Home iconostasis — this is a small corner of the church Orthodox Church, in the home of every Christian. From time immemorial, the so-called red corner has been created in the home and a special place has been allocated for it, where a person has the opportunity to offer a prayer service to various saints and come into contact with the Almighty.

History of the red corner

From historical information it is known that the first home iconostases arose in Ancient Rus'. Previously, for the installation of various holy faces, a corner was allocated, which was called red or beautiful. Therefore, in the house only in a designated corner it was possible to place unique shrines, as well as light a lamp or candles. It was believed that the inhabitants of Ancient Rus' offered various prayers to the Saints in the morning and evening. It is worth noting that some residents offered prayers of praise to the Almighty at times of special spiritual need, when they were in dire need of help, support or guidance on the true path.

In ancient times, the home iconostasis looked like multi-tiered shelves . Such a shelf was often hung with a small Annunciation, which covered the red corner and all the saving Holy images from prying eyes. Such a curtain was opened only during the Ascension of the prayer service or in order to ask for help; at other times, the multi-tiered shelf of the home iconostasis was in a hanging state. This tradition arose on the territory of Ancient Rus' many years ago. Historical information says that the very first image of Jesus Christ was created by him with his own hand according to his will. Such an act became possible after the savior washed his face with clean water, and then wiped it with a piece of cloth; subsequently, a sacred image remained. Over time, Jesus Christ sent the Holy Image to the ruler of Asia Minor of those times, namely Abgar, who had been seriously ill for many years, but after he touched the sacred canvas, healing came to him. After the healing, the ruler of Asia Minor ordered the sacred canvas to be placed over the gates of the city, and after about 900 years, the sacred Face of Jesus Christ was transferred to Constantinople. Ever since then Every year on August 29, Orthodox Christian believers celebrate the discovery of the Holy Image of the Not Made by Hands, as a result of which a ritual is carried out to illuminate the canvas manually.

What else was placed on the shelf for images?

It is worth recalling that iconostases in Ancient Rus' contained not only holy water, various icons, but also prosphora. Also residents of certain houses hid the Bible, Gospels and memorials in the red corner. The memorials were a kind of book in which the names of all family members were recorded, as well as all those who were living and those who had already died. Women of Ancient Rus' created some kind of doves from scrap materials as symbols of the Holy Spirit in order to later hang them near the home iconostasis. During the home service, lighted candles and lamps were placed in the red corner, which was an integral attribute during the Ascension of prayers.

Historians different countries peace claim that home iconostases existed in every Orthodox home before the 1917 revolution. After the Bolsheviks came to power, Orthodox believers continued to pray, but they did this in secret from the government. Therefore, after a while, only a few icons remained from the huge, decorated home red corners, which believers hid from other people, fearing various persecutions, repressions and other gossip. If you turn to a modern Orthodox believer, you can find many different differences between the modern iconostasis and the red corner of antiquity. Since until now, historians have not established exactly what the iconostasis looked like, and what, in addition to holy images, books and lamps, was located in it.

Create your own red corner

Modern ministers of temples, churches and monasteries claim that creating a modern home iconostasis is not difficult, everything depends only on the people who live in the house and which saints they consider their guardian angels. But at the same time, clergy recommend that a believer follow several rules.

Icons and other holy images must be at a certain distance from modern technology, such as a TV, computer, refrigerator and others. Since the red corner must be created away from all worldly pieces of furniture and technical equipment, only in this case the location of the iconostasis is considered correct.

There should be a place in front of the red corner for a person to feel comfortable during the Ascension prayer service. Therefore, the household should not be cramped; there should be a folding stand in front of the icon. Since it is on it that it is necessary to place a prayer book or other church books that contain various prayers. Consequently, a believer can place the Gospel or the Bible in front of one or another holy face.

The most important rule is the location of the icons. Because holy images should stand in splendid isolation on bookshelves or cabinets. At the same time, it is important for every layman and believer to remember that in no case should souvenirs, pictures or similar paraphernalia be placed near such Faces. Consequently, it becomes clear that holy images should have a separate place from other worldly objects. Otherwise, your actions may be associated with clear disrespect for the Almighty. All you have to do is think about the fact that photographs of people who are our near and dear ones are located on a separate shelf away from various small paraphernalia. We also place photographs of relatives who have died in a visible place, and at the same time we do not install any figurines near them. In this way, we show our own respect for the deceased members of our family. It is necessary to arrange icons in exactly the same way in order to show your own respect and love for each holy face and, of course, for the icon of Jesus Christ.

The difference between icons and paintings

It is important to note that if there are some picturesque paintings in the house that depict various biblical scenes, they should under no circumstances be installed near the home iconostasis. Since it is known that with the help of holy images and icons, Orthodox believers communicate with all the saints and the Almighty, but there is no connection between the icon and the picture.

In this case, it is important to know that the home iconostasis is a holy place, a kind of small temple in your apartment and it is intended to offer prayers and thank the Almighty for help. Therefore, installing reproductions of various paintings depicting biblical scenes is inappropriate.

In your own apartment you cannot place the Sacred Face close to posters or paintings depicting certain famous people. Because, in this way, Orthodox Christian believers insult the shrine, placing them, in some way, on a par between worldly idols and the Almighty.

It is known that the eastern part of an apartment or house has special meaning For Orthodox religion Therefore, it is necessary to place home iconostases or create a red corner on the eastern side.

The eastern part has a definite place in all historical religious information, which is why the Old Testament speaks of the creation of paradise in the eastern part of Eden. The Gospel Scriptures say that lightning came from the east, and the Almighty also comes from heaven to earth from there. Every Orthodox parishioner knows that the church altar in the church is located on the east side.

What icons are needed?

Worshipers claim that every Christian should have a home iconostasis or Red Corner in his home.
It should contain the following images:

icon of Jesus Christ;

Holy Face of the Mother of God;

image of St. Nicholas the Wonderworker;

the icon of the Almighty, which is considered most suitable for the Ascension of various prayers at home. It is worth noting that in this case, the temple ministers recommend that parishioners purchase a waist-length image of the Almighty.

Often, Orthodox believers choose to create an iconostasis in their own home, the Holy image of the Mother of God, which is called Tenderness or Guide.

Some parishioners in the Orthodox Church choose the Vladimir icon of the Mother of God. There is no doubt that one of the Kazan icons, that is, the Help of Sinners or the Quick to Hear, should exist in the home iconostasis. Having installed holy images in the house, a person can not only ask them for help, but also thank them with their help.

Additional images We should not forget that the iconostasis should have icons that are guardian angels of all family members who live in a given house. Do not forget that there are many different situations, so it is advisable to install the Holy image of Panteleimon the Healer, who is known for his healing, in the red corner. In order for peace, tranquility and prosperity to always exist in the family, it is necessary to establish the image of Fevronia and Peter. If an unmarried woman lives in the family, it is necessary to establish the image of St. Petersburg Xenia, who is known to every parishioner, since she is considered an assistant in matters of marriage. Over the past few years, many worshipers have become aware that believers install in the red corner own apartment

But still, the choice of holy images for the home iconostasis remains with the household, so the servants of the temple or church cannot tell you the exact number of icons that should be located in the red corner.

With the blessing of Bishop Konstantin of Tikhvin

Alekseev Sergey Vladimirovich

In his home, every Christian ... places holy and honorable images written on icons on the walls, arranging a splendid place with all sorts of decorations and lamps, in them and candles before the saints the images are burned in every praise of God ... And those worthy of touching the holy image are pure conscience... And the images of the saints are placed in the same order at the beginning, sacredly reverent, and the essence of the names of the former. In prayers and in vigils, and in prostrations and in all praise of God, always honor them...

Monk Spyridon (Sylvester)
DOMOSTROY
XVI century

The icon painter, completing the icon, inscribes
the name of the One whose Face is revealed on the icon board.
There is a combination of words and images,
name and image - an Icon is born.

Quantity and quality are different categories. It is naive to believe that the more sacred images in the home of an Orthodox Christian, the more pious his life. An unsystematized collection of icons, reproductions, and wall church calendars that occupies a significant part of the living space can often have a completely opposite effect on a person’s spiritual life.

Firstly, thoughtless collecting can turn into empty collecting, where there is no question of the prayerful purpose of the icon.

Secondly (and this is the main thing), in this case there is a distortion of the concept of home as a dwelling, as the material basis of the Orthodox family.

“My house will be called a house of prayer” () - this is about a temple that was created for prayer and the performance of the Sacraments.

The house is a continuation of the temple, nothing more; a home is, first of all, a family hearth; There is prayer in the house, but private prayer; There is a Church in the house, but the Church is small, domestic, family. The principle of hierarchy (that is, the subordination of the lower to the higher), reflecting Heavenly harmony and orderliness, is also present in earthly life. Therefore, it is unacceptable to mix the ontologically different concepts of temple and home.

However, there must be icons in the house. In sufficient quantity, but within reasonable limits.

In the past, every Orthodox family, both peasant and urban, always had a shelf with icons, or an entire home iconostasis, in the most prominent place in their home. The place where the icons were placed was called the front corner, red corner, holy corner, shrine, icon case or ark.

For an Orthodox Christian, an icon is not only an image of the Lord Jesus Christ, the Mother of God, saints and events from Sacred and Church history. An icon is a sacred image, that is, separated from the realities of everyday life, not mixed with everyday life and intended only for communication with God. Therefore, the main purpose of the icon is prayer. An icon is a window from the world above into our world - the world below; it is a revelation of God in lines and colors.

Thus, an icon is not just a family heirloom passed down from generation to generation, but a shrine; a shrine that unites all family members during joint prayer, for joint prayer is possible only when mutual insults are forgiven and complete unity is achieved between the people standing in front of the icon.

Of course, at the present time, when the place of the icon in the house has been taken by the television - a kind of window into the motley world of human passions, the traditions of joint home prayer, the meaning of the family icon, and the awareness of one’s family as a small Church have been largely lost.

Therefore, an Orthodox Christian living in a modern city apartment often has questions: what icons should he have in his house? How to place them correctly? Is it possible to use reproductions of icons? What to do with old icons that have fallen into disrepair?

Some of these questions require only a clear answer; answering others, you can do without any strict recommendations.

So where to place the icons?

In a free and accessible place.

The laconicism of such an answer is caused not by the lack of canonical requirements, but by the realities of life.

Of course, it is advisable to place icons on the eastern wall of the room, because the east as a theological concept has a special meaning in Orthodoxy.

And the Lord God planted a paradise in Eden in the east, and placed there the man whom he created ().

Look, Jerusalem, to the east, and look at the joy coming to you from God ().

And the spirit lifted me up and led me to the eastern gate of the house of the Lord, which faces the east ().

...for just as lightning comes from the east and is visible even to the west, so will be the coming of the Son of Man ().

But what to do if the house is oriented so that there are windows or doors in the east? In this case, you can use the southern, northern or western walls of the home.

The main thing is that there is enough free space in front of the icons, so that the worshipers do not feel crowded when praying together. And for books needed during prayer, it is convenient to use a folding portable lectern.

When choosing a place for a home iconostasis, it is necessary to avoid the close proximity of icons to a TV, tape recorder and other household appliances. Technical devices belong to our time, they are momentary, their purpose does not correspond to the purpose of sacred images and, if possible, they should not be combined together.

True, there may be exceptions here. For example, in the editorial departments of Orthodox publishing houses, the proximity of an icon and a computer is quite acceptable. And if the author or employee works from home, then the icon placed near the computer serves as confirmation that this technique is used to spread the Good News, that this human-made instrument serves as a conductor of God’s will.

Icons should not be allowed to be mixed with decorative objects of a secular nature: figurines, panels made of various materials, etc.

It is inappropriate to place an icon on a bookshelf next to books, the contents of which have nothing to do with Orthodox truths, or even the opposite of the Christian preaching of love and mercy.

The proximity of icons to posters or wall calendars with photographs of idols of the current century - rock musicians, athletes or political figures - is completely unacceptable. This not only reduces the importance of veneration of sacred images to an unacceptable level, but also puts holy icons on a par with the idols of the modern world.

An example from the practice of priest Sergius Nikolaev, author of the brochure “Icons in Our House”, shows how such an attitude towards a shrine affects the spiritual state of the family:

“Last year they invited me to serve a prayer service in one house, where, according to the owners, it was “not good.” Despite the fact that the house was consecrated, some kind of oppression was felt in it. Walking around the rooms with holy water, I noticed the room of the young men, the sons of the owner, where on the wall hung an artistically executed poster dedicated to a famous rock band. Moreover, it is known for its satanic orientation.

After the prayer service, over tea, I carefully, knowing about the fanatical devotion of some young people to their idols, tried to explain that “bad things” in the house could well come from even such posters, that such images seemed to be trying to resist the shrine. The young man stood up silently and removed the painting in question from the wall. The choice was made right there” (Priest Sergius Nikolaev. Icons in our house. M. 1997, pp. 7-8).

...give to the Lord the glory of His name. Take the gift, go before His face, worship the Lord in the splendor of His shrine () - this is what the Holy Scripture says about the proper attitude towards the shrine dedicated to the Lord.

The home iconostasis can be decorated with fresh flowers, and large, separately hanging icons are often, according to tradition, framed with towels.

This tradition dates back to antiquity and has a theological basis.

According to Tradition, the lifetime image of the Savior miraculously appeared to help a suffering person: Christ, having washed his face, wiped himself with a clean handkerchief (ubrus), on which His Face was displayed, and sent this handkerchief to the leprosy King Abgar of Asia Minor in the city of Edessa. The healed ruler and his subjects accepted Christianity, and the Image Not Made by Hands was nailed to a “non-rotting board” and placed above the city gates.

The day when the Church remembers the transfer of the Image of the Savior Not Made by Hands from Edessa to Constantinople in 944 (August 29, new style), was previously popularly called the “canvas” or “linen Savior,” and in some places homespun linens and towels were blessed on this holiday.

These towels were decorated with rich embroidery and were intended specifically for the shrine. The icons were also framed with towels, which the owners of the house used during water blessing services and weddings. So, for example, after the water-blessing prayer, when the priest generously sprinkled holy water on the worshipers, people wiped their faces with special towels, which were then placed in the red corner.

After the celebration of the Lord's Entry into Jerusalem, branches of willow consecrated in the church are placed near the icons, which, according to tradition, are kept until the next Palm Sunday.

On the Day of the Holy Trinity or Pentecost, it is customary to decorate homes and icons with birch branches, which symbolize the prosperous Church, carrying the grace-filled power of the Holy Spirit.

There should not be paintings or reproductions of paintings between the icons.

A painting, even if it has a religious content, such as “The Appearance of Christ to the People” or “The Sistine Madonna” by Raphael, is not a canonical icon.

What's the difference between Orthodox icon and a painting?

The painting is an artistic image created by the artist’s creative imagination, which is a unique form of conveying one’s own worldview. The worldview, in turn, depends on objective reasons: the specific historical situation, the political system, the prevailing moral norms and life principles in society.

An icon, as we have already mentioned, is a revelation of God, expressed in the language of lines and colors. A revelation that is given both to the entire Church and to an individual. The worldview of the icon painter is the worldview of the Church. An icon is outside of time, outside of prevailing tastes, it is a symbol of otherness in our world.

The painting is characterized by a pronounced individuality of the author, a unique pictorial style, specific composition techniques, and a characteristic color scheme.

The picture should be emotional, since art is a form of cognition and reflection of the surrounding world through feelings; the picture belongs to the spiritual world.

The icon painter’s brush is dispassionate: personal emotions should not take place. In the liturgical life of the Church, the icon, like the manner in which the psalm-reader reads prayers, is devoid of external emotions. Empathy with spoken words and perception of iconographic symbols occur on a spiritual level.

An icon is a means of communication with God and His saints.

Sometimes among the icons in the red corner you can find photographs or reproductions of photographs of priests, elders, people of righteous, godly life. Is this acceptable? If you strictly follow the canonical requirements, then, of course, no. You should not mix iconographic images of saints and photographic portraits.

The icon tells us about the saint in his glorified, transfigured state, while a photograph, even of a person later glorified as a saint, shows a specific moment in his earthly life, a separate stage of ascent to the higher heights of the spirit.

Such photographs are of course needed in the house, but they should be placed away from the icons.

Previously, along with prayer icons - sacred images, in houses, especially peasant ones, there were also pious images: lithographs of temples, views of the Holy Land, as well as popular prints, which in a naive, but bright, figurative form, told about serious subjects.

Currently, a variety of wall hangings have appeared church calendars with reproductions of icons. They should be treated as a convenient form of printed material for an Orthodox Christian, since such calendars contain the necessary instructions regarding holidays and fasting days.

But at the end of the year, the reproduction itself can be pasted onto a solid base, consecrated in the church according to the rite of blessing the icon, and placed in the home iconostasis.

What icons should I have at home?

It is imperative to have an icon of the Savior and an icon of the Mother of God.

Images of the Lord Jesus Christ as evidence of the Incarnation and Salvation of the human race and the Mother of God as the most perfect of earthly people, worthy of complete deification and revered as the most honorable Cherub and the most glorious without comparison Seraphim (Song of Praise to the Most Holy Theotokos) - are necessary for the home where Orthodox Christians live.

Among the images of the Savior, a half-length image of the Lord Almighty is usually chosen for home prayer.

A characteristic feature of this iconographic type is the image of the blessing hand of the Lord and an open or closed book.

The theological meaning of this image is that the Lord appears here as the Provider of the world, as the Arbiter of the destinies of this world, the Giver of truth, to whom people’s gaze is directed with faith and hope. Therefore, images of the Lord Pantocrator or, in Greek, Pantocrator, are always given a significant place in the painting of the temple, and on portable icons, and, of course, in the house.

From the iconography of the Mother of God, icons such as “Tenderness” and “Hodegetria” are most often chosen.

Iconographic type "Tenderness" or, in Greek, Eleusa, goes back, according to legend, to the holy Apostle and Evangelist Luke. It is he who is considered the author of the images, the lists of which subsequently spread throughout the Orthodox world.

A characteristic feature of this iconography is the contact of the faces of the Savior and the Mother of God, which symbolizes the connection of the heavenly and the earthly, the special relationship between the Creator and His creation, expressed by such an endless love of the Creator for people that He gives His Son to be slaughtered in atonement for human sins. Of the icons of the “Tenderness” type, the most common are:

• Vladimir Icon of the Mother of God,
• Don Icon of the Mother of God,
• Icon "Baby Leaping"
• icon “Recovery of the Dead”,
• icon “It is worthy to eat”,
• Igorevskaya Icon of the Mother of God,
• Kasperovskaya Icon of the Mother of God,
• Korsun Icon of the Mother of God,
• Pochaev Icon of the Mother of God,
• Tolga Icon of the Mother of God,
• Feodorovskaya Icon of the Mother of God,
• Yaroslavl Icon of the Mother of God.

"Hodegetria" translated from Greek means “Guide”. The true path is the path to Christ. On icons like “Hodegetria” this is evidenced by the gesture of the right hand of the Mother of God, which points us to the Infant Christ. Among the miraculous icons of this type, the most famous are:

• Blachernae Icon of the Mother of God,
• Georgian icon of the Mother of God,
• Iveron Icon of the Mother of God,
• “Three-handed” icon,
• Icon "Quick to Hear"
• Kazan Icon of the Mother of God,
• Kozelshchyna Icon of the Mother of God,
• Smolensk Icon of the Mother of God,
• Tikhvin Icon of the Mother of God,
• Czestochowa Icon of the Mother of God.

Of course, if holiday dates for the family are days of honoring any icons of the Savior or the Mother of God, for example, the Image of the Lord Jesus Christ Not Made by Hands or the icon of the Mother of God “The Sign,” then it is good to have these icons in the house, as well as images of saints whose names worn by family members.

For those who have the opportunity to place a larger number of icons in the house, you can supplement your iconostasis with images of revered local saints and, of course, the great saints of the Russian land.

In the traditions of Russian Orthodoxy, a special veneration of St. Nicholas the Wonderworker has been strengthened, whose icons are found in almost every Orthodox family. It should be noted that, along with the icons of the Savior and the Mother of God, the image of St. Nicholas the Wonderworker has always occupied a central place in the home of an Orthodox Christian. Among the people, Saint Nicholas is revered as a saint endowed with special grace. This is largely due to the fact that, according to the church charter, every Thursday of the week, along with the holy apostles, the church offers prayers to St. Nicholas, Archbishop of Myra in Lycia, the miracle worker.

Among the images of the holy prophets of God one can single out Elijah, among the apostles - the supreme ones Peter and Paul.

Of the images of martyrs for the faith of Christ, the most common icons are those of the Holy Great Martyr George the Victorious, as well as the Holy Great Martyr and Healer Panteleimon.

For completeness and completeness of the home iconostasis, it is desirable to have images of the holy Evangelists, St. John the Baptist, the archangels Gabriel and Michael and icons of the holidays.

The choice of icons for the home is always individual. And the best assistant here is the priest - the confessor of the family, and it is to him, or any other clergyman, that you should turn to for advice.

Regarding reproductions of icons and color photographs from them, we can say that sometimes it is more reasonable to have a good reproduction than a painted icon, but of poor quality.

The icon painter’s attitude towards his work must be extremely demanding. Just as a priest has no right to perform the liturgy without proper preparation, so an icon painter must approach his service with full responsibility. Unfortunately, both in the past and now you can often find vulgar crafts that have nothing to do with the icon. Therefore, if the image does not evoke a feeling of inner reverence and a sense of contact with the shrine, if it is questionable in its theological content and unprofessional in its execution technique, then it is better to refrain from such an acquisition.

And reproductions of canonical icons, pasted onto a solid base and consecrated in the church, will take their rightful place in the home iconostasis.

A purely practical question often arises:
How to paste a paper reproduction without damaging it?

Here are some useful tips.

If the reproduction is made on thick paper or cardboard, then to glue it to a solid base - a board or multi-layer plywood - it is advisable to use glue that does not contain water and, accordingly, does not deform the paper, for example, Moment glue. If the reproduction is on thin paper, then you can use PVA glue, but in this case the paper should be moistened with water, wait until the water is absorbed and the paper loses its elasticity, and only then apply the glue.

You need to press the reproduction to the base using Blank sheet paper so as not to stain the image.

After gluing, the reproduction can be coated with a thin layer of drying oil or varnish, but this should be done with caution, as some varnishes destroy printing inks. It should be taken into account that printing inks tend to fade under the active influence of direct sunlight, therefore, an icon made by your own hands and consecrated in the Church must be protected from their influence.

How to place icons, in what order?
Are there strict statutory requirements for this?

In church - yes. For a home goddess, you can limit yourself to only a few basic rules.

For example, if icons are hung haphazardly, asymmetrically, without a thoughtful composition, then this causes a constant feeling of dissatisfaction with their placement, a desire to change everything, which very often distracts from prayer.

It is also necessary to remember the principle of hierarchy: do not place, for example, an icon of a locally revered saint above the icon of the Holy Trinity, the Savior, the Mother of God, and the apostles.

The icon of the Savior should be to the right of the one ahead, and the Mother of God - to the left (as in the classical iconostasis).

When selecting icons, make sure that they are uniform in their artistic manner of execution, try not to allow a variety of styles.

What should you do if your family has a particularly revered icon that is passed down by inheritance, but it is not quite canonically painted or has some loss of paint?

If the imperfections of the image do not seriously distort the image of the Lord, the Mother of God or a saint, such an icon can be made the center of a home iconostasis or, if space allows, placed on a lectern under the shrine, because such an image is a shrine for all family members.

One of the indicators of the level of spiritual development of an Orthodox Christian is his attitude towards the shrine.

What should be the attitude towards the shrine?

Holiness as one of the properties of God (Holy, Holy, Holy is the Lord of Hosts! () is reflected both in the saints of God and in physical objects. Therefore, the veneration of holy people, sacred objects and images, as well as one’s own desire for genuine communion with God and transformation are phenomena of the same order .

Be holy before Me, for I am holy, the Lord... ()

By the way family members treat the icon, in front of which their great-grandfathers and great-grandmothers offered prayers to the Lord, one can judge both the degree of churching of people and their piety.

The veneration of the ancestral icon has always been special. After baptism, the baby was brought to the icon and the priest or the owner of the house read prayers. Parents used the icon to bless their children for school, long trips, or public service. When giving consent to the wedding, the parents also blessed the newlyweds with an icon. And a person’s departure from life took place under the images.

The well-known expression “dispersed, at least take away the saints” is evidence of a conscientious attitude towards icons. Quarrels, inappropriate behavior or domestic scandals are unacceptable in front of images of saints.

But an Orthodox Christian’s careful and reverent attitude towards the icon should not develop into unacceptable forms of worship. Correct veneration of sacred images must be cultivated from a very early age. It is always necessary to remember that an icon is an image, sacred, but still only an image. And one should not confuse such concepts as the image - the image itself, and the prototype - the one who is depicted.

What can a distorted, non-Orthodox view of the veneration of holy icons lead to?

To the distortion of spiritual life, both of an individual person, and to discord within the Church. An example of this is the heresy of the iconoclasts, which arose in the 7th century.

The reasons for the emergence of this heresy were serious theological disputes about the possibility and legitimacy of the image of the Second Person Holy Trinity- God the Word in the flesh. Also, the reason was the political interests of some Byzantine emperors, who sought an alliance with strong Arab states and tried to abolish the veneration of icons to please Muslims - opponents of holy icons.

But not only that. One of the reasons for the spread of heresy was the extremely ugly, bordering on idolatry, forms of veneration of sacred images that existed in the church life of that time. Not feeling the difference between the image and the prototype, believers often revered not the face depicted on the icon, but the object itself - the board and paints, which was a profanation of icon veneration and was associated with the lowest types of paganism. Undoubtedly, this served as a temptation for many Christians and led to disastrous consequences for their spiritual life.

That is why a tendency arose among the intellectual elite of that time to abandon such forms of veneration of sacred images. Opponents of such icon veneration preferred to abandon it altogether in order to preserve the purity of Orthodoxy and, in their opinion, to “protect,” in their opinion, the ignorant part of Christians from the destruction of paganism.

Of course, such views of opponents of distorted icon veneration were fraught with a serious danger: the very truth of the Incarnation was called into question, since the very existence of the icon is based on the reality of the incarnation of God the Word.

The Fathers of the VII Ecumenical Council, who condemned the heresy of the iconoclasts, taught: “...and to honor them (icons) with kissing and reverent worship, not true, according to our faith, worship of God, which befits the only Divine nature, but veneration in that image, like the image of the Honest and Life-Giving One Honor is given to the Cross and the Holy Gospel and other shrines, with incense and the lighting of candles, as was the pious custom of the ancients. For the honor given to the image passes to the prototype, and the one who worships the icon worships the being depicted on it. Thus, the teaching of our holy fathers is confirmed, this is the tradition of the Catholic Church, who from end to end of the earth accepted the Gospel” (Book of the Rules of the Holy Apostles, Holy Councils of Ecumenical and Local, and the Holy Fathers. M., 1893, pp. 5-6).

It is advisable to crown a home iconostasis with a cross; crosses are also placed on doorposts.

The cross is a shrine for an Orthodox Christian. This is a symbol of the salvation of all humanity from eternal death. The 73rd Rule of the Council of Trulle, held in 691, testifies to the importance of venerating images of the holy cross: “Since the life-giving cross has shown us salvation, every care must be taken to pay due respect to that by which we are saved from the ancient fall... "(Quoted from: Sandler E. Genesis and theology of the icon. Magazine "Symbol", No. 18, Paris, 1987, p. 27).

During prayer in front of the icons, it is good to light the lamp, and on holidays and Sundays, let it burn throughout the day.

In multi-room city apartments, the iconostasis for common family prayer is usually placed in the larger room, while in others it is necessary to place at least one icon.

If an Orthodox family eats in the kitchen, then an icon is needed there for prayer before and after the meal. It makes the most sense to place an icon of the Savior in the kitchen, since the prayer of thanks after a meal is addressed to Him: “We thank You, Christ our God...”.

And one last thing.

What to do if the icon has fallen into disrepair and cannot be restored?

Such an icon, even if it is not consecrated, in no case should simply be thrown away: a shrine, even if it has lost its original appearance, must always be treated with reverence.

Previously, old icons were dealt with in the following way: until a certain state, the old icon was kept in a shrine behind other icons, and if the paints on the icon were completely erased over time, then it was released with the flow of the river.

Nowadays, of course, this is not worth doing; the dilapidated icon must be taken to the church, where it will be burned in the church oven. If this is not possible, then you should burn the icon yourself and bury the ashes in a place that will not be desecrated: for example, in a cemetery or under a tree in the garden.

We must remember: if damage to an icon occurred due to careless storage, this is a sin that must be confessed.

The faces looking at us from the icons belong to eternity; looking at them, offering them prayer, asking for their intercession, we - residents of the world below - must always remember our Creator and Savior; about His eternal call to repentance, to self-improvement and deification of every human soul.

Through the eyes of His saints, the Lord looks at us from the icons, testifying that everything is possible for a person who walks in His ways.

Application

Scheme of the high iconostasis

1 - Royal Doors (a - “Annunciation”, b, c, d, d - evangelists);
2 - “The Last Supper”; 3 - icon of the Savior; 4 - icon of the Mother of God;
5 - northern gate; 6 - South Gate; 7 - icon of the local row;
8 - temple icon;

I - forefather row; II - prophetic series; III - festive row;
IV - Deesis rank.

Iconostasis

If the altar is the part of the temple where the greatest Sacrament of the transubstantiation of bread and wine into the Body and Blood of Christ is performed, compared with the heavenly world, then the iconostasis, the faces of which look at the worshipers, is a figurative - in lines and colors - expression of this world. The high iconostasis, which the Byzantine Church did not know, which was finally formed in the Russian Church by the 16th century, served not so much as a visible reflection of the main events of the entire Sacred History, but rather embodied the idea of ​​​​the unity of two worlds - heavenly and earthly, expressed the desire of man for God, and God for man .

The classic Russian high iconostasis consists of five tiers or rows, or, in other words, ranks.

The first is the ancestral one, located under the cross, at the very top. This is an image of the Old Testament Church, which had not yet received the Law. The forefathers from Adam to Moses are depicted here. In the center of this row is the icon “Old Testament Trinity” - a symbol of the eternal advice of the Holy Trinity on the self-sacrifice of God the Word in atonement for the Fall of man. The icon “Hospitality of Abraham” (or “Appearance to Abraham at the Oak of Mamre”), which is also placed in the center of the forefathers’ row, has a different theological meaning - it is an agreement concluded by God with man.

The second row is prophetic. This is the Church, which has already received the Law and through the prophets proclaims the Mother of God, from whom Christ will be incarnate. That is why in the center of this row there is the “Sign” icon, depicting the Mother of God with her hands raised in prayer and with the Child of God in her bosom.

The third - festive - series tells about the events of the New Testament time: from the Nativity of the Virgin Mary to the Exaltation of the Cross.

The fourth, deesis (or otherwise deisis) rite is the prayer of the entire Church to Christ; a prayer that is happening now and which will end at the Last Judgment. In the center is the icon “Savior in Power,” representing Christ as the formidable judge of the entire universe; left and right - images Holy Mother of God, Saint John the Baptist, archangels, apostles and saints.

In the next, local row, there are icons of the Savior and the Mother of God (on the sides of the Royal Doors), then on the North and South Gates there are images of archangels or holy deacons. Temple icon - the icon of the holiday or saint in whose honor the temple is consecrated, is always located to the right of the icon of the Savior (for those facing the altar), immediately behind the South Gate. The “Last Supper” icon is placed above the Royal Doors as a symbol of the sacrament of the Eucharist, and on the gates themselves there is the “Annunciation” and images of the holy evangelists. Sometimes icons of the creators of the Divine Liturgy are depicted on the Royal Doors.

SATIS
Saint Petersburg
2000

Modern Orthodox education is in a difficult situation of transferring the traditional classical subject of teaching into the context of the new culture of the early 20th century. I think any school teacher, especially Sunday school, has noted for himself at least once that the system of children’s perception of the world has changed greatly over the past last years. From books, films and stories of the older generation, we know how children listened to the teacher in class, what silence there was in the class, how every word of the teacher was remembered. Today our children are growing up in a new audiovisual culture and interactive space - the culture of listening is becoming a thing of the past.

It is good and joyful when parents manage to instill in their child a love for books, for the written word, and for being able to imagine in their fantasies what is written in the book.

However, this task is difficult for a teacher: is it possible in 40 minutes a week to correct something that has been instilled for years?

Perhaps first of all, this tendency towards visual perception was reflected in learning. foreign language– in the transition from the autodidactic method (reading and translating text) to the communicative one, where the lesson is based on conversation, games, songs, films.

Having some experience in communicative teaching in English adults, I once wondered: why do we (and I, first of all) think that children will be interested in our classes when for 40 minutes we don’t tell anything, even interesting. Why do we organize an adult’s activity in such a way that he doesn’t get bored, but we expect a reverent 40-minute silence from a child?

How to make an iconostasis with your own hands?

Thus, the need to make Sunday school lessons interesting and creative became obvious.

The iconostasis of an Orthodox church can be shown in a book, or a diagram can be drawn on the board. And we decided that the best way to learn the structure of the iconostasis is by making it yourself.

So, you will need:

1 sheet of whatman paper in A3 format (or 2 sheets of A4),
5 bookmarks for books with icons (2 icons of the Savior, 1 icon of the Blessed Virgin Mary and icons of two revered saints),
color printer,
markers,
glue
scissors.

For the iconostasis, we chose icons from bookmarks for several reasons: they are not consecrated, therefore, they can be used in the process of children's creativity; they are made of cardboard, so they can be easily glued to our iconostasis.

1. Story about the iconostasis

The teacher depicts the design of the iconostasis on the blackboard. The explanation takes place as a dialogue with the students, summarized by the teacher’s story.

What is the iconostasis for?
What is the name of the gate in the center of the iconostasis?
Why are they called Royal?
Why is the Cross placed at the base of the iconostasis?

Then follows a story about the rows of the iconostasis. To simplify the task and limit the volume of material, we decided to limit ourselves only to those ranks that are in the iconostasis of our temple: local, festive and deesis.

Local rank: On the Royal Doors the Annunciation of the Blessed Virgin Mary is depicted, sometimes icons of St. Basil the Great and John Chrysostom. To the right of the Royal Doors is the icon of the Savior, to the left is the Most Holy Theotokos. To the right of the icon of the Savior is an icon of the saint or holiday in whose honor the temple was consecrated. This means that when we come to a temple, even without knowing its name, we can always find out in whose honor it was consecrated. You can preface the story with questions and ask the children to remember how the iconostasis in their church works.

The next rows are festive and deesis. The Deesis is located above the local rank, but we made the iconostasis based on the model of our temple, so first we had a festive row. We printed icons for it on a printer. Before pasting on the holiday row, we carefully look at what holidays are depicted and what happened on each holiday.

Deesis rank. Deesis in Greek means prayer. The children themselves explain that this row is called “prayer,” because here the Mother of God and the saints stand before the Throne of God, praying for us.

After reviewing the material in the next lesson, we get down to business.

1. A sheet of whatman paper is folded in half and a cut is made along the fold to the middle, and then a figured cut is made - these are the future Royal Doors.

2. On the Royal Doors we paste the printed icon of the Annunciation to the Blessed Virgin Mary.

3. At the very bottom of the iconostasis there are images of the Honest and Life-giving Cross of the Lord. You can devote a separate lesson to this - learn to draw the correct cross. Children draw four crosses with a red felt-tip pen.

4. Local row. We remember which side of the Royal Doors the icon of the Savior and the Most Holy Theotokos is on, where the icon of the saint or holiday whose name the temple bears is located. Glue the horses in the correct order.

5. Festive row. The children are given a holiday series printed on a printer: we look at the icons again, remember which holiday is depicted on which icon and why this holiday is so important.

6. Deesis rite. A large icon of the Savior is glued in the center, printed icons of the Most Holy Theotokos, John the Baptist and angels are printed on the right and left. Let us remember the meaning of the word Deesis.

7. The iconostasis is ready. Children can draw any patterns on the remaining space. A separate lesson can be devoted to drawing a pattern, in which children can be shown the technique of basic patterns, and then they can be executed on the iconostasis.

Now each student can tell their parents in detail about the symbolism of the iconostasis.

Reference: The iconostasis separates from the main room of the temple, where the worshipers are, the altar, its holiest part, which symbolizes the Kingdom of Heaven, the realm of Divine existence, the constant presence of Divine grace.

This symbolic Heaven on earth must be separated from the entire temple, for God is completely different from His creation, God is primarily holy, that is, unworldly, inconceivable in the fullness of His Being in the realm of earthly existence.

The sanctity of the altar is emphasized by its elevation above the main level of the temple and the enclosure of the shrine, which should not dissolve in everyday life. The iconostasis protects the altar from penetration by people unprepared for the sacred rite.

ICONOSTASIS not only separates the Divine world from the created world, it is also an image of the Heavenly Church headed by the Lord Jesus Christ. The iconostasis faces the middle part of the temple with icons, where the worshipers stand. Thus, during the divine service, the assembly of believers is, as it were, brought face to face with the assembly of celestial beings, mysteriously present in the images of the iconostasis.

In the center of the iconostasis are the Royal Doors, located opposite the throne. They are called so because through them the King of Glory Himself, the Lord Jesus Christ, comes out in the Holy Gifts. To the left of the Royal Doors, in the northern part of the iconostasis, opposite the altar, there are northern doors for the clergy to exit during services; on the right, in the southern part of the iconostasis, there are southern doors for the entrance of clergy. A curtain is hung from inside the Royal Doors, which is opened or closed at certain moments of the service. The opening of the veil represents the revelation of the mystery of salvation to people. The opening of the Royal Doors means the opening of the Kingdom of Heaven to Christians.

There are different iconostases. Large iconostases in the Assumption and Archangel Cathedrals of the Moscow Kremlin, in the Assumption Cathedral of the Trinity-Sergius Lavra. In such cathedrals, as a rule, the iconostasis consists of five tiers, or five rows of icons. These tiers are connected into a single whole, which is the manifestation of the heavenly world.

The lower tier, or row, is called local because it contains a local icon, that is, an icon of the holiday or saint in whose honor the temple was built. In the middle of the local row are the Royal Doors. They are carved and painted. Icons of the four evangelists and the Annunciation of the Blessed Virgin Mary are usually painted on the Royal Doors. Standing in front of the Royal Doors, we see to the right of them the icon of the Savior Jesus Christ, to the right - the local icon. Even further to the right, as a rule, is the southern door, on which the icon of the archangel is depicted. To the right of the southern door there may be other icons.

To the left of the Royal Doors, as a rule, an icon of the Mother of God is placed, to the left are other icons.

The second row from the bottom can be festive; it contains icons of the twelve holidays.

The third row is the Deesis (see “Iconography”). To the right and left of the Deesis are icons of saints and archangels.

The fourth row is prophetic. It contains icons of the prophets of the Old Testament - Isaiah, Jeremiah, Daniel, David, Solomon and others.

The fifth row is the forefather row. Forefathers are the patriarchs of the Israeli people, such as Abraham, Jacob, Isaac, Noah.

The iconostasis has three doors, or three gates. The middle gate, the largest, is located in the very middle of the iconostasis and is called the Royal Doors, because through them the Lord Jesus Christ Himself, the King of Glory, invisibly passes in the Holy Gifts.

Home iconostases represent a kind of small church for a believing Orthodox Christian. They should be given a special place in their home where they can calmly pray in front of the images.

History of the red corner

Home iconostases appeared in Ancient Rus'. A whole corner was set aside for them, which was called red (i.e. beautiful). In this place, icons were placed, candles and lamps were lit. In the morning and evening, as well as at times of special spiritual need, household members said their prayers here.

The iconostasis of those times was a multi-tiered shelf on which a god was hung - a small curtain that covered the images of saints and the Savior on the sides. The icons were hidden under the gospel - a special cloth that was pulled back only during prayer. It was no coincidence that such a tradition appeared in Rus'. It is known that the first image of the Savior would have been created by Himself, according to His will of God: after Jesus sprinkled his face with water and wiped it with ubrus (cloth), His face remained on this canvas. He sent this painting to the sick ruler of Asia Minor, Abgar, thanks to which he was healed. After this, the prince gave the order to nail the sacred board over the gates of the city. After 900 years, the sacred image was transferred to Constantinople. Now every year on August 29, Orthodox Christians celebrate the feast of the discovery of the image of the Savior Not Made by Hands and consecrate hand-woven fabrics.

What else was placed on the shelf for images?

Home iconostasis of those times were also intended for storing holy water and prosphora. The household hid the Gospel and memorial books (special books in which the names of all the deceased and living Orthodox Christians of this family were kept) behind the god. Particularly skilled needlewomen created doves (as a symbol of the Holy Spirit) from scrap materials and hung them from the iconostasis. In the red corner it was obligatory to have lamps and candles, which were lit during home services.

A similar small temple was in every Orthodox home until the 1917 revolution. After the Bolsheviks came to power, people continued to pray, but they did it in secret. Therefore, from the richly decorated home iconostases, only a few images remained, which people carefully hid from prying eyes, fearing persecution. The modern red corner is somewhat different from the one created by our ancestors, since many of the traditions of its creation have simply been forgotten.

Create your own red corner

What the home iconostasis will be like depends only on the owners of the house. However, remember to follow the following rules:

• Holy images must be installed far from technology (TV, computer, etc.) - the farther from everything worldly, the better.
• There should be enough space in front of the icons so that those praying do not feel crowded. And during prayer, it is better to place church books (prayer books, the Gospel) on a folding lectern (stand).
• You should not place icons individually on bookshelves, in cabinets, while crowding these images with other worldly objects: souvenirs, pictures, etc. This is strictly prohibited, since by doing so we show disrespect for God. After all, for some reason, many people put photographs of people we love and care about, especially those who have left this world, in the most prominent place, without cluttering them with unnecessary objects. The same should be done with icons, showing love and respect for holy images.

The difference between icons and paintings

If you have reproductions of paintings at home that reflect biblical scenes, you should not install them on the iconostasis.

The main difference between a holy image and painting is that in the first case, through icons we communicate with the Lord. And since the iconostasis is a sacred place intended for solitude in prayer, the inclusion of reproductions in it would be simply inappropriate.

Icons cannot be hung on the wall next to posters of celebrities - by doing this we insult holy images, putting them on a par with earthly idols.

It is better to place home iconostases in the eastern part of the house, since this part of the world has special significance in Orthodoxy.

For example, it is known that the Lord created a paradise for people in the eastern part of Eden. And the Gospel says that just as lightning comes from the east to the very west, so the Lord comes from Heaven. The church altar is also located in the eastern part. If the windows face this side, the home iconostasis, a photo of which you will find in this article, is installed in any other suitable place for it.

Which shelf should I buy?

Whether you create home iconostases with your own hands from wood or purchase them from a furniture store or church shop is entirely up to you. If you want to buy a shelf, do it in specialized Orthodox stores. There is a wider assortment of iconostases, and the sellers will always advise and help with the choice. Based on the material, they can be divided into wooden and plywood. They can be single-tiered or multi-tiered, straight or angular. There are even solid iconostases that already contain holy images. But such shelves are mostly made only to order. To understand what such a home iconostasis looks like, the photo is presented in this article.

If you decide to create a real red corner, choose multi-tiered shelves. On them it will be much easier to recreate a majestic wall with holy images, like those installed in temples. Whether your home iconostasis will be angular or straight depends on where it will be placed (on the wall or in the corner of the room).

What icons are needed?

First of all, every home should have images of the Savior, the Mother of God and St. Nicholas the Wonderworker. Of all the icons of Our Lord, the half-length Image of the Almighty is most preferable for home prayer. On this one he holds in his left hand an open book in which is written “A new commandment I give to you: love one another.” With his right hand the Lord baptizes the person praying.

Among the images of the Mother of God, the Russian people especially loved icons such as “Tenderness” and “Hodegetria” (Guide). In the first image, the Virgin Mary holds a baby in her arms, who gently hugs her neck and presses her to her cheek. The most famous icon of this type is the Vladimir Icon of the Mother of God. Its distinctive feature is that the baby’s left heel is completely turned outward. In the image of Hodegetria, the Mother of God is depicted with a baby, who holds a bundle in her right hand, and with her left hand she overshadows all those praying. A striking example of this image is the Kazan Icon, “Quick to Hear,” and “Helper of Sinners.”

Some parishioners in the Orthodox Church choose the Vladimir icon of the Mother of God. There is no doubt that one of the Kazan icons, that is, the Help of Sinners or the Quick to Hear, should exist in the home iconostasis. Having installed holy images in the house, a person can not only ask them for help, but also thank them with their help.

In addition to these main icons, on the home iconostasis you need to put images of saints after whom your family members are named. It is also advisable to purchase an icon of the healer Panteleimon - a healer of mental and physical illnesses. The choice of other images depends entirely on the needs of the household. For example, you can purchase an image of Peter and Fevronia, to whom they pray for family well-being. Before they ask for help in learning and good endeavors. Unmarried women can pray before the image of Xenia of St. Petersburg, who, by the will of God, became a helper to people in matters of marriage.

IN Lately in many houses, one of the central icons was the image of the blessed old woman Matrona of Moscow. Even after her earthly death, she helps in everything those who come to her at the Church of the Intercession or to her grave at the Danilovskoye cemetery, or simply turn to Matrona in home prayers. Many people have already received healing and help from her. It was not for nothing that she said: “Come to me and tell me everything as if you were alive.” By this, Matrona meant that her earthly death does not mean a spiritual death: after all, she is still with us.

Home iconostasis. How to arrange icons

The correct placement of images in the space allocated for them is very important. The Crucifix is ​​placed above the iconostasis. It can be purchased at a church store or made from wood yourself. On the next tier there should be images of the Savior, the Mother of God and St. Nicholas the Wonderworker on the bottom shelf. In this case, the image of the Lord should be in the middle, on the right (right) is the Virgin Mary, and on the left (on the left) is St. Nicholas the Pleasant.

A little lower they place icons of saints revered by the family. On the last tier you can place a bottle of holy water, candles and the Gospel.

Making the corner red

You can decorate your home iconostasis with fresh flowers and willow branches after the Twelfth Feast - the Entry of the Lord into Jerusalem. And on the day of the Descent of the Holy Spirit, shelves with images are framed with birch branches, as a symbol of the grace of the power of God.

You can also install reproductions of images on the shelf for icons. They must first be consecrated and then added to the home iconostasis. Embroider an icon case (frame) for them with beads, and then they will look harmonious with other icons.

Making a shelf

If you do not have the opportunity to purchase a stand for images, or all the models that you have come across, you did not like or are not suitable (for example, a small number of tiers, limited space, etc.), then do-it-yourself homemade iconostasis, photos of which are presented in the article , you can make it yourself. For a standard three-tier iconostasis you will need wooden boards, a drill and screws. In order to assemble it, you need to create drawings of a home iconostasis. Using them, you can easily calculate the dimensions of the wooden panels, which will depend on the number of icons located on the iconostasis.

Simple process

The most basic stand for holy images can be made from plywood. First you need to attach the icons to it with screws in accordance with the heavenly hierarchy. After this, you should make a chasuble for the icons - this is a special frame that frames the images. It can be created from embroidered fabric or from beads and beads. This will give the icon shelf a festive and solemn look. This is how you can make a homemade iconostasis with your own hands. Photos of similar works in this article will help you in its design.

Thus, the creation of a small church at home is not so much a prerequisite for the life of an Orthodox Christian, but rather his spiritual impulse and desire. After all, those who believe and love the Lord always want to turn to him in prayer both during the liturgy and at home services. It doesn’t matter whether your iconostasis is made of expensive materials and filled with gilded images, or whether you yourself created it manually, collecting holy images. The main value is your faith and desire for spiritual improvement.

Today we have another wooden craft: a carved iconostasis that can be used both at home and on the road

On the eve of Easter, an article about a small collection of especially common icons in a small box with dimensions 190 x 150 x 25 mm is relevant. I have taken it several times on multi-day pilgrimage trips and we always take it. The base is made of linden wood with simple carvings on the front side.

Laminated icons were purchased from a church shop. For example, at the top right, the icon of St. Viacheslav of Bohemia (my saint). The carving design is very simple; it should not interfere with the main purpose of the iconostasis.

The top in the form of a dome with a cross is cut out separately and inserted on dowels to the top of the box. The stand is a shaped block with a cutout. The cutout allows you to insert a block between the box itself and the box lid and fix it vertically. In the transport position, everything fits inside the box. Loops and, simple.

The box is varnished in three layers. You can make such a carved iconostasis out of wood with your own hands