Old Believers: Moscow region prayer houses and inactive churches. Old Believer chapel
At the end of the eighteenth century, Old Believers became a new hobby for Riga residents. Already by the beginning of the nineteenth century, the Old Believers owned three houses of worship, the main one of which was a house on the banks of the Daugava River, today better known as the Grebenshchikov House. And although now the house is quite far from the river, previously it was on its very bank.
It is believed that the temple was founded in 1760. Initially, the church was located in an old wooden barn. This barn belonged to merchants, first to Savva Dyakonov, and later to Gavrila Panin. In 1793, the building was purchased, after which it was completely rebuilt; in 1798, the temple was already built of stone. The temple was named in honor of a merchant named Grebenshchikov.
Today it is a famous cultural and historical monument. There is a large prayer hall with a beautiful iconostasis, in addition there are ceremonial rooms, administrative rooms and even apartments for clergy. In addition, the house has a luxurious library and a collection of icons, many of which date back to the fifteenth and sixteenth centuries.
Today not only Old Believers pray here, but there is also an independent parish. Already in the second half of the eighteenth century, the parish had its own shelter for the poor. In the year two thousand, in honor of the two hundred and fortieth anniversary of the house of worship, a special conference was organized. Since then, a tradition has arisen here to hold gatherings in honor of various special occasions. For example, in 2010, the Old Believers released a luxurious publication with photographs dedicated to the Grebenshchikov Prayer House.
During the reign Soviet power residential apartments were located here. Today, there is again an Old Believer parish here, which is considered the largest in the whole world. This includes on average twenty-five thousand believers. Divine services are held in accordance with all old traditions and rituals.
SETUP OF AN OLD BELIEVER HOUSE OF PRAYER
INXIXCENTURY IN VYATKA PROVINCE
Research in the field of religiosity seems relevant in the context of everyday human life and involves recording and analyzing its particular manifestations. Interest in church schism and Old Belief as a social phenomenon is due to a number of factors, the relevance and significance of which can hardly be underestimated. Firstly, this is the revival and activation of religion in our country as a social and spiritual institution. Secondly, for three and a half centuries, the Old Belief has been one of the most powerful spiritual movements in Russia. Thirdly, Old Belief is a unique socio-cultural phenomenon that has preserved to this day many material sources: architectural monuments (temples, houses of worship, chapels), icons, books, traditional unique costume, household utensils, home paintings - which are valuable material for study and can rightfully serve as the object of independent special research.
The spiritual life of the Old Believers was concentrated in chapels and prayer houses. They were centers of spiritual unity of Old Believers “on the ground.” According to the firm conviction of secular and church authorities, Old Believer prayer houses and chapels represented a “public manifestation of schism” and contributed to “the drift of the Orthodox into schism.” Based on this, their availability and quantity were strictly regulated. In accordance with Russian legislation Old Believers were prohibited from building chapels and houses of worship. However, the presence of old prayer buildings built before September 17, 1826 was allowed, provided that they “remain in their present position, but the alteration or renewal of old similar buildings is not permitted under any circumstances.” According to the law, the appearance of these buildings should not in any way resemble the image of a church. The presence of external bells and crosses was not allowed, “as belonging to Orthodox churches.” A decree of April 28, 1836 prohibited the use of private houses in public chapels. State control over the unauthorized opening of Old Believer prayer houses was carried out according to the following scheme: the parish clergy was entrusted with the obligation to identify illegally existing houses of worship “on the ground,” that is, on the territory of their parish. It is worth noting that the ministers of the Synodal Church often took the initiative themselves. Thanks to long experience, they could easily detect the prayer room by indirect signs. Among these can be noted: refusal to allow a parish priest or missionary of the dominant church into the house, regular mass visits to the home of one of the Old Believers by his like-minded people (especially on church holidays), etc. Their reports on the presence of illegal establishments were received by the Consistory. Some of the churchmen even complained in their reports about some “passivity” of the security forces.
In Nolinsky district, near the villages of Sitma, Borovskoye, Sludka (near Sludka there were two chapels at the same time, one Fedoseyevskaya, the other Beglopopovskaya) and the villages of Taratikhinskaya, at the end of the 18th - early XIX centuries Large prayer houses (chapels) were created, around which cells were arranged, and these points became places of special concentration of the Old Believers of the Fedoseyev consent. It was there that the leaders of the local Fedoseevism periodically hid. In 1838, in a report to the Synod, Bishop Neofit of Vyatka and Slobodskaya wrote that “these chapels are being given the name of monasteries by the common people.”
Regarding the Sitma Chapel in the 1830s - 1850s. investigations were carried out repeatedly. In 1835, a case was initiated due to the fact that a two-story stone house was built there, into which the Old Believers tried to move the prayer room from the dilapidated building, which was forbidden to them. By order of the governor, it was allowed to place neglected sick and elderly people there on the basis of special rules that did not apply to other chapels. In 1837, the bells were taken from the chapel and the rules for the almshouse were approved. In 1840, the issue of converting all five Fedoseyevsky chapels of the Nolinsky district into Edinoverie churches was decided. Regarding the Sitma Chapel, it was decided to leave it unchanged, since it “has existed for a long time without any repairs” and is very dilapidated.
At about the same time as Sitminskaya, the Borovskaya Chapel arose. Already in 1803, the Old Believers petitioned the authorities for permission to rebuild it due to its dilapidation. Their request was granted. Despite the existing prohibition, the Old Believers built a dome on it with a dome and a cross, which soon became known to the authorities, and the cross was removed, but the dome remained. After 1826, the chapel was repaired and cells were built. Because of this, as a result of the investigation in 1842, the chapel was sealed. In September 1843, it was decided to convert her to the Edinoverie Church, but the Old Believers refused to convert to Edinoverie and give up the chapel. Then the Secret Advisory Committee on Schism decided to dismantle it and destroy the cells. However, until 1849, the authorities did not dare to take this step, conducting active correspondence on this issue and engaging in exhortations to the Old Believers, which did not lead to the desired results. As a result, at the beginning of 1849, the chapel was destroyed.
Since the weakening of persecution in the second half of the 18th century. in cities and villages - large centers of the Old Believers (non-priest agreements) - cathedral prayer houses and cathedral chapels began to be built. The main feature of the path of negation - the absence of an altar - is invariably preserved in all cathedral chapels. In this case, some simplification occurs within the type of cathedral chapel. IN late XIX V. The type of small mono-volume cathedral chapel as a parish unit spread throughout Russia. At the beginning of the 20th century. Old Believer churches were a unique phenomenon. Through the efforts of architects and Old Believers customers, unique churches were created that combine fidelity to ancient, pre-schism traditions, and features inherent specifically in Old Believer temple building.
In colloquial speech, the prayer house of the Old Believers is eloquently called a temple. In the temple premises of the Old Orthodox Pomeranian Church, which has historically been deprived of the priesthood, there are no altars, so the iconostasis is adjacent to the eastern wall of the temple. The emergence of a completely new, properly Old Believer type of religious buildings is associated with the refusal of the non-priests from elements of the temple space associated with the liturgy (and priesthood). The church, left without an altar, actually became a chapel. For this reason, the name “temple” is a figurative synonym for the more correct name – “prayer house”. The most correct name - “chapel” - is almost never used by Old Believers.
The erected wooden church was a large rectangular frame with a gable roof, without a bell tower or domes. Despite the absence of cult signs, the temple looked majestic thanks to precisely calibrated proportions and the monumental scale of the structure. The facades were decorated only with restrained decoration of the window frames and roof cornice.
The theme of the house church in the Old Believer temple building received greatest distribution under conditions of persecution and was reduced mainly to a type of building such as a prayer house. After all, almost all houses of worship were in someone’s personal possession, and many were even named by the owner’s name. As a continuation of this tradition, dating back to the type of house church, after the abolition of persecution, Old Believer house churches arose. Altars are installed in house prayer houses - thus, prayer houses again become house churches (however, the name of the prayer house continues to be preserved). Under conditions of persecution, such types of buildings as the Old Believer prayer house and the Old Believer prayer house were formed. This is where the interior features take shape Old Believer churches, its richness in information, abundance of icons. The main task of the Old Believer prayer house, in addition to liturgical services, became teaching and religious. Therefore, text, signs, and information begin to play a large role in the interior of a prayer room. Hence the abundance of Old Believer prayer icons; there was also a teaching print on the walls of the prayer houses; seating was added to the interior of many Old Believer prayer houses.
As an example, we can cite the testimony of State Councilor Iv. Sinitsyn (1862), who, characterizing one of the directions of the Old Believers - “Spasovshchina”, wrote: “...Except for especially respected shrines and their home icons, they do not pray to any images of anyone and wherever they go, even for a short time and even to the prayer room, they always carry their icons with them and pray only to them. For this reason, their icons and crosses are almost always small, cast from copper, mostly in the form of folding ones.” From the report of the same Sinitsyn it is known that “the schismatics... nailed over the gates of their houses and placed in their huts eight-pointed crosses from three vershoks to 1/2 an arshin and more in length, almost all without a title with the signature replacing it “KING OF THE WORDS IS HS SN” BZHIY "... with a miraculous image of the Savior at the top instead of the image of the Lord of hosts with the sun and moon on the edges of a large diameter, ancient icons, copper folds» .
Expelled after the schism from large and small ancient churches, constantly persecuted, zealots of ancient Orthodoxy gathered secretly for common prayer in someone's house. Rich Old Believers equipped entire rooms - prayer rooms, in which the entire daily cycle of services was held. When open persecution ceased, houses of worship existed semi-legally; according to the laws, they should not have any external distinctive signs of an Orthodox church: no domes, no bell towers, not even a dome with a cross. Therefore, the houses of worship among the Bespopovites have the appearance of a large residential building. Despite the fact that the prayer room is often created simply as a room in a hut, its interior shows us something similar to the interior of the central part of the church - a ship, where the laity stand during worship. On one of the walls in a prayer room or house of worship there is an iconostasis, which in some houses of worship copies the iconostasis of a church. The prayer room is not intended for the celebration of the Eucharist. This feature allows us to typologically divide such types of buildings as prayer houses and house churches. (Although there is some confusion in the names of specific churches and places of worship: house churches are often called prayer houses). When starting to build a house, the Old Believers did not last resort, determined places for placing household icons and the Old Believer eight-pointed Cross. As Domostroy instructs: “Every Christian should hang holy images in all the rooms of his house, decorating them beautifully, and place lamps in which candles are lit in front of the holy images during the prayer service... and they should always be swept with a clean wing and a soft sponge. wipe down and keep the room clean at all times.”
An indispensable accessory of any Old Believers' hut are icons. A home iconostasis, as a rule, is the eastern corner of a house or room where home icons and liturgical books are placed. According to the old tradition, which the Old Believers adhere to, icons in the house should be closed (curtained) from prying eyes. For many years, the Fedoseevites of the village of Tushki did not have an officially authorized prayer house, gathering in the houses of A.A. Cherezova, E.A. Cherezova, G.E. Bogdanov, and in the 60s. - in a secret prayer house, built in the village under the guise of a tomb.
A type of Old Believer church without an altar—a chapel-church—emerges. The chapel-church, as you know, is intended for conciliar prayer - general prayer. This topic becomes especially relevant in the context of the refusal of the priesthood by the priestless Old Believers. Unlike prayer houses and prayer houses, which were hidden and disguised as ordinary buildings, cathedral chapels (and chapels in general) are not disguised, but, on the contrary, present a consecrated character to the surrounding world (with a head with a cross, etc.). After the Manifesto on Freedom of Conscience of 1905, Old Believers were given the opportunity to equip their houses of worship to suit their purpose. Domes with crosses and bell towers were completed, or new temple buildings were erected (for example, in Staraya Tushka). After reconstruction, the house of prayer received the appearance of a refectory church: in the center of the elongated building of the house of prayer there is an elevation - a tribune, usually crowned with several domes. The eastern part of the main volume is allocated for the altar (or becomes visible in front of the attached altar apse). The western part of the prayer house takes on the appearance of a refectory. A bell tower is attached to it. A mandatory attribute of a temple is the presence of an altar (altar). The altar in the temple and prayer room of the Old Believers of the priestly consent is a partition hung with icons and separating the altar from the middle part of the temple. In old houses of worship there are up to 100 icons in the altar, almost all of them in frames. The Old Believer chapel in Staraya Tushka was founded in the 18th century. Already in 1835, missionaries reported that “this populous village was all inhabited by schismatics. They also had a chapel here.” These missionaries left detailed description Tushkin Chapel of that time.
“This house, located one verst from the village on an elevated field plain, with a spruce grove adjacent to it on the western side, in which there is a cemetery, surrounded by a wooden dam, and inside this - small cells, called from them cells, because they live in them their elders and elders to guard the chapel and monitor cleanliness. Inside this building on the south side there is a small source of water, which is used by the inhabitants of the chapel, and those who come to prayer should wash their hands in it. At the entrance to the house of worship, a 35-pound bell is hung on a high pillar under the roof. to notify the time of their service. The house itself is built on a stone foundation and looks like a wooden church, but without an altar and without a top. The interior of this building has 3 main compartments, of which the first, divided into three parts, contains a corridor in the middle, along right side guard's tent, and on the left there is a passage to the ceiling and a pantry, the second compartment consists of two almost equal parts, of which on the right there is a room for newlyweds coming to prayer, and on the left there is the same for old women, on top of both of them there is one common room for women and girls who enter there, as well as old women, have a separate porch and listen to singing and reading through the open windows. The third compartment, into which widowed old people and all the wifeless can enter, where their service is also performed, does not have any parts, but consists of one elevated and spacious room, quite splendidly decorated on the eastern side with various large icons, placed in four tiers in the likeness of church iconostases. In front of the icons, large local candles in copper candlesticks are placed in a row; In the middle of the prayer room hangs a rather large chandelier with twelve candles. In place of the ambo used in the church there is a column covered with two shrouds, on which, as they say, the psalter is read; Behind this table, in a small cabinet, there is a large wooden octagonal cross with a large copper cross, also octagonal, embedded in it. On both sides of the table there are four lecterns in a row, of which two have icons in silver gilded vestments... Between... the books, of which there are up to twenty, there are only two genuine ancient seals, the rest are all newly printed from old ones, but not in Moscow , as commanded by law, but in different printing houses.” The house of prayer was very rich (in 1850, during a search, the Old Believers of this village carried out 100 images, 7 vershoks high, through the backyard.
Spiritual life in general is unthinkable without special houses of prayer and chapels, which were closed and destroyed by the authorities everywhere. At the same time, very often Old Believer chapels were really in demand by Nikonian parishioners. Due to the remoteness of the villages from the parish churches, the Nikonians did not have the opportunity to physically perform such important rituals as baptism or funeral services. In this case, Old Believer prayer houses and chapels served as a “spiritual outlet” for them. Visits by Nikonians to Old Believer prayer houses were considered by the government as “deviation into schism” and a criminal case was initiated on the fact of “spreading schismatic heresy among the Orthodox” or “seducing Orthodox Christians into schism”, after which the house of worship was subject to immediate closure or destruction.
So, persecution by the authorities led to the emergence of peculiarities in the architectural appearance of Old Believer religious buildings: the interior occupies a dominant place. In the interior, a special place is occupied by religious teaching, which is expressed in the abundance of icons on the walls and benches; Old Believers-bespokovtsy have new types of buildings - a church-chapel, a church without the ability to serve the liturgy. In general, the policy of strictly limiting the number of Old Believer houses of worship did not bring the expected result for the government authorities. Old Believers illegally built new ones, arbitrarily opened “sealed” ones, and every year the number of petitions from Old Believers addressed to the central and local secular authorities for permission to build new houses of worship increased.
LITERATURE
Ershova O.P. Development of the legislative system in the field of schism in the 50-60s years XIX V. // Old Believers: history, culture, modernity. Vol. 4. M., 95. S 26-31.
Farmakovsky I.F. About the initial manifestation of the schism in the Vyatka diocese // VEV. 1868. No. 5. Unofficial. Part P. 108; Odoev P. Abstract read at the general meeting of the Vyatka Brotherhood of St. Nicholas the Wonderworker. 12/22/1896 // VEV. 1897. No. 2. P. 47.
K-v I. Sludsk chapels // VEV. 1871, no. 2. pp. 39–40.
GAKO. F. 582. Op. 84. D. 6
Vyatka anti-schism mission // VEV. 1870. No. 11. Unofficial. part p. 199.
About the paternal degree. Tushka, 1910. L. 16. Published in the book: On the history of book culture of Southern Vyatka: Field research. Based on materials from archeogr. expeditions 1984–1988 / Comp. A.A. Amosov, N.Yu. Bubnov, M.G. Kazantseva et al. L., 1991. pp. 110–141.
GAKO. F. 582. Op. 28. D. 25, 323. OR BRAN. Vyatskoe (74) collection. No. 38. The prayer room in this house still exists to this day. Unfortunately, in 1997 there was a fire in it, everything burned down, only the walls remained. Restoration work is currently underway. About this see: Rudakov S. On the banks of the Vyatka // Old Believer. Nizhny Novgorod, 1999. October. No. 14. P. 7.
M.I. Komarova
COMPILATION OF CHRONICLES OF OLD BELIEVER TEMPLES OF THE UREN DISTRICT OF NIZHNY NOVGOROD REGION – A NEW CONTRIBUTION TO THE DEVELOPMENT OF THE SPIRITUAL CULTURE OF THE REGION
In the history of our region, for many years we have omitted pages of spiritual life associated with religion and its figures. Today, the veil of secrecy has been lifted from many secrets and omissions, and the conference “Provincial Life as a Phenomenon of Spirituality” makes it possible to acquaint a wide range of people with the history of the life of Old Believer churches.
According to the recollections of old-timers, the Church of the All-Merciful Savior in Uren was located on Zanechaika Street. The specific opening date of the temple is not known. At first it was the first ancient Orthodox house of worship. There was no priest in the chapel: there were Mother Valentina, Mother Paolya and Mother Anna. Memoirs of E.S. Chegodaeva gives reason to believe that in 1927-1928. An ancient Orthodox church was made from this house of worship and a bell tower was added. At the same time, a priest, Fr. Vladimir. After some time, he was transferred to the village of Sodomovo, Tonkin region. A local priest, Fr., was appointed in his place. Vasily from the village of Vedenino.
The Church of the All-Merciful Savior existed until 1929. During the Urensky fire it burned down and was not restored.
60 years later, on September 17, 1989, the Society of Ancient Orthodox Christians was founded by Uren parishioners. Since that time, the Society of Ancient Orthodox Christians has united around itself parishioners of the surrounding villages of Temta, Karpovo, B. Pesochnoe, Usta, Semenovo, r.p. Arya and the villages of Titkovo, Kholkino, B. Arya, Tersen and decides to petition for the opening of a church in the city of Uren. There was a lot of trouble in choosing a plot of land for the temple. His Grace Bishop of the parishes of the Nizhny Novgorod region Alexander (now Patriarch) helped in choosing the location. Olga Petrovna Gordina was shown places in the Zalivnaya estate, behind the railway line on former lands collective farm "Traktor", on Klimovskaya Gora behind the creamery. However, these places were inconvenient for the location of the temple. And then the Parish Assembly asks E.A. Krasilnikov sell his house and land plot under the temple. Elena Alexandrovna’s son also gave his consent to the sale of the house.
Parishioners actively began collecting money, going around all the streets and enterprises of Uren, Urensky and Tonkinsky districts. E.A.’s house was purchased with money collected from parishioners. Krasilnikova in Uren. An altar was equipped in the house and services began. The reader in the prayer house was Alexander Semikletov, now the rector of the Church of St. Peter and Paul in the city of Volsk.
In 1990 A.S. Barkhatova, O.P. Gordin, on the initiative of the director of the library of Moscow State University, Elena Aleksandrovna Ageeva, went to Moscow for a reception with the President of the Russian Federation B.N. Yeltsin with a petition for financial assistance for the construction of the Ancient Orthodox Church of the All-Merciful Savior in the city of Urene, Nizhny Novgorod region. Council under President B.N. Yeltsin was allocated 100 thousand rubles for the construction of the temple through the administration of the Nizhny Novgorod region.
On July 28, 1990, Viktor Afanasyevich Ergakov was appointed priest of the Urensky parish. After an internship in Novozybkovo, he was sent to Uren with the condition that in 2 years he would build a church.
In the construction of the temple, Fr. Victor was helped by all agricultural and industrial enterprises Urensky district. The funds were transferred to the Temple account. Construction materials the collective farm helped them. Abramova, Forestry Department.
On August 25, 1991, the laying of the Temple began. The construction of the temple was very difficult, since an unscrupulous contractor replaced good forest on a thin beam.
A lot of people worked on the construction of the Temple and came to work with their tools.
During construction, unexpectedly one wall of the temple began to tilt, Terpelov A.S. The team and I restored the wall, using metal strips and bolts to tie it together.
Father Victor became seriously ill, worrying about the fate of the construction of the temple, and already sick, he raised crosses. When they raised the first cross over the bell tower, he cried, although by nature he was a very reserved person. Then, with the help of the parishioners, they placed the main cross on the altar.
From the memoirs of Ekaterina Vasilievna Ergakova: “It is very difficult to erect church crosses in Rus', dark forces hinder, but God helps and gives those who are right the strength to win. So, with God’s help, we moved to the unfinished church, which we are still improving. It was August 14, 1995."
Prayer and spiritual vigor did not leave Father Victor even during the days of his illness. Parishioners came to see Father Victor off on his last journey - those whom he baptized, married, for whom he constantly prayed and in whose hearts he left a grateful memory. The Uren land accepted and became native to Victor’s father.
The built temple immediately became the main center of the spiritual life of the Old Orthodox parishioners. During these years, mostly poor parishioners from all over the area brought voluntary donations for the improvement and decoration of the temple.
Since 1997, Lebedev Ioann Evstigneevich has been serving in the church, with Dionisy Bolshakov as his assistant. In the same year in Moscow, Aristarchus Alexander in the temple in honor of the Intercession Holy Mother of God Deacon John was solemnly ordained a priest of the Church of the All-Merciful Savior and received congratulations not only from the clergy of Russia, but also from the clergy of Bulgaria and Romania.
During his service as rector of the temple, Fr. John has been awarded several times. For excellent, diligent service - a pectoral cross. In 1999, for zealous service - a nabedrennik.
Father John endeared himself to his parishioners with his affectionate, kind address. He left a good and grateful memory of himself among the parishioners, having earned it by his impeccable priestly service and preaching of the Word of God. Not indifferent to public education, in 2000 he collected various information about the church, published it in the 1st edition of the book, thereby preserving the invaluable history of the temple for subsequent generations of parishioners. Father John is the author of the poetry collection “Selected Poems.”
By decree of His Holiness Patriarch Alexander on June 5, 2004, priest Mikhail Borisovich Shulepin was appointed to the Church of the All-Merciful Savior in Uren. He served in the temple from June 5, 2004 to July 2008. Thanks to his labors, the outside of the temple is covered. Parishioners of the Uren Church of the All-Merciful Savior continued to make pilgrimage trips to Lake Svetloyar.
In July 2008, Father Mikhail was transferred to serve in the church in honor of the Vladimir Icon of the Mother of God in the village. Arya, Urensky district, Nizhny Novgorod region.
Since August 2008, services in the church have been led by the young subdeacon Dionysius. His entire childhood was spent in this temple. He ran here right after school. He helped as best he could in the construction of the temple. Spent all Sundays and evenings here holidays: I learned to quickly read church books, washed icons, cleaned candlesticks, and rang bells. He was an assistant to Father John for 8 years, then helped Father Mikhail in his service.
After graduating from the Urensky secondary school, Denis entered the Novozybkovsky Ancient Orthodox Theological School. On December 4, 2006, he was ordained to the rank of hierodeacon, to the next rank - subdeacon - where it was necessary to decide: either to be married or to accept monasticism. On May 18, 2008, he was ordained to the rank of priest and sent to serve in the temple in honor of the Vladimir Icon of God Mother in the village of Arya, and in August 2008 he was transferred to serve in the Church of the All-Merciful Savior.
According to church parishioner T.F. Melnikova: “Having become rector, Father Dionysius takes care of the implementation of the charter in its entirety, takes care of the splendor of the divine service.
People flocked to the temple; there are many Urens residents on holidays. After each service, Father Dionysius addresses the parishioners with a sermon. In his own words, he very intelligibly and clearly explains to parishioners about the holidays, explains the Gospel texts.
Father Dionysius cares about the splendor of the temple. Under him, a new bell tower was built, the domes of the temple were reconstructed, a new roof was purchased, a porch was built, and the electrical wiring was replaced. With his arrival, church life revived.”
In 2009, many people responded to help the temple. The hearts of the parishioners of the temple are warmed by the knowledge that a piece of their labor was invested in the reconstruction, labor for the glory of God and for the prosperity of the temple. The highly moral patriotic act of the residents of the Urensky district is confirmed by the list of names of about 1000 people.
More than one century has passed, generations of Urensians have changed, but faith and awe for the holiness of the abbots of the church, for whose names the Urensk temple is famous, have not been lost.
The heroic and ascetic component is contained in the stories of the Temple in the name of the Kazan Mother of God, the history of the chapel in honor of the parish of the Saints of the Most Glorious Prophet Elijah in the village of B. Pesochnoe. This is the legacy of the spiritual culture of the region for the younger generation of Urens.
L.V. Hiryanova
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In the center of Saratov, on small Kuznechnaya street, there is an interesting building, or rather a small wooden house, with a small wooden dome on the roof. This is the Belokrinitsky prayer house; it is interesting to Saratov residents primarily for its history.
History of the Belokrinitsky prayer house
The history of this house with a dome on the roof begins in the 30s of the last century. It was then, after the closure of the Belokrinitskaya Church on Kuznechnaya Street, that the large Old Believer community was left without a place for a long time.
The Old Believers, the Old Orthodoxy, are a set of religious movements and organizations in line with the Russian Orthodox tradition that reject the church reform undertaken in the 1650s - 1660s by Patriarch Nikon and Tsar Alexei Mikhailovich, the purpose of which was the unification of the liturgical rite of the Russian Church with the Greek Church and, above all, - with the Church of Constantinople
Almost half a century later, in 1973, an old wooden house that stood opposite the same Belokrinitskaya church was purchased to resume worship services. A small dome with a cross was immediately erected here, and this place was turned into a closed Old Believer Saratov temple - the Belokrinitsky prayer house.
It is worth noting one important fact. The Novozybkov community also laid claim to the wooden house (there was such a community), which was allowed to use the temple if necessary.
The Novozybkov Archdiocese is the former name of the Russian Ancient Orthodox Church (abbreviated as RDC) - one of the Old Believer priestly concords operating in the Russian Federation and some other countries. It turns out that the Novozybkovites are the same Old Believers
In the 1990s, in the wake of the revival of the church in Russia, and in particular after the revival of the Church of Cosmas and Damian on Komsomolskaya Street, the Belokrinitsky prayer house was closed. The small wooden house with a small dome on the roof was empty, and it would seem that everyone had forgotten about it. No, in 2001-2003 there were negotiations to sell the building to the Roman Catholic Apostolic Administration!!! Why the dilapidated house of the Roman Catholic Church was needed remains a mystery. However, a deal between Catholic Bishop Clemens Pickel and the chairman of the council of the Assumption Old Believer community Timofey Gilev was concluded, but subsequently did not take place due to disagreement with the sale of Metropolitan Alimpiy.
Today, the small dilapidated house remains empty, attracting the attention of inquisitive passers-by and residents of the surrounding area.
The Old Believer Church is a purely Russian phenomenon that arose as a result of a schism that occurred in the second half of the 17th century. It can serve as a visual aid for discussions on the topic “Personality and History,” when, by the will of one ambitious person, who would now be called a “Westerner,” bloody strife is introduced into the faith of the country for centuries. Many years later, it was recognized that there was no special progressive component, nor was there any need, but a lot of damage was done.
Cause of occurrence
The Old Believer Church itself, everything connected with it, belongs to the tragic, “black” pages of Russian history. To modern man It is difficult to understand why, due to some changes in rituals, villages were burned, people were starved and martyred. The Orthodox killed each other with particular cruelty. Until Nikon became patriarch, he was, rather, pretending to be like-minded members of the “Circle of Zealots of Piety,” headed by the royal confessor Stefan Vonifatiev. This organization preached the ideas of the uniqueness of Russian Orthodoxy. It included Avvakum Petrov and Ivan Neronov, whom Nikon later sent into exile, where they suffered martyrdom.
Convinced that he is right
As a result of the reforms, initially adopted by the new patriarch alone, society split into two parts, one of which actively opposed Nikon (for example, the Solovetsky Monastery was besieged by the Tsar’s army for 8 years). Such rejection did not stop the patriarch; he legitimized his reforms by convening the Moscow Council in 1954, which approved and approved them. The only bishop who disagreed was Paul of Koloien. The Old Believer Church (one of the names of opponents of reforms) found itself outlawed. Nikon went further - he turned to the Patriarch of Constantinople for help, from whom he also received approval in 1655. Despite all the persecution, resistance in society grew, and already in 1685, at the state level, Princess Sophia issued decrees outlawing the Old Believers. Bloody persecution began, which continued during the reign of Nicholas I.
Clever king Liberator
And only under Alexander II did the ardent oppression stop. Thanks to the “Rules” issued by the Tsar, the Old Believer Church was legalized. Her followers were given the opportunity not only to conduct religious services, but also to open schools, travel abroad and occupy high government positions. But only in 1971 did the official Church of Russia recognize the wrongness of the Councils of 1656 and 1667, at which the Old Believers were anathematized. The main idea that Nikon was guided by was to make the Russian church respond to the spirit of the times, that is, to bring it into full compliance with the Greek one. He thought that, in this way, Russia would fit more organically into the developed countries of Europe. Such people have always been in Rus'. They have caused and are causing a lot of harm to our Motherland, drawing it into the Western world.
Followers of the Faith
As a result of centuries of persecution, the Russian Old Believer Church was geographically located in the European north of Russia, where its influence is still quite significant. There are up to 2 million Old Believers in our country. This is a very impressive number, exceeding the representatives of some other faiths inhabiting Russia. It is true that tolerance is necessary in matters of faith. The essence of the faith of representatives of this religious trend is not a manic adherence to rituals, but the fact that the Orthodox Old Believer Church considers itself the only true successor of the Russian Church that existed before the introduction of “Nikon’s innovations.” Therefore, its supporters for centuries, despite terrible persecution, defended their faith, thanks to which such invaluable elements of ancient Russian culture as utensils, old handwritten books, icons, rituals, singing, spiritual poems and speech traditions have been preserved and survived to this day. A whole layer of Russian culture.
The era of relaxation
In both capitals of Russia, after the relaxation, religious institutions of the Old Believers opened. It should be noted that the movement itself has many varieties - priests and non-popovtsy, which in turn are divided into some other types. However, the cherished dream of most Old Believers was the desire to have their own bishop. This became possible only after 1846, from the moment of the ordination of bishops for the Old Believers by the Greek Metropolitan Ambrose. It all happened in Belaya Krinitsa. By name settlement The emerging Belokrinitsky hierarchy is named, which is the modern Russian Orthodox Old Believer Church.
Main temple
On the territory of Russia, the main temple of this denomination (type of religion or is the Intercession Cathedral (Rogozhsky Lane, 29). This is the main Old Believer church in Moscow. The history of its origin dates back to the time of the plague epidemic (1771), when cemeteries were moved outside the city limits. Beyond the Kamer- An Old Believer cemetery was formed by the Collegiate Wall, later a village arose, and 20 years later a fairly wealthy community, in need of its own church, commissioned the design of the building from Matvey Kazakov himself.
The Old Believers made a big move, but as a result of the opposing actions of Metropolitan Gabriel, instead of the huge five-domed church, it was allowed to erect a single-domed one, and the height of the building was also reduced. But the Russian Old Believer Orthodox Church Only in 1905, in the month of April, did she receive her church, since in 1856, following the denunciation of Metropolitan Philaret, the doors of the church were not sealed. The opening of the temple in 1905 is celebrated by Old Believers as a special holiday.
New times
There are a lot of religious buildings of this denomination in Russia. So, in the Moscow region alone there are up to 40 of them, and the same number in the capital itself. The Russian Old Believer Orthodox Church has its own houses of worship and chapels in almost all districts of Moscow. Lists of them are widely available. The current Patriarch of Moscow and All Rus' Korniliy very subtly builds his relations with both the official church and the authorities, as a result of which he met with the President of the country. V.V. Putin. The main Old Believer church in Moscow, the Church of the Intercession, is the cathedral and residence of Patriarch Cornelius. Another name for this church is the Summer Church of the Intercession of the Blessed Virgin Mary. A lot of churches and cathedrals of the Old Believers are named in honor of the Intercession of the Most Holy Theotokos, because she is considered their main intercessor and patroness. The design of the temple included dimensions exceeding the Assumption Cathedral of the Kremlin. By order of Catherine II they were changed. Rogozhskaya Old Believer Church is located in the historical district of Moscow of the same name, known as
eem, which arose on the left bank near the village of Androkhina in the 16th century. The first wooden temple arose here in the 17th century, and in 1776 it was the merchants-Old Believers who built their first church in Moscow here (St. Nicholas the Wonderworker), and then M. Kazakov built the Intercession Church.
Old Believers Churches in St. Petersburg
Ancient Orthodoxy and St. Petersburg have their own places of worship. The Old Believer Church of the oldest Ligovskaya community in the Northern capital is located on Transportny Lane. The temple, built according to a special design by the architect P. P. Pavlov, was erected in just two years, but opened to parishioners immediately after the revolution, it was immediately closed. Revived and registered by the Ministry of Justice in 2004, the Ligovskaya Old Believer community received its temple back in 2005. In addition to it, there are 7 more religious institutions of the Ancient Orthodox Church of Christ in St. Petersburg.
December 20th, 2013
I decided, friends, to sum up the Old Believer places in Moscow. Let's put aside for now - mansions and houses of wealthy Old Believers, let's also put aside factories, factories, hospitals and others... there are still quite a few objects left! Looking at the number of Old Believer churches and prayer houses, the question inevitably arises: “Did Nikonians live in Moscow before the revolution?”...just kidding, just kidding...they probably lived.)))
I counted about 70 churches and prayer houses. I tried to post my photos and posts, and a prostration for the materials to my fellow believer and LiveJournal comrade- Rostovetz
. I will try to fill each number with photographs and information. (if you, dear friends, have material or corrections, I will be very grateful!)
1. Church complex on Rogozhsky.
cemetery
Institute on Rogozhsky (school No. 459)
in the photo: left - Nativity Cathedral, Bell Tower and Church of the Assumption of the Mother of God, Intercession Cathedral, St. Nicholas Church (now Nikonian), st. Old Believer. (all temples are active) 
2. The spiritual center of the Bezpopovtsy Feodoseyevtsy at the Preobrazhenskoye cemetery.
Now there are three prayer houses left, the main one (pictured) Holy Cross Church.
(current) 
3.Church of St. Nicholas the Wonderworker at Tverskaya Zastava. Butyrsky Val, 8.
(current)
Since I am a parishioner of the St. Nicholas Church, I probably have the most photos about it.)))
divided into 5 parts, by year. 
4. St. Nicholas Church(non-okrugniks) Lefortovo lane. (metro station Baumanskaya)
(some are occupied by offices, sometimes prayer services are held) 
5.VVEDENSKAYA OLD BELIEVER CHURCH ON GENERALNAYA (ELECTROZAVODSKAYA) STREET
(not preserved)
http://rostovetz.livejournal.com/140679.html?thread=694151&
6.Church in the name of St. Catherine in the house of the Moscow merchant of the 2nd guild I.I. Karaseva, Baumanskaya st. 20 (Devkin lane)
(only the bell tower has survived)
7.Temple of St. Nicholas the Wonderworker, Nikolo-Smolensk community of the Belokrinitsky community of Moscow on Vargunikhin Hill. (Smolenskaya embankment)
(not preserved)
8. Zamoskvoretsk community of the Belokrinitsky hierarchy, Church of the Intercession.st. Novokuznetskaya, 38
(current)
9. Ostozhensk Old Believer community. Intercession Church. Turchaninov lane 4
(current)
11. Temple of the Tikhvin Icon of the Mother of God on Khavskaya street
(restaurant closed, for sale)
added 06/30/14 "Continuation of bad news with Khavskaya..." 
12.Church of the 2nd Pomeranian community. Tokmakov lane
(restoration in progress)
http://rostovetz.livejournal.com/228079.html
14. TEMPLE OF THE NIKOLO-ROGOZH OLD BELIEVER COMMUNITY, st. Vekovaya, 15
(last owner - SPS lot, put up for sale)
http://rodnaya-starina.livejournal.com/9632.html
15. Old Believer Church of the Intercession and Assumption in Maly Gavrikovo lane
21.In the Nosovs' house st. Small Semenovskaya 1
Painting of the main staircase and prayer room of the Nosovs' house. Its performer is the outstanding artist Dobuzhinsky. Customer, wife of V. Nosov, Efimiya Nosova (nee Ryabushinskaya).
http://alekka4alin2012.livejournal.com/259242.html
22.In Morozov's house Podsosensky lane 21, p.3
Architect: D.N. Chichagov, F. Shekhtel
Good report - http://il-ducess.livejournal.com/97702.html
23.Trinity Holy, priests, in Sveshnikov’s house, Samokatnaya st. 2
(not preserved)
24.Dormition of the Blessed Virgin Mary, Filipovites, in the Frolovs’ house, st. Rabochaya 39
(not preserved)
25.Church-Chapel of the Assumption of the Blessed Virgin Mary Moscow Pomeranian Old Believers Community
st. Preobrazhensky Val, 25 (the current, western half of the church with the bell tower belongs to the Russian Orthodox Church) 
26. in Milovanova’s house, priests, Bol. Semenovskaya, 47 (not preserved)
27. Introduction of the Blessed Virgin Mary in the house of Spiridonov Mal. Andronevskaya, 24
(not preserved) now there is a transformer booth
28. Holy Cross Feodoseyevtsy Chapel Preobrazhenskoye Cl.
(current) 
29. Beglopopovtsy, in Lubkova’s house. St. Bakhrushina, 25
now, in the building - the Five Stars cinema, in the 30s - the Mossovet cinema. 
30. Mary of Egypt, in the Morozov house, priests. Trekhsvyatitelsky lane 1
http://a-dedushkin.livejournal.com/839689.html 
31. St. Nicholas the Wonderworker First Moscow Community of Pomeranian Consent, Perevedenovsky Lane 24
(not preserved) The temple was built in 1908 according to the design of the architect I.E. Bondarenko 
32. St. Nicholas the Wonderworker, priests, in the house of A.E. Khrapunova str. Sadovo-Sukharevskaya, 7 (not preserved) 
33. St. Nicholas the Wonderworker, chapel, Feodoseyevtsy, Preobrazhenskoe cemetery
(current) http://www.pavel-prusskiy.ru/ssorokov50.html 
34. Peter and Paul, priests, in the house of S.A. Nyrkova (Morozova), Shelaputinsky lane. 1
80s
35. Peter and Paul, priests, in the Muravyovs’ house, st. Bakhrushina (not preserved)
36. Peter and Paul, priests, in the house of A.G. Kremnevoy, Honey Lane 4
(in the photo is house No. 3, the edge of the estate complex is visible on the right)
37. Intercession of the Blessed Virgin Mary, priests, in the Baulins’ house, Taganskaya Sq. 1 (not preserved)
(pictured in 1888, the beginning of Bolshaya Alekseevskaya Street (from 1924 to 2008 - Bolshaya Kommunisticheskaya Street; since 2009 - Alexander Solzhenitsyn Street)
38. Intercession of the Blessed Virgin Mary, priests in the Polezhaev house, st. Bakhrushina (not preserved)
39. St. Sergius, priests, in Milovanova’s house, Izmailovskoye sh., no. 1 (not preserved)
photo from Oldmos. Taken approximately from the 13th house. Milovanova's house was on the right, at the intersection (now there is a vacant lot and a parking lot there)
40. Savior Not Made by Hands, Feodoseyevtsy, st. Bakuninskaya, 55, convent (not preserved)
41.Dormition of the Blessed Virgin Mary, priests, Balakirievsky 2
42. Dormition of the Blessed Virgin Mary, neo-okrugniks, in Kozlov’s house, Zemlyanoy Val, 7 (not preserved)
Presumably house No. 7 (1910)
43. Dormition of the Blessed Virgin Mary, Filipovtsy, Durnoy lane. 6
A long house is visible in the courtyard of the Filippovskaya almshouse and the former bell tower. Everything was destroyed in 1982.
44. Dormition of the Blessed Virgin Mary, Popovtsy, Nikoloyamsky lane 6
45. Dormition of the Blessed Virgin Mary, priests, Printers (not preserved)
The house in which the Church of the Assumption of the Blessed Virgin Mary of the Old Believers of the Belokrinitsky hierarchy operated until the 1930s was located near the tunnel under the Kursk railway (nowadays Polbina Street, 9)..
46.Prayer room in the house of A.V. Smirnova st. Solzhenitsyna 11
47."Ravine Prayer" priests - Kolomenskoye (not preserved)
48. Feodoseyevskaya prayer house on Semenovskaya.
(opened recently, in an abandoned building el.p/st)
49. Introduction of the Blessed Virgin Mary in the house of V.E. Bykova, Feodoseyevtsy, 2nd Brestskaya, 19 (not preserved)
house after fire
50. Kazan Icon of the Mother of God in the village New items (non-okrug)
51. Holy Trinity (according to others - St. Nicholas the Wonderworker) in the village. Borisovo (okrugniks)
52. Peter and Paul in the house of the Muravlevs (non-okrug members):
http://rostovetz.livejournal.com/230914.html 
53. Vvedenskaya in the house of P.I. Milovanova (at the Semenovskaya outpost, circles - All-Russian Old Calendar. M., 1910)
54. Assumption Prayer House at the Rogozhskoe cemetery (circulators - All-Russian Old Calendar. M., 1910),
55. Saint Nicholas in Trekhsvyatitelsky Lane, 1 (house of F.E. Morozova - - All-Russian Old Calendar. M., 1910)
It is unknown who currently occupies the building... although everything is well maintained.
The church is on the top floor and a cast-iron staircase led there (disappeared without a trace)
56. c. Rev. Sergius in B. Vokzalny Lane, Fedorov House No. 21 (neokruzhniki-Josephites, - All-Russian Old Calendar. M., 1910)
57. Monk Gennady's Prayer Service(Zavalova) on Blagush (2nd Khapilovskaya - neo-okruzhniki-Danilovites, - All-Russian Old Calendar. M., 1910)
58. Saint Nicholas in the house of the Khudyakovs, on Voronaya Street (beglopopovtsy-non-communalists - All-Russian Old Calendar. M., 1910)
59. Six prayer houses of different names in the former women’s quarters Preobrazhensky almshouse(in each of the buildings)
http://rostovetz.livejournal.com/76652.html
60. Kazan prayer house in Losinoostrovsky dachas (Beglopopovtsy)
http://-http://rostovetz.livejournal.com/15280.html
61.prayer room of St. Nicholas the Wonderworker in the house of Isaac Nosov.
Year of construction: between approximately 1900 and approximately 1917.
Address: Pushkarev per. 7.
62. Prayer room in the house of the Feodoseyevsky scribe Egor Egorovich Egorov. Dmitrovsky lane (Saltykovsky), 1,12 
The owner of the house on the left side of Dmitrovsky Lane (No. 1/12), merchant E. E. Egorov, became famous for his collection of icons, early printed books and manuscripts. He tragically ended his life - in November 1917 he was killed by robbers, but the collection survived, and now its book and manuscript part is kept in the Russian State Library, and the icons are in various museums.
63. Prayer room in the Rakhmanovs' house(priests) Goncharnaya street /Shvivaya Gorka/, property No. 9.
Children in the yard. The house of the Rakhmanov family of industrialists, who owned several properties on Taganka. Old Believers, philanthropists, these people were unusually diverse in their hobbies. Together with the Zimins, Alekseevs, Ptitsins, Tyulyaevs and Zubovs, they set the tone for the entire cultural and public life old Taganka.
The owner of the house, Georgy Konstantinovich Rakhmanov, built a prayer room in the house, which was not called anything other than a temple-museum. There were more than 500 ancient icons in it. In 1918, the Proletarian Museum of the Rogozhsko-Simonovsky District was organized in the Rakhmanovs’ house. With the liquidation of the museum, the collection was distributed among the collections of the largest museums in the country.
Tverskaya st.
photo 1979 from the book “Forty Forty” by P. Palamarchuk
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