Komyagino Church of St. Sergius of Radonezh schedule. Where does the Masonic radiant delta come from on the Komyagin Church? On a visit with a drone to F.I. Tyutchev to the Muranovo estate, Pushkinsky district, Moscow region

A wonderful example of Moscow architecture of the 2nd half. XVII century The church on the basement, built at the expense of Prince Ya.N. Odoevsky, consists of a single-headed quadrangle, with three sides covered by lowered porches, above each of the corners of which there is a quadrangle of aisles. The bell tower was built in the middle. XIX century The Predtechensky and Nikolsky chapels, and the two western chapels were abolished in the 18th century. Closed in the 1930s, by the 1990s. came into disrepair. In 2000 it was given to believers and restored.

The Kazan Church in the village of Markovo, Ramensky district is an object cultural heritage federal significance (Resolution of the Council of Ministers of the RSFSR dated August 30, 1960 No. 1327, Appendix No. 1, Decree of the President of Russia dated February 20, 1995 No. 176).

IN early XVII Art. Moscow district, in the camp of Zamoskovny Raments "in the open lands" there was the "Model Estate of Ondreev Markovskaya Wasteland", sold from the Local Prikaz in 1629 to Boris Dvoryaninov for his patrimony. Boris Dvoryaninov built a courtyard for himself on the Markovskaya wasteland, settled peasants, and here he built a new wooden church in the name of the Kazan Most Holy Theotokos with chapels.

In 1642, the Markovo village came into the possession of the boyar Fyodor Ivanovich Sheremetev and was approved for him the same year by a refusal book, which says: “in the village, the Church of the Most Pure Mother of God of Kazan is wooden, and in the chapels of John the Baptist, the chapel of Boris and Gleb, the chapel St. Nicholas the Wonderworker, the chapel of Macarius of Unzhensk the Wonderworker, and the church and images, and books, and vestments, and church vessels, and on the bell tower there are bells and every church building of the votchinnik Boris Dvoryaninov, and in the village there is a yard of priests, a yard of sextons, a yard of votchinnik Borisov, 8 courtyards human peasant empty; and Boris Dvoryaninov took the priest and the sexton and his people and peasants with him.”

In 1672, the village of Markov was owned by Prince Yakov Nikitich Odoevsky. In 1678, there were priests at the church: Artemon Mikhailov and Alexey Vasiliev, deacon Andrei Vasiliev; in the village there is a courtyard of patrimonial owners, a courtyard of clerks, 2 households of bobylskys and 4 courtyards of grooms, there are 14 people in them.”

In the patrol books of the Patriarchal Order of 1680 it is written: “On July 28, following the inspection of Prince Ivan Andreevich Shelespalsky and clerk Mikhail Artsybushev, in the estate of the boyar Prince Yakov Nikitich Odoevsky, in the village of Markovo there was a stone church in the name of the Most Holy Theotokos of Kazan; and according to the tale of that church by priest Alexei Vasilyev, that church of the Vokhov Tithe is a boyar building; Two priests live near that church, a deacon and the clerics, and the clerics scold them: the money is 17 rubles. 23 altyn 2 money, bread - rye 40 chiti, oats too, and they were given from the boyar’s salary for food for the cathedral, from his boyar land 10 chiti in the field, hay 20 kopecks.”

In 1704, the village of Markovo belonged to Prince Mikhail Yakovlevich Cherkassky, and the village was owned by agreement by his mother-in-law, the wife of Prince Ya. N. Odoevsky, the widow of the noblewoman Anna Mikhailovna; in the village the boyar's courtyard is empty, the clerk's courtyard, 4 courtyards of enslaved servants; in the village of Slobodka there are 19 peasant households. After Prince M. Ya. Cherkassky owned the village in 1715 - 26. his son Prince Alexei.

Kholmogorov V.I., Kholmogorov G.I. “Historical materials about churches and villages of the 16th - 18th centuries.” Issue 6, Vokhon tithe of the Moscow district. Moscow, University Printing House, Strastnoy Boulevard, 1868

Village Markovo.

Beyond Klyazma, in the forests on the border of the swamps, the villages of Bogdarnya, Chasha, Borok, Dubrovka, Markovo have long stood. The latter has been known from documents since 1689. The swamps, among which the village was lost, were called Markov swamps.

Its owners were Princess Anna Aleksandrovna Golitsyna (née Prozorovskaya, d. 1852), collegiate assessor Tatyana Gavrilovna Krupenina, Princess Varvara Mikhailovna Gagarina (née Pushkina, 1779 - 1854).

Varvara Mikhailovna - cavalry lady, since 1812 married to Prince Sergei Ivanovich Gagarin (1777-1862), chief marshal, member of the State Council, active Privy Councilor, President of the Moscow Society Agriculture. Their son, Prince Ivan Sergeevich Gagarin (1814-1882), a diplomat, writer, converted to Catholicism and joined the Jesuit Order. Until 1868, the village belonged to the Bagaevsky parish.

In the spring, during the Klyazma flood, Markovo was cut off from the temple. The priest of the Bagaevsky parish, Fr. Lev Milovzorov invited believers from Klyazma to build their own temple and gave the official move to the matter. But he could not complete it, since on April 24, 1866 he died of consumption. The troubles fell on the shoulders of the new Bagaevsky priest, Fr. Vasily Malinovsky. The intercessors for the construction of the church were the peasants of the village. Thicket Vasily Sidorov and village. Bogdarnya V.N. Grytskin. Was transported to Markovo old temple from the village Vlasovsky (now Vlasovo Shatursky district, Moscow region). Local dean, priest of the village. Krutets O. Afanasy Levitov consecrated it in a new place in the name of the Kazan Icon revered in Markovo Mother of God.

The farewell of the Zaklyaz-Minsk parishioners was touching. Vasily Malinovsky. Residents of the villages adjacent to the parish of the church. Markovo, gathered in the village. Bogdarnya, and Fr. Vasily, crossing to the Bagaevskaya side, standing in a boat, blessed his former spiritual children crying on the shore. A wooden church existed in Markovo from 1868 to 1902. The first priest was Fr. John Dmitrievich Florinsky.

In 1840 he graduated from the Vladimir Theological Seminary, and in 1844 he was ordained a priest at the church of the village. Bunakov, Aleksandrovsky district, in 1852 transferred to the village. Addressing Vladimir district, in 1861 - in the village. Nikolskoye Krasenskikh Yuryevsky district, in 1863 - in the village. Shimorskoye Melenkovsky district, in 1867 - in the village. Trinity-Bereg Suzdal district, and in 1868 - in Markovo, where he served until his death on June 22, 1891. The first sexton was I. Belyaev, sexton M. Smorodin (transferred from the Bagaevsky Church).

Father Vasily Malinovsky died of cholera in 1871, having become infected while touring the villages of his parish.

In 1896, a new priest was appointed to the Markovsky parish, Fr. John Dimitrievich Nevsky. In 1891 he graduated from the Vladimir Theological Seminary, in 1894 he was ordained a priest to the Church of the Entry into Jerusalem in Suzdal. Residents of the village Markovo and the surrounding area considered their wooden church to be temporary and did not abandon the thought of building a stone one, but the matter was limited by a lack of funds.

In the same year, 1899, Fr. John Nevsky submitted a petition to the Archbishop of Vladimir and Suzdal Sergius (Spassky) to build in Markovo stone temple. The Bishop responded with a letter in which he expressed agreement and at the same time doubt: “Will the builders be able to do the work that they have undertaken, having absolutely no means to carry it out?” On August 16, 1900, with the participation of the dean, rector of the church in Bagaev, Fr. Konstantin Razumovsky, the current stone single-altar church of the Kazan Icon of the Mother of God was founded. The parish's funds quickly ran out, and it was necessary to look for donors. The first to respond was a peasant from the village. Kostino Evseviy Borisov, who had relatives in Markovo, donated 600 rubles. Soon the grandson of the intercessor for the construction of the wooden church, Vasily Sidorov, Ivan Iovlevich Sidorov, took the matter into his own hands; he brought the construction to a successful completion and was elected church warden.

The temple was consecrated in 1902 by His Eminence Sergius, Archbishop of Vladimir and Suzdal, and His Eminence Innocent (Belyaev), Bishop of Tambov. The service was accompanied by the singing of the bishop's choir under the direction of regent A.E. Stavrovsky.

With the beginning of the revolution, trials began for the Markov Church, its parishioners and clergy.

From 1926 to 1928, priest Nikolai Zelenoe, the future martyr, served in the Markov Church. Nikolai was born in 1887 in the village. Bochevino, Bronnitsky district, Moscow province, in the family of the peasant Polikarp Zelenov. Since 1897 he was a church choir singer. After graduating from the Vladimir Theological Seminary in 1907, Nikolai Polikarpovich became a teacher at the parish school in the village. Yakovtsevo, Murom district. In 1911 he served as a deacon in the village. Zagarino of the same district, and in 1912 he was ordained a priest for the parish in the village. Golenishchevo, Murom district, where he served until June 1917, when he was appointed priest in the village. Zagarino. In 1926 Fr. Nikolai was transferred to the village. Markovo Pokrovskaya volost, and from 1928 until the first arrest of Fr. Nikolai served in the village. Sengo-Ozero, Petushinsky district, Orekhovo-Zuevsky district.

The villagers loved the priest and together bought him a cow, which was a great help in those lean times. He and his mother had no children; they lived very modestly, owning practically no property. The reason for the arrest was an article in the local newspaper “Kolotushka” under the heading “Pop agitates against the collective farm,” published on October 24, 1929. An anti-religious lecturer who came to the collective farm wondered why in the village. Sengo-Ozero, where there are 150 households, is less than 10 percent members of the collective farm. “It has been established that the local priest plays an important role in the fight against collective farms... in contrast to the cultural work of the hut-reading room, he organized a church choir, the youth, to the sound of the priest’s violin, studied spiritual chants,” the newspaper wrote.

A newspaper clipping was filed with the case with a resolution dated October 26: “Open a case and take into custody.” The very next day, the inquiry began and witnesses were questioned: the chairman of the Sengo-Ozerovsky collective farm and a number of collective farmers who spoke out against the priest, claiming that he was interfering with the development of collective farm activities and conducting religious propaganda among young people. November 3, 1929 Fr. Nikolai was arrested and taken into custody in the arrest house in the city of Orekhovo-Zuev. The next day the interrogation took place. The priest said that on the collective farm “Dawn of the Future” all the village residents saw an example of complete mismanagement: harvested the storage facility was not cleaned on time, the members of the collective farm work reluctantly and sluggishly, not like on their own farm. Everyone knew about these shortcomings. As for the youth choir, it was not organized by him, but even earlier by the wife of the priest who preceded him.

I do not admit that I am guilty of provocation against collective farm construction,” Fr. concluded his answer during interrogation. Nikolai.

Another accusation against Fr. Nicholas refused to baptize the baby, whose godmother was a collective farmer. Allegedly, after this incident, the attitude towards the collective farm, especially among those who had not yet joined it, became wary: if you are a member of the collective farm, the priest will not baptize children.

Herself godmother in her testimony she denied this fact. The child's father said that the priest initially refused to baptize the child because the godmother, who had also recently given birth, had not yet taken the fortieth day prayer. But, having learned that the prayer had been given to her in another church, he baptized the child. Many interrogated in the case indicated that the priest's house was often visited by young people, especially on days when the collective farm held a meeting or some kind of public event aimed at attracting new members to the collective farm.

Father Nikolai confirmed that the rehearsals in his house were held on pre-holiday days, 6-8 singers came, not counting the listeners. Father Nikolai said: “I understand that if I had not organized religious rehearsals at my home, the youth would have gone to the gatherings, since at that time there was neither a club nor people's house and there was a reading hut in the village of L... I do not admit that I am guilty of agitating against collective farms.”

During the investigation, parishioners turned to the authorities with a request to release the priest “...on bail until the court’s decision, since we have no other priest, other parishes are very far from us... the church remains without services, in addition, there are newborns, dead and the sick who require Christian rites.” About a hundred people signed the petition. But it remained without consequences.

February 6, 1930 Fr. Nikolai was transferred to the arrest house in the city of Pokrov. A special meeting at the OGPU Collegium on February 23, 1930 sentenced priest Nikolai Zelenov to imprisonment in a concentration camp for a period of three years. Having served his sentence, Fr. Nikolai was appointed to serve in the Intercession Church with. Wasteland of the Shatursky district of the Moscow region. On April 18, 1933, priest Nikolai Zelenoe submitted a petition to the Bishop of Kolomensky to transfer him to the vacancy available in the Kolomensky Vicariate.

The Bishop determined Fr. Nicholas as a priest to the Church of the Nativity of the Virgin Mary. Starynino, Zaraisky district, Moscow region, where priest Nikolai Zelenoe served in this parish until his arrest. November 22, 1937 Fr. Nikolai was arrested on charges of counter-revolutionary activities and interrogated on the same day at the Zaraisky district department of the NKVD.

Father Nikolai did not plead guilty to counter-revolutionary activities. He was kept in custody in Kolomna prison. The investigation was short-lived; on November 27, 1937, the NKVD “troika” sentenced Fr. Nikolai Zelenov to be shot. On December 3, he was shot at the Butovo training ground.

Since the early 1920s. to 1933 a deacon in the village. Vasily Gorbachev served in Markovo. Due to huge taxes and impoverishment of the population, the church community had no money. To support his family, Fr. Vasily took on any task: he installed stoves, repaired clocks, covered roofs, reupholstered mattresses. From 1933 to 1936 he served in the church in the village. Ilyinsky Pogost (now Orekhovo-Zuevsky district, Moscow region), from 1936 to 1937 - in the St. Nicholas Church. Parfentyevo, Kolomna district, where he was ordained a priest, then, due to the closure of the temple, he was transferred to the church of the village. Bolshie Vyazemy (now Odintsovo district, Moscow region).

There he was arrested on February 15, 1937 on charges of agitation against Soviet power, committed at the place of his former ministry. The “agitation” consisted of the fact that when the church was threatened with closure, the parishioners turned to Fr. For advice on how to preserve the temple, he advised Vasily to send a petition with the signatures of believers to the local administration.

For this advice Fr. Vasily was shot on February 26, 1938. In the same year, the temple of the village. Markovo was closed, the iconostasis was destroyed, and the completion of the bell tower and the temple was destroyed. Priest, for a long time who served here (first as a deacon), Fr. Konstantin Okhotin, arrested. In 1996, a community of believers was formed (the initiator was teacher E. Fedoseikina), and the revival of the ruined temple began.

The rector has a lot of worries: services are performed in the church and restoration work, the community does not have the funds to immediately purchase everything that is required for worship. Rector, Fr. Andrey told how during Great Lent he thought where to get Holy Gospel small format so that according to custom Orthodox Church put on the Holy Shroud, and suddenly one of the parishioners brought the required book with an inscription on inside cover: “This Holy Gospel, when the church in the village of Sengo-Ozero was closed (this village no longer exists; during the construction of a landfill on the Markov swamps in 1940, it was completely destroyed. - O.P.) was torn off and abandoned, but one believer took it and gave it to me, and I, having decorated it, brought it to decent looking, prepared for his death, with him in the grave, if God wills. 9. XI. 1934 St. Konstantin Ioannovich Okhotin." Thus, the rector of the church, Father Konstantin, who died for his faith, through the Providence of God, even in our time, does not stop caring for the Markov church.

Der. The Bogdarnya, located on the shore of the lake, has been known from documentary evidence since 1689.

In 1861 it was in the possession of Princess A.Ya. Golitsyna. In the middle of the village there was a chapel, broken during Soviet times.

In 1998, a stone chapel was built near the lake, according to the design of the Vladrestavratsiya architect Alexander Tolmachev, in honor of the celebration of the Ascension of the Lord, at the expense of the Orthodox Englishman I.M. Maxwell-Kapinski.

On the road to Markovo in the village of Dubrovka there is a recently built stone chapel of the Savior of the Image Not Made by Hands.

Church of the Kazan Icon of the Mother of God in Markovo(Russia, Moscow region, Ramensky district, Markovo)

The Kazan Church in Markovo is one of the pearls of the Moscow region. This ancient monument has more than once become the object of close attention of researchers (see the works of N.V. Sultanov, A. Barsukov, A. Sokolov, M. Krasovsky, S.D. Sheremetev). M. Ilyin could not help but mention the temple in his famous “Moscow Region”, although he wrote briefly about it in “Memorable places in the history of Russian culture of the XIV-XIX centuries.” S. Veselovsky: “... Markovo is interesting because of the church of 1680, which amazes with the splendor of its decoration. Brick walls the temple is artistically decorated with details from white stone and green tiles. It was built by master Pavel Potekhin, who is believed to have also built churches in Nikolsky-Uryupin and Ostankino.” The temple was included in the PAMO catalog in 1975.

Long years The unique religious building was awaiting restoration. Arriving in Markovo, I did not expect to see a completely red-brick temple, with neat jointing... On the terracotta plane of the walls, the “too delicate” white stone patterning was lost... Many decorative details ceased to exist.
And although the tiers of kokoshniks were returned, the temple began to look like something new (one can compare modern photo and a drawing from the album of Academician V.V. Suslov) - the dust of eras has been erased completely. The rustic bell tower (19th century) in two tiers further distorts the original artistic concept.

OWNERS OF THE MARKOVO ESTATE: F.I. Sheremetev, Ya.N. Odoevsky, M.Ya. Cherkassky, A.M. Cherkassky, P.B. Sheremetev, D.N. Sheremetev, S.D. Sheremetev

However, we will give the floor to V.V. Suslov: “The village of Markovo is located on the Yegoryevsky tract (from Bronnitsy to Yegoryevsk), on the left side of this tract, near the Moscow River, three miles from the district town of Bronnitsy. There is the following historical information about the village of Markovo and the church (1)). At the beginning of the XVI century. in the camp of Zamoskovny Raments “in the porous lands” there was “the exemplary estate of Ondreev, the Markovskaya wasteland.”
In 1629, this wasteland was sold from the local order to Boris Dvoryaninov for his estate. The latter set up a courtyard for himself in it, settled peasants and built a new wooden church in the name of the Kazan Mother of God with side chapels. In 1642, the village of Markovo came into the possession of the boyar Fyodor Ivanovich Sheremetev and in the same year a waiver was approved for him, which, among other things, says: “in the village, the Church of the Most Pure Mother of God of Kazan is a tree up, and within the borders of Ivan the Baptist, the border of Boris and Gleb, the border of St. Nicholas the Wonderworker, the border of Macarius of Unzhensk the Wonderworker, and the church, and in the church there are images, and books, and vestments, and church vessels, and on the bell tower, the bells, and every church building belonging to the votchinnik,...” (2).
In 1672, the village of Markov was owned by Prince Yakov Nikitich Odoevsky.
The following is mentioned about the existing church in the watch books of the Patriarchal Treasury Order 7188 (1680): “... in the estate of the boyar Yakov Nikitich Odoevsky, in the village of Markovo, a stone church in the name of Blessed Virgin Mary Kazansky; and according to the fairy tale of that church of priest Alexei Vasilyev, that de church of the Vokhon tithe, Lutetsk camp, a boyar building ... "
In 1704, the village of Markovo belonged to Prince Mikhail Yakovlevich Cherkasky, and the village was owned, by agreement, by his mother-in-law, the widow of Prince Yakov Nikitich Odoevsky, noblewoman Anna Mikhailovna. After Prince Cherkasky, the village was owned by his son Alexei Mikhailovich in 1715 - 1726.

In terms of its plan, structural and artistic forms, as well as the time of construction, the Markov Church belongs to the era of the full flowering of original Russian architecture. IN ground floor The warm church is placed in it, and the cold one is in the upper one. The temple is crowned with five chapters, one above the middle room R (see plans on the “Archive” tab), and the other four above the special chapels L, M, N, T. The latter are connected by separate porches O, P, S (from the facade in the form galleries). Chapels L and N with altars E and I have been preserved in their original form. The aisles M and G have been changed and are connected to the porch R wide arches. Between rooms O and S there is a passage K built in the thickness of the walls.
The covering of the middle upper part of the temple represents the following combination of vaults and arches: a box vault is thrown from two round pillars onto the eastern wall. There is an arch and stripping between the pillars. Above the latter rises a drum with two spherical sails. The semi-arches running from the northern and southern walls of the church rest on the cheek part of the box vault. The corner spaces are covered with sections of a closed vault, and the three middle spaces between them are covered with half-box vaults. From the northern, southern and western walls, semi-circular arches are thrown onto the columns. The northwestern part of the temple ceiling is shown in a perspective view. The location of the other vaults of the church is indicated by a dotted line on the plan.
The current external covering of the middle part of the church and chapels, hipped roofs, later; the top and kokoshniks crowning the walls of the chapels have been broken off, and between the kokoshniks in the middle part of the church, alteration of the masonry is noticeable. In 1886, during the study of this monument by Academician V.V. Suslov, the roof of the southwestern aisle was opened and traces of the second row of broken kokoshniks were discovered. In accordance with these data and in general with the character outer covering churches (XVII century) with kokoshniks; sheet 1 shows a project for the restoration of the mentioned coverings of the church and chapels.
The window bays have been preserved in their original form only on the northern and part of the western sides of the church, while they have been expanded on the altar and southern sides. In the drawings they are shown in their original dimensions.
The ancient staircase to the church has not survived. The existing staircase and the bell tower adjacent to it have nothing in common with the style of the church and were built in the middle of this century.
The church is made of brick. Small parts of the decorations are made of patterned bricks. The smooth parts of the facades are currently painted with pink paint, and the decorations of the platbands, cornices, etc., with white paint.
Single-color (green) tiles are inserted into the squares decorating the pilasters of the chapels, as well as those located under the windows and in other parts of the church. There are tiled rosettes in the walls of the windows of the main drum. The church portals are painted blue, yellow, red, pink, gray and white.
Note: In the northwestern aisle; the remains of the ancient iconostasis have survived: it consists of continuous rows of icons placed in grooves of horizontal bars (tyables), separated vertical posts. Some of the images survive to this day; between them there is an image painted by Simon Ushakov.”

1. IN AND. and G.I. Kholmogorovs. “Historical materials about churches and villages of the 16th-18th centuries”, issue VI. (M. 1888) Vokhon tithe (Moscow district) pp. 76-77
2. Refusal book. 13, l. 1124, along the mountains. Moscow
_ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _
Literature:
V.V. Suslov Monuments of ancient Russian architecture v.1, St. Petersburg, 1895