Palamarchuk P. G. Forty forties. T. 4: Outskirts of Moscow. Non-Orthodoxy and heterodoxy. M., 1995, p. 89-92
Church of the Life-Giving Trinity in the village of Troitskoye-Golenishchevo on the Setun River
Mosfilmovskaya st., 18
"The village has been owned by Moscow metropolitans since the 14th century."
"The village of Troitskoye-Golenishchevo is the former estate of the Moscow metropolitans and Patriarchs; now it belongs to the department of state property; it was the favorite residence of St. Metropolitan Cyprian Serb (1390-1406). Here the learned metropolitan wrote the life of his predecessor, High Hierarch Peter, here he translated "Kormchaya" and other ecclesiastical books from Greek into Slavonic, laid the foundation for the Russian chronicle and the "Books of Degrees". Having ascended the throne in 1380 after St. Alexis Metropolitan, St. Cyprian was forced to leave him after some time due to troubles with the Grand Duke "Dimitri Donskoy and make a trip to Tsargrad. Then in 1390 he was again summoned to Moscow by the son of Donskoy. But at that time he spent more time in the village of Golenishchev, where he died in 1406."
Completely created under Metropolitan Macarius in the reign of Ivan the Terrible, the Power Book of the Royal Genealogy tells about the life of St. Metropolitan Cyprian: “It is loving and serene to live, and to improve the time of silence, and for this reason, often staying in your village Mitropolstem on Golenishchevo, where the place was empty and serene, silent and calm from any embarrassment, between the two rivers of Setun and Ramenka, where then there were many floors of the forest, where there is a church in the name of the Holy Trinity Hierarchs, Basil the Great, Gregory the Theologian, John Chrysostom, and staying there Bishops and priests, where you write books with your own hand, and many Holy books from the Greek language into Russian lay down, and leave enough writings for our benefit, and write the life of the Great Wonderworker Peter Metropolitan of All Russia, and decorate with praises, and practice in pure prayer there, and in reading divine writings and in the memory of death, always having in mind the terrible judgment of Christ and torment and in such virtuous corrections, live a holy life pleasing to God, achieve great old age, and in the same village of Golenishchevo sick, and lay sick for several days. For the four days before the death of his writing, a kind of miraculous farewell letter, forgiving and blessing all Orthodox, also demanding and asking for forgiveness and blessings from all, which is true wisdom and humility. For this sake, do it, because by humility all sins are resolved, and all in good time. And this commandment was given by the Bishop and the presiding officer there, saying: “As if you put me in a coffin, then read this letter over me in the ears of people,” hedgehog and byst. And with such humility of mind and with much gratitude there, reposed to God in the summer of 6914 September on the 15th day.
The honor of compiling the first half of the "Book of Powers" itself is also attributed to St. Met. Cyprian, the main part - Metropolitan. Athanasius.
"The main church of the Trinity was built before 1644, and in 1644, apparently, a refectory and a bell tower were built. Aisles: martyr Agapia" "northern and St. Metropolitan Iona - southern."
"Now the northern chapel is also dedicated to St. Tikhon, Patriarch of Moscow and All Russia and the Holy Martyrs and Confessors of Russia."
"The church was built in 1644-1645 by masters A. Konstantinov and L. Ushakov."
"The church was built in 1644-1646 in the summer residence of the metropolitans according to the "drawing" of A. Konstantinov (the builder of the Terem Palace in the Kremlin). The plan is almost identical to the church in Medvedkovo: the main church at the level of the apse has two aisles on the sides and is surrounded from the west and gallery south. Refectory and bell tower of the 19th century. "
"The bell tower and separate parts of the low one-story refectory belong to the second half of the 19th century."
"The original belfry and refectory were built in 1660".
"The temple was built in 1644. There were chandeliers and portals inside. Not a trace remained of the stone metropolitan chambers in the 19th century.
The temple, according to the decree and drawing of the sovereign's apprentice - Antipas Konstantinov, worked as a stone worker, apprentice Larion Mikhailov Ushakov. In 1860, the ancient hipped bell tower was dismantled - it stood on the northwestern corner of the building. Then, at the chapel of St. A refectory was made from the north of Agapia, and a new high hipped bell tower was built from the west. The ancient icons were in the right aisle and partly in the iconostasis of the main one.
"In the 17th century, in Troitskoye-Golenishchevo, opposite the western side of the church, there was a palace of the Patriarchs, enclosed by a stone wall with towers. On the southern side of the temple was the Patriarchal Garden. Ponds with fish extended from the church and the priest's meadow for 3 miles. This monastery was repeatedly visited Sovereigns, at present (1867 - P.P.) as a monument of antiquity, only one church visible to us in the name of the Life-Giving Trinity, built in 1644, has remained in the village. The church was burnt down and turned into a stable together with the northern side-chapel.Therefore, its iconostasis is new, but the icons, for the most part, are ancient, renewed - they were then preserved by the icon painter, who was engaged in their renovation. fire in 1812, the iconostasis contains a remarkable ancient image of St. Jonah with deeds, painted in the early 17th century, including the healing of the daughter of Grand Duke Vasily Dmitrievich and the healing of the unbelieving boyar Vasily and from the Kutuzov family, who subsequently appropriated the nickname Golenishchev, which was the name of this village. Under the refectory and the northern aisle there are cellars where, as they say, the bodies of the dead are buried.
"The temple was renovated in 1898-1902".
The temple was closed in 1939. Agapia and Met. Jonah was transferred to the nearest functioning church of the Trinity in Vorobyov, where Sts. Agapia and Jonah. The iconostasis was taken by S. Eisenstein for the filming of the film "Ivan the Terrible", after which he disappeared.
In 1966, according to the record of M. L. Bogoyavlensky, the temple housed a warehouse of raw materials and finished products of the 3rd cardboard factory of the Office of Special Enterprises employing the labor of disabled people. The temple looked dirty and abandoned. Scaffolding stood over it and repairs were begun. In 1970, there were no more scaffoldings, but the hipped dome over the church was never covered with iron. There was a fence around, on the east side there was a checkpoint.
In the late 1970s the warehouse was taken out of the temple, the building was empty - no decent tenant could be found. An old watchman was sitting in the entrance. Then the temple took away the warehouse of the State Television and Radio Broadcasting Company, which in 1987 included also moved from the street. Dzerzhinsky 26 music library of the former radio committee, formerly Radio Comintern, with a valuable collection of manuscripts.
The village of Troitskoye-Golenishchevo itself has been completely demolished. The ancient church wall has been destroyed. The building of the church stands under state protection under number 379. Below was the Ionian holy key, now cleared. In 1990, the issue of returning the temple to believers was raised - the community was registered and the rector Fr. Sergei Pravdolyubov. They were just waiting for the archive to move. In January 1991, believers were still forced to hold prayers under the walls of their church.
Alexandrovsky, No. 62.
Zakharov M.P. Guide to the outskirts of Moscow. M., 1867.
Ilyin M., Moiseeva T. Moscow and Moscow region. M., 1979. S. 463.
Ilyin M. Moscow. M., 1963. S. 168 (in the second edition of 1970, part of the text about the temple was released).
Monuments of manor art. M., 1928. S. 89.
Synodal handbook.
Manuscript of Alexandrovsky No. 75 and part of the "Neighborhood".
Kholmogorovs V. and G. Historical materials about churches and villages of the XVI-XVIII centuries. M., 1886. Issue. 3. Country tithe. S. 300.
Kuznetsov N. N. Priest. Trinity Church in Golenishchev // Proceedings of the commission for the inspection and study of monuments of church antiquity in Moscow and the Moscow diocese. M., 1907. T. 1. S. 1-14; 2 photos.
Martynov. Moscow region antiquity. M., 1889 (engraving with a view of the temple).
Krasovsky Mich. Essay on the history of the Moscow period of ancient Russian church architecture ... M., 1911. S. 199-203.
The Power Book of the Tsar's Genealogy... M., 1775. Part 1. S. 558-559 (further on p. 559-562 is the text of Metropolitan Cyprian's most farewell "Charter").
Church of the Life-Giving Trinity in Troitskoye-Golenishchevo September 11th, 2014
Trinity Church in Troitskoye-Golenishchevo in September 2014.
The first mention of the village of Golenishchevo on the banks of the Setun dates back to the second half of the 14th century and is associated with the names of Saints Alexy and Cyprian, metropolitans of Moscow. Under Alexy, a garden was planted on the Golenishchevo land, next to which there were cells and cells. Alexy's successor, Cyprian, did live in Golenishchevo, devoting his leisure time to translating church books from Greek into Slavonic. Here he died in 1406.
Oprichnaya (that is, a special, built by the saint for himself) church in the name of the Three Hierarchs was, in all likelihood, wooden and stood on a hill, and hitherto known as the Three Saints. And in the 17th century, a wooden Trinity Church with a chapel of St. Leonty operated in Golenishchevo. In 1644-1645, Larion Ushakov (architect?) built a new hipped stone church in its place, which has survived to this day.
In 1812, Golenishchevo was captured by the French. A stable was set up in the temple, and then a fire broke out there, in which the ancient iconostasis perished (only a few icons survived).
In 1939 the temple was closed. Antimensions (scarves made of silk or linen with a particle of the relics of some Orthodox martyr sewn into them) were transferred to the Trinity Church on the Sparrow Hills, and the iconostasis was borrowed by Sergei Eisenstein for the filming of the painting "Ivan the Terrible" and never returned. A warehouse of raw materials and finished products of the 3rd cardboard factory was arranged in the Golenishchevo temple, then leased to the USSR State Television and Radio Broadcasting Company, then used as a point for receiving waste paper and glass containers.
In 1990, the church was returned to believers. The first prayer service was served there on January 8, 1991, regular services resumed in 1992. In 1999, a wooden baptismal chapel in honor of St. Cyprian was added to the refectory part of the church. Today, the church has a Sunday school and a parish library, an audio and video library with recordings of sermons and services. The parish patronizes the Children's Home in Matveevsky. The monthly parish leaflet "Cyprian source" is published.
... And Christians tell a very strange thing: as if Jesus never laughed. They portrayed Christ as very sad, gloomy, tragic - probably because they themselves suffered a lot, not finding meaning in life. And because your churches have turned into cemeteries, joy no longer lives there. And because your scriptures have turned into a snake in alcohol, which can only be seen in a museum. She will live long. But the snake, basking in the sun, comes to life. A snake sitting on a rock, dozing in the evening, a snake crawling along a tree or swimming along a river with branches - this snake is alive. A spirited snake will live a long time because it is dead. The real snake, the living snake, will not live long - its death will come. A spirited snake is immortal.
Jesus died. He was a flower that bloomed in the morning and left in the evening. But Christ, invented by Christians, lives. This is an alcoholized snake, closed in a bottle, a museum exhibit. And the scriptures are butterflies pinned with pins. You can collect butterflies and pin them up with pins - they will look like butterflies, but they are no longer butterflies. For what is a butterfly if it is not free, not alive, does not wander from one flower to another, if it is not a winged wanderer - what is it then? She is nothing. Corpse.
So are your Bibles, and your Vedas, and your Koran. These are invented things. Jesus, the real Jesus, is liberation. You have imposed on the real Jesus your own Jesus who never laughs. Jesus was a man of a completely different nature, he associated with beautiful people. He did not associate with saints - he associated with drunkards, with gamblers, with prostitutes. He was talking to real people, real people. He did not associate with imaginary saints, he associated with sinners.
Saints are butterflies pinned with pins. Sinners are alive - this is a snake basking in the sun. Sometimes sinners become saints, but their holiness is of a completely different nature. They don't belong to any church, they don't belong to any sect. Can a saint belong? The saint is like a fragrance, he is free like the wind - he cannot belong. Jesus never belonged to anyone. That's why the Jews were angry with him - they wanted him to belong. Real saints are never recognized as saints, no church will consecrate them as saints. And the saints consecrated by the church are really imaginary, mumbo-jumbo, false, artificial, synthetic, plastic saints. Yes, they don't laugh, that's right. But Jesus is a different kind of saint. He laughs, he drinks, he eats well, he loves. He was a genuine man of the earth, very earthly, rooted in the earth...
The bell tower of the Trinity Church and a residential building on Mosfilmovskaya. Who is higher?
Everything passes...
Children's playground in the churchyard.
Between the church and the nearest residential building there is a wasteland with a dovecote (pictured) and rusty garages, to which an earthen road leads through thickets of bushes, of a completely rural look. On the edge of the wasteland lives a company of "church" homeless people. In the mornings they are on duty at the church gates (tanned, grimy, middle-aged), begging for coins from passers-by, during the day they disperse about their business, and in the evening they return under the walls of the temple, and their voices, not too sober, but not aggressive, are still carried for a long time around the neighborhood from total darkness.
During the day, locals walk past the homeless bunkhouse, in the evening, expensive cars park a stone's throw from it (there is an elite residential complex nearby). The homeless miraculously fit into the "architecture" of one of the most prestigious districts of Moscow. This is what the life-giving cross does!
Road to the garage.
Trinity Church from 2nd Mosfilmovsky Lane. Cozy "patch" with fruit and vegetable tents a stone's throw from Mosfilmovskaya street.
The first mention of Golenishchev dates back to the second half of the 14th century and is associated with the names Saints Alexius (1304 - 1378) and Cyprian (1330-1406), metropolitans of Moscow.
According to the chronicler, on the Golenishchevskaya land (near the present Trinity-Golenishchevskaya church) there was a garden, and there were cages and cells near the garden.
The successor of St. Alexis in the All-Russian metropolitan see, St. Cyprian, especially fell in love with Golenishchevo. It is no coincidence that he chose this place for his stay at the confluence of the Ramenka River into the Setyn River, "where then, - according to the Book of Degrees, - be both sexes forest many ".
Well-versed in the Greek language, educated, Saint Cyprian devoted his leisure time here to translating church books (among others, Pilots) from Greek to Slavic, laid the foundation Power Book and wrote a life Saint Peter , Metropolitan of Moscow. “Books are written with my own hand, because the place would be quiet and silent and secret from all sorts of pliches”(i.e. the hustle and bustle of city life) - testifies to his first biographer.
And at the end of his days, St. Cyprian already permanently lived here. “And there I fell ill, lay for several days and reposed” September 16, 1406 "in old age great", in the 30th year of his ordination.
It was from here that the relics of the saint were transferred to Moscow for the funeral and burial.
Saint Cyprian built a church in Golenishchevo "oprichnaya"(special) in the name of the Three Hierarchs: Basil the Great, Gregory the Theologian and John Chrysostom. This church was wooden and stood on a hill, hitherto known as the Three Saints.
From St. Cyprian, Golenishchevo passed to his successors.
He chose this land as his place of residence Saint Jonah , Metropolitan of Moscow (last quarter of the 14th century - 1461), who became the first Russian Patriarch. In memory of him, in 1644, a chapel was built in the Trinity-Golenishchevskaya Church.
In the same 1644, the wooden Trinity Church was replaced by a stone one (architect Antipa Konstantinov ). At the same time, a stone patriarchal courtyard was built near it. It was then that the church was built as a three-altar church: the main church was in the name of the Holy Trinity, and the two side aisles were in the name of St. Jonah, Metropolitan of Moscow, and the holy martyr Agapius.
In 1812 The church was badly damaged by the Napoleonic army.
In 1815 The Trinity Church and the Ioninsky chapel were restored and re-consecrated.
In 1860 a new bell tower was built.
The restoration of the beginning of the 20th century did not deprive the temple of its former originality.
In the 30s of the XX century, the living memory of Golenishchev was still preserved as lot of Moscow saints. On the day of the Holy Trinity, shortly before his death, he served the Liturgy here and went in procession to the source Saint Tikhon (Belavin) , Patriarch of All Russia. A photograph of this procession has been preserved.
In 1937 the temple was completely destroyed, the icons were taken to the Mosfilm film studio. Later, there was a village club, a radio station of the Comintern, then a cardboard factory, a factory of decorative candles, and, finally, a warehouse and a music library of the USSR State Radio and Television.
In 1991 The temple was returned to the Russian Orthodox Church. Priest Sergiy Pravdolyubov was appointed rector.
March 17/30, 1991, when the resurrection of the righteous Lazarus was celebrated, the temple was also resurrected: the throne was consecrated in the name of St. Tikhon, Patriarch of All Russia, and the Cathedral of the Holy New Martyrs and Confessors of Russia.
In 2000 part of the historical territory was returned to the temple, work began on its improvement. The ground adjacent to the temple is paved.
The temple has a set of bells. The celebratory ringing is carried far in the neighborhood and is heard on Poklonnaya Hill and in the Novodevichy Convent.
Divine services are performed every day at 8 o'clock, except Monday. On Sundays and on great feasts, two Divine Liturgies are served - early at 7 o'clock and late at 10.
SHINES OF THE TEMPLE
There are many relics of saints in the temple.
Soon after the acquisition by the Russian Orthodox Church of the relics of St. Tikhon, Patriarch of Moscow, in 1992, with the blessing of His Holiness Patriarch Alexy of Moscow and All Russia, with the participation of Bishop Vasily (Rodzianko), a particle of relics was transferred from the Donskoy Monastery Saint Tikhon .
There is a large icon in the temple with a particle of relics Reverend Seraphim of Sarov . When in 1991 the Russian Church miraculously acquired the relics of the great saint of God (January 2/15) and they arrived in Moscow to worship, the rector and parishioners served prayers three times at the shrine with the relics of the saint in the Epiphany Cathedral, after which the warehouse was finally evicted from the walls of the temple .
With the blessing of His Holiness Patriarch Alexy, a particle of holy relics was presented to the temple Saint Ambrose of Optina . This event happened in 1992 during a parish pilgrimage to Optina Pustyn.
Big icon St. Sergius with the image of his holy parents and the Monk Athanasius of Athos was transferred to the temple by Mosfilm. After restoration and consecration, the icon was brought to the Lavra. A particle of holy relics donated by Fr. to the rector of the temple many years ago by an elder monk, carried by this elder through prisons and camps, was strengthened in the temple icon at the shrine of the holy relics of St. Sergius.
The icon enjoys special veneration in the temple. Holy Blessed Matrona Anemnyasevskaya , in the Ryazan country shone. (Do not confuse with another Blessed Matrona - Moscow, resting in the Intercession Monastery in Moscow). The parish took an active part in the preparation of materials for the glorification of this saint. Archpriest Sergius, rector of the temple, composed the service to the blessed Matrona. Akathist to the saint was written by a parishioner of the temple.
Particle of relics Hieromartyr Metropolitan Vladimir of Kiev and Galicia handed over to the parish from Kyiv and is in the icon of schmch. Vladimir in the iconostasis of St. Tikhon's chapel.
Here are the particles relics of Kiev saints : St. Theodosius of Chernigov, Blessed Theophilus, St. Lazarus of Chernigov and St. monk-physician Agapit of Kiev-Pechersk.
There is in the temple an icon of the Monks Zosima and Savvaty, the Solovetsky wonderworkers, with a particle of holy relics Reverend Zosima of Solovetsky . This particle was carefully preserved in Antimins, where prisoners in holy orders served the Divine Liturgy in the Solovetsky camp, and, in memory of the Solovetsky martyrs, it was first worn out for worship in the church during one of the all-night vigils for the Russian Martyrs.
Shortly after the glorification in the face of Saints Philaret (Drozdov), Metropolitan of Moscow and Kolomna, an icon of the saint appeared in the church. Filaret with a particle of his holy relics.
Church of the Life-Giving Trinity in Troitskoye-Golenishchevo
The area on the banks of the Setun River, where the village of Golenishchevo was once located, belonged to Russian metropolitans and patriarchs from the middle of the 14th to the beginning of the 18th century. Under St. Alexis, who from 1354 to 1378 was Metropolitan of Moscow and All Russia, metropolitan or "paradise" gardens were arranged here. At the beginning of the 15th century, the village became the favorite summer residence of Metropolitan Cyprian (1390-1406). He built a wooden "oprichnina" church in Golenishchev in the name of three saints: Basil the Great, Gregory the Theologian and John Chrysostom. This church was wooden and was located on Trekhsvyatskaya Hill. Metropolitan Jonah (1448-1461) especially liked to visit Golenishchev, who did a lot for its improvement. In 1474, Metropolitan Gerontius (1473-1489) ordered that a wooden church be erected here in the name of the holy Apostle John the Theologian: “... in the summer of 6782, His Grace Gerontius, Metropolitan of All Russia, down the Setun River in the same Golenishchevo land, near Alekseyev’s Miracle Worker Garden, erected a church dedicated to John The theologian and the court were in a row, and from the towers and from the cellars and from the glaciers, and arranged everything with everything.
The date of construction of the first Trinity Church on the site of the Church of St. John the Evangelist has not been established at present. For the first time a wooden church in the name of the Holy Trinity was mentioned in 1627. By this time, the village was already called Troitskoye-Golenishchevo: “... the Great Sovereign, His Holiness Patriarch Filaret Nikitich of Moscow and All Russia, the fiefdom of Trinity-Golenishchevo, and in the village the Church of the Life-Giving Trinity, and in the chapel of Leonty of Rostov, wooden dumplings, and in the church there are images and candles , and books, and bells on the bell tower, and every church building of the sovereign's patriarchal ... ".
Less than twenty years later, the wooden church was transferred to the village of Trinity Seltsy, and in its place the construction of a magnificent stone church began. In order for the construction to be carried out without delay, Metropolitan Filaret Nikitich ordered that three kilns be built near the Sparrow Hills for firing bricks from local clay. According to his decree, this brick was delivered to the construction site by “the patriarchal Savvinsky settlements peasant Leonty Kostrikin”.
The work was carried out from 1644 to 1646 according to the project of the Moscow architect Antipa Konstantinov, whose teacher was his stepfather - an apprentice stoneworker - Lavrenty Semyonovich Vozoulin. The construction work was directly supervised by an apprentice stoneworker Larion Mikhailovich Ushakov. On March 16, 1644, according to the custom of that time, a “permissive note” was concluded with him that “he should make a stone church in the patriarchal village of Troitsky with aisles except for the roof, and make that church according to the decree and drawing of the apprentice Anton (?) Konstantinov, what he gave his drawing to that church building. He was paid 500 rubles for the work, and he was paid 20 rubles for the church stone work, that he made a bell tower in excess of the agreement. From this record it can be seen that the temple was built immediately according to a single plan, contrary to popular belief about the later construction of side chapels, and about dating the bell tower in 1660. Finishing work continued until 1649, when on October 23 the solemn consecration of the church took place, which was attended by the sovereign Alexei Mikhailovich with his court. A year later, the estate briefly became the property of the Nizhny Novgorod governor, the tsar's gunsmith Grigory Gavrilovich Pushkin "for embassy service."
Over the next half century, there were no changes in the appearance of the Trinity Church, and the inventory of 1701 gives us a fairly accurate idea of its appearance: “The Trinity Church is a stone tent with two aisles on both sides - Metropolitan Jonah, and Martyr Agapius ... above the porch (in the refectory) the church has a stone hipped bell tower, and there are five bells on it, and in a larger weight 25 pounds, and in four bells the weight is not written ... ".
The Church of the Life-Giving Trinity in Troitskoye-Golenishchevo is one of the most beautiful (and the few remaining) examples of multi-tented churches, the heyday of construction of which falls on the first half of the 17th century. The most famous examples of such temples date back to a later time - these are the Churches of the Resurrection in Gonchary (1649), the Nativity of the Blessed Virgin Mary in Putinki (1649-1652), the icon of the Mother of God Hodegetria in Vyazma (1650s), etc. . An important feature of their architecture is the decorative use of tents: all three tents crown the main cube of the temple with an elegant decorative top. An exception is the Church of the Assumption of the Blessed Virgin in the Alekseevsky Monastery of Uglich, better known as "Divnaya" (1628), in the design of which each of the tents still has a constructive significance - it is installed on a base in the form of a small octagon. It can be assumed that she became one of the prototypes of the Trinity Church.
Antipa Konstantinov used this motif during the construction of the three-tented temples of the Deposition of the Robe (built by him in 1641 over the Golden Gates in Vladimir) and the Transfiguration of the Savior in the Alekseevsky Monastery in Moscow (1634), where he worked together with Trefil Sharutin. We can judge this temple only by the drawing of the middle of the 19th century, where the third tent is invisible. It should be noted that Trefil Sharutin came from a family of talented architects from the city of Kashin. It is hardly a coincidence that another of its representatives - Ivan Sharutin (son of Mark Sharutin) - in the years 1652-1654 erected a belfry topped with three tents (already more decorative) in the Savvino-Storozhevsky monastery near Zvenigorod.
The hipped form in different versions was especially loved by Antipas Konstantinov's son Vozoulin. He used it already in his first work - the Cathedral of the Archangel Michael in Nizhny Novgorod (1628-1631). The young master completed its construction on his own after the death of his stepfather. In 1644, he “was at the Cannon Yard at the granary stone business and other stone works” (here we mean foundry barns). According to a drawing of the 17th century, they were crowned with two tetrahedral tents with rumors for the exit of exhaust gas. In 1645 and 1648, the architect completed his work with the construction of two hipped gate churches (St. Euthymius and the Assumption) in the Ascension Caves Monastery in Nizhny Novgorod.
The octagonal tents of the Church of the Life-Giving Trinity in Troitskoye-Golenishchevo, like those of the “Wonderful” Church, and the Spaso-Preobrazhensky Cathedral of the Alekseevsky Monastery, are not a decorative technique, but a constructive completion of each of the three volumes: the temple itself and its two side chapels adjacent to the corners main volume from the east, on the sides of the apse. Complements and complicates the composition of the fourth tent - a high bell tower, originally located at the northwestern corner of the church. A low gallery covers the temple from the south, east and west. Examples of a similar arrangement of two symmetrical aisles of a tented church first appear in Russian architecture at the end of the 16th century. Among them are the churches of the Nativity in Conversations (1590s), Epiphany in the village of Krasnoe (1592), Our Lady of Smolensk in Kushalino (1592), the Transfiguration Church in the village of Ostrov (1590s) and others. However, in all cases, the chapels are much inferior in height to the main temple and have an end in the form of a cupola. The equal role of all three independent volumes and tents in the composition of the temple in Russian architecture was first used by Antipa Konstantinov.
The temple and side chapels have an octagon-on-quad design. The chetverik is somewhat elongated along the north-south axis and is much higher than the octagon. The details of the decorative solution of the temple itself and the aisles are quite noticeably different. The central tent opens inward, which creates the effect of a special grandeur of the temple space. In its appearance, it is very close to the tent of the Cathedral of the Archangel Michael in Nizhny Novgorod. The multi-profile kokoshniks characteristic of the architect, decorating the quarter of the Nizhny Novgorod Cathedral (and later becoming a hallmark of the architecture of Nizhny Novgorod), in Troitsky-Golenishchevo are made not semicircular, but keeled and resemble the kokoshniks of the Uglich Assumption Church. The walls of the quadrangle have a three-part solution and are decorated with highlighted shoulder blades. Each face of the octagon is decorated with profiled panels. The octagon is separated from the tent by a wide cornice in the form of large teeth, similar to the octagon cornice of the Archangel Nizhny Novgorod Cathedral. In general, the decor of the temple itself gives the impression of restrained nobility due to the balance of plastic forms.
The decorative decoration of the aisles is decided somewhat differently. According to researchers, only Larion Ushakov was involved in their construction. He completed the walls of the quadrangles with pediments, and decorated each side of the octals with a pair of small kokoshniks, under which there is a cornice of the same pattern as on the temple itself. High lucarne windows give special elegance and plasticity to the tents of the aisles. The master had already used the same windows and pediments before, for example, during the construction of the Terem Palace in the Moscow Kremlin, in which he participated in 1635-1636 together with Antipa Konstantinov, Bazhen Ogurtsov and Trefil Sharutin (in addition, a similar motif adorns a small the hipped-roof church of the Life-Giving Trinity, erected in 1650 by Ivan Markovich Sharutin over the entrance to the courtyard of the Savvino-Storozhevsky Monastery). However, the decor of the aisles still gives the impression of some fragmentation compared to the plasticity of the central volume of the temple.
What was the original appearance of the ancient bell tower, now it is no longer possible to find out, because. it and the western narthex were rebuilt in the 19th century. This is evidenced by the metrics of the temple, compiled in 1887: “In 1860, the back part of the western vestibule was redone by extending it to the space that was occupied by the old bell tower. In the same year, the entrance porch of the western porch of the Trinity Church was broken off, and a long corridor was built in its place, connecting the western porch with the new bell tower. A new bell tower was placed to the west of the temple. At the same time, a refectory was built near the northern aisle of the martyr Agapios. M.V. Krasovsky put the original bell tower of the Trinity Church on a par with the bell towers of the Moscow churches of Theodore the Studite at the Nikitsky Gate, Flora and Lavra on Myasnitskaya and the Nativity of the Blessed Virgin in Putinki. He paid tribute to the elegance of its architecture and A.A. Martynov.
On the bell tower of 1860 there was a selection of seven bells. A lengthy inscription on the evangelist read: “This bell was poured to the Church of the Life-Giving Trinity in the village of Troitskoye, Golenishchevo, also near Moscow during the reign of Emperor Alexander II, in the ordination of His Eminence Metropolitan Innocent of Moscow and Kolomna, with the blessing of His Grace Leonid, Bishop of Dmitrovsky, Vicar of Moscow, under the priest Pavel Georgievich Orlovsky, the zeal and dependence of the parishioners and the church warden of the hereditary honorary citizen Alexander Efimovich of the city of Baydakov and good donors. 1876 March 15th day. Lit at the plant N.D. Finnish in Moscow. Weight 208 pounds 10 pounds.
An interesting inscription also existed on the polyelnine, second-largest bell: “This bell was poured on March 1785 on the 31st day of the Church of the Life-Giving Trinity in the village of Troitskoye, Golenishchevo, too, by the diligence of priest Timofey Ivanov, together with parish people, weighing 101 pounds and 8 pounds. Lit in Moscow at the plant of Nikifor Kabanin (right - Kalinin)." On the third - everyday bell, we managed to read the following text: “Leta ZRPE (7185, i.e. 1677), by decree of the great Mr. Joachim, Patriarch of Moscow and All Russia, this bell was exchanged for an old broken bell in the Moscow district in the house village of Troitskoye Golenishchevo to the church Life-Giving Trinity. Weight KE (25) pounds. The fourth bell weighed 13, the fifth - 8 poods, the sixth and seventh 1 pood each. The fate of these bells is unknown. Now on the bell tower there is a selection of new bells raised on it in 1993.
Significant changes in the position of the temple occurred after the death of Patriarch Andrian in 1700. The village of Troitskoye-Golenishchevo with a church and a small summer patriarchal palace entered the state administration, and then it was “assigned” to the head of the synodal administration. In 1729-1730, it belonged to the favorite of Emperor Peter II - Ivan Alekseevich Dolgorukov, then came under the jurisdiction of the College of Economy. The temple was badly damaged in 1812. The soldiers of Napoleon's army set up a stable in it, then during the fire all the old paintings and the iconostasis perished, only a few icons survived, which had been given to the master “for renewal”. The tents, crosses and the bell tower were heavily damaged. In 1815, the church itself and the chapel of St. Jonah were restored and re-consecrated, but the temple was still unpainted at the end of the 19th century. Only in 1898-1902, work began on recreating its decoration.
In the 20th century, the Trinity Church shared the fate of many Russian churches. In 1939, it was closed, while two antimensions were transferred to the Trinity Church on Sparrow Hills. The iconostasis, preserved in the church, was taken out in 1941 by S.M. Eisenstein for the filming of Ivan the Terrible. His further fate is unknown. In 1966, the temple housed a warehouse for raw materials and finished products of the third cardboard factory of the Special Enterprises Administration. At this time, the church was in a very deplorable state. In the 1970s, after the removal of the warehouse, it stood empty until it was given back to the warehouse, but this time for the State Radio and Television. In 1987, a music library with a valuable collection of manuscripts was located here. The Trinity Church was returned to the Orthodox Church only in 1991 - on January 8, the first prayer service was served near it. A little later, services began - in the lower tier of the bell tower. Restoration work continued for five years. Now in the northern aisle of the martyr Agapios the throne of St. Tikhon, Patriarch of Moscow and All Russia and Hieromartyrs, Martyrs and Confessors of Russia.
Bibliography:
Zakharov M.P. Guide to the outskirts of Moscow. M., 1867
John Kuznetsov, priest. Church of the Life-Giving Trinity in Troitsky-Golenishchevo // Proceedings of the commission for the inspection and study of church antiquities in Moscow and the Moscow diocese. M., 1904. T.I. S.: 1-14
Kholmogorovy V. and G. Historical materials about churches and villages of the XVI-XVII centuries. M., 1886. Issue. III. Zagorodskaya tithe of the Moscow district. S.: 301
Monuments of manor art. M., 1928. S.: 89
Batalov A.L. Moscow stone architecture of the late 16th century. M., 1996. S.: 133-135, 311
Filatov N.F. Nizhny Novgorod architects of the 17th - early 20th centuries. Gorky, 1980. S.: 21, 22, 25-26, 29, 30
Ilyin M.A., Moiseeva T. Moscow and Moscow region. M., 1979. S.: 463
Metrics of the Moscow Church of the Life-Giving Trinity, in Golenishchev. 1887 From the materials of the Archaeological Commission // Historical archive. 2009. No. 5. S.: 143-161. The metric is prepared for printing by A.F. Bondarenko based on materials from the IIMK archive (F.1, op. 2, 1911, d. 257).
Forty magpies. M., 2003. V.4. S.: 202-205
Krasovsky M.V. Essay on the history of the Moscow period of ancient Russian architecture. M., 1911. S.: 237
Martynov A.A. Russian antiquity in the monuments of church and civil architecture. M., 1848. V.2.
Grabar I.E. History of Russian art. T.2. M., 1911. S.: 84
Moscow and its environs. M., 1885. S.: 425
The village of Golenishchevo, located in the Setun camp of the Moscow district, at the end of the 16th century. belonged to the Metropolitan House. In this village there was a church in the name of the Three Saints Basil the Great, Gregory the Theologian and John Chrysostom, built by Metropolitan Cyprian. At the beginning of the XVII century. Golenishchevo was called after the Trinity church, when the church of the Holy Trinity was built in the village - it is not known.
The scribe books of 1627 say: “of the Great Sovereign, His Holiness Patriarch Filaret Nikitich of Moscow and All Russia, the patrimony of the village of Troitskoye Golenishchevo, and in the village the Church of the Life-Giving Trinity, and in the chapel of Leonty the Wonderworker of Rostov, is wooden, kletski, and in the church there are images and candles, and books, and bells on the bell tower and every church building of the sovereign patriarch ... ". In the account books of the Patriarchal State Order for 1626-27. it is written: “December 2, in the sovereign's patriarchal village of Troitskoye, a cross was made to the throne, soldered with copper and gilded; for gold and copper icon painter Sava Teplyakov 6 altyn 6 money.
Under Patriarch Joseph in 1644 in the village of Troitskoye-Golenishchevo, a stone church was built in the name of the Holy Trinity with side chapels and a patriarchal stone house; and the wooden church from Golenishchev was transferred to the patriarchal village of Trinity-Seltsy. The materials necessary for the construction of a stone church in the village of Troitskoye-Golenishchevo began to be prepared, as can be seen from the expense books of the Patriarchal State Order, from 1643.
According to the census books of 1646, in the village of Troitskoye-Golenishchevo, there were 11 households of peasants, newly imported and Bobyl 44 households, which were transported from the house patriarchal estates of the Kostroma, Vladimir and Belozersky counties, in addition, blacksmiths lived in the village, their houses did not have. In 1678, in the same village, there were 22 peasant households, and after a pestilence, Belarusians from different Polish cities were called from the outside and settled as business workers.
In the census books of 1701, the church in the village of Troitskoye-Golenishchevo is described as follows: “the Church of the Life-Giving Trinity is a stone tent, with two aisles, and on that church and on two aisles and on the bell tower there are iron crosses, and on that church priest Antip Andreev and deacon Savva Stepanov they revealed holy icons and all church utensils in the altar and in the church… On the right side, near the western doors, the patriarchal place is upholstered in cherry cloth, the elbows are upholstered in cherry velvet, and it has a green dyed cover. Above the patriarchal place, the image of the Savior is painted on paint ... in the meal, eight large Deesis icons are painted on paints. In that church, and in the aisles, and in the altars in the windows, there are 18 white windows, mica, and 18 iron gratings, those churches have three iron doors, and the real altar has three iron shutters near the windows. A real church has a bell tower at the meal, and there are five bells on the bell tower, in the large weight of the signature 25 pounds, and in four bells the weight is not written and there is nothing to weigh; and the real church is covered with aisles and a meal, and the porch is all with a board ... ".
Near the church, the courtyard of the patriarch is stone; two orchards with apple trees, pears, cherries, red currants; stable and cattle yard; in the village of Troitskoye there are 53 peasant households, with 183 people, and 10 Bobyl households, with 28 people. In 1711 and 1728, by order of the synodal palace order, the church in the village of Troitskoye was covered with a new plank.
The priestly church ministers of the Trinity Church were given rugi from the Patriarchal state order: “a priest for a year of money 5 rubles, 8 quarters of rye with half a dozen, oats, too; to the deacon 4 rubles, rye and oats 4 quarters each; sexton 2 rub. 3 altyns 2 money, rye and oats 4 quarters each; mallow 60 altyn, rye and oats 3 quarters each.
After the death of Patriarch Adrian and with the abolition of the patriarchate, the patriarchal estates entered the general state administration. In 1729, the village of Troitskoye-Golenishchevo was granted by Emperor Peter II to Prince Ivan Alekseevich Dolgorukov, from whom in 1731 it was unsubscribed and included in the department of the College of Economy.
Kholmogorov V. I., Kholmogorov G. I. "Historical materials for compiling church annals of the Moscow diocese." Issue 3, Zagorodskaya tithe. 1881
Now Golenishchevo is part of Moscow, but during the time of the Moscow Patriarchs, the confluence of the Ramenka and Setun rivers was a rather remote suburb of Moscow. The first mention of the village dates back to the Middle Ages and they are associated with the names of Saints Alexy and Cyprian, Metropolitans of Moscow. As the chronicle testifies, in the 14th century a garden was laid out on the local land, there were cells and cells. Saint Cyprian was very fond of Golenishchevo, choosing this particular village as a place of rest. It was in Golenishchevo that Metropolitan Cyprian engaged in his spare time translating church books from Greek into Slavonic. It was in Golenishchevo that the hierarch wrote the life of Metropolitan Peter: “I write books with my own hand, in a place of betiho and silently and secretly from all sorts of plaits (the hustle and bustle of city life).” By order of the holy metropolitan, an oprichnaya church was built on these lands in the name of the Three Hierarchs (oprichnaya, that is, built by the metropolitan for himself). It was wooden and probably stood on a hill, which to this day is called Tryokhsvyatskaya. The successors of Metropolitan Cyprian also loved Golenishchevo. Metropolitan Jonah, who served in the Moscow cathedra in 1449-1461, especially liked these places.
In the Church of the Life-Giving Trinity, which will be built in two centuries, a chapel will be built in the name of Metropolitan Jonah. And the spring that flows in the ravine next to the temple will also be called Ionian. The chronicle says: "In the summer of 6782 (1474), His Grace Gerontius, Metropolitan of All Russia down the Setun River, on the same Golenishchevskaya land, near the Alekseyev Miracle-Worker Garden, built the church of John the Theologian and arranged the courtyard and glaciers and arranged everything with everyone." Later, instead of the St. John the Theologian Church, a wooden Trinity Church was built. The exact time of its construction is lost in the darkness of years, but it is known that by 1627 this church already existed, and the village at that moment was called Troitskoye-Golenishchevo. The Church of the Life-Giving Trinity was built in 1644-1645, at a time when the Russian kingdom as a state entity gained its former stability. The Time of Troubles was already over, and there was still quite a lot of time left before the coming reforms - both before the religious reform of Patriarch Nikon, which led to the split of the Russian Church, and before the reforms of Tsar Peter I. This remark is important, since after the mentioned reforms, the approach to church building.
The temple in Trinity-Golenishchevo is an example of architecture that has been widespread in Russia since the beginning of the 16th century. This is the so-called tent-type temple. The project was developed by Antip Konstantinov-Vozoulin, a master of tent architecture of this period. In the book of P. G. Palamarchuk "Forty Forties" it is said that "the temple, according to the decree and drawing of the sovereign's apprentice - Antipa Konstantinov, worked as a stone worker, apprentice Larion Mikhailov Ushakov." Antip Konstantinov was the son of a bricklayer, and after the death of his father he was adopted by Lavrentiy Vozoulin, also a bricklayer. Being a very young man, about twenty years old, Konstantinov was already noted by the tsar as a skilled architect. For example, he participated in the construction of the Transfiguration three-tented church in the Alekseevsky Monastery, the Terem Palace and the superstructure of the Trinity Tower of the Moscow Kremlin, the Church of the Savior on Senya in Rostov Veliky. And Larion Ushakov is known for taking part in the construction of the Terem Palace for Tsar Mikhail Feodorovich in 1635-1636. After the completion of the construction of the Trinity Church in the middle of the 17th century, a stone patriarchal courtyard was also erected near it. The environs of Golenishchev were rich in clay, so three kilns were built near Vorobyovy Kruch for making bricks ...
The patriarchal courtyard at the church was arranged very richly and thoroughly. His description, compiled in 1701, has been preserved. That's what was there: a red porch and a canopy, behind them are the chambers - tablecloth, noble, singing, village headman, state - all only on the first floor. Then there was a staircase to the second floor, where the patriarchal mansions were set up, preceded by a vestibule. There was also a dining room, and a chamber of the cross, a cell of the patriarch and a back porch. Above, above the second floor, there was a tower with a prayer corner and an upper cell, and above all this - an attic. Near the patriarch's house, a clerk's hut with a passage and an upper chamber, a kitchen, a bakery, a bathhouse, a barn, a stable and a stall, a dryer and a cellar were built. Behind the stone fence of the patriarchal courtyard, two orchards were laid out with apple trees, cherries, pears, and currant bushes. Behind the gardens there are ponds, from which fish was served to the table of the patriarchs. In 1649, "in the village of Troitskoye (the village is already named after the name of the church), Tsar Alexei Mikhailovich deigned to eat with Patriarch Joseph." Around the village there were rich hunting grounds, and the king liked to hunt in these places. Golenishchevo continued to be the residence of all the patriarchs in the pre-Synodal period, and since 1700 this village has come under the jurisdiction of the Holy Synod. In 1729-1730, there was a brief period when the village belonged to the favorite of Emperor Peter III, Ivan Alekseevich Dolgorukov, after his exile in Berezov, all property from the disgraced Dolgorukovs was taken away in favor of the treasury, and the village of Golenishchevo again returned to the jurisdiction of the Synod. In the 18th century, factory production was established in Golenishchevo. Part of the land already belonged to the linen manufacturer Vasily Churashev.
During the Patriotic War of 1812, the village was captured by the troops of Emperor Napoleon. The temple was desecrated, not escaping the fate of other Russian churches. French soldiers placed a stable in it. The ancient iconostasis was destroyed in a fire, but some icons survived. After the expulsion of the French from Moscow, one of the aisles (Agapievsky, winter) was re-consecrated, and in 1815 the other two were also re-consecrated. In the middle of the 19th century, it was decided to expand the winter Agapievsky chapel and its narthex. In 1860 this intention was carried out. The old hipped bell tower, adjoining the western wall of the Agapievsky chapel, was broken, and a new one was built instead of it, opposite the western gates of the temple. And the space between the new bell tower and the porch was connected by a covered corridor. In 1899, a general wind heating was arranged in the temple. This temple existed until 1935.
In 1936, director Sergei Eisenstein made the film "Bezhin Meadow", in Eisenstein's genius, the theme of which was the mythology of the new Soviet era. The main character - Styopka Samokhin, a pioneer, the son of a fist - dies at the hands of his father. The father takes revenge on his son for the plot against the collective farm that was revealed by him. The prototype of the hero was Pavlik Morozov. One of the central scenes of the film is the scene in the temple, filmed right here, in the Golenishchevskaya church. The peasants are destroying the temple, destroying the shrines. Here, children, and youth, and mature people, and old people - all of them, in a single impulse, mock the faith. One of the characters, a peasant as huge as the biblical Samson, powerfully demolishes the royal doors with both hands, destroying the iconostasis, and behind him comes the crowd, defiling the altar. This is how the shrines of the Church of the Life-Giving Trinity in the patriarchal village of Golenishchevo fell, and this fall is captured almost documentarily in the remaining frames, cut in 1937 by the fitters from the film film, which they were supposed to destroy. In the end, the empty temple was leased by the USSR State Television and Radio Broadcasting Agency for a warehouse and a music library. The fall seemed to be irreversible. But the temple did not die. It was returned to believers in 1991 and the first prayer service took place near its walls on January 8, 1991. Work was to be done on cleaning the temple, restoring the ceilings, and restoring the bell tower. Divine services began here only in 1992. Repair and restoration work has been carried out since the mid-1990s. The Ionninsky spring was cleared from the side of the river. And in 1999, a wooden baptismal chapel was added, which was consecrated in the name of St. Cyprian. Now the festive ringing from the bell tower of the temple is carried far around and reaches the Novodevichy Convent and Poklonnaya Hill.
From the magazine "Orthodox Temples. Journey to the Holy Places". Issue #289, 2018
