"At the Holy Fathers"
The name Sokol now goes to the ancient village of Vsekhsvyatskoye, named at the end of the 17th century after the local church consecrated in honor of all saints, but its history is more vague. The village, known since 1398, originally bore the name Holy Fathers. According to legend, there was a monastery with a cathedral All Saints Church here, and in the surrounding forest, hermit elders lived in huts.Scientists have different opinions. Some agree that there really was a monastery with a temple in honor of all saints here until the 15th century, others believe that the monastery’s cathedral was consecrated in honor of the VII Ecumenical Council of the Holy Fathers, which is where the name of the village came from.
Another strange old Moscow nickname for the area - Luzha Ottsovskaya - can be explained very simply: the Khodynka and Tarakanovka rivers flowed here, flooding the area.
The village of Holy Fathers was mentioned at the end of the 15th century in the spiritual letter of Prince Ivan Yuryevich Patrikeev, cousin of the Moscow Grand Duke Ivan III, according to which he transferred this village with other lands to his son. However, the Patrikeev family soon fell into disgrace, and at the beginning of the next century the village went to the treasury. Since then, its owners have changed at the will of the Moscow sovereign. It is believed that for some time it belonged to the Trinity-Sergius Monastery. And in 1587, Tsar Fyodor Ivanovich granted the village to the Kremlin Archangel Cathedral.
Further, the opinions of scientists differ again. Some believe that in the ancient monastery, regardless of its dedication to all saints or the VII Ecumenical Council, there was definitely a wooden church in honor of all saints. After the abolition of the monastery, it remained a parish and then, when the village was in the hands of the new owner, boyar I.M. Miloslavsky, it was rebuilt in stone. Others suggest that the monastery was abolished completely, and the All Saints Church appeared independently and much later - in the 17th century. She gave a new name to the village, which after the revolution changed to “Falcon”, when they began to build Moscow’s first housing-construction cooperative village here. The previous traditional version said that this name came from the name of the local agronomist-livestock breeder A. Sokol, who lived here and raised purebred pigs on the outskirts of Moscow. Now they adhere to another hypothesis. Modern research has established that the name “Falcon” came from the Moscow Sokolniki, since it was there that they first planned to build a cooperative village. And an agronomist with the surname Sokol actually lived in one of the houses in the village of Vsekhsvyatsky, and, paradoxically, it was in his house that the office of the Sokol cooperative was located, which gave rise to the version about the origin of the Soviet name of the area. You can’t call it anything other than a game of history.
Since ancient times, the area in which this temple appeared was located on the main Moscow highway. Until the time of Peter I, the most important political and trade road to Tver, Veliky Novgorod and Pskov passed here. Since the reign of Peter, its importance has increased, since from now on it led to the new northern capital. That is why the village of All Saints has seen a lot in its lifetime. Initially, it was in Vsekhsvyatskoe that the last stop of the royal train was before entering Moscow for the coronation or other celebrations. Before the Petrovsky Travel Palace was built nearby at the end of the 18th century, a wooden traveling palace stood in All Saints, so the Church of All Saints remembers Anna Ioannovna, Elizabeth Petrovna, and Catherine II...
It is interesting that a travel yard was also set up for foreign ambassadors in this area - on the Khodynskoye field, where they rested, waited for an invitation to the highest audience and, having received it, went to the city. Back at the end of the 16th century, “at the Holy Fathers” the Swedish prince Gustav, the groom of Princess Ksenia Borisovna Godunova, was greeted with honor. During the Time of Troubles, the troops of Vasily Shuisky were stationed here, who came out to meet False Dmitry II, who was stationed in Tushino. Then the government army retreated, and the Pretender briefly occupied the village. According to legend, before fleeing, he buried his treasures somewhere here. Legend says that the “treasure of the Tushinsky thief” is hidden in the area of Novopeschanaya Street.
At the beginning of the 18th century, the first Georgian settlement in Moscow was formed in the village of Vsekhsvyatskoye. At the same time, when the traveling Petrovsky Palace appeared, the importance of All Saints fell and it turned into a favorite place for country festivities.
But the village also had its own history, which is preserved by the All Saints Church.
Boyarsky yard
In the second half of the 17th century, after the village of the Holy Fathers was granted to the boyar Ivan Mikhailovich Miloslavsky, a new life for Vsekhsvyatsky began. His name is now “unheard of,” but we still know it from school – from history textbooks and from Alexei Tolstoy’s novel about Peter I. By the way, the writer was a very distant relative of him: his ancestor P. A. Tolstoy was I’s nephew M. Miloslavsky. And Ivan Mikhailovich Miloslavsky himself was the nephew of Tsarina Maria Ilyinichna Miloslavskaya, the first wife of Tsar Alexei Mikhailovich.Contemporaries spoke of boyar I.M. Miloslavsky as a power-hungry, insidious intriguer and at the same time “much timid and very hasty,” hasty. He was destined to play a rather unseemly role in Russian history, but it was he who, in 1683, built a stone church in honor of all saints in the village of the Holy Fathers, which was granted to him, after which the village began to officially be called All Saints. This was preceded by tragic events.
In 1648, Tsar Alexei Mikhailovich married M.I. Miloslavskaya and became related to this old noble family: the distant ancestor of the Miloslavskys came to Moscow from Lithuania back in 1390, accompanying Princess Sofya Vitovtovna, the bride of Vasily I. After the wedding of Alexei Mikhailovich, his father-in-law Ilya Danilovich advanced to the leading roles in the state, and after his death, primacy eventually passed to the boyar Ivan Mikhailovich Miloslavsky. In 1669, Maria Ilyinichna died, leaving an heir-son Fyodor Alekseevich, as well as Ivan Alekseevich and Princess Sophia - the future rulers of Russia. The Emperor married Natalya Kirillovna Naryshkina, the mother of Peter I, but the throne after the death of Alexei Mikhailovich was taken by his eldest son Fedor. When he died in April 1682, a political storm broke out in Russia, in which the Miloslavskys fought with the Naryshkins for the throne and for proximity to the throne.
It was Ivan Mikhailovich Miloslavsky who was “the original author of all that Streltsy theft,” as a contemporary put it about him, that is, the main initiator and inspirer of the first Streltsy revolt of 1682. And the boyar’s plans for this “streletsky theft,” according to legend, were born in his secluded domain - the future village of Vsekhsvyatsky.
The revolt broke out in mid-May 1682 to prevent the accession of the young Peter, bypassing his older brother Ivan, who was incapable of governing, and to prevent the rise of the Naryshkins. Ten-year-old Tsarevich Peter witnessed this riot, after which he began to suffer from seizures and nervous tics: in front of the child’s eyes, the archers killed the boyar Artamon Matveev, the teacher of Tsarina Natalya Kirillovna and the patron of the Naryshkins. Then the archers, incited by Miloslavsky, achieved co-rule with Peter of his elder brother Ivan under the regency of Princess Sophia. The Armory Chamber contains a unique sovereign throne with two seats - the co-rule formally continued until the death of Ivan Alekseevich in 1696, however, in reality, sole power passed to Peter in 1689.
Although the Streltsy riot of 1682 partially achieved its goal, Sophia did not favor her relative. I.M. Miloslavsky was soon deprived of control of military orders and retired to his patrimony with the Holy Fathers. Here he hid from the persecution of political enemies and began building a stone church, perhaps in gratitude for being alive, or perhaps with a request for protection, or simply improving his property. In 1685, he died, fortunately for himself, before the new Streltsy revolt of 1689, when the matured Peter deprived the Miloslavskys of power. However, the boyar was buried not in his newly built All Saints Church, but in the Church of St. Nicholas in Pillars on Maroseyka, which has not survived to this day. History is capable of terrible, tragic incidents: in the same church three years earlier, the remains of the boyar Artamon Matveev, in whose murder Miloslavsky was involved, rested. This blasphemy occurred because both the Miloslavskys and Artamon Matveev lived in the parish of this church.
And then a textbook event happened that shook Moscow, as if the blood of the murdered boyar cried out for vengeance. At the end of the 1690s, dissatisfaction with young Peter grew among the boyars, among the military, at court, and among ordinary Muscovites. In 1697, just before Peter’s departure abroad, a conspiracy between the Streltsy Colonel I. Tsikler and the boyar A. Sokovnin, head of the Konyushenny Prikaz, was discovered. During interrogation, they admitted that they wanted to kill the sovereign, that they hatched these plans together with Princess Sophia, and also named the name of the late I.M. Miloslavsky, who allegedly during his lifetime was the inspirer of these insidious plans. According to another version, they did not name Miloslavsky, but Peter himself saw his shadow in this conspiracy. Therefore, the enraged Peter ordered his corpse to be dug out of the grave. In a cart drawn by pigs, the coffin was transported across Moscow to Preobrazhenskoye, placed under the scaffold, and the blood of government conspirators flowed onto the remains of the boyar. His terrible posthumous fate was called by his contemporaries “execution after death” - this is how Peter took revenge on him for his childhood, and for his relatives, and for himself. Hatred still remained: the tsar called the next and last Streltsy riot of 1698 “the seed of Ivan Miloslavsky.”
Since then, the new Moscow Church of All Saints has given its name to the village of All Saints for centuries. Under Peter, a new fate awaited him too.
Church of All Saints
The paradoxes of history continued. The only daughter of I.M. Miloslavsky, Fedosya Ivanovna, married the Georgian prince Alexander Archilovich, an old friend of Tsar Peter, and the village of Vsekhsvyatskoye passed to him as his wife’s dowry, and after her death, Peter, by personal decree, granted the village the full ownership of the widower. This is how All Saints ended up on the pages of the history of the centuries-old relationship between Georgia and Russia.
In their legends, Georgians, as well as Russians, considered themselves to be the direct descendants of Noah. They considered Kartlos, the great-grandson of Japheth, to be their ancestor, and the Slavs honored King Mosoch, the son of Japheth, as their forefather. The arrival of the Georgians in Moscow was not the beginning, but rather the result of Georgia's friendly relations with Russia, when Georgia suffered disasters from its warlike heterodox neighbors, primarily from the Ottoman Empire, and asked Orthodox Russia for protection and help.
In 1683, with the permission of Tsar Fyodor Alekseevich, the sons of Tsar Archil II came to Moscow, and one of them, Tsarevich Alexander Archilovich, not only became a childhood friend of Tsar Peter, but also found himself in great favor with him. Having accepted Russian citizenship, he accompanied the sovereign to Amsterdam, built artillery factories in the Urals and became one of the first Russian generals, although his fate was tragic. And in 1699, Archil II himself arrived in Moscow with his wife and retinue and settled in Vsekhsvyatskoye. Later, the first Georgian printing house was created there.
Under Peter, a new wave of Georgian august immigrants followed. In 1724, Tsar Vakhtang IV came to Moscow with his family, clergy and numerous retinue, which included the nobleman Zandukeli - the ancestor of the future Sila Sandunov, actor and creator of the Sandunov baths. The Georgian ruler also went to Vsekhsvyatskoe. Since the number of the Georgian colony in Moscow turned out to be very high - several thousand people - it was also allocated beautiful lands on Presnya, in the area of \u200b\u200bcurrent Gruzinskie streets and Tishinka. Thus, two main Georgian settlements were formed in old Moscow: the oldest was located in Vsekhsvyatskoye, the second - on Presnya. The luxurious house of Vasily Golitsyn in Okhotny Ryad was also given to them, and Peter gave the Donskoy Monastery as a Georgian courtyard. In 1712, under the altar of the Great Donskoy Cathedral, a chapel church in honor of the Presentation of the Lord was consecrated, which became the tomb of Georgian kings and princes.
The Church of All Saints also became the tomb of Moscow Georgians. Ivan Bagration, the father of the famous general P.I. Bagration, was buried in his graveyard. The commander himself erected a monument on his father’s grave.
By that time, the entire Moscow Georgian nobility had entered the high society of Moscow, and many became members of the English Club, like Peter Bagration. That is why he was honored after the Battle of Shengraben at the English Club on Strastnoy Boulevard. Russian soldiers not only were not embarrassed by his nationality, but also called him in their own way: “He is the God of the Army.”
Peter I himself visited Vsekhsvyatsky with his friend Alexander Archilovich when he was still alive, and then visited his heir-sister here and feasted with her at night in January 1722, when he arrived in Moscow to celebrate the Peace of Nystadt - victory in the Northern War . The next morning, a triumphal procession set off from Vsekhsvyastkoye to the Kremlin: a whole flotilla of ships rode around Moscow on sleighs.
And a little later, on August 30, 1723, a procession with the holy relics of the blessed Prince Alexander Nevsky stopped in Vsekhsvyatsky, when, by order of Peter, they were transferred from Vladimir to the new northern capital, and on their way they honored Moscow.
Tsarevich Alexander Archilovich was captured during the Northern War and died in Stockholm in 1711, leaving no offspring. All Saints passed to his sister Daria Archilovna. She built a new beautiful church here in 1733–1736, which has survived to this day. The main altar is consecrated in honor of all the saints, and two chapels are consecrated in honor of the icon “Joy of All Who Sorrow” and in the name of the righteous Simeon the God-Receiver and Anna the Prophetess. This last chapel was consecrated in honor of the namesake of Empress Anna Ioannovna, who favored Daria Archilovna, and in February 1730 stayed at the All Saints Travel Palace. There is, however, another opinion: the throne was consecrated in the name of the empress’s heavenly patroness in order to avoid disgrace.
That February was truly fatal for Russia. The events of May 1682 echoed as if in a distant, distorted echo. Duchess of Courland Anna Ioannovna, Peter’s niece and daughter of his co-ruler, Tsar Ivan Alekseevich, came to Vsekhsvyatskoe. She came to Moscow to accept the power offered to her by the Supreme Privy Council, the political elite of Russia. Not long before, in January 1730, Peter II died in the Petrovsky Palace, leaving no will and not even having time to get married. In All Saints, Anna Ioannovna received members of the said council. Their intent was to limit autocratic power by “conditions,” that is, certain obligations, conditions that limited the will of the autocrat in favor of a new government body - the Supreme Privy Council. Historians sometimes call this “venture” the forerunner of a constitutional monarchy, the embryo of the idea of it. Anna Ioannovna first agreed to the conditions, but then, for a number of political reasons, she deigned to “tear up” these conditions, after which the “venture” of limiting the power of the autocrat was forgotten for a long time. On that day, February 25, when Anna Ioannovna broke her condition, a red light appeared in the sky, which was regarded as an unfavorable sign.
And the newly built All Saints Church became the center of the Georgian colony in Moscow, and services there at one time were conducted in the Georgian language. At the very end of the 18th century, the next owner of the village of All Saints, Prince Georgy Bakarovich, renovated the temple and built a royal place on the left choir. This was the heyday of All Saints, where the Summer Palace stood with a luxurious garden, greenhouses and a pond along which guests took boat trips in gondolas. And on the patronal feast day at All Saints there was a big folk festival. In 1812, both the temple and the village were destroyed by Napoleon’s soldiers, but through the efforts of Tsarevich George everything was restored and the temple was beautifully decorated.
After the Patriotic War, the St. Petersburg Highway, starting from the Tverskaya Zastava, according to the Tsar's decree, began to be decently built up and populated by noble summer residents. Some of them were assigned to the parish of the Church of St. Basil of Caesarea on Tverskaya, and the other part to the All Saints Church, so that the Moscow aristocracy, for example, Prince Obolensky, also ended up in his parish. Only with the construction of the Annunciation Church in Petrovsky Park in the mid-19th century did some eminent summer residents become its parishioners, leaving Vsekhsvyatskoye. It is known that in 1916, a deacon of the Church of All Saints helped the icon painter A.D. Borozdin paint the Annunciation Church. The All Saints Church was also renovated several times. Before the revolution, this was one of the largest parishes in Moscow and the temple could accommodate several thousand worshipers.
After the construction of the highway in the 1830s, mass festivities began in Vsekhsvyatskoye. If in the neighboring Petrovsky Park the nobility preferred to have fun, then in the more distant Vsekhsvyatsky Park it was ordinary Muscovites who preferred to have fun. Summer residents, especially officers with their families, also began to settle here, closer to Khodynskoye Field, where the summer camps of the Moscow garrison were located. Here, in the All Saints Grove, in 1878, the Alexander Shelter was set up for crippled and elderly soldiers of the just ended Russian-Turkish war. In honor of their feat, two memorial chapels were erected in old Moscow: to the heroes of Plevna at the Ilyinsky Gate and the Alexander Nevsky Chapel on Manezhnaya Square. According to legend, the shelter in Vsekhsvyatskoye was built near the place where the procession with the relics of St. Alexander Nevsky to Moscow stopped in 1723.
Shortly before the revolution, when another war was going on - the First World War, in the vicinity of All Saints, near its church, a Brotherly Cemetery was created for fallen Russian soldiers. The Holy Grand Duchess Elizaveta Feodorovna, who came up with the idea of establishing this cemetery, took official patronage over it, she was supported by the Moscow city government, making a corresponding decision in October 1914. The cemetery was truly fraternal - it was intended for the burial of officers, soldiers, orderlies, nurses and all those who died “during the performance of their duty in the theater of military operations,” who fell on the battlefield or died from wounds in hospitals. The land was bought for it from the local owner A.N. Golubitskaya. Sergei Vasilyevich Puchkov, a member of the Moscow City Duma, became the trustee of the cemetery - through his efforts, a few years earlier, a monument to the “holy doctor” F. Haas was erected in Moscow, which, fortunately, now stands in Maly Kazenny Lane.
The opening of the Fraternal Cemetery took place on February 15, 1915. Elizaveta Fedorovna was present at it. A chapel was consecrated near the cemetery, where the funeral service for the first buried was held. In total, about 18 thousand people rest here. In the summer of 1917, the Katkovs, who had lost two sons in the war, turned to the Moscow Duma with a request to allow them to build the Transfiguration Church in the cemetery with chapels in the name of the Archangel Michael and St. Andrew the First-Called - after the namesake of the fallen soldiers. They allocated all the necessary funds for the temple, but with the condition that it be built by the architect A. Shchusev in the Russian style, with the traditions of northern architecture. The request was fulfilled - the new temple was consecrated in 1918.
Time to collect stones
The revolution brought the most radical changes to the Vsekhsvyatsky area, when the entire territory surrounding the village became a testing ground for socialist experiments in construction. We started with a new name for the area, since the old historical name was intolerable. In 1928, Vsekhsvyatskoye turned into the village of Usievich - in honor of the revolutionary, whose name now bears the street between the Aeroport and Sokol metro stations. In 1933, the name Sokol appeared, when Vsekhsvyatskoye became a witness and participant in the first revolutionary experiment in the field of housing construction, which even then was experiencing an acute shortage. As one of the means of eliminating the deficit, the idea of housing construction cooperatives appeared, that is, the construction of individual houses in the free, mainly outlying territories of Moscow, which was Vsekhsvyatskoye. The very first housing construction cooperative in Moscow was the experimental village of Sokol. It was elite and was conceived not for workers, but for the intelligentsia - artists, writers, sculptors, engineers, high-ranking officials. That is why local streets were named after the great Russian artists - Levitan, Polenov, Shishkin, Surikov...
The experimental construction of national importance was entrusted to the constructivist architect V. A. Vesnin, and A. Shchusev took part in the design of the houses. The experiments, in addition to the very idea of a housing construction cooperative, also concerned the architecture of the village's houses and the testing of new building materials. And most importantly, the same idea of a socialist house-city was introduced here, which was present in the plan of the famous “house on the embankment”: the village was a self-sufficient, closed town with its own shops, kindergartens, library and service sector. Here lived the artist A. M. Gerasimov, Leo Tolstoy’s friend and ideologist V. G. Chertkov, the Krandievskys, whose poetess relative became the wife of the writer A. N. Tolstoy...
The 1935 master plan also provided for changes to the old All Saints Church. One of the three main rays-highways that would cut through Moscow was supposed to pass here. This beam ran along the northwest-southeast axis: from Vsekhsvyatskoe to the automobile plant named after. Likhachev through the city center. After the Great Patriotic War, this grandiose idea was abandoned, but experiments in the former Vsekhsvyatsky continued. Then, “those” famous Stalinist houses were built here using the method of high-speed individual construction. Here they tested new types of luxury housing of different heights, individual apartment layouts, and decorative design options.
All these experiments hit the Church of All Saints and the Brotherly Cemetery. In 1923, the temple was captured by renovationists, and in 1939 it was closed, its five-tiered iconostasis was publicly burned in the courtyard, and, as usual, a warehouse was set up in the temple itself. However, soon after the restoration of the patriarchate, life returned to him. Already by Easter 1946, it was re-consecrated - this was one of the earliest “rehabilitations” of a closed church in Soviet times. Shrines appeared in it: the revered image of the Kazan Mother of God and the icon of All Saints. In the All Saints Church on June 29, 1947, Patriarch of Moscow and All Rus' Alexy I consecrated Archimandrite Nektary as Bishop of Petrozavodsk and Olonetsky. Archpriest Mikhail Galunov, who had previously been the rector (unfortunately, the last) of the luxurious Church of Clement of Rome in Zamoskvorechye, was appointed rector of the All Saints Church. Here, in the temple on Sokol, he created a magnificent choir. But the temple bells began to ring only in 1979.
The sacred Fraternal Cemetery also suffered a tragic fate. In the late autumn of 1917, new graves appeared there, in which, with the blessing of His Holiness Patriarch Tikhon, officers and cadets who died in the revolutionary November battles in Moscow were buried. Already in the mid-1920s, the cemetery was closed and then destroyed during the construction of the metro, although, according to other sources, single burials continued until the 1940s. There is a legend that one grave with a monument was preserved because the father of the killed warrior lay down on the tombstone and said: “Destroy me along with him.” The monument was left because this father was a prominent figure in the People's Commissariat of Food. The second blow to the cemetery came with the socialist reconstruction of the area in the 1940s, when new residential development appeared in the Sandy Streets area. The Leningrad cinema appeared on the site of the demolished Transfiguration Church. A similar fate befell the cemetery at the All Saints Church: it was completely destroyed before the 1980 Olympics, leaving only the tombstone from the grave of Father Bagration.
The historical and political changes of our time have had a favorable effect on the All Saints Church, although, unfortunately, it has become one of the “Leaning Towers of Pisa” in Moscow: the tilt of the bell tower was due to the waters of the Khodynka and Tarakanovka rivers, enclosed in a collector, the proximity of the metro and the characteristics of the soil (not By chance the local streets are named Sandy). In 1992, the All Saints Church received the status of a patriarchal metochion, and soon the temple and the surrounding area became a real Orthodox historical memorial. Crosses were erected in memory of the victims of the Red Terror, including the holy martyrs Archpriest John Vostorgov (the last rector of St. Basil's Cathedral) and Bishop Ephraim of Selinga, who were shot in Petrovsky Park. In the park near the temple there are monuments to those who fell in the German, Civil, and Great Patriotic Wars, to the Knights of St. George, cadets, generals and participants in the White movement. The memory of the soldiers of the White Army was honored here for the first time in Russia with a separate memorial, when in 1994, with the blessing of Patriarch Alexy II, a monument to the “Generals of the Russian Imperial Army and the White Movement” was erected near the temple. It was in the All Saints Church that the annual memorial services for General A.I. Denikin began on the day of his death on August 7, and at the memorial service in 2002 he was given military honors here for the first time. Recently, his remains were transferred to Russia and buried in the cemetery of the Moscow Donskoy Monastery.
The Spaso-Preobrazhenskaya Chapel of the Fraternal Cemetery, on Novopeschanaya Street, was assigned to the All Saints Church and restored in 1998. Now, memorial services for slain soldiers are being served there again. And in August 2004, on the 90th anniversary of the start of the First World War, a historical memorial was also opened at the Fraternal Cemetery. Then a requiem service was served in the Church of All Saints, and then a religious procession headed to Novopeschanaya Street.
A little earlier, on February 9, 2004, on the anniversary of the start of the Russo-Japanese War and the 100th anniversary of the feat of the cruiser “Varyag,” a memorial service was held in the church for the participants in the defense of Port Arthur, the heroic sailors of the cruiser and all Russian soldiers who fought for the Fatherland.
Minsk church-monument in the name of All Saints and in memory of the victims who served for the salvation of our Fatherland(Minsk diocese)The parish in honor of All Saints in the city of Minsk was founded on May 14 of the year and includes: a memorial church in honor of All Saints, a House of Mercy with a church of rights. Job and the temple in honor of the Holy Life-Giving Trinity.
All Saints Church is located at the intersection of Kalinovsky and All Saints streets (the latter received its name in 2007, before that it was nameless).
Story
The decision to build a church in the name of All Saints in the city of Minsk was made at a meeting of the Synod of the Belarusian Orthodox Church on April 29 of this year.
Architecture
The Church of All Saints has the shape of a tent topped with a cross. The tent is based on the number nine, formed by eight wide edges with a geometric center - its apex. The height of the temple is 72 meters, including the cross - 74 meters. The temple will be able to accommodate 1,200 worshipers at the same time. In the crypt (lower altar part of the temple) there are 504 niches, each of which contains a crystal container. These containers will contain soil from the fields of all great historical battles in defense of the Belarusian land. The five domes of the temple-monument are erected in honor of All Saints of Belarus, in memory of all the soldiers who fell for the fatherland, all those innocently tortured in prisons and camps, and all the murdered children.
At the head of the House of Mercy, a temple was built in honor of the holy righteous Job the Long-Suffering. The walls of the temple are decorated with frescoes depicting the Cathedral of the New Martyrs of the Minsk Diocese of the century and the Minsk Orthodox churches destroyed during the hard times. The temple has a unique porcelain iconostasis.
Trinity Church was built of wood in a retrospective Russian style. The central volume of the temple ends with a powerful central octagonal light drum with a tent top, crowned with a golden dome. The entrance to the temple is emphasized by a tall hipped belfry. The altar part is separated by a two-tier carved wooden iconostasis. The icons were painted by Moscow masters in the Byzantine style.
Shrines
The temple is right. Job:
- list of the Sovereign Icon of the Mother of God
- reliquary cross with pieces of relics of 44 saints
- in the altar of the temple there are particles of the relics of the Diveyevo eldresses, St. Nicholas, World of the Lycian Wonderworker, St. John (Maximovich), Archbishop of Shanghai and San Francisco, Wonderworker
Abbots
- Feodor Povny (since May 1992)
Used materials
- Pages of the official website of the parish:
- http://hramvs.by/o-prikhode - "About the parish"
- http://hramvs.by/istoriya-vozniknoveniya - "About the temple - History of its origin"
- http://hramvs.by/galereya/pridely - "About the temple - Side chapels"
Temple in honor of all the Saints who shone in the Russian land in Novokosino
ADDRESS: st. Suzdalskaya, vl. 8B
HONORABLE REPRESENTATIVE: Archpriest John CHIZHENOK
REPRESENTATIVE: Archpriest Nikolai Kozulin
Architect: Rimsha Denis Anatolyevich
Official website of the temple: www.hramnovokosino.ru
The memory of the saints who shone in the Russian land is sacred to each of us. The beautiful temple erected in the capital in their honor should be the personification of the grateful memory of their descendants.
The temple is open daily from 8 am to 8 pm.
A priest is constantly on duty, to whom you can always turn with a question or request.
September 25, 2016, on the 14th Sunday after Pentecost, before the Exaltation, on the day of the celebration of the Feast of the Nativity of the Blessed Virgin Mary, His Holiness Patriarch of Moscow and All Rus' Kirill performed the rite of great consecration of the Church of All Saints who shone in the Russian land - the Patriarchal Metochion in Novokosino(Christmas Deanery of the Eastern Vicariate of Moscow), erected under the Program for the Construction of Temples in the Capital.
In 2015, a Center for Work with Deaf and Hard of Hearing People was created at the church; every week the Divine Liturgy is celebrated in the church with sign language interpretation. The hearing impaired community numbers about 40 people.
The central altar of the temple is consecrated in honor of All Saints who shone in the Russian land, the right altar is in honor of St. Nicholas the Wonderworker.
In the newly consecrated church The Primate of the Russian Orthodox Church celebrated the Divine Liturgy with sign language translation for members of the deaf and hard of hearing community.
On September 25, Russia celebrates the 90th anniversary of the formation of the All-Russian Society of the Deaf (VOG). This year, the anniversary of the VOG coincided with the International Day of the Deaf, which is celebrated throughout the world on the last Sunday of September. Over 600 representatives of 47 Orthodox deaf communities from all over the country, leaders and members of the All-Russian Society of the Deaf came to the Patriarchal service.
***
Parish News
The Novokosinsk parish organized a pilgrimage trip to the Trinity-Sergius Lavra for representatives of the Moscow Cossacks
Need help building a baptismal church
An annotated translation of the first chapters of the Gospel of Mark into Russian sign language has been published
Bishop's service in the Church of All Saints Who Shine in the Russian Land
The churches of other dioceses follow the example of new Moscow parishes
Christmas Meeting for the Deaf and Hard of Hearing
Internship for clergy
Free fluorography
For the first time, His Holiness Patriarch Kirill celebrated the Liturgy with sign language translation (photo report)
On September 20, His Holiness the Patriarch will celebrate the Divine Liturgy with sign language translation for the first time!
New churches pay special attention to landscaping the church grounds
Easter holiday
Holy Saturday
News from the Church of All Saints, who shone forth in the Russian land, in Novokosino
Christmas in Novokosino
The Church of All Saints, who shone in the Russian land, in Novokosino invites everyone to Christmas services, a children's play and a festive concert
Temple in Novokosino. First Worship Service with the participation of a community of people suffering from multiple sclerosis
Helping people with disabilities is the main ministry of the Novokosinsk church
Pilgrimage excursion with sign language interpretation to the Sretensky Monastery
The First Pilgrimage Trip of the Community of Believers Suffering from Multiple Sclerosis
Waiting for a miracle
In Novokosino, at the Church of All Saints Who Have Shined in the Russian Land, a community of believers suffering from multiple sclerosis has been created (CONTINUED)
Happy New School Year to everyone!
Feast of a wondrous miracle
At the Easter holiday in Novokosino, children from refugee families will learn to ring bells
Prayers in front of the “Belt of the Most Holy Theotokos” icon in Novokosino will be held every weekend
The throne of the new temple on Suzdal became a holiday for the entire Novokosino district
HISTORY OF THE TEMPLE
In the east of Moscow, in Novokosino, on the shore of a small lake, literally in a little over a year, a beautiful church grew up - the Compound of the Patriarch of Moscow and All Rus', a temple in honor of All Saints who shone in the Russian land.
The temple was built in the neo-Russian style, which includes a mixture of the hipped-roof architecture of Moscow architecture of the 15th-16th centuries with the use of ancient Russian decor characteristic of Vladimir and Suzdal architecture of the 12th-14th centuries, asymmetrical layout, with a side chapel and a belfry.
Conveniently located in the recreation area of Novokosinsk residents, it undoubtedly adorns the local landscape. Gradually, other buildings necessary for the parish economy rose around: a baptismal church, a clergy house with a Sunday school, and a small room for security. The area around is being improved, the temple is filled with parishioners.
Over the past 20-25 years, the city has been intensively building so-called multi-storey “dormitory” areas, which have become a homeland for hundreds of thousands of Muscovites. The houses that were built were spacious, bright, well-appointed, and everything was in order with the infrastructure in these areas: kindergartens, schools, clinics, shops, beautiful boulevards and courtyards - much was thought out to the smallest detail.
But man cannot live by bread alone. And the church leadership was faced with an acute question about the spiritual nourishment of a huge number of Muscovites living far from the historical center of Moscow, so abundantly rich in churches.
The Church accompanies a person from the very beginning of his life, guides, admonishes, heals - and so on until the very end, accompanying the Christian on his final journey to God. People waited, prayed, asked the city administration and the clergy to build churches near their homes.
Responding to numerous appeals from Orthodox residents of the east of the capital, for the purpose of spiritual and moral education of his flock, His Holiness Patriarch Alexy blessed the construction of a temple in honor of All Saints, who shone in the Russian land, in Novokosino.
And on June 22, 1999, the cleric of the Church of All Saints on Sokol, Archpriest John Chizhenok, received a blessing to fulfill this obedience.
The temple was built using voluntary donations from area residents and patrons. If a person brings a penny he has earned, it is immediately invested in the construction site. But with this method of construction, delays in financing are inevitable, so the start of construction work was delayed for a long time.
At first, Novokosinsk residents looked closely, many did not believe that the temple would be built after all - too many unexpected difficulties were discovered, and there were obvious ill-wishers.
But with God's help, all permits were obtained. In January 2009, the construction of the construction site began, and in March the ground floor was already built and the construction of walls began.
Bookmark capsule
On June 3, 2009, in a solemn ceremony, Vladyka Arseny, now Metropolitan of Istrinsky, the first vicar of His Holiness the Patriarch of Moscow and All Rus', and the head of the Novokosino District Administration, Valery Mernenko, laid a consecrated capsule with a commemorative letter in the foundation of the Church of All Saints, containing, according to ancient church tradition, information about the date of foundation, the Patriarch and the President of the Russian Federation, under whom the construction of the temple began.
At the construction stage - 2009
On November 4, 2009, on the feast of the Kazan Icon of the Mother of God, in a newly erected but not yet landscaped church, residents of the region had the opportunity to attend the first liturgical prayer service with the reading of an akathist to All Saints who have shone in the Russian land.
After the consecration of the St. Nicholas chapel by the minor rite, on March 28, 2010, on the feast of the Entry of the Lord into Jerusalem (“Palm Sunday”), the first Divine Liturgy was celebrated.
Since then, services have been held regularly, and the temple is open daily.
The Russian Orthodox Church glorified more than 1,300 saints in the 20th century alone, and this list continues to be replenished with new names of martyrs and confessors of the past century. In total, no less than three and a half thousand ascetics of faith and piety are numbered among the great host of Russian saints.
In the temple, parishioners and pilgrims will be able to pray at the icons depicting the Council of All Saints who shone in the Russian land, as well as the Councils of Moscow, Estonian, Belarusian, Volyn and Crimean saints, the venerable fathers of the Kiev Caves, the holy Royal Passion-Bearers, New Martyrs and Confessors of Russia, who received martyr's crown or those who were persecuted on the territory of Ukraine, Kazakhstan, Latvia, Estonia...
***
A Sunday school is open at the church. Conversations are also held for adult residents of the area. A Volunteer Center has been organized to help large families, lonely elderly people and everyone who needs the mercy of their neighbors.
Divine services are regularly held on Saturdays, Sundays and holidays. On Wednesday evening, after Vespers, the Akathist is read to St. Nicholas, Archbishop of Myra in Lycia, the Wonderworker, in whose honor the side chapel of the temple was consecrated.
Morning services begin at 8:30, evening services at 17:00.
The sacrament of confession is performed during the evening service.
Cathedral of All Saints who shone in the Russian land
It takes place on the 2nd Sunday after Pentecost, i.e. on the second Sunday after Trinity
history of the holiday
The holiday appeared in the middle of the 16th century, under Metropolitan Macarius. As a result of the patriarch's reforms, Nikon was abandoned. It was restored on August 26, 1918 by the decision of the All-Russian Local Council of 1917-1918, and from 1946 the festive service began to be solemnly celebrated on the 2nd Sunday after Pentecost.
The Saints of the Church are helpers and representatives before God throughout our entire earthly life, therefore frequent appeal to them is a natural need of every Christian. Moreover, turning to Russian saints, we have even greater boldness, since we believe that “our holy relatives” never forget their descendants, who celebrate “their bright holiday of love.”
“In the Russian saints we honor not only the heavenly patrons of holy and sinful Russia: in them we seek revelation of our own spiritual path” and, carefully peering at their exploits, we try to “imitate their faith” so that the Lord will not continue to abandon our land with His grace and would reveal His saints in the Russian Church until the end of the century.
From the emergence of Christianity to the priesthood of Metropolitan Macarius of Moscow (+1563)
The history of holiness in Rus' begins, undoubtedly, with the preaching of the holy Apostle Andrew the First-Called within the boundaries of our present Fatherland, in the future Azov-Black Sea Rus'. Apostle Andrew converted our direct ancestors, the Sarmatians and Tauro-Scythians, to Christianity, laying the foundation for Churches that did not cease to exist until the Baptism of Rus'. These Churches (Scythian, Kherson, Gothic, Sourozh and others), which were part of the Metropolis of Constantinople (and later the Patriarchate), also had Slavs in their fold. The largest of them was the Kherson Church - the Russian Forefather.
The successor to the work of the Apostle Andrew in Chersonesos was the Hieromartyr Clement, an apostle from the 70s, a disciple of the Apostle Peter, the third Bishop of Rome. Having been exiled there in 94 by Emperor Trajan for converting many noble Romans to Christianity, Saint Clement “found about 2 thousand Christians among the many communities and churches of Crimea as the spiritual heritage of the Apostle Andrew.” In Chersonesos, Saint Clement died a martyr around the year 100 during the persecution of the same Trajan.
Almost immediately after the Baptism of Rus', in 988, the newborn Church revealed to the entire Orthodox world its children, who became famous for their godly lives, as a kind of response to the preaching of the Gospel in Rus'. The first saints canonized by the Russian Church were the sons of Prince Vladimir - the passion-bearers Boris and Gleb, who suffered martyrdom from their brother Svyatopolk in 1015. National veneration of them, as if “anticipating church canonization,” began immediately after their murder. Already in 1020, their incorruptible relics were found and transferred from Kyiv to Vyshgorod, where a temple was soon erected in their honor. After the construction of the temple, the head of the Russian Church at that time, the Greek Metropolitan John I, with a council of clergy in the presence of the Grand Duke (the son of Equal-to-the-Apostles Vladimir - Yaroslav) and in the presence of a large crowd, solemnly consecrated it on July 24, the day of the death of Borisov, and placed in it the relics of the newly-minted miracle workers and established that this day should be celebrated annually in memory of them together." Around the same time, around 1020-1021, the same Metropolitan John I wrote a service to the martyrs Boris and Gleb, which became the first hymnographic creation of our Russian church writing.
The second saint solemnly canonized by the Russian Church was the Monk Theodosius of Kiev-Pechersk, who died in 1074. Already in 1091, his relics were found and transferred to the Assumption Church of the Pechersk Monastery - local veneration of the saint began. And in 1108, at the request of the Grand Duke Svyatopolk, his church-wide glorification took place.
However, even before the church glorification of Saints Boris, Gleb and Theodosius in Rus', they especially revered the holy first martyrs of Russia Theodore the Varangian and his son John (+ 983), the holy Equal-to-the-Apostles Grand Duchess Olga (+ 969) and, a little later, the holy baptist of Rus' - the Grand Duke Vladimir (+ 1015).
Subsequently, already in the XI-XII centuries. The Russian Church revealed so many saints to the world that, perhaps, by the middle of the 12th century. could celebrate their common memory.
Veliky Novgorod, already from the time of the establishment of the bishop's see there in 992, was known as the largest center of spiritual education in Rus'. Moreover, the main concern of the Novgorod rulers (especially starting from the 15th century) was the collection of ancient manuscripts, mainly of a liturgical nature, as well as the creation of new hymnographic monuments, dedicated first to the Novgorod saints, and later to many saints throughout the Russian land. Here, special mention should be made of Saint Euthymius (+ 1458), Saint Jonah (+ 1470) and Saint Gennady (+ 1505).
The first in 1439 established the celebration of the Novgorod saints, and a little later invited the famous spiritual writer of that time - the Athonite hieromonk Pachomius the Serb (Logothetos), who worked there and under Saint Jonah, to Veliky Novgorod to compile services and lives of the newly canonized saint. And if the main concern of Saint Euthymius was the glorification of the saints of the Novgorod land, then his successor, Saint Jonah, already glorified the “Moscow, Kyiv and eastern ascetics” and “under him, for the first time, a temple was built on Novgorod land in honor of St. Sergius, abbot of Radonezh.”
The first official church establishment of the day of remembrance of All Russian Saints is associated with the name of another Novgorod saint - Macarius, in 1542-1563. head of the Russian Orthodox Church.
From the holiness of Metropolitan Macarius of Moscow (+1563) to the Local Council of the Russian Orthodox Church 1917-1918.
In 1528-1529 nephew of the Venerable Joseph of Volotsk, monk Dosifei Toporkov, working on the correction of the Sinai Patericon, in the afterword he composed, lamented that, although the Russian land has many holy men and women worthy of no less veneration and glorification than the eastern saints of the first centuries of Christianity, they “Through our negligence we are despised and not given over to scripture, even if we ourselves are our own.” Dosifei carried out his work with the blessing of the Novgorod Archbishop Macarius, whose name is mainly associated with the elimination of that “neglect” towards the memory of Russian saints, felt by many children of the Russian Church at the end of the 15th - beginning of the 16th centuries.
The main merit of Saint Macarius was his many years of painstaking and tireless work in collecting and systematizing the entire hagiographic, hymnographic and homiletical heritage of Orthodox Rus', known by that time. For more than 12 years, from 1529 to 1541, Saint Macarius and his assistants worked on compiling a twelve-volume collection, which went down in history under the name of the Great Macarius Chetya Menaion. This collection includes the lives of many Russian saints who were revered in different parts of our state, but who did not have church-wide glorification. The publication of a new collection, compiled according to the calendar principle and containing the biographies of many Russian ascetics of piety, undoubtedly accelerated the process of preparing the first glorification in the history of the Russian Church for the widespread veneration of a whole host of saints.
In 1547 and 1549, having already become the First Hierarch of the Russian Church, Saint Macarius convened Councils in Moscow, known as the Makariev Councils, at which only one issue was resolved: the glorification of Russian saints. Firstly, the question of the principle of canonization for the future was resolved: the establishment of the memory of universally revered saints was henceforth subject to the conciliar judgment of the entire Church. But the main act of the Councils was the solemn glorification of 30 (or 31) 18 new church-wide and 9 locally revered saints.
At the Council of 1547 the following were canonized:
1) Saint Jonah, Metropolitan of Moscow and All Rus' (+ 1461);
2) Saint John, Archbishop of Novgorod (+ 1186);
3) Venerable Macarius of Kalyazin (+ 1483);
4) Venerable Paphnutius of Borovsky (+ 1477);
5) Righteous Grand Duke Alexander Nevsky (+ 1263);
6) Venerable Nikon of Radonezh (+ 1426);
7) Rev. Pavel Komelsky, Obnorsky (+ 1429);
8) Rev. Michael of Klopsky (+ 1456);
9) Rev. Savva of Storozhevsky (+ 1406);
10-11) Saints Zosima (+ 1478) and Savvaty (+ 1435) of Solovetsky;
12) Venerable Dionysius of Glushitsky (+ 1437);
13) Rev. Alexander of Svirsky (+ 1533).
Finally, the main act of the Councils, in addition to the glorification of Russian saints by name, was the establishment of a day of common remembrance of the “new Russian miracle workers”, who, together with the previously venerated saints of the Russian Church, formed the host of its lamps, “prayerfully protecting the height of its standing and the path of its great historical work.” . The participants of the Council of 154723 formulated their decision as follows: “We have now ordered to celebrate the new miracle workers in the Russian land, that the Lord God glorified them, His saints, with many and various miracles and banners, and to this day they will not have cathedral singing.”
The holiday was first set on July 17, as the closest day to the memory of the holy Equal-to-the-Apostles Prince Vladimir (July 15). However, later the date of the celebration of the memory of All Russian Saints changed several times. It was performed both on the first Sunday after Elijah’s day, and on one of the weekdays before All Saints Sunday.
Local Council of the Russian Orthodox Church 1917-1918.
The events of the restoration of the celebration of the day of remembrance of All Russian Saints historically coincided with the restoration of the Patriarchate in the Russian Church.
In the pre-conciliar period, the Holy Synod had no intention of resuming the celebration, which appeared in the distant 16th century. On July 20, 1908, Nikolai Osipovich Gazukin, a peasant from the Sudogodsky district of the Vladimir province, sent a petition to the Holy Synod to establish an annual celebration of “All Russian Saints, glorified from the beginning of Rus'” with a request to “honor this day with a specially composed church service.” The request was soon rejected by the synodal resolution on the grounds that the existing holiday of All Saints also includes the memory of Russian saints.
 |
Nevertheless, at the Local Council of the Russian Church in 1917-1918. the holiday was restored. The merit of the restoration and subsequent veneration of the day of memory of All Russian Saints mainly belongs to the professor of Petrograd University Boris Aleksandrovich Turaev and the hieromonk of the Vladimir Nativity Monastery Afanasy (Sakharov).
The first, on March 15, 1918, at a meeting of the Department on worship, preaching and the temple, presented a report to the Council, in which, in particular, he noted that “in our sorrowful time, when united Rus' has become torn, when our sinful generation has trampled upon the fruits of exploits saints who worked in the caves of Kiev, and in Moscow, and in the Thebaid of the North, and in Western Russia to create a single Orthodox Russian Church, it would seem timely to restore this forgotten holiday, so that it reminds us and our rejected brothers from generation to generation of the One Orthodox Russian Church and may it be a small tribute to our sinful generation and a small atonement for our sin."
Turaev’s report, approved by the department, was considered by the Council on August 20, 1918, and finally, on August 26, on the name day of His Holiness Patriarch Tikhon, a historical resolution was adopted: “1. The celebration of the day of remembrance of All Russian Saints, which existed in the Russian Church, is being restored. 2. This celebration takes place on the first Sunday of Peter's Lent."
Unfortunately, due to the events of the 1917 revolution, the holiday restored by the Council was again almost quickly forgotten, as had happened before. This time it was mainly due to the persecution brought against the Russian Church in the 20th century. In addition, on July 23, 1920, B.A. Turaev died, who really wanted to continue working on adding and correcting the hastily compiled service, and Archimandrite Afanasy, in his humility, did not dare to take on such responsible work alone.
However, the restored holiday was not allowed by Divine Providence to be forgotten again. And the persecution brought against the Russian Church in an amazing way only helped its widespread spread.
From the Local Council of the Russian Orthodox Church 1917-1918. until now
In the fall of 1922, Bishop Afanasy (Sakharov), during his first arrest in cell 17 of the Vladimir prison, met with his like-minded people - admirers of the newly restored holiday. Bishop Athanasius himself named the names of 11 people, these were: Archbishop Nikandr (Phenomenov) of Krutitsky, later Metropolitan of Tashkent; Archbishop of Astrakhan Thaddeus (Uspensky), later of Tver; Bishop Korniliy (Sobolev) of Vyaznikovsky, later Archbishop of Sverdlovsk; Bishop of Suzdal Vasily; abbot of the Moscow Chudov Monastery, later Archimandrite Philaret; Moscow archpriests Sergius Glagolevsky and Nikolai Schastnev; priest Sergiy Durylin; the head of affairs of the Supreme Church Administration, Pyotr Viktorovich Guryev; Moscow missionary Sergei Vasilyevich Kasatkin and subdeacon of Archbishop Thaddeus - Nikolai Aleksandrovich Davydov, later a priest in Tver. According to the testimony of Bishop Athanasius, this council of prisoners “after repeated lively conversations about this holiday, about the service, about the icon, about the temple in the name of this holiday, a new revision, correction and addition to the service, printed in 1918, was initiated,” as well as “the idea was expressed about the desirability of supplementing the service so that it could be performed not only on the 2nd week after Pentecost, but, if desired, at other times and not necessarily on Sunday.” And very soon the service underwent a number of changes: some hymns were rearranged, and new ones appeared, dedicated to saints not mentioned in the 1918 service.
Finally, there, in prison, on November 10, 1922, on the day of the repose of St. Demetrius of Rostov, the writer of the lives of saints, the celebration of All Russian Saints was celebrated for the first time, not on Sunday and according to the corrected service.
On March 1, 1923, in the 121st solitary cell of the Tagansk prison, where Vladyka Afanasy was awaiting exile to the Zyryansk region, he consecrated a camp antimension in honor of All Russian Saints for his cell church.
The above events further strengthened Saint Athanasius in the idea that approved by the Council of 1917-1918. The service to All Russian Saints needs to be supplemented further, “and at the same time the thought appeared about the desirability and necessity of establishing one more day for the general celebration of all Russian saints, in addition to that established by the Council.” And indeed: the Feast of All Russian Saints in its meaning for the Russian The Church fully deserves that the service for him be as complete and festive as possible, which, according to the Church Charter, cannot be achieved if it is performed only once a year and only on Sunday - on the 2nd week after Pentecost. on this day, in many places in Russia, celebrations are held in honor of local saints; the Russian monastery on Athos and its metochions celebrate on this day, together with the whole of Athos, the celebration of the All Saints of Athos; finally, on this same day the memory of the saints of the Bulgarian Church and the Church of the Czech Lands is celebrated and Slovakia, which puts in a difficult position those Orthodox Russian people who, by God’s Providence, live in these Slavic countries and lead their church life in the bosom of fraternal Local Churches. According to the Charter, it is impossible to combine the celebration of All Russian Saints with the above-mentioned local celebrations, which cannot be postponed to another day. Therefore, “with urgent necessity, the question arises of establishing a second, immutable feast of All Russian Saints, when in all Russian churches” only one full festive service could be performed, unhampered by any other.”
The time for the second celebration of All Russian Saints was proposed by Saint Athanasius on July 29 - the day after the memory of the holy Equal-to-the-Apostles Grand Duke Vladimir, the Baptist of Rus'. In this case, “the feast of our equal-to-the-apostle will be, as it were, a pre-feast of the feast of All Saints who flourished in that land into which he sowed the saving seeds of the Orthodox faith.” Saint Athanasius also proposed, on the day after the holiday, to remember “the many-named host, although not yet glorified for church celebration, but great and wondrous ascetics of piety and righteous people, as well as the builders of Holy Rus' and various church and government figures,” so that, thus, the second The celebration of All Russian Saints was solemnly celebrated throughout the Russian Church for three days.
Despite such grandiose plans of the saint-songmaker regarding the holiday he revered, until 1946 the Russian Church did not have the opportunity not only to celebrate the solemnity of its saints twice a year, but also could not honor this memory everywhere. The printed Patriarchal Service of 1918 “went through the hands of the participants of the Council... and did not receive wide circulation,” becoming in a short time a rarity, and “manuscript copies (from it) were in very few churches,” and the rest did not have it at all. It was only in 1946 that the “Service to All Saints Who Shined in the Russian Land,” published by the Moscow Patriarchate, was published, after which the widespread celebration of the memory of All Russian Saints began in our Church.
Nevertheless, after the holiday service was published, work on its correction and addition did not end. The author of most of the hymns, Saint Athanasius, continued to work on the service until his blessed death in 1962.
Today, the Feast of All Saints, who have shone in the Russian land, in the Russian Church is one of the most solemn days of the entire church year. However, it seems that the holiday service could still be supplemented. Saint Athanasius at one time proposed to enrich it with three specially composed canons: “1) for a prayer service on the theme: by the miracle of God and the exploits of saints, Holy Rus' was built, 2) to the Mother of God for matins on the theme: the Protection of the Mother of God over the Russian Land and 3) a special canon for a memorial service according to the ascetics of piety, performed on the very holiday after Vespers, on the eve of their commemoration."
Summing up our work, I would like to quote the words of a Russian hagiologist of the 20th century. Georgy Fedotov: “All holiness in all its diverse phenomena in history among all peoples expresses the following of Christ.” After all hesitation, overcoming all the temptations of national pride, we decide to say that in ancient Russian holiness the gospel image of Christ shines brighter than anywhere else in history." The first and last impression that remains when studying this holiness is its bright regularity, the absence of radicalism, extreme and sharp deviations from the Christian ideal bequeathed by antiquity." In our opinion, the service to All Saints who have shone in the Russian land fully confirms this idea.
There are many churches on our planet. Their appearance directly depends on the religion of the people, their cultural and historical traditions. The Church of All Saints in Minsk is just such a building. It is closely connected with the traditions of Orthodox architecture. The classic dome, bells and general spirit of the building evoke thoughts of the eternal. The interior decoration of the temple amazes with its calm, confident grandeur and simple beauty, which distinguishes all Orthodox churches.
Church of All Saints: brief description
The Church-Monument of All Saints is located in the city of Minsk. Its appearance is quite simple, but at the same time bright and striking. The Church of All Saints (Minsk), photos of which show white walls with golden splashes and domes, has a tent-like shape with a cross at the very top. It is traditional for Orthodox churches.
Its shape symbolizes the Mother of God and Christ. The tent is based on the number nine. It is formed using eight wide-shaped faces with a geometric center - the apex. In the lower part of the temple, near the altar, earth was collected from the sites of battles for the Republic of Belarus. Therefore, the Church of All Saints in Minsk (almost every citizen will tell you its address, it is Kalinovsky Street, 121) can be considered one of the memorable places of the Great Patriotic War. In addition, in memory of the people who died during the wars, two side chapels were built on both sides of the tent. Five domes were built in honor of all the fallen soldiers. On the territory of the temple there is one throne and two chapels - icons of the Mother of God and the Church of All Saints in Minsk, the photo of which displays ideal proportions and the highest level of architectural thought, attracts pilgrims from all countries of the Orthodox world.
Temple shrines
The temple has its own shrines. These include: particles of the relics of the Diveyevo eldresses, St. Nicholas, St. John, the Wonderworker, a list of the Sovereign Icon of the Mother of God and a reliquary cross, which contains particles of the relics of 44 saints.
On the territory of the temple you can find a list of names of all the heroes who gave their lives for their Motherland, as well as an unquenchable lamp.
Story
And even though the Church of All Saints in Minsk is quite young, it already has a history of its own. It dates back to 1990 - then the decision was made to build this church. The consecration of the first foundation stone of the Temple took place in 1991. It was produced by His Holiness Patriarch of Moscow and All Rus' Alexy II. Then he visited the Republic of Belarus for the first time. In 1996, the President of the Republic of Belarus A.G. Lukashenko, as well as Metropolitan of Minsk and Slutsk Filaret, Patriarchal Exarch of All Belarus, members of the Government, the leadership of the Minsk City Executive Committee and representatives of the public laid a unique capsule with a letter in the foundation of the church near the cemetery.
The fallen soldiers of the battles for the Belarusian land were buried in that place, so it can be assumed that the location of the new shrine was not chosen by chance. It symbolizes the unity of church and secular life in the state. In 2005, the project for building the temple was approved, and in 2006 its construction began with the participation of famous builders and architects. In the autumn of the same year, three large bells and the main dome were raised and installed. Also on the territory of the church, the Trinity Church was built.
Development of the memorial
Most of the funds for the construction of the Church-Monument of All Saints were allocated by the state, and everyone knows where the Church of All Saints is located in Minsk. In 2008, a group was identified and approved to develop the creation of a memorial in the temple complex. The Church of All Saints in Minsk is an important shrine for Orthodox people. The number of pilgrims increases every year, and this is a good sign.
Believers from all CIS countries come here to honor the memory of relatives and friends who died during hostilities. The opening of the memorial contributed to a significant increase in the flow of pilgrims wishing to kneel at the shrine. In the temple, memorial services are held daily for the soldiers who died defending the honor and freedom of the Belarusian people, for those innocents who were affected by the horrors of war. The prayers contain calls for peace and an end to hostilities.
