About coming. Churches of the Nativity of the Blessed Virgin Mary Cathedral in honor of the Nativity of the Blessed Virgin Mary
T Now, when in the church fence, from under the canopy of picturesque pines, our two such different and such native churches protrude onto the shore of the man-made lake, it is hard to imagine that just ten years ago there was nothing on this place. Only a swampy edge at the edge of the forest. Ten years ... This is both a lot and a little. Sometimes it seems that a whole life has passed - we were different then. I want to look back and remember. And tell those who came later how it all began.
Almost twelve years ago, in December 1993, Priest Sergius Fedoseev, our future rector, received His Eminence Archbishop Tikhon's blessing for the construction. The Constituent Assembly, headed by Dean Archpriest Pavel Patrin and Priest Sergius, took place at Music School No. 15 on February 2, 1994. The first parishioners gathered about 30 people. Until October 1994, there was a tedious paperwork for the land. And finally, thanks to the mayor of the city of Novosibirsk, V.A. Tolokonsky, the land was allocated, and the documents were signed.
It is impossible to imagine a better place for our temples. It so happened that, being on the territory of a vast area ("Shch" and "D"), where about 50 thousand people live, the temples are separated from the bustle of life by a real living forest. In November, the territory was fenced off and a construction trailer was put up. And then the philanthropists (CJSC "UES Sibakademstroy" - director S.S. Drozd) brought electricity.
While there was no room, services were held in a children's club on the street. Demakova, 18. Easter 1994 served in PU-55. Of the three hundred people, about two hundred took communion. Then they began to serve in a construction trailer, prayers were held on the street.
And on January 15, 1995, on the day of remembrance of St. Seraphim of Sarov His Eminence Archbishop Tikhon consecrated the cross, the ground and the foundation stone of the church. In January-February (20 days) they built a temporary building and began to serve the liturgy. The throne was consecrated by Dean Archpriest Pavel Patrin.
At the end of February, with the assistance of the late Stanislav Alexandrovich Petukhov (SMU-2 Sibakademstroy LLC), despite the terrible frosts, they began to dig a foundation pit. In March, the first blocks of the foundation were already laid, the benefit of donated blocks and bricks stood ready in orderly rows. The 9th brick factory produced 18 thousand pieces. bricks (people deliberately stayed for an extra shift), more were donated during the construction process. LLC "Stroykeramika" also donated 30 thousand pieces. bricks, and Kuzbasssotsbank paid for the logs for the temple. Our first vehicle, a GAZ-53 truck, took out all the materials. The temple was built in eleven months, and on January 6, 1996, Dean Archpriest Pavel Patrin consecrated the throne, and on January 7, on Christmas Day, the first service was held in the Church of the Nativity of the Most Holy Theotokos.
The stone church was laid on the feast of the Assumption of the Blessed Virgin Mary in 1996. In January 1997, SMU-2 Sibakademstroy LLC (S.A. Petukhov) charitably built a zero cycle. The numbers of May 10 started laying the walls. Joint Venture OAO Sibacademstroy provided mortar and two masons free of charge. The rest of the workers were our parishioners. There was also a wonderful foreman - Vladimir Petrovich Bogdan. Our, believing man, put things in order at the construction site, managed well with the workers. Welding work was done by Guselnikov Gennady Yakovlevich, including the most complex, one might say, virtuoso work on welding the dome.
The architect Ivanov Vladimir Alekseevich worked on the project of the stone temple. And the wooden project was made by the architect Kulba Sergey Nikolaevich - now deceased. Both are our benefactors. Over the long years of godlessness, the experience of building temples was lost, and everything had to be learned anew, everything was invented along the way. They themselves manually turned out figured elements of decoration from bricks on home-made machines. They themselves brought the design of the dome to the optimal solution, and they also invented the method of concreting the dome themselves, having found a completely unique and ingenious solution with a chain-link mesh. Everything was for the first time, everything is unique. It was easier for those who built and are building temples after us: they could come and still come to us for experience. On November 5, 2001, scaffolding was dismantled in the Trinity Church. And the consecration of the temple by His Eminence Archbishop Tikhon and the first service took place on the feast of St. Nicholas the Wonderworker on December 19 of the same year.
I would like to remember by name at least the main benefactors:
1. Victor Alexandrovich Tolokonsky - mayor of Novosibirsk - a decision was made to allocate a land plot and financed the construction of a temple in the amount of 50 thousand rubles.
2. Gorb Grigory Alekseevich - director of Stroykeramika LLC - more than 400 thousand bricks were provided.
3. Petukhov Stanislav Alexandrovich (now deceased), after him Lebedev Igor Yaroslavovich - SMU-2 Sibacademstroy LLC - a zero cycle was completed, concrete and mortar were provided in full.
4. Alekseev Andrey Alekseevich - gene. Director of LLC "Novosibirsk Engineering Networks" - the heating system was completed.
5. Viktor Viktorovich Malashenko - Slava-T LLC (Construction Company) - they found us themselves, put all the floor slabs, masonry mesh, foundation blocks.
6. Medvedko Victor Stepanovich - gene. Director of Electrovacuum Plant LLC. Collected more than 100 thousand rubles. on the boiler and plastering work, put plumbing.
7. Ivanov Vladimir Alekseevich - architect. The author of the project of a stone temple. Being at an exhibition in Germany, I found our Trinity Church and Alexander Nevsky (Novosibirsk) on the stand of the best churches in Russia.
8. Guselnikov Gennady Yakovlevich - all welding works.
9. Bogdan Vladimir Petrovich - foreman. The quality of the masonry.
10. Fedorov Valdis Melentievich - gene. director of SMU Sibacademstroy LLC - finishing and plastering works.
It is impossible to list all the donors and benefactors, but the Lord knows everyone, and we bow down to them and give them great gratitude.
In continuation of the conversation about the improvement of churches, we must certainly say about our bells, which we also got miraculously. The Novosibirsk Tin Plant allocated tin, in exchange for which the famous Likhachev Moscow Plant cast 5 bells for our parish. In the spring of 1995, the bells sounded for the first time over the area. The unique quality of the bells is confirmed by the fact that in the competition for the title of the best contender for casting bells for the Cathedral of Christ the Savior in Moscow, the Likhachev Plant took first place.
The beautification of churches continues, and parish life goes on as usual. Children grow up, and our future depends on how we raise them. In 1995, a Sunday school for children appeared in the parish, and in August 1999, with the blessing of Bishop Sergius (who was in charge of the Novosibirsk diocese at that time), the first class was opened from the St. equal to app. Cyril and Methodius. Four classes of the gymnasium were formed, in which 27 children study. Following the children's Sunday school, a school for adults began its work. The parishioners actively studied: sixteen of them entered the St. Macarius Orthodox Theological Institute, and one was enrolled in the Tomsk Theological Seminary.
Literature in our library, opened in 1996 and numbering more than two thousand books, is in active demand. In addition to literature, the library has a collection of audio and video cassettes. A large electronic library has been collected: lectures by teachers of the MDA and MDS, TDS, theological literature, Orthodox and educational films, church hymns and classical music, etc. INTERNET is connected, the parish website is located in the Academ.org local network, information is regularly monitored on Orthodox websites.
The library, like the gymnasium, is located in the well-arranged basement floor of the stone church. A video hall has been opened in the library, which has a projector for watching films, and four computers for conducting classes in the gymnasium and Sunday school. With their help, re-recording of films and computer disks was organized for distribution through the icon shop.
Doctors from among our parishioners have been regularly seeing patients since 1998. Accepted by a therapist, immunologist, pediatrician, psychiatrist.
At present, the parish has four priests and a deacon: Rector Archpriest Sergius Fedoseev, Priest Vyacheslav Skarednov, Priest Oleg Vasilyev, Priest Mikhail Osipov, and Deacon Maxim Kholkin. Their forces provide services that are performed daily. The temple is open from 9.00 to 18.00, and on those days when the liturgy is celebrated in the temple, from 8.00 to 20.00. Daily from 10.00 to 16.00. a priest is on duty in the church. On Thursdays, the priests of the temple serve in the chapel of St. Nicholas the Wonderworker in the Central District of the city of Novosibirsk.
The plans of the parish include the construction of an Orthodox gymnasium for 200 students, an administrative building, an overhead chapel, a church store and utility rooms, and landscaping.
A story about the tragic fate and difficult revival of one of the largest Moscow cathedrals.
The first known wooden temple on this site was built in his possessions by the boyar Nikita Romanov, the last representative of the non-royal branch of the Romanovs. The temple in the name of the Nativity of the Most Holy Theotokos was erected in the village of Butyrki on the Dmitrovsky tract, after which the village began to be called Rozhdestvensky. In 1646, the village went to the treasury, and in 1682, soldiers of the 2nd Moscow elective regiment of the soldier's system were placed in it. It was the oldest of the regular regiments in Russia, formed in 1642 by decree of Tsar Mikhail Fedorovich. By the name of the settlement, the regiment received the name of Butyrsky.
“In the Butyrsky regiment, the number of officers extended to 43, and the lower ranks to 1200. The soldiers settled in the Butyrskaya Sloboda in courtyards arranged from the treasury, and they were given the right to plant gardens on the allotted land, engage in various crafts, keep shops and other trading establishments, not paying trade taxes. They received, in addition, a salary and provisions from the treasury, but were obliged to serve, learn the German system and firing muskets, keep city guards along with archers and participate in solemn meetings and ceremonies. - this is how it is written about the quartered regiment of I.K. Kondratiev in The Gray-haired Antiquity of Moscow.
The regiment existed under various names until 1918, most recently bearing the name of "Tsar Mikhail Feodorovich, the 13th Life Grenadier Erivan Regiment of His Majesty."
1. In 1682-84, a large cathedral church was built in the settlement in honor of the end of the difficult war with the Ottoman Empire and the Crimean Khanate. Like the previous wooden one, the new church was consecrated in honor of the Nativity of the Blessed Virgin Mary. Inside there was a regimental banner of the 1680s, captured banners of the Swedes, Turks, Persians. 
2. To the two-pillar five-domed temple in the Baroque style, a wide five-pillar refectory was attached from the west, which could accommodate 2 thousand people. On the red line of the Dmitrovskaya road stood a detached hipped bell tower with a gate. The icon of the Savior (an exact copy of the icon from the Spasskaya Tower) was placed on the second tier of the bell tower. On the sides of the bell tower at the temple, one-story almshouses were built, men's on the right, women's on the left. 
3. The territory of the temple extended for a whole block of urban development. Nearby was the Missionary Altai and Siberian Compound. At the courtyard there was a store of products of Siberian monasteries, a hospice, an almshouse, a museum, the Church of the Holy Trinity, a parish school. The elegant two-story building was demolished in the 1970s. Behind it you can see the buildings of almshouses to the right and left of the bell tower, and in the very left part of the picture - the wooden house of the priest. 
4. By decree of 1918, the entire complex was recognized as an outstanding work of Russian culture, protected by the state and not subject to destruction. Divine services in the temple continued until 1920. The issue of recognizing it as a cathedral instead of Elohovsky was considered. Here they could enthrone the Patriarchs of Moscow of the new time. Did not happen. 
5. In 1935, the temple with all the buildings was transferred to plant No. 132 of Glavaviaprom, and in 1942 the Moscow Machine-Building Plant Znamya settled here. The temple was adapted for a workshop, the domes were broken, the inner space was divided into floors, new windows and doors were cut in the outer walls, and the old ones, on the contrary, were laid. An extensive extension was made to the temple, and the bell tower was deprived of its tent completion, chopped off to the second tier. In 1970, the refectory was demolished, and in its place, between the temple and the bell tower, a tall factory building was built. The main volume of the temple received a new address, along Novodmitrovskaya street, passing behind the plant. As a result, the status of an architectural monument remained only at the remains of the bell tower, which retained the address along Dmitrovskoye Highway. Only this saved her from final destruction, but she will be discussed at the end. 
6. This is how the temple has survived to this day. When the plant was corporatized, they also managed to privatize the shop-temple, and only in 2000 the building was handed over to believers. 
7. For all the years of Soviet power, the temple has never been repaired. The plaster from the walls was completely crumbling, exposing figured brickwork. The windows visible in the picture were cut in the 1930s. Above the middle window is a kiot in which the icon was placed. 
8. In 2006, the Orthodox community put in order several rooms inside the church, after an eighty-year break, divine services resumed, and restoration of the building began. 
9. The windows of the protruding altar apses were decorated with an intricate frame. Now, instead of this window, a door has been cut through - the main entrance to the temple. 
10. Immediately outside the door is a staircase upstairs, striking in its appearance. 
11. Here and there, from the walls, the faces of the saints, cleaned of whitewash, look. 
12. Many frescoes were destroyed during the construction of stairs and ceilings. From some of the images only fragments have been preserved. 
13. Restored face of St. Lawrence of Rome, archdeacon of the Christian community of Rome in the 3rd century. 
14. The fresco was almost unharmed: only part of the saint's left foot was chopped off by the stairs. The image was painted on a pillar - one of the pillars of the vaulted ceiling. To the right, behind the fresco, a late wooden partition is visible. 
15. On the other side of the column, there is still a freight elevator. On the other side, a room where services are held and a refectory adjoins it. 
16. Thanks to the hospitality of the temple servants, I was able to make a tour of the premises of the former shop. 
17. A foundry was located in a vast annex to the temple. 
18. Leaving here, the plant took huge boilers for scrap, leaving only piles of silicate bricks. 
19.
20.
21.
22.
23. Passages were cut through the one and a half meter walls of the cathedral, connecting the extension with the temple. Now it's all full of rubbish. 
24. But one has only to raise one's eyes, and one sees old frescoes cleaned of whitewash. 
25. When the walls were heated during the casting of hot metal, the faces appeared through the whitewash, and gradually disappeared when cooling. Fantastic, scary sight... 
26. Together with the attendant, we get out onto the roof of the extension. 
27. Broken windows are visible in the wall of the temple, and under the preserved niche for the icon, the remains of the window edging are preserved. 
28. Powerful ventilation of the foundry is installed on the roof. 
29. The place of one of the domes of the temple was taken by the hood. 
30. View of the temple from the same angle in 1925. The refectory is visible in the foreground. 
31. The view to the refectory was so beautifully decorated. 
32. Now this stub of the workshop sticks out in place of the refectory. 
33. On the third floor there was an electroforming workshop. Once this place was at a high altitude, under the very vaults of the temple. 
34. All the murals were covered with numerous layers of paint, which is now being removed by restorers. 
35. Windows were cut through the thick walls. 
36. In the center, the frescoes are quite well preserved, but in the far part, where the boilers with electrolyte stood, the paint from the walls was completely etched off, to the bare masonry.
37. But mostly the frescoes have been preserved, which is good news. 
38. The work is moving forward, and there is every reason to believe that after some time we will be able to see the temple in its original form. 
39. In the meantime, you can show photos of the preserved frescoes. 
40.
41.
42.
43.
44.
45.
46.
47. And what about the bell tower? Until the end of the 1960s, it stood surrounded by former almshouses. 
48. But in the 1970s, the plant needed to build new buildings to expand, and everything went under demolition. Only the first tiers of the bell tower have been preserved, which for a long time were a landmark of the district. Inside was a janitor's room, brooms, shovels and other tools were kept. 
49. The bell tower was returned to believers in 1998, and they managed to consecrate a separate church in it, in honor of the right-believing Prince Dmitry Donskoy. So, all in the forests, I found the bell tower in May 2012. 
50. Her restoration was in full swing. The building material paid off at the expense of personalized bricks. 
51. By December, the bell tower was restored to its original state. Although this is not only a bell tower, but a temple unique to Moscow. 
Photos 51 and 52 are taken from the temple website.
52. New domes were raised on the bell tower. It should be noted that on the big bell there is an image of Emperor Alexander I. 
The territory of the former Znamya plant has now become the Streletskaya Sloboda business center. On their website, they write that “the past and the present organically coexist here, and the restoration of the temple in the courtyard
(What audacity!) is in full swing. The work is planned to be completed in the next few years in order to return the temple to the form it had in 1682-1684.” They forgot to mention that in order to give the cathedral its original look, it would be necessary to fucking demolish their entire "Streletskaya Sloboda". But temporary workers from AEON-Development have no other "god" but money.
The lousy buildings of the plant, which cut a monument of Russian history in half, must be destroyed!
Locally venerated shrines
Thrones
- - - - -
Rudny Icon of the Mother of God
(
Memorial Day: October 25)
The Rudny Icon of the Mother of God is one of the most revered by the parishioners of our church. She first appeared in 1687 in the town of Rudnya, Mogilev diocese. In 1689, she was transferred to the Kiev Caves Monastery by a local priest, Father Vasily. Since 1712, the image of the Most Holy Theotokos stayed in the Kiev Florovsky Monastery in Podil after its unification with the Kiev-Pechersk monastery. In the 1920s of the last century, the miraculous image, placed in a beautiful chasuble adorned with diamonds, disappeared; apparently it was stolen from the temple. But now in the Ascension Cathedral you can venerate the list of the miraculous icon. Quite a few revered lists of the miraculous Rudny Icon of the Mother of God are known.
According to legend, the peasants of the village of Krylatskoye, going for haymaking, found one of the lists of the Rudny Icon of the Mother of God in the grass near the spring (which still flows abundantly). The image was placed in a chapel built especially for it on a spring. The icon of the Rudny Mother of God was also in the temple. Shortly after the closure of the church in 1936, the image from the chapel was split and burned by a villager. Icons from the temple were also burned on the square in front of the temple. This and some other residents, darkened in spirit, sewed skirts from sacred vestments and walked around the village in them. The woman who burned the icon of the Rudny Mother of God ended her life tragically. During a German air raid on a plant across the Moskva River, one bomb accidentally hit the village, precisely in the house of this woman, where she was with her daughter. Both died from the explosion. No one else in the village suffered from air raids. Several icons were dismantled by pious parishioners to their homes and saved from death.
The image of Our Lady of Rudny, which is now in the temple, is the home icon of a resident of Krylatsky, Paraskeva Ivanovna Mukhina. This icon was painted for her at the beginning of the 20th century. Paraskeva Ivanovna herself died before the Great Patriotic War. Her daughter Varvara kept this icon. After the death of Varvara (c. 1984), the icon passed to her goddaughter Lidia Ilyinichna Gruzdeva. In 1987, the image was restored, and in 1990 Lidia Ilyinichna transferred it to the resurgent Church of the Nativity of the Blessed Virgin Mary in Krylatskoye.
According to local legend, after the church was closed in 1936, with this domestic icon, on the feast of the Mother of God of Rudny, several pious peasants of Krylatsky went to Moscow, to the church in which there was a service that day. We ordered the All-Night Vigil and the Liturgy. They served a Water Blessed Moleben with the Akathist to the Most Holy Theotokos, and the water from the Moleben was taken to the source, poured into the well. So the pious villagers kept the memory of their revered temple icon and kept the source clean, consecrating it on the feast of the Rudny Icon.
Many clergy and laity honored the memory of this icon. It is known that once on the feast of the icon, His Holiness Patriarch Alexy I came to the spring. In 1917, the Patriarch of Moscow and All Russia Tikhon served at the spring, now canonized by the Orthodox Church to the Face of Saints.
TROPAR: Your intercession, the assurance and mercy of Your appearance, the icon of Rudny, the Lady, appeared to us, before her, we pour out our souls in prayer and cry out to You in faith: Look Merciful on Your people, all our sorrows and sorrows quench, good consolation in our hearts and eternal salvation to souls ours, Most Pure One, ask.
- - - - -
Icon of St. Nicholas the Wonderworker
(
Days of Remembrance: May 22 (transfer of relics), August 11, December 19)
At the southern wall of the temple in an oak icon case there is an image of St. Nicholas the Wonderworker. In the past, it was the gate icon of the S. F. Saks textile and finishing factory in Kuntsevo. After the revolution, the icon was removed and thrown into a barn. One of the inhabitants of the village of Krylatskoye begged her from the new factory authorities and took her home in a cart. Seven decades later, his descendants transferred the image to the opened temple. Before the icon of St. Nicholas they pray in all life cases, and the saint with his intercessory prayer helps in healing from serious mental and bodily diseases, in enlightening the mind of children, in the desire of parents for a successful marriage of their daughters, in getting rid of sadness and despondency, in ending any civil strife - family, neighborhood, military. They pray for well-being on the way, especially when sailing, for the protection of widows and orphans, for help in poverty and need, for protection in captivity by enemies, and for many, many other things. Almost seventeen centuries have passed since the blessed death of St. Nicholas. Thousands of new articles and books about the great Bishop of Myra have been published in the last hundred years alone.
The study of ancient monuments made it possible to significantly supplement the biography of the saint. Conversely, some details had to be recognized as unreliable or distorted. For example, it was proved that some of the information in the life of St. Nicholas the Pleasant in the Fourth Menaion was borrowed from the life of another saint - Nicholas of Pinar. Archimandrite Antonin (Kapustin), a remarkable researcher, in the 19th century. a discovery was made: he proved that the ancient hagiographers allowed the confusion of two hagiographies...
()
- - - - -
Relics of St. Job of Anzersky
(
Days of Remembrance: March 19, June 11 (uncovering of relics))
The Church of the Nativity of the Virgin in Krylatskoye is the only one in Moscow where the relics of St. Job of Anzersky are located. Hieromonk Eulogius, head of the Golgotha-Crucifixion Skete on Solovki, gave our church a small old lithograph with the image of the Monk Job (in the schema of Jesus) of Anzersky and a particle of his holy relics. The image of Job of Anzersky was painted by Igor Vladimirovich Myasnikov, an artist and restorer from the Russian Academy of Painting. The list accurately copied the image on an old lithograph, but it is much larger than the original.
The Monk Job (Jesus in the schema) of Anzersk, the Solovetsky miracle worker, in the world bore the name John. He was born in 1635 in Moscow. Who his parents were is unknown, but it is assumed that they had a spiritual title. John served as a parish priest in Moscow for many years, he was distinguished by compassion for the poor and needy people, he gave away almost all his income to the poor, often arranging treats in his house. He opened his house for all the poor and suffering, fed, healed, and, most importantly, consoled people in trouble. Father John received everyone who came to him with sincere love, meeting them as the most dear guests. In conversations, he spoke about the need for prayer, about the danger of pernicious hobbies, about educating people in the Christian spirit. Father John substantiated all examples with the Holy Scriptures, the lives of the saints and the history of the Church. Father John visited prisons, distributed Easter and Christmas gifts to prisoners, interceded for those unjustly offended, and his intercession was successful, because Father John enjoyed great respect among people...
()
- - - - -
Icon of the Holy Martyr Boniface and a reliquary with a particle of his relics
(Memorial Day: January 1)
At the salt of the temple in the icon case there is an image of the holy martyr Boniface and a reliquary with a particle of his relics. With his intercessory prayer, Boniface helps in healing from illnesses, especially from drunkenness and drug addiction. The main reason for drunkenness, as noted by the rector of our church, Archpriest Georgy, is “the loss of spirituality and the goals of life ... The Church must show that the origins of the healing of the people are spiritual.” Therefore, we receive special help when turning to God, especially if there is such an intercessor as the holy martyr Boniface.
St. Boniface helps in healing from diseases, especially from drunkenness and drug addiction.
The icon of the Holy Martyr Boniface and the reliquary with a particle of his relics were transferred to our church on February 7, 2010, on the feast day of the Cathedral of New Martyrs and Confessors of Russia. On this day, after the liturgy and a festive prayer service, private benefactor Natalia Mezentseva and our parishioner, chairman of the Public Council of the Central Federal District of the Russian Federation Kirill Mireisky handed over these shrines to the rector of the temple, Archpriest Georgy Breev.
Boniface lived in the second half of the 3rd century in Rome...
()
- - - - -
Other shrines
The icon is in the temple. 14,000 infant martyrs, beaten by Herod in Bethlehem with a particle of relics, icon Saint John of Shanghai and San Francisco Wonderworker with a particle of relics, icon Great Martyr George the Victorious with a particle of relics.
- - - - -
Spring in honor of the icon of the "Rudny" Mother of God
At the foot of the hill on which the temple rises, there is a source of the Mother of God of Rudny. In the channel of this source, the peasants of the village of Krylatskoye in the 19th century found a miraculous list of the icon of the Mother of God "Rudny". The source itself has been known since the time of Tsar Ivan the Terrible; The source water provided the royal court in Moscow. Note that this is not the only source on the Krylatsky Hills. There are a number of other sources and keys, but the most powerful and pure of them is Rudnensky.
According to legend, the source has healing properties. Many who came to the spring with faith in the power of God left healed of various diseases.
To date, the spring is considered one of the cleanest within the city of Moscow. Repeated examinations of water quality show that the spring is excellent for drinking, does not contain harmful impurities, and contains many useful elements. Every day, hundreds and hundreds of people come to the source to enjoy its cool, life-giving water.
Every Epiphany night (and on the feast of the Rudny Icon) the Procession of the Cross descends from the temple to the spring, the spring is consecrated by priests with a large gathering of people.
The Church of the Nativity of the Virgin in Putinki stands at the very beginning of Malaya Dmitrovka. Magnificent, as if woven from snow-white lace, it was built in 1649-1652 - one of the most beautiful and oldest churches consecrated in honor of this holiday, preserved in Moscow. In ancient times, the Putinki tract was located here: here, at the Tver Gates of the White City, two paths diverged - to the cities of Dmitrov and Tver. Here was then the Traveling Yard for ambassadors and messengers, to which the putins led - crooked streets and alleys in Moscow. Another version explains the name Putinka from the word "spider web" - small streets and lanes with small Moscow houses scattered on them, lying in the parish of this church, were a "web" that surrounded the church from all sides.
Initially, there was a three-hipped wooden church built in 1625. In 1648, it burned down, and the parishioners of the temple, through the Jerusalem Patriarch, who stopped at that time in Moscow, asked the tsar to allocate an amount for the construction of a stone church. For the first time in Russia, its chapel was consecrated in honor of the icon of the Mother of God the Burning Bush, which protects from fires and is therefore so significant for Muscovites. This church is the last building of tent architecture in Moscow before the famous decree of Patriarch Nikon. Then he banned the construction of tent churches and demanded a widespread transition to the construction of cross-domed churches. This decree will be canceled in the second half of the 17th century after the expulsion of Nikon.
In the same 17th century, in Moscow, outside the Earthen City near Zubovskaya Square, a church was erected with a main altar consecrated in honor of the icon of the Burning Bush, which gave the lane its name - Neopalimovsky. The name of the icon comes from Moses' vision of a burning thorn bush - a bush - engulfed in flames and not burned, symbolizing the ever-virginity of the Most Holy Theotokos. Therefore, the Mother of God is depicted on the icon surrounded by flames.
And although, according to legend, the construction of this church was not associated with the main disaster of the old wooden city - numerous Moscow fires, they prayed at the miraculous icon and sought salvation precisely from the fire that raged more than once in Moscow and left the townspeople burned.
And such is the legend. The list of the icon of the Burning Bush was in the Kremlin's Faceted Chamber. The groom of Tsar Fedor Alekseevich Dmitry Koloshin fervently prayed before her, and when he innocently fell into royal disgrace, he began to ask for help and protection. Then the Queen of Heaven appeared to the king in a dream and revealed to him that this man was innocent. The groom was released by the sovereign from the court and in gratitude he built a temple in honor of the icon of the Burning Bush in Novaya Konyushennaya Sloboda, asking the king for a miraculous list. Since then, when there were fires in Moscow, this icon was carried around the houses of the parishioners of the church, and they survived the fire. Muscovites even noticed that fires in the Neopalimovsky parish were extremely rare and very insignificant, although the entire area remote from the city center was built up with numerous wooden houses. (The Neopalimovskaya church was demolished during the Soviet era.)
The little-known, but remarkable in its history, house church of the Nativity of the Virgin in the house of Prince Golitsyn (Volkhonka, 14, behind the building of the Museum of Private Collections) is now destroyed and does not operate.
This temple entered the history of Moscow mainly because Pushkin was going to marry Natalya Goncharova here, but was refused by Metropolitan Philaret. Why this happened is still a mystery to historians. Only the wedding then took place in the parish church of the bride, in the Great Ascension at the Nikitsky Gate.
The Nativity Church itself was a brownie and was located on the second floor in the right wing of the existing building. She was directly connected with the history of this house and the homeowners, as well as with the events that took place here.
The history of the Golitsins' house dates back to the 30s of the 18th century, when they acquired a piece of land outside the Kolymazhny yard for possession. The project of the house was executed by the St. Petersburg architect S. Chevakinsky, the author of the famous St. Nicholas Naval Cathedral in the northern capital, from whom Vasily Bazhenov studied. In the works on the construction of the Golitsyn house in 1756-1761. he was assisted by a young architect I.P. Zherebtsov, the future builder of the beautiful bell tower of the Moscow Novospassky Monastery. In 1766, in the right wing of the house, a church was built and consecrated in the name of the Nativity of the Virgin. And soon Catherine the Great herself settled in the house.
The Golitsyn House was passed down from generation to generation. When M.M. Golitsyn-son became the owner, Catherine II turned to him with a request to find her a good and comfortable home in Moscow. The Kyuchuk-Kainarji peace had just been concluded in the Russian-Turkish war, and the empress was going to Moscow for the festivities on this occasion. In the Kremlin, she did not like to stop, considering it ill-suited for herself. Golitsyn immediately offered the empress his own house.
And then the architect Matvey Kazakov was invited to rebuild the Golitsyn mansion into the Prechistensky Palace. The building was ready for the New Year, in December 1774. The walls of a modest estate remember the brilliant retinue of Catherine the Great - the Empress arrived in Moscow with the court and her son Paul I.
However, she was dissatisfied with housing: it was crowded and the stoves did not heat the room well. The neighborhood with the Kolymazhny yard and the stables created not the freshest air, people froze mercilessly, and the corridors were very confused. “Two hours passed before I knew the way to my office,” Catherine complained in one of her letters, calling her palace “a celebration of confusion.” Then the wooden buildings of this palace were moved to the Sparrow Hills and burned down there.
According to legend, two icons were kept in the Nativity Church of the Golitsyns' house, donated (or left here) by Catherine II in memory of her marriage to Prince Potemkin, apparently for wedding. It is likely that this legend remained in Moscow's memory associated with Catherine's stay in the Golitsyn Palace. Or they thought that she left the owners a royal gift for hospitality.
In 1779, the Golitsyns returned to their mansion on Volkhonka again. When S.M. Golitsyn, the trustee of the Moscow educational district, became the owner, he opened an aristocratic salon here. Pushkin visited it and once, in the early summer of 1830, he danced here at a ball. Pushkin was already engaged to Natalya Goncharova at that time, and there is evidence that he was going to marry her here. Firstly, historians say, in the house church the payment was less, which was beneficial for Pushkin, who was constrained by means. Secondly, the attention of high society to the wedding would not be so close.
Nevertheless, permission to marry in the home of the Golitsyn church was not given. There is a version that it was simply forbidden to get married in house churches, as in ordinary parish ones, especially for persons who had nothing to do with them, “from the street”. And the marriage took place in the parish church of the bride.
In the second half of the 19th century, another S.M. lived here. Golitsyn, owner of an art gallery, an ancient library and a collection of antiquities. All this was collected by his father, who dreamed of opening his own museum, but did not have time to fulfill his desire before his death.
In memory of his father, in 1865, Golitsyn opened a museum on the first floor of his mansion, which was called the "Moscow Hermitage". Here were presented such rarities as ivory vases that belonged to Marie Antoinette, books from the library of the Marquise Pompadour, paintings by Raphael, Rubens, Poussin, marble candelabra from Pompeii. And visitors were met by a porter in the uniform of a life hussar.
The museum was open to the public, but curious evidence of how the inspection took place has been preserved. At the request of the owner, only those who came to the Sunday service at his house Nativity Church could admire his collection. At the end, everyone went to the prince's dining room for Sunday tea, which was attended by the owner, and from there to the museum.
However, only twenty years after the opening of the museum, Golitsyn, who had lost interest in the affairs of its maintenance, sold his collection at auction. The St. Petersburg Hermitage bought most of it for 800,000 rubles. It is noteworthy that all the treasures of the Golitsyn Museum remained at home.
In 1877, Golitsyn rented the first floor of his house for apartments. The museum halls were rebuilt into furnished rooms for rent, and after the reconstruction of the left wing in 1892, here they received the name "Prince's Court". A comfortable Moscow hotel was opened in the Golitsyn mansion.
In October 1877 A.N. Ostrovsky, who spent the last years of his life here. When the writer was drawing up a contract for employment, the caretaker of the house began to seriously explain to his wife that before renting an apartment, he always collects certificates about the moral qualities of the future tenant. Ostrovsky jokingly decided to tell him "some of my virtues - that I am not a drunkard, not a rowdy, I will not start gambling or a dance class in the apartment."
In this house, Ostrovsky wrote "Dowry", "Talents and admirers", "The heart is not a stone." Friends often came to visit him - I.S. Turgenev, D.V. Grigorovich, P.I. Tchaikovsky. M.I. lived in the same house on Volkhonka. Tchaikovsky, V.I. Surikov, B.N. Chicherin, I.S. Aksakov, who died here.
In 1902, the Nativity Church was renovated. One of the best Moscow architects of that time, K.M. Bykovsky decorated it in the Gothic style, and the iconostasis in the semi-classical style.
This year was the last in the history of the stay of the Nativity Church by the home church of the Golitsyns. The following year, in 1903, the house was bought by the Moscow Art Society and then began to belong to various institutions. Suffice it to mention the Moscow City People's University. A.L. Shanyavsky, who worked here in 1909-1911. before moving to their own building on Miusskaya Square.
In Soviet times, the former Golitsyn estate was occupied by the Communist Academy under the guidance of historian M.N. Pokrovsky. Then the Nativity Church was closed, and its iconostasis was dismantled and transferred to the church of the village of Alekseevsky.
Currently, there is a scientific institution - the Institute of Philosophy of the Academy of Sciences.
In Moscow, there is also the Nativity Monastery, which was founded in 1386 by Princess Maria Keystutovna, mother of the hero of the Battle of Kulikovo, Prince Vladimir Serpukhovsky. The magnificent Cathedral of the Nativity of the Blessed Virgin was built in 1501-1505 - this is one of the oldest churches in Moscow. The slender bell tower was built in 1835 by the architect N.I. Kozlovsky - one rich Muscovite donated her money to it in memory of her beloved son who died early.
In this monastery in 1525, Solomonia Saburova, the wife of Grand Duke Vasily III, was forcibly tonsured a nun. They lived for 20 years, but their marriage turned out to be childless, and the prince wanted to have an heir to the throne. He decided to marry again - divorce was then prohibited, and Solomonia was persuaded to voluntarily go to the monastery, but she resisted. Then she was forcibly tonsured in the Nativity Monastery. According to an old Moscow legend, this was preceded by a vision of a bird's nest in a tree by Grand Duke Vasily, when he burst into tears about his childlessness. “Sovereign! - the boyars told him: - They cut down the barren fig tree and remove it from the grapes. When he turned to the Greek patriarchs for a blessing for divorce, the primate of Jerusalem, Mark, warned him: “If you marry a second time, you will have an evil child: your kingdom will be filled with horror and sorrow, blood will flow like a river, the heads of the nobles will fall, the city will burn.” The Russians decided to do without the help of foreigners and offered Solomonia to voluntarily take a haircut in a monastery. When she refused, she was forcibly sheared. Then, according to legend, she cursed the future marriage of the Grand Duke and predicted: “God sees and will take revenge on my persecutor!” From the new marriage of Vasily III and Elena Glinskaya, the future Tsar Ivan the Terrible was born. According to legend, at the moment of his birth, on August 25, 1530, at 7 pm, three rolls of thunder followed one after another with a blinding flash of lightning.
Solomonia, who was tonsured under the name of Sophia, remained a nun for more than 17 years and died in 1542. There is a terrible legend that the wife of the Grand Duke, allegedly just tonsured, turned out to be pregnant from him “to the horror and repentance” of her ex-husband. She gave birth to a son, named him George and raised him with a dream of revenge: "In due time he will appear in power and glory." His name is associated with all the legends about the famous robber Kudeyar, who either brought the Crimean Khan to Moscow during the reign of Ivan the Terrible, or, on the contrary, allegedly saved the life of his royal brother.
This monastery was not plundered during the Napoleonic invasion, although the French entered it. According to legend, they wanted to tear off a rich salary from the miraculous Kazan Icon of the Mother of God. One of the soldiers rushed to the icon, but immediately got badly injured and could no longer move. Struck by this, the rest of the invaders ran out of the monastery.
Corner of the brick monastery wall on the boulevard artist V.G. Perov depicted in the picture "Troika".
Nativity of the Virgin. Nevyansk icon. Circle of Bogatyrevs. Second quarter of the 19th century
Nativity of Our Most Holy Lady Theotokos and Ever-Virgin Mary- the first (from the Slavic " twelve ten"- twelve) church year. He is the first according to the chronology of events in New Testament history, and according to the church calendar, which starts from september and therefore is called in liturgical hymns " the beginning of our salvation». Birth of the Mother of God was the fulfillment of the prophecies that Christ, the Savior of the world, would soon come to earth. The holiday is celebrated annually by the Church September 21 (September 8 old style), is non-transitory and has 1 day of prefeast and 4 days of afterfeast.
Nativity of the Blessed Virgin. holiday event
From the Gospel we learn only the main, most important events of life Mother of God, but it does not say anything about the circumstances of her birth, nor about her later life. These details are brought to us church tradition, that is, ancient legends, church-historical works, as well as hymnographic liturgical heritage, that is, texts of church services. Parents of the Holy Mother of God,Joachim and Anna, the Church calls " godfathers". Joachim was a descendant of the king David, Anna came from the family of the high priest Aaron. They led a righteous and pious life. Tradition says that for themselves they left only a third of the income - the rest was distributed to the needy and donated to the temple. Having reached old age, the couple remained childless. It should be said that childlessness was considered among the Jewish people punishment for sins and therefore Joachim and Anna endured unjust accusations of secret sins. But they did not despair, but hoped for the mercy of God and believed that the Lord, even in old age, could send them a child, as once to Abraham and Sarah.
Saints Joachim and Anna. Fresco from the monastery of Dionysias on Mount Athos On one of the great Jewish holidays, Joachim came to the temple of Jerosalem, in order, according to the law of Moses, to offer a sacrifice to God. But the high priest did not accept the gifts of Joachim, accusing him of sins, for which the Lord punishes him with childlessness. Saddened, Joachim did not return home, but went into the desert, where his flocks were grazing. Anna, having learned about what happened in the temple, was also saddened. However, they did not murmur against the Lord, but fervently prayed, asking Him for mercy. Their prayer was heard by the Lord. According to legend, an angel appeared to Joachim in the desert, and Anna in the garden with the joyful news that they would have a daughter. Both immediately went to Jerusalem and met at the Golden Gate. In due time they had a daughter, who was named Maria. Joachim and Anna thanked the Lord with joy and promised to dedicate their child to the service of God. The date of the Nativity of the Virgin is exactly 9 months from the date of the Orthodox holiday Conceptions of Saint Anne(December 22).
Nativity of the Blessed Virgin in history
One of the first mentions of the holiday Nativity of the Blessed Virgin Mary found in the 5th century in the words Saint Proclus, Archbishop of Constantinople (439-446). The Jacobites and Nestorians, who separated from the Orthodox Church in the 5th century, also have a holiday on September 8 called “ Nativity of the Lady Mary". In the 7th-8th centuries, the Greek Church already celebrated the holiday with great solemnity. The official approval of this holiday in the Byzantine Empire is attributed to Emperor Mauritius.
Russian Faith Library
→
Celebration of the Nativity of the Virgin in Russia
Temples and monasteries in honor of Nativity of the Virgin were built in the XII-XIV centuries in Bogolyubovo and Vladimir, in Suzdal, Novgorod, Pskov. The patronage of the Mother of God in the liberation of Russian lands from the Tatar-Mongol yoke was reflected in the mass construction of temples dedicated to feasts of the Mother of God. The cathedral was dedicated to the Nativity of the Virgin Bobrenev Monastery(1381) near Kolomna and the gate church of the Andronikov Monastery.
Bobrenev Monastery near Kolomna The widow of Grand Duke Dimitry Donskoy, Princess Euphrosyne, founded in 1392 in the Moscow Kremlin Ascension Monastery and erected a white stone church in honor of the Nativity of the Virgin in the traditions of Vladimir-Suzdal architecture. The church was painted in 1395 by prominent icon painters Theophanes the Greek and Simeon the Black.
Divine Liturgy for the Nativity of the Blessed Virgin Mary
The service of the feast includes the creations of the Reverend John of Damascus(VIII century) - the first canon; saint Andrew of Crete(VII century) - the second canon; Herman, Patriarch of Constantinople(VIII century) - stichera on stikhovna; Anatoly, Bishop of Thessalonica(IX century) - some stichera on lithium; Stefan and Sergius Svyatogradtsev(IX century) - stichera on "Lord cried out" and some on lithium and stikhovna. In verses for the holiday Nativity of the Virgin contains the doctrinal idea that in the person of the Virgin Mary the Lord prepared for Himself the earthly Throne and the Royal Chamber; that the Mother of God surpasses all women in her majesty, because the Son of God was born from her; that, having resolved the infertility of the parents of the Mother of God, the Lord can also resolve our spiritual infertility, i.e. give us the power to do good. At the same time, in the same verses, all people, both Old Testament and New Testament (those present in the temple), are invited to rejoice and glorify the Mother of God, because through Her heaven was united with earth, hell was put to shame, the doors of paradise, i.e. The kingdoms of heaven were opened to people again, we were renewed and " got pissed”, i.e. become partakers of God's grace.
AT proverbs, read on the feast of the Nativity of the Theotokos, the first (Gen. XXVIII, 10-17) speaks of Jacob's vision of a ladder, which represented the Mother of God, connecting heaven with earth; the second proverb (Ezek. XLIII, 27; XLIV, 1-4) contains the prophecy of Ezekiel, who called the Mother of God the gates through which the Holy Elder and Holy House-Builder passed; the third (Prov. IX, 1-11) speaks of the House prepared for itself by Hypostatic Wisdom, i.e. Jesus Christ (This House, built by Wisdom - the Mother of God, the Blessed Virgin Mary, into which the Lord has settled).
Russian Faith Library
→
Thoughts canon feast close to the thoughts of the verse. The Apostle (Philip II, 5-11) speaks of the self-abasement and humility of the Son of God, who took the form of a servant, humbled Himself to death on the cross, and for this was glorified above every name. The Gospel (Luke X, 38-42. XI, 27-28) speaks of Christ's stay in the house of Martha and Mary. The oldest hymn of the holiday, probably composed in the 5th-7th centuries, is troparion.
Church Slavonic text:
Rzhctvo2 yours, btsde dv7o, joy to proclaim2 the whole universe. and 3z8 you will rise the sun of truth xrt0s bg ours, destroying the class, give bliss. and 3 celebrate death, giving us eternal life.
Russian text:
Your birth, Virgin Mother of God, announced the joy of the whole universe: because the Sun of Truth shone from You - Christ our God, and, breaking the curse, gave a blessing, and, destroying death, gave us eternal life.
Holiday kontakion. Church Slavonic text:
Ї waki1m and 3 vnna reproach of childlessness, y3 adam and 3 є4vva. t aphids2 mortals freedom1stasz, betterz with ™hm chctv0m your1m. then your people celebrate2, guilt2 sinfulness and 3delivered cries of you, unfruitfulness gives birth to bcd and3 the nourisher of our life.
Russian text:
Joachim and Anna were freed from reproach for childlessness, and Adam and Eve were freed from mortal death by Your holy Birth, Most Pure One. It is also celebrated by Your people, who have got rid of the burden of sin, exclaiming loudly to You: the barren woman gives birth to the Mother of God and the nourisher of our Life.
Feast of the Nativity of the Blessed Virgin Mary. folk traditions
Holiday Nativity of the Blessed Virgin Mary also referred to as " Malaya Immaculate», « Aspos day". According to popular tradition, the time closest to this day was called Spozhinki, Spozhinki or Mistresses. The scope of the festive festivities depended on how the harvest turned out in the new year. With a good harvest, the Mistresses celebrated for a whole week: the more fruitful the summer, the longer the holiday. Village "feasting", timed to coincide with the festivities of the church cycle, took place from and to. The feast unfolded according to all the laws of hospitality: they brewed beer according to the number of guests, slaughtered a sheep or a ram, cooked beef dishes, used the bull’s head and legs for jelly, took fish out of kulebyaki, and also, despite the fact that the holiday was fast, they baked a pie made from homemade wheat flour with an admixture of purchased grits. A day or two before the holiday, the children called their relatives to the feast, giving preference to those who are ready to pay for the treat at their holiday. An exception was made for sons-in-law, especially young ones: neither father-in-law nor mother-in-law avoided their invitation, even if they themselves did not count on a response. It was very important that there be good relations between the sons-in-law and the father-in-law and mother-in-law of the daughter, as in the proverb: “Not for the son-in-law, but for the dear child.”
The matchmaker and matchmaker of the father-in-law and mother-in-law of their son were the most important guests, who sat down at the table in the front corner, under the very icons. The village fun was wider and more varied in the area where they were Churches in honor of the Nativity of the Virgin, then in these villages there were various fairs dedicated to the holiday.
Nativity of the Virgin. Icons
The oldest images of the holiday Nativity of the Virgin have been known since the 6th century and were widely used in Byzantine and Russian art in the 11th-12th centuries. The main elements of iconography date back to this time: Anna in a red maforia on a high bed, supported by a maid; right or left below - the scene of the washing of the baby. Three women approach Anna with gifts. The Father of the Mother of God, Righteous Joachim, looks out from the window of the ward.
Icon of the Nativity of the Virgin. XV century 
Fragment of the icon of the Nativity of the Virgin. XVI century. Museum. A. Rubleva 
Nativity of the Virgin. Nevyansk icon. 1830-1840 
Nativity of the Virgin with Life. XVI century. From the local row of the Cathedral of the Nativity of the Virgin in Ustyuzhna
Odessa region (Ukraine) and with. (Moldova), Belokrinitsky parishes of Romania in the village. Sarikei and the city of Botosana.
Cathedral of the Nativity of the Blessed Virgin of the Russian Orthodox Church. Novosibirsk Many communities and other Old Believer consent are also today "birthday people": in, Orekhovo-Zuyevo, Moscow Region, the village of Krasnogvardeyskoye, Stavropol Territory. Abroad - communities (Novostroenskaya) in Latvia, Slizhishskaya in Lithuania.
