the head of the local administration Sergey Kuzovkov. He did not just come and go, putting a "tick" in this matter, as many in power usually do.

In the temple, together with the Old Believers - he himself does not belong to the community of believers, but with great respect for the Old Orthodox Christians who live and develop their parish in the territory entrusted to him - with a short break, he stayed until evening, until the very end of a long service, which is quite a lot surprised the lord. But it was later, but for now the ceremonial consecration began.

The weather in the morning completely deteriorated - on the day of the Metropolitan's arrival in Yekaterinburg, it seemed that the heavens had mercy and parted, giving everyone a magnificent sunset. But weather forecasters warned and were right: on Friday Staroutkinsk was enveloped in gloom, so much so that the rain that day was one of the main "actors". And, when the Old Believers left the temple to go through the procession, the abyss of heaven opened up.

... It is dark in the temple, dim light penetrates through small windows. But there are no designers' mistakes in this, nor the desire of the community to save money. "" already wrote that it was decided to install small windows here for anti-vandal reasons. And, due to the fact that there is a massive foundation under the temple, you can’t just get close to the windows from the street.

If it were my will, I would even make a temple without lamps, because we are Old Believers, and our ancestors had candles instead of lighting fixtures, - Alexey Syukosev laughs.

Today he is in great demand - either giving interviews to journalists who specially came from Yekaterinburg to talk about an event significant not only for the Urals, but for all Russian Old Believers, or solving household problems, or helping to complete preparations for the festive dinner. This is also his holiday - he, the builder, took on himself ... a feasible burden. Built a temple. Of course, not one - in the community he has everything, everyone is helpers, prayer books, hard workers.

Elizaveta Fyodorovna Gorbunova- 95 years old. Despite her advanced age, she is among the worshipers. She doesn’t sit, she stands, she rejoices that she has lived to see the day when the temple becomes a full-fledged building for worship.

A few guests - rarely anyone was able to escape 120 kilometers from Yekaterinburg on a working day - they are surprised at the simplicity, but sincerity and sincerity of the celebration. This is how it should be, and not otherwise!

The rain is not accidental - it would be sunny, during the service people would go out for a walk around the temple, look around the surroundings, and the precipitation seems to make us understand how important it is to be inside the church being consecrated on this day, - rightly notes the kliroshanin Evgeny Doronin who came here from the village of Baranchinsky.

In the newly consecrated church, after a short break, the Liturgy begins - decorously, with beautiful singing: the kliros are strictly divided on this day into men's and women's. But when, at the end of the service, the Metropolitan Vladyka's long life is performed by the combined choir, the temple trembles.

Congratulating a handful of those gathered on the holiday, Metropolitan Cornelius also notes the temporary rector of this temple, and all the same Alexei.

I watched this temple four years ago, when work here was just beginning, and I see it now - I am glad that colossal work has been invested, and it is not in vain, - says Vladyka. - Of course, there is something to finish, and I would ask Sergei Yakovlevich, as a representative of the authorities, to contribute to the improvement of the area around the temple.

Remembering St. Vladimir, in whose honor a temple was consecrated for the first time in the modern history of the Old Believer Church, the metropolitan noted that the prince was, in fact, the first Old Believer in Rus'. And, developing the theme, he remarked:

Unlike the New Believers, we have gone through our entire history without changing anything, without betraying anyone, and without splitting anything”…

My work is not as big as it seems—father responded Mikhail Tataurov. — I would say that work is just beginning now — we need to strengthen faith in Staroutkinsk and involve the population of nearby territories in the community.

The head of the village promised to assist the Old Believers - of course, as much as it would be in the power of the local authorities.

Sergei Kuzovkov gratefully accepted a memorable gift with a kind inscription from the primate of the Church, and the trustee of the church, it seems, was even at a loss when Vladyka invited him closer to the pulpit and thanked him for the great work of creation, which certainly leads to the Kingdom of Heaven...

To answer these questions, we should start with the most obvious, it would seem... Any first-grader will tell us that an Orthodox church is a place where people pray to God.

The Lord granted us to live in those times when the domes of churches can be seen in every district of the city, especially in the center, and moreover, the entrance to these churches is free for everyone. “But wait,” some will object to us, “is it really necessary: ​​to go to church, to stand among the crowd that crowds you and at certain moments ask everyone for the same thing? I’m calmer at home, sometimes I’ll light a candle there in front of the icon, pray in my own words about one thing, about another - God will hear me anyway ... ”.

Yes, quite right, the Lord hears everyone who calls on Him in truth, as the words of the Apostles say, but there is a huge difference between these two things.

The Monk Joseph Volotsky in his work “The Illuminator” writes: “It is possible to pray at home - but to pray as in a church, where there are many fathers, where singing is unanimously exalted to God, where there is unanimity, and consent, and the union of love, is impossible.

At this time, O beloved, not only people cry out with a trembling voice, but also angels fall down to the Lord, and archangels pray ... And Peter was delivered from prison by a prayer: “Meanwhile the church prayed diligently to God for him” (Acts 12, 5). If church prayer helped Peter, how can you not believe in its power, and what answer do you hope to receive?

Therefore, the temple is a place of special presence of God. Yes, we are talking about the Creator in prayer to the Holy Spirit, that He “abides everywhere and fills everything with Himself” (“... who is everywhere and fills everything ...”), however, it is obvious that His presence in the hypermarket, where distracting music is constantly playing, tangibly different from the presence in the temple, where a great praise is performed to Him.

“Let Your eyes be open to this temple this day and night, to this place, about which You said:“ My name will be there, ”King Solomon once prayed, having built the Lord’s first temple in Jerusalem (1 Kings 8:29). The same words are pronounced aloud by the bishop during the rite of the great consecration of the temple. During this sacrament, something very reminiscent of the holy Mysteries performed by God over man takes place.

The gates of the altar are closed and not a single candle in the temple is still burning. The clergy prepare the altar behind the Royal Doors and, just as nails were driven into the hands and feet of Christ, so they drive them into the four corners of the altar, pouring after that a fragrant composition that quickly hardens in the air.

The future throne is washed with water and wine, consecrated by the prayer of the bishop, mixed with incense, as a sign of memory that from the Wound of Christ, when He was pierced on the Cross by the centurion Longinus, Blood and water flowed ...

The throne is anointed with chrism - the same chrism through which the Holy Spirit descends on all Christians immediately after Baptism. The acquisition of the Holy Spirit, according to the words of St. Seraphim of Sarov, is the goal of the Christian life. Such chrismation is performed in the future also over the walls of the temple. It is surprising that myrrh, prepared exclusively for the performance of the Sacrament over a person, is used here, consecrating inanimate objects. It is this sacrament that gives rise to that inexpressible difference between an ordinary building and a temple, the house of the Almighty Lord. Thanks to him, even churches that are dilapidated and defiled by years of atheism retain this atmosphere of prayer that was once performed in it ...

An important point is that a piece of the martyr's relics is necessarily laid at the foundation of the throne. This is continuity from antiquity: for the first three centuries after the Nativity of the Savior, being persecuted, Christians performed their most important sacred act - the Divine Liturgy - in catacombs, underground burials.

And they certainly did this over the tombs of those who, with their lives, even before death, testified about the incarnate Savior that He conquered death. After all, this is how the word martyr was originally translated from the ancient Greek language - a witness.

The logic of the ancients was surprisingly simple and elegant: there is no more worthy place on earth for the Body and Blood of the Lord to reside than the relics of those who suffered for Him. That is why, to this day, the sacred Liturgy is celebrated on the relics of the martyrs, embedded in the foundation of the throne, and it is precisely for this reason that before the moment of the service, when the Cherubic Hymn will be sung and the bread and wine will be transferred from the Altar to the Throne, the priest fully opens the antimension - a special plate lying on the throne, which also contains a piece of the relics of the martyr of Christ. It is here that bread and wine will become the Body and Blood of God incarnate.

The relics, before being laid at the foundation of the throne, are solemnly worn out by the bishop together with all the clergy from the church, and a procession is made around the newly consecrated church.

The procession stops on the street in front of closed gates, behind which there is only a church choir - these people represent the angelic army, which, seeing Jesus Christ on the day of His glorious Ascension to Heaven, wondering about the mystery of the Incarnation, asked with the words of the Psalm: “Who is this King of glory? » and heard the answer: "The Lord of hosts, He is the King of glory!" Such a dialogue is also taking place here, between the bishop and the choristers, in memory of those events.

And only at the end of the sacrament, the bishop lights the first candle in the temple, the fire from which spreads to all the other candles. Then the first liturgy is performed, after which the temple begins to live a new liturgical life.

As we can see, the consecration of the temple is not only a symbolic action, it also has a very important spiritual significance. The very place where people gather in the name of the Lord becomes partaker of the grace of the Holy Trinity. Therefore, just as a person, through the Sacrament of Baptism and Confirmation, according to the word of the Apostle Peter, is chosen to be the inheritance of the Lord (1 Pet. 2:9), so the Orthodox church becomes a special place for the presence of God on Earth.

Deacon Daniel Maslov

Photo by Antony Topolov/ryazeparh.ru

“My house is a house of prayer” (Luke 19:46)
CHURCH CONSOLIDATION OF THE TEMPLE BY THE BISHOP

The consecration, or "renewal," of the temple. A built temple can be a place for the celebration of the Divine Liturgy only after its consecration. The consecration of a temple is called “renovation,” because through consecration the temple becomes holy from an ordinary building, and therefore completely different, new. According to the rules of the Orthodox Church (IV Ecumenical Sob., 4th rights), the consecration of the temple must be performed by the bishop.

Prayers and rites of temple consecration raise our eyes from temples made by hands to temples not made by hands, members of the spiritual body of the Church, which are all faithful Christians (2 Cor. 6:16). Therefore, during the consecration of the temple, something similar is done to what is done for the consecration of each person in the sacraments of baptism and chrismation.

The consecration of the temple, performed by the bishop, is the most solemn.

Preparing for the consecration of the temple. On the eve of the day of consecration, relics are brought to the newly created temple. The holy relics are placed on a diskos under a star and a cover in front of the image of the Savior on a lectern, and a lamp is lit in front of them.

On the very day of the consecration of the temple (before the ringing), the relics are carried with reverence to the nearby temple and placed on the throne. If there is no other church nearby, then the relics stand in the consecrated church in the same place near the local icon of the Savior. On the very day of the consecration of the temple, the clergy participating in the consecration of the temple, put on all the sacred clothes, and on top of these clothes, to protect them, they put on white protective zapons (aprons) and gird them.

The rite of consecration of the temple includes:

arrangement of the throne (holy meal);

washing and anointing him;

the vestment of the throne and the altar;

consecration of the walls of the temple;

transfer and position under the throne and in the antimension of relics;

closing prayers, a brief litia and dismissal.

The device of the throne is done in this way. First of all, the bishop, having blessed his co-servants, sprinkles the pillars of the altar with holy water and waters its corners with boiling wax paste in the form of a cross, and the priests cool the wax paste with the breath of their lips. Wax, otherwise mastic (i.e., a composition of wax, mastic, crushed marble, dewy incense, aloe and other fragrant substances), serving together with nails as a means for attaching the board of the throne, at the same time marks the aromas with which the body was anointed Savior taken down from the Cross.

After a brief prayer that the Lord would grant the consecration of the temple without condemnation, the bishop sprinkles holy water on the upper board of the altar on both sides of it, and it rests on the altar pillars while singing (in chorus) the 144th and 22nd psalms. Then the bishop sprinkles four nails and, putting them into the corners of the altar, fixes the board on the altar pillars with stones, with the help of the clergy.

After the approval of the throne, for the first time the royal doors, which are still closed, are opened, and the bishop, facing the people, kneeling together with the faithful, reads a lengthy prayer at the royal doors, in which, like Solomon, he asks the Lord to send down the Most Holy Spirit and sanctify the temple and the altar this, so that the bloodless Sacrifices offered on it may be accepted into the heavenly altar and bring down upon us the grace of heavenly overshadowing from there.

After the prayer, the royal doors are closed again and the great litany is proclaimed, with petitions for the consecration of the temple and the altar attached. This ends the first part of the rite of consecration of the temple - the arrangement of the holy meal.

Washing and Anointing of the Throne holy world. After approval, the throne is washed twice: the first time with warm water and soap, and the second time with rose water mixed with red wine. This and the other ablution is preceded by a secret prayer of the bishop over water and wine for the blessing of the Jordan and the grace of the Holy Spirit to be sent down on them for the consecration and completion of the altar. When washing the throne with water, the 83rd psalm is sung, and after washing the throne is wiped with towels.

The secondary washing of the throne consists in the threefold cross-shaped pouring of red wine mixed with rose water (rhodostamnaya) on it. At each pouring of mixing, the bishop says the words of the 50th psalm: “Sprinkle me with hyssop and I will be cleansed: wash me and I will be whiter than snow,” and after the third pouring, the remaining verses are read until the end of the psalm. The priests grind the roodostamna, rubbing it with their hands on the upper board of the altar, then each priest wipes the “meal” with his lip.

After washing the meal, the bishop, with the blessing of the name of God, proceeds to the mystical anointing of it with holy chrism. First, he depicts the World with three crosses on the surface of the meal: one in the middle of the meal, and the other two - on both sides of it a little lower, designating those places where the Holy Gospel, paten and chalice should stand during the liturgy; then depicts three crosses on each side of the pillars of the throne and on the ribs; finally, on the antimension depicts three crosses with Holy Peace. At the same time, at each anointing, the deacon proclaims: “Let us listen,” and the bishop says three times: “Alleluia.” The choir at this time sings the 132nd psalm: "Behold what is good or what is red." After the chrismation of the throne, the bishop proclaims: “Glory to Thee, Holy Trinity, our God, forever and ever!”

Throne vestments. After being anointed with the World, the throne is clothed in clothes sprinkled with holy water. Since the throne marks the tomb of Christ and the Throne of the King of Heaven, two clothes are laid on it: the lower one is “srachitsa” and the upper one is “inditiya”. Having put on the lower garment (“srachitsa”) on the throne, the clergy three times encircle the throne with a rope (rope) so that a cross is formed on each side of it. When girdling the throne, the 131st psalm is sung. After putting on the throne in underwear, the bishop proclaims: "Glory to our God forever and ever." Then the outer garment of the throne (inditiya) is consecrated, and the throne is clothed with it while singing the 92nd psalm: “The Lord reigns, clothed in splendor”, then they put on the throne after sprinkling with holy water the iliton, antimens, the Gospel, the cross and all this is covered with a veil.

Having rendered glory to God (“Blessed be our God…”), the bishop orders the elder presbyter to clothe, sprinkled with holy water, the altar in sacred garments, place consecrated vessels, covers on it, and cover them with a shroud. The altar is only a place for the preparation of the sacrifice, and not for its consecration, and therefore it is not consecrated like a throne. When the altar is dressed in clothes and when vessels and covers are placed on it, nothing is said, only holy water is sprinkled, and then everything on the altar is covered with a veil. The zapons from the bishop and priests are removed, and the royal doors open.

After the consecration of the throne, the whole temple is also consecrated by incense, prayer, sprinkling with holy water and chrismation of the walls. The bishop, after burning incense in the altar, goes out and incenses the whole church, preceded by the protodeacon with a candle, and the bishop is followed by two elder presbyters, one of whom sprinkles the walls of the church with holy water, and the other anoints them crosswise with Holy Myrrh, first over the high place, then over gates - western, southern and northern. During this circumambulation, the choir sings the 25th psalm (“Judge me, Lord, for I walk with my gentleness”), in which the royal prophet pours out his joy at the sight of the splendor of the house of the Lord.

After the return of the spiritual cathedral to the altar, a short litany is pronounced, and the bishop, having removed the miter, reads a prayer before the throne, in which he asks the Lord to fill the new temple and the altar of glory, holiness and splendor, so that a bloodless Sacrifice is offered in it for the salvation of all people, “for forgiveness voluntary and involuntary sins, for the management of life, for the correction of a good life, for the fulfillment of all righteousness. After this prayer, the bishop, at the bow of the head of those present, reads a secret prayer in which he thanks the Lord for the continuous outpouring of grace that descended to him from the apostles. After the exclamation, the bishop lights the first candle with his own hands and sets it on a high place near the throne, and until that time not a single candle was lit in the altar.

Transfer and position under the throne of holy relics after the consecration of the church. From the church being consecrated there is a solemn procession to another church for the relics, if they were placed in the nearest church. If the holy relics were in the church being consecrated, then the bishop, having distributed the Gospel, the cross, holy water and icons on the altar to the presbyters, and the candles on the pulpit to the laity, after incense of the holy relics and litanies, raises the holy relics to the head, proclaiming: “In peace Let's leave, ”and they all go with crosses and banners around the whole temple while singing troparia in honor of the martyrs:“ Who is Thy martyr in all the world ”and“ Like the first principles of nature ”.

When the relics are being carried around the consecrated church, the troparion is sung: “Whoever built Your Church on the rock of faith, O blessed one.” During this procession, one of the priests, going forward, sprinkles the walls of the temple with holy water. If the terrain does not allow the relics to be carried around the temple, then they are carried around the throne.

Upon completion of the procession, when they come to the western gates of the temple, then the singers sing the troparia: “Holy Martyrs” (twice) and “Glory to Thee, Christ God” (once), and go to the temple, the western gates are closed behind the singers, and the bishop with priests remains outside in the narthex, puts the diskos with the relics on the prepared table, worships them, overshadows the priests standing with the Gospel and icons at the table in front of the doors, facing west, and after the exclamation: “Blessed be Thou, Christ our God”, exclaims "Take up the gates, your princes, and take up the eternal gates, and the King of glory will enter." The singers inside the temple sing, "Who is this King of glory?" The bishop, after incense of the shrine, again repeats these words and the singers again sing the same words. Then the bishop, having removed the miter, reads a prayer aloud, in which he asks the Lord to confirm the church being consecrated unwaveringly until the end of the age in order to bring worthy praise to the Most Holy Trinity in it. Then, at the head bow of all, he secretly reads the entrance prayer, which is read at the liturgy at the entrance with the Gospel.

After the prayer, the bishop, taking the diskos with the holy relics on his head, marks the gates of the temple with them in a cruciform manner and says in response to the inquiring choir: “The Lord of hosts, He is the King of glory.” The choir repeats these words. The temple opens, the bishop with the clergy enters the altar, while the singers of the troparion sing: “Like the firmament of splendor from above,” and lays the diskos with holy relics on the throne. Having rendered honor to the holy relics with veneration and incense, the bishop anoints them with holy chrism, and places them in an reliquary with wax-mask, as if at burial. This reliquary, with the blessing of the bishop, is supplied under the altar in the middle pillar as at the base of the altar.

After the position of the relics under the throne, the bishop, having anointed a particle of the relics with the Holy Myrrh, puts it in the antimension and strengthens it with wax. After reading the prayer: “Lord God, Izhe and this glory,” the bishop with kneeling reads a prayer for the founders of the temple (with kneeling and all the people). In these prayers, petitions are raised so that the Lord sends down on us the grace of the Holy Spirit, gives everyone unanimity and peace, and forgiveness of sins to the creators of the temple.

Closing prayers, brief litany and dismissal. After this prayer, a small litany is pronounced, after which the bishop with the clergy proceeds to the cloudy place (or to the saline). The protodeacon pronounces a short special litany. After the exclamation, the bishop overshadows those who come on all four sides three times with the cross, and the protodeacon on each side proclaims before the fall (standing before the bishop): “Let us pray to the Lord, with all the people,” and incense to the cross. The choir sings: "Lord, have mercy" (three times). This is followed by the usual prayers preceding the dismissal, and the dismissal, which the bishop pronounces on the pulpit with a cross in his hands. The protodeacon proclaims many years. The bishop sprinkles holy water on the temple (on all four sides), the clergy and the people.

After the consecration of the temple, the (3rd and 6th) hours are immediately read and the Divine Liturgy is celebrated.

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An article from the website of the Church of St. Nicholas the Wonderworker in the village of Gubino, Tomsk region, was used.

On the banks of the Dnieper, this iconic object, significant not only for the city, but for the entire Orsha region, was erected in less than a year.

The building is made of natural wood, because all previous churches in Kopys were also made of wood. The first one was laid in the same place more than 300 years ago. Since then, it has been rebuilt once or twice a century. On the joyful day of the solemn opening and consecration of the Church of the Transfiguration of the Lord, it was filled with believers from all around. A new countdown in history began with the blessing of Metropolitan Pavel of Minsk and Zaslavl, Patriarchal Exarch of All Belarus. He sincerely thanked everyone who created and created this beautiful temple. And he wished that everyone who would come here would feel the grace of the Holy Spirit and touch Heaven.

After the consecration, a festive divine liturgy took place. The event was also attended by Assistant to the President - Inspector for the Vitebsk Region Vitaly Vovk, Chairman of the Vitebsk Regional Council of Deputies Vladimir Terentiev and Deputy Chairman of the Vitebsk Regional Executive Committee Vladimir Penin.

The rector of the local church, Father Sergiy Vorobyov, was incredibly inspired by the event:

- It became possible thanks to donations from patrons, including the main ones - Nikolai Vasilyevich Martynov, the head of the Marko holding, as well as Belagroprombank. In total, more than ten organizations acted as our sponsors. To everyone involved in this miracle - a huge thank you!

The need for renewal arose long ago, because the age of wooden churches is short, the interlocutor does not hide. The previous temple was built in 1947, it is not surprising that for more than 70 years the building began to deteriorate. Reconstruction, and, given the scope of work, rather, construction anew, began in October 2017 and was completed by August of this year. They changed everything - from the old rubble foundation to the majestic vaults. At the time of the big construction, the parish was temporarily housed in the chapel of St. Paraskeva Pyatnitsa. Today it has been filled with the former decoration of the Church of the Transfiguration of the Lord, with icons from the late 18th-19th centuries. And for the completely transformed church in Kopys, a new iconostasis was painted. The efforts of local, Orsha, masters were applied to its creation. There is also a special relic, which, most likely, will be transferred to the new temple. This is the Iberian Icon of the Mother of God, which was made not on a wooden, but on a tiled board, Father Sergius shares:

- We associate this with the rich handicraft past of our settlement. In the XVI-XX centuries Kopys was the center of artistic and industrial ceramics. The Iberian Icon of the Mother of God is an eloquent reminder of the former glory of Kopys as a city of unique tiles and tiles.

The church in the name of the Transfiguration of the Lord was built of wood in 1694. It had three altars and was a typical example of a three-tower temple: the central, higher volume was crowned with a dome of light, the lower altar and narthex ended with small cupolas. The church had a large iconostasis measuring 8.9 by 9.25 meters. The room was illuminated by 19 windows. The role of a warm temple was performed by the adjacent Vvedenskaya Church. Nearby was a wooden chapel built in 1910.

The Church of the Transfiguration of the Lord experienced different times, but no matter what happened, it always led to the light. Even in a difficult time for Christianity, the parish was preserved, and the doors of the temple were open.

Recall that Kopys became the first so-called “village of the future” in Belarus. It was here, in the small homeland of Alexander Lukashenko, that a pilot project was launched to improve small settlements. When the President received the village, the local residents asked to build a church. The dreams and hopes of believers have come true: the majestic, revived temple looks into the blue sky.

So is the Catholic Church.

rite temple consecration according to the Christian canon also bears the name renovation of the temple- “because through consecration the temple from an ordinary building becomes holy, and therefore completely different, new.” This concept applies both to newly built (created) and to repaired and otherwise converted places that have previously been consecrated for liturgies. So, renewal in the particular sense of re-consecration may be required after the throne was forced to be touched during the repair of the temple, or if the church was somehow defiled (including violence, for example, murder).

The rite of the Great consecration of the temple in Orthodoxy

If the temple is rebuilt, the consecration of the temple is preceded by:

• "The order for the foundation of the temple" after laying the foundation (foundation)
• "The Order for the Placement of the Cross" before the installation of the cross on the roof
• "Chinese blessing of the bell" in front of the bell suspension on the bell tower

The rite of consecration of the temple by the bishop

Preparations for the consecration of the temple

Prayers and rites of temple consecration raise our eyes from temples made by hands to temples not made by hands, members of the spiritual body of the Church, which are all faithful Christians (2 Cor. 6:16). Therefore, during the consecration of the temple, something similar is done to what is done for the consecration of each person in the sacraments of baptism and chrismation.

On the eve of the renewed church, a small vespers and an all-night vigil are served.

The rite of consecration of the temple includes:

• the arrangement of the throne as a sign of the presence of God in the temple;
• washing and anointing him as a sign of the outpouring of the grace of God;
• vestments of the throne and the altar (two clothes are laid, corresponding to the spiritual meaning of the throne as the tomb of the Lord and the Throne of the King of Heaven);
• consecration of the temple walls. The burning of the whole temple depicts the glory of God, and the anointing of the walls with Myrrh marks the consecration of the temple;
• transfer from a neighboring church and position under the throne (only if the renewal is carried out by the bishop) and into the antimension of relics means that the grace of consecration passes and is taught through the first churches.

When a church is consecrated, all its accessories are also consecrated, including the iconostasis and other icons.

In the newly consecrated church, the liturgy is performed for seven days in a row. The history of the rite of renewal dates back to pre-Christian times and the annual seven-day festival of renewal in the Jerusalem Temple.

Small consecration of the temple

The rite of the small consecration of the temple is performed if repairs were carried out inside the altar, but the throne was not damaged or moved from its place. In this case, the throne, the altar and the entire temple are sprinkled with holy water.

The small consecration of the temple is also used when the throne was defiled by the touch of unconsecrated hands, or when the temple was desecrated, human blood was shed in the church, or someone died a violent death in it. In this case, special prayers are read "for the opening of the church."

Sources

• G.I. Shimansky Liturgy: Sacraments and Rites. Chapter XIII. Order of the Consecration of the Temple.
• Nesterovsky E., Liturgy, or the science of worship in the Orthodox Church. St. Petersburg, 1905.
• Big Trebnik, ch. 109

Notes

Wikimedia Foundation. 2010 .

• consecration
• Oseeva

See what the "Consecration of the Temple" is in other dictionaries:

Temple consecration- a rite to which all newly built or defiled churches are subject (a desecrated temple is considered to be a temple in which a person was killed or which was used as a building for other purposes, in addition to Orthodox service to God, and ... ... Orthodoxy. Dictionary-reference

Temple consecration- in the Orthodox the church is performed by the bishop, or he sends only the consecrated antimension (see), and the O. of the temple instructs a person of presbyter dignity to perform. The very rite of O. is performed chiefly. image above the throne, as the most important accessory ... ... Encyclopedic Dictionary F.A. Brockhaus and I.A. Efron

Temple consecration- rite of the Christian church. Usually the archbishop performs the ceremony, and if he is absent, he sends an antimension, and the ceremony is performed by one of the presbyters. O. consists in the dispensation of the most important part of the temple the throne. To do this, the clergy ... ... Complete Orthodox Theological Encyclopedic Dictionary

CONSOLIDATION OF THE TEMPLE (TRIPTYCH)- "CONVISION OF THE TEMPLE (TRIPTYCH)", Russia, CROWN/LENFILM/VECTOR, 1992 1994, color, 90 min. Parable. The real story about the fate of the soldiers who served on Novaya Zemlya, at the nuclear test site. The film consists of three parts: "Ghost Soldiers", "Date at the Theater ... ... Cinema Encyclopedia

CONSOLIDATION OF THE TEMPLE (TRIPTYCH)- 1992 1994, 90 min., color, "Vector", "Lenfilm", "Crown". genre: philosophical parable. dir. Yuri Rusak, scene. Fedor Yartsev, opera. Valery Gibner, Valery Stepanov, comp. Alexander Grebaus, Sergei Rachmaninov. Cast: Yuri Virolainen, Elena ... ... Lenfilm. Annotated Film Catalog (1918-2003)

THE GREAT DESCRIPTATION OF THE TEMPLE- see the consecration of the temple ... Orthodox Encyclopedia

consecration- a rite by which people or things are separated for holy purposes (dedicated to the service of God). The rite of consecration in Christianity dates back to Old Testament times: The consecration of the tabernacle took place through the anointing with the world and the offering of the prescribed sacrifices. ... ... Wikipedia

consecration A rite by which people or things are consecrated for a holy purpose. So, for example, Aaron and his sons were sanctified by washing, dressing, anointing with oil and blood, as well as the tabernacle with its accessories (Ex. 29; 40:9 et al.; Lev. 8). How the Levites were sanctified ... ... Dictionary of Biblical Names

Consecration (dedication) of churches- ♦ (ENG consectation (dedication) of churches) a worship service in honor of a new church or church building, since it is intended for church services. The ritual is rooted in the consecration of the Temple by King Solomon (1 Kings 8:63)… Westminster Dictionary of Theological Terms

consecrate, consecrate- Consecration, consecrate, a rite by which people or things are separated for holy purposes (dedicated to the service of God). The restoration of the tabernacle took place through the anointing with chrism (Ex 30:26-28; Lev 8:10 et seq.) and the offering of prescribed sacrifices (Ex 40:29). O. altar ... Brockhaus Bible Encyclopedia

Books

• Consecration of the Church of the Order of the Bishop's Liturgy,. Your attention is invited to the book "The Consecration of the Church. Orders of the Bishop's Clergy" ...