Above the historical part of the city of Minsk - the Upper Town - rises the Cathedral of the Descent of the Holy Spirit. It is visible from afar to residents and guests of the capital of the Republic of Belarus.
The beautiful white temple, popularly called the Holy Spirit, is a historical witness to the struggle in the country of Polish and Russian influence.
Cathedral of the Descent of the Holy Spirit. It is located in the historical part of Minsk (the capital of the Republic of Belarus) - the Upper Town
Temple of the Holy Spirit at the Danilovskoye Cemetery
Temple of the Holy Spirit at the Danilovskoye Cemetery.
Source: www.iconkuznetsov.ru The background to the emergence of the Church of the Holy Spirit of the Descent at the Danilovskoye Cemetery is more tragic than mysterious. In the second half of the 18th century. The plague was raging in Russia. These were extremely difficult times, when even the authorities left the capital, powerless. Moscow was dying out, and with the light hand of the empress, Grigory Orlov took up the matter.
By order of the favorite of Catherine II, new cemeteries were opened outside Moscow, in particular on the territory of the Danilov Monastery settlement. This is how the Danilovskoye Cemetery arose, which is now the largest in Moscow in terms of the number of Orthodox clergy buried here.
In 1772, a small church was built here in honor of the Kherson martyrs. The wooden building quickly fell into disrepair, and thanks to patrons of the arts, a new stone church was erected. True, construction took 9 years and was completed in 1838. The architect of the temple was the famous master of the Moscow Empire style F. M. Shestakov.
note
In 1832, the thrones of the temple were consecrated: the main one - in honor of the Descent of the Holy Spirit, and the other two - in honor of the martyrs of Chersonesos (as it was before) and in honor of the Dormition of Righteous Anna.
Temple of the Holy Spirit at the Danilovskoye Cemetery. Source: bee-lab.ru.
The Temple of the Holy Spirit at the Danilovskoye Cemetery has a strict, monumental architecture.
It is massive and squat, but despite its rather simple shapes and simple lines, it looks majestic.
The rich interior is decorated with wall paintings depicting biblical scenes, which harmoniously combine with decorative paintings. The iconostasis is made in a rare color combination of gold and green.
At the beginning of the 20th century, renovation work was carried out in the temple: a new floor was laid, the iconostasis was restored, and the wall paintings were updated. In addition, the southern aisle of the temple was expanded, which doubled its area, and the bell tower was reconstructed according to the design of S. F. Voskresensky.
Temple of the Holy Spirit at the Danilovskoye Cemetery. Source: wikimapia.org.
In the 20s, a huge amount of gold and silver was confiscated from the church, but still the Temple of the Holy Spirit at the Danilovsky cemetery is one of those that managed to avoid destruction in Soviet times.
Its decor remained intact; carved icon cases with gilding and ancient icons were also preserved. In particular, the shrines of the Simonov Monastery, closed in 1929, were transferred to the church.
, – icons “Quick to Hear”, “Iverskaya”, icon of Seraphim of Sarov.
In the early 1930s, the temple was captured by renovationists, and in 1944 it was returned to the Moscow Patriarchate. Nowadays there is a Sunday school, an Orthodox creative studio, a library and much more at the temple.
Source: https://mos-churches.ru/blog/2015/03/10/hram-duha-svyatogo-soshestviya-na-danilovskom-kladbishhe/
Resumption of activities
Since 2008, the Orthodox of Kazan began to actively fight for the return of the Holy Spiritual Church to believers. And 4 years later, in 2012, after the completion of the construction of the new Puppet Theater building, the temple finally returned to the Russian Orthodox Church. Thanks to financial support from the state and the republic, work on the restoration of the temple and improvement of the surrounding area began almost immediately.
On June 1, 2015, on Spiritual Day, twelve new bells were installed on the church bell tower. And after another six months, on December 27, 2015, Metropolitan Feofan of Kazan and Tatarstan consecrated the temple in accordance with all canons, and also conducted the Divine Liturgy, the first since 1931, in which it was closed.
It is worth noting that educational activities were also resumed in the church: on September 1, 2014, an Orthodox gymnasium was opened in the building where the parish school was located until 1917.
Today the Church of the Holy Spirit is a spiritual, cultural and tourist attraction of Kazan.
Patronal feast day in the church, © Official group of the church VKontakte
Temple at Danilovskoye Cemetery
- Full name: Church of the Descent of the Holy Spirit at the Danilovskoye Cemetery
- Short names among the people: Temple of the Spirits / Temple of the Holy Spirit, Church of the Holy Spirit, Temple of the Descent on Danilovsky, temple at the Danilovsky Cemetery
- Belongs to the Southern Vicariate, Danilovsky Deanery
- Rector: Archpriest Gennady (Borozdin)
- Famous clerics: Father John (Slugin), who had the gift of clairvoyance. Died February 2, 2021
- Nearest metro station: Tulskaya
- You can order services: funeral service, memorial service, magpie, notes of repose
The temple was built in the 30s. XIX century according to the project of the architect. F. M. Shestakova in the style of classicism. During the years of Soviet power it was not closed, which is why Blessed Matrona of Moscow bequeathed to bury herself at the Danilovsky cemetery. The church operates a Sunday school, a library, an Orthodox creative studio, a children's puppet theater, and a service for helping those dependent on drug addiction and alcoholism.
Address of the temple at the Danilovsky cemetery:
Moscow, 4th Roshchinsky proezd, building 30
Features and shrines of the temple
Miracle-working icons: St. Theotokos “Quick to Hear” and “Iverskaya”, with particles of the relics of St. Seraphim of Sarov, Matrona of Moscow, etc.
How to get to the temple at the Danilovsky cemetery:
Public transport:
by metro: from the Tulskaya metro station by tram route 38 and buses routes 121, 41 and 826.
By car:
from the Third Transport Ring: exit on Dukhovskaya lane leading to the necropolis.
Telephone
8
In the church you can submit requests and hold services for seriously ill people and those near death:
- unction
- confession
- communion at home, in hospital
Funeral Orthodox set:
A funeral veil (shroud), a halo on the head, a pectoral cross, a cross in the hand, a piece of paper with a prayer of permission, an eight-pointed gravestone cross.
Ritual.ru will help you order requirements and services when organizing a funeral:
- Funeral service in church and at home, funeral service in absentia
- Memorial service
- Sorokoust
- Notes of repose
Funeral service in church - average donation size
According to an established tradition, a feasible voluntary donation is made for the funeral service - usually in the amount of 2-5 thousand rubles.
Memorial service in the temple - donation amount
usually up to 500 rubles.
Order a funeral service in the temple – Ritual.ru
Organize a funeral service in the dining room at the temple; in special cases - in the refectory
Temple at Danilovskoye Cemetery – Website
The official website of the temple at the Danilovsky cemetery is hram-sv-duha.ru
Temple at Danilovskoye Cemetery – Schedule of services
- Completing the requirements daily.
- The service schedule for the current month can be viewed here.
Free consultation, order a funeral by calling 8 (495) 100-3-100 (24 hours a day).
Source: https://ritual.ru/ritualnie-uslugi/otpevanie/khram-na-danilovskom-kladbishche/
Moscow. Church of the Descent of the Holy Spirit at Danilovskoye Cemetery
Article added by:
Kachalin Alexander Anatolyevich, November 27, 2016
The Descent of the Holy Spirit at the Danilovsky Cemetery Church (Dukhovskoy Lane, house No. 1/14).
The Danilovskoe cemetery appeared near Moscow during the plague epidemic of 1771. It was located on the lands of the Danilov Monastery settlement, from which it received its name. Mainly merchants, townspeople and artisans were buried there.
The first cemetery church was wooden, it was consecrated on December 31, 1772 in the name of the holy martyrs of Chersonesos (Basily, Ephraim, Kapiton, Eugene, Epherius, Elpidia and Agathodorus). The stone temple was built in 1829.
and was dedicated on September 25, 1838.
Important
Funds for the construction were donated by the Moscow mayor of commerce, advisor and major benefactor Semyon Loginovich Lepyoshkin (1787–1855). The main altar of the cemetery church was dedicated to the Feast of the Descent of the Holy Spirit on the Apostles, and the chapels to the Dormition of Righteous Anna and the Hieromartyrs of Chersonesos.
The church was built according to the design of the architect F.M. Shestakov and is a type of small three-part temple. The compact central part is covered with a low dome on a drum, the refectory is connected to a two-tier bell tower. External architectural forms and details are very laconic and strict.
The interior impresses with the richness of the church decoration, and most importantly, the preservation of the original decor. In this sense, the temple has a happy fate, because it was one of the few that was not closed during Soviet times and was not destroyed. The classic main iconostasis has been preserved in a rare rich color combination of green and gold.
The mural painting is a typical example of the Empire style, an organic combination of gospel subjects and decorative painting. The temple has many ancient icons and carved gilded icon cases. In 1905
They expanded the southern chapel of the Holy Martyrs of Chersonesos, which was previously located in the refectory, and after reconstruction it was placed next to the main altar. At the same time, the temple almost doubled in size, the altars of the main and southern aisles were located next to each other.
The new apse almost exactly repeated the size and shape of the apse of the main temple, and the wall of the southern aisle repeated the architectural forms of the temple wall. The former outer wall was cut through by large arches, and the space of the temple became almost unified. The only thing that was not repeated in the southern aisle was the chapter, which was not placed above the aisle.
The shrines of the temple are the revered icons of the Mother of God “Iverskaya” and “Quick to Hear”, the icon of St. Seraphim of Sarov with a reliquary.
Mikhail Vostryshev “Orthodox Moscow. All the temples and chapels.”
https://rutlib.com/book/21735/p/17
Source: https://sobory.ru/article/?object=03321
Danilovskoye Cemetery: how to get there? Temple of the Descent of the Holy Spirit at Danilovskoye Cemetery
Danilovskoye Cemetery is located in the Southern Administrative District of Moscow. It was opened in 1771. At some distance there is the Danilovskoye Muslim cemetery. Many residents and guests of the capital are interested in how to get there.
It is worth noting that in the 18th century, many capital cemeteries appeared as the plague raged. Nearby was a village called Danilovskoye. The cemetery received its name in honor of him.
Mostly only merchants, townspeople and artisans were buried here.
Graves of famous patrons of the arts
In particular, the Tretyakov merchants Sergei and Pavel found their last refuge here. As you know, they opened a gallery named after their last name. On January 10, 1948, the ashes of both Tretyakovs and Pavel’s wife, Vera, were reburied. Their remains were transferred to the Novodevichy cemetery.
Clergy
In 2012, Archpriest Alexei Chubakov was elected rector of the church, and in 2015 he also became dean of the 1st deanery district of Kazan. In addition, he heads the gymnasium named after St. Gury, being the general director and confessor of the institution.
The future rector of the temple received his theological education at the Kursk Seminary and the Kyiv Academy, and graduated from the Faculty of Law of the Kazan Federal University.
Danilovskoye Cemetery, where Matrona of Moscow is buried
Today I want to tell you, my dear reader, about the Danilovskoye cemetery. The grave of Matrona of Moscow, located there, made it one of the most popular and visited places in Moscow.
Every Orthodox pilgrim, and even a simple person who is only taking the first steps towards faith, strive to get here to turn with prayer to the holy elder Matronushka, to ask her for help and intercession in any everyday affairs and situations.
How did the Danilovskoe cemetery come about?
Founded back in 1771, it became the oldest final resting place for the dead in Moscow. His appearance was caused by a terrible vital necessity. A plague epidemic was raging in the city. It originated in the Lefortovo hospital and began to spread with lightning speed.
People died in hundreds. The authorities did not know what to do, how to prevent it and what to do to protect those who had not yet fallen ill. Seeing such a disastrous situation, Empress Catherine the Great, having granted all powers, sent Count Orlov to Moscow to resolve this issue.
Arriving in the current capital, among other measures, the count ordered the opening of several new cemeteries, but, of course, away from the city. Thus, near the ancient Danilovsky Monastery, among others, the Danilovsky cemetery began to operate.
Advice
Before the revolution, mainly traders, artisans, and merchants were buried there. A very famous burial place is the family tomb of the Tretyakov merchants, the founders of the now world famous Tretyakov Gallery.
During Soviet times, Orthodox clergymen also began to be buried there. So here, next to his parents and relatives, Metropolitan Pitirim, a famous church figure of the 90s, is buried.
I suggest watching a video about the shrines of the Danilovsky cemetery.
The story of the holy elder Aristocles
At the very beginning of the 21st century, the incorrupt relics of Aristoclius of Athos, a saint who lived at the turn of the 19th and 20th centuries, were found at the Danilovsky cemetery. The story of his life is amazing. When the boy was 10 years old, he became seriously ill. And as a result of this illness, his legs were paralyzed.
The mother of Alexei, that was the name of the future saint, called out to Nicholas the Wonderworker with sincere prayers for help for her son, promising to devote his life to God if he was healed. And a miracle happened! On the day of remembrance of St. Nicholas, the boy fully recovered. When he turned 17, his mother went to a monastery.
And Alexei himself a little later became the monk Aristokleius in a Russian monastery located in a holy place - on Mount Athos. Later he returned to his homeland, and for a long time served as rector of the Athos metochion in Moscow.
Possessing the gift of healing and insight, the elder accepted people who came to him for help. And the donations that they brought to him went to pay for the education of children from poor families or, again, to help people.
On September 6, 2004, Aristocles of Athos was canonized.
Judging by the number of church ministers buried here, the Danilovskoye Cemetery can be called the largest in Moscow.
Tomb of Saint Matrona
The grave where Matrona of Moscow is buried is also located at the Danilovsky cemetery. It's not difficult to find. As soon as you enter the territory, you will see a special sign that points to the right.
And then you will notice a long line of people wanting to pray to Mother Matronushka. It can be seen from afar.
I came here just before closing, so I didn’t have to stand in a long line: there were unusually few people here.
note
During her life, the blind saint did a lot of good for people, healing them from serious illnesses, giving advice on how to act correctly in certain difficult situations.
And even after death, she helps everyone who turns to her for help with sincere words of prayer. Elder Matrona helps everyone - someone wants to recover from an illness, someone doesn’t know what to do in this situation, someone wants to meet a loved one and a loving person, someone has long wanted to give birth to a child, someone needs to find a job...
With all these requests, people come to the Danilovskoye cemetery, where Matronushka’s grave is located. It can be called Matrona’s cemetery, her another Moscow address.
And although the saint’s relics have long been (in 1998) transferred to the Moscow Church of the Intercession, where they are still located, all the same, the chapel built on the burial site of the Matrona of Moscow at the Danilovsky cemetery is always simply buried in flowers.
This is how people show their gratitude to Matrona for her help in solving many life issues.
Near the chapel there is also a large bag where you can put your letters and requests to Matronushka. Knowledgeable people usually write them in advance. But those who have just come to her grave have the opportunity to write a note right here.
Graves of clergy
In addition, Metropolitan Nechaev (Pitirim) is buried in the cemetery, as well as the famous capital saint, Matrona. Pilgrims regularly come to her grave.
In 1998, the remains of the blessed one were sent to the Intercession Monastery. But people did not stop pouring into the cemetery. Pilgrimages are also made to the graves of Aristoclius (the hieroschemamonk from Athos) and his ward Isaiah. In general, several dozen people who dedicated their lives to God are buried in the cemetery.
Temple of the Descent of the Holy Spirit at Danilovskoye Cemetery
Plague riot. Watercolor by E. Lisner
On September 21, 1771, Empress Catherine II, “seeing the pitiful state of Moscow and that a great number of people are dying from clinging diseases,” announced with her Highest Manifesto the sending to Moscow of “a person entrusted to us,” Count Grigory Orlov, chosen “for his well-known zeal.” and loyalty to us and the Fatherland.”
The influential favorite of the Empress was given “full power,” all institutions had to obey him, he “had entry” into Moscow departments and knew the will of the Empress, “to stop, with all the mortal strength he could muster, the destruction of the human race”...
Grigory Orlov, by personal decree of Catherine II, ordered the opening of several new city cemeteries away from the walls of the then densely populated Moscow. One of them appeared on the territory of the settlement of the ancient Danilov Monastery. This is where the name of the current Danilovsky cemetery originates.
In 1772, for the needs of the cemetery and nearby settlements, a small wooden church was built in honor of the martyrs of Kherson (Basily, Ephraim, Kapiton, Eugene, Epherius, Elpidia, Agathodorus).
Over time, the building became quite dilapidated, therefore, at the expense of the eminent Moscow merchants - the Solodovnikovs, Golofteevs, Lepeshkins, Zubovs and others - a new stone temple was erected. Construction lasted 9 years: from 1829 to 1838. The new church was designed by the famous architect of the Moscow classicism era F. M. Shestakov. He is the author of such wonderful capital monuments as the Church of the Ascension of Christ on Bolshaya Nikitskaya, or simply the Great Ascension, the bell tower of the church in honor of St. Nicholas in Tolmachi, at the current Tretyakov Gallery, etc.
In 1832, the temple at the Danilovsky cemetery was consecrated. The main altar is in honor of the Descent of the Holy Spirit, and the second one was left in honor of the holy martyrs of Kherson. The inside of the new church is lavishly decorated with rich wall paintings depicting biblical scenes: “The Descent of the Holy Spirit,” “The Last Judgment,” etc.
In 1901, not far from the temple, the widow of the merchant N.I. Grebensky, in memory of her husband, built a small memorial church-chapel over his grave in honor of St. Nicholas of Myra. It was consecrated in 1902 and is still used today as a chapel.
At the beginning of the 20th century, the Temple of the Descent of the Holy Spirit was noticeably transformed. “In 1901, the Church of the Descent of the Holy Spirit at the Danilovsky cemetery was magnificently decorated with the diligence of the patron I. Ya. Chernov and benefactors. a new floor was made of multi-colored stone slabs in the temple, and parquet in the altar; The iconostasis was again gilded, the paintings on the walls were restored, and all the utensils were restored. the outside of the church was also repaired and painted with oil paint,” Moscow Church Gazette, 1901
In 1905, the southern chapel of the Holy Martyrs of Chersonesus was expanded, previously located in the refectory, and after perestroika it was placed next to the main altar. At the same time, the temple almost doubled in size, the altars of the main and southern aisles were located next to each other. the new apse almost exactly repeated the size and shape of the apse of the main temple, and the wall of the southern aisle repeated the architecture of the temple wall. the former outer wall was cut through by large arches, and the space of the temple became almost unified. the only thing that was not repeated in the southern aisle was the chapter, which was not placed above the aisle.
The temple impresses with the richness of its church decoration, and most importantly, the preservation of the original decor. In this sense, the temple has a happy fate, because it was one of the few that was not closed during Soviet times and was not destroyed. The classic main iconostasis has been preserved in a rare rich color combination of green and gold. Particularly revered icons of the Mother of God “Iverskaya” and “Quick to Hear”, icons with particles of the relics of St. Seraphim of Sarov, Blessed Matrona of Moscow and St. Aristocleus of Athos, there is an ark with the holy relics of the saints of God
Today, the Divine Liturgy is served in the church every day, and on the eve of holidays and Sundays there is an all-night vigil. In the temple, according to the needs of believers, various rituals are traditionally performed.
Source: https://bee-lab.ru/hram-sv-duha.ru/?page_id=2
Story
At the end of the eighteenth century, a terrible plague came to the capital. The infection appeared in the Lifortovo hospital. Up to a thousand people began to die from this disease every day. People were in panic, the authorities did not know what to do. Empress Catherine the Second sends Count Orlov to Moscow with unlimited powers. Departments had to obey him unquestioningly.
The count issued a special order to open several burial sites far from the capital. One of them was the territory of the former Danilovsky Monastery, hence the name Danilovskoye. Famous merchants, townspeople, artisans and other famous people were buried there. The merchant family of the Tretyakovs, the founders of the Tretyakov Gallery, Blessed Matrona and Metropolitan Piritima found their final refuge here.
In the late nineties, the remains of St. Matrona were moved to the Intercession Church, but people come to the grave nowadays and bring her favorite chrysanthemum flowers. A small wooden temple was also built for the needs of the population. Over time, this building fell into disrepair after fifty years and a new church made of stone was erected with the funds of the merchants Solodovnikov, Golofteev, Zubov and Lepeshkin.
The architect was the famous in his time Shestakov, an adherent of Russian classicism, he had a light hand, all his buildings have been preserved to this day.
At the beginning of the twentieth century, the church was transformed. It had a floor covering made of multi-colored slabs, and the altar had a parquet floor. The temple has a happy destiny; it was not closed during the period of pressure on believers of the last century. But after the revolution of the seventeenth year, gold and silver church decorations were requisitioned from it.
Dear brothers and sisters! We invite you to visit the unique resource https://www.slovo-pomoshi.ru/. With its help, you can convey your aspirations to St. Petersburg churches, chapels, monasteries, and also contact the righteous at the place of their burial. We will write a note ourselves, take it to the temple and send you a photo report by email. Turning to God with the help of prayers has helped many people overcome grief, regain health and the joy of worldly life.
Useful articles:
“COMMANDMENTS” OF ANNA ROMASHKO, A MOTHER OF MANY CHILDREN 1) Do not complicate your life with many worries. 2) Love everyone who is around the children. Always thank those who help us raise and educate them. 3) Don’t be vain and vain, don’t chase success, don’t demand achievements from your child. 4) Teach yourself and your children to bring... Read more
“10 interesting facts about St. Spyridon” On October 30, the Greek delegation of the Orthodox Church brought to Kyiv a gift to Orthodox Christians - an icon of St. Spyridon of Trimifunt and a shoe from the holy relics of the saint. Let us present interesting facts about Saint Spyridon of Trimythous.1. Reverend all his life... Read more
SHE DOES SMOKE! About how a smoking old woman turned out to be a subdeacon. Two years ago I was invited to confess and give communion to an old woman who was preparing to die. When we were already approaching the house where she lived, the relatives accompanying me somehow hesitated and timidly said: “Father, you know, she smokes with us.” “Well,” I answered... Read more
Do not offend your priests. Look at how Jews and Arabs treat their clergy. Nobody spoils their priests. Jews know that rabbis are just as much lechers, bribe-takers, drunkards and gluttons as everyone else. But not a single Jew would say something nasty about his rabbi. Not a single Muslim will... Read more
Must read: St. Elisabeth Monastery Minsk
Church of the Descent of the Holy Spirit at the Danilovskoye Cemetery: schedule of services and exact address
The Church of the Descent of the Holy Spirit at the Danilovsky cemetery is a fairly popular place among Orthodox Christians.
Every year, many people try to visit the prayed area of this shrine in order to get rid of illnesses and ask the Lord for health for themselves and their loved ones. The temple itself, like the territory on which it is built, has its own history.
Today, the temple at the Danilovsky cemetery is of not only sacred, but also historical and architectural value.
Story
The emergence of the temple, as well as the Danilovsky cemetery itself, was led to by a huge natural disaster that overtook Moscow in the 18th century. In the second half of the century, townspeople began to die en masse from the plague, an incurable disease that took lives in a matter of days. It got to the point that Muscovites began to die in the hundreds, or even thousands, per day.
Local authorities could not cope with this problem and were forced to turn to higher authorities for help. Empress Catherine sent her favorite, Count Grigory Orlov, to the city to solve the problem, who was included in all government institutions and, by the highest order of the empress, had the competence to take emergency measures.
In view of the constantly growing number of deaths, there was a need to open new cemeteries. One of them turned out to be a graveyard on the territory of the Danilov Monastery. The monastery itself was very ancient, its surroundings, like the building itself, were dilapidated. Therefore, in 1772, it was decided to build a new church there in honor of the Kherson martyrs.
When this building also fell into disrepair, local patrons of the arts cooperated and sponsored the construction of a new temple. Thanks to the financial investments of the noble families of the Golofteevs, Solodovnikovs, Zubovs and Lepeshkins, the construction of a new shrine began.
Construction of the temple lasted for 9 years. From 1929 to 1838, builders, architects and painters worked on the project.
The main architect was F.M. Shestakov, the author of such architectural works as the Church of the Ascension of Christ on Bolshaya Nikitskaya. The new building was consecrated in 1832. At that time, local residents had already begun to come there to perform prayer services.
note
The main altar of the architectural complex was named in honor of the Descent of the Holy Spirit, the second - in honor of the Kherson martyrs. The inside of these buildings was decorated with paintings by talented painters. Wall paintings depict scenes from biblical stories.
In 1901, another new building appeared in the vicinity of the temple. Over the grave of local businessman N.I. Grebensky, his widow erected a small chapel, which, by the way, has survived to this day. Nowadays, this building is still known as a chapel, where not only local residents regularly come, but also pilgrims from different regions of the country.
Architectural transformation
At the beginning of the 20th century, the external façade of the building and the interior premises were greatly transformed. The wall paintings were supplemented with new colorful scenes. Famous painters worked on the painting of the temple.
Renovations were carried out, as a result of which the outside of the building was covered with new paint, the floors were changed inside and some decorative elements were restored. All utensils were replaced, which was written about in the capital’s publication “Moscow Church Gazette” for 1901.
In 1905, additional changes were made, which resulted in the expansion of the Kherson Martyrs wing. Now the second throne of the temple, from an architectural point of view, exactly repeated the outlines and elements of the first throne.
Today this architectural monument is a striking example of the temple architectural tradition of the 18th century.
The church at the Danilovsky cemetery contains a large number of Orthodox icons, which are important objects of worship.
Famous and revered icons are:
- icon “Quick to Hear”;
- Mother of God "Iverskaya";
- icon with particles of the relics of Seraphim of Sarov;
- image of Matrona of Moscow;
- ark with the relics of the Lord's saints. Such a number of shrines attracts not only local residents, but also visiting tourists. It is not surprising that large numbers of people come to services. Traditionally, parishioners in need can ask for church requirements to be fulfilled in their favor - order a liturgy, Sorokoust or a prayer for health.
Danilovskoye Cemetery
This place has strong energy, since for a whole century representatives of the Orthodox clergy were buried there, although the history of this cemetery began much earlier, in 1771. Many pilgrims still come to the graves of pastors and metropolitans, who during their lifetime healed people with the power of prayer.
In 2003, Moscow Metropolitan Pitirim was buried in the cemetery. In 2021, archpriest and famous Orthodox minister John Slugin passed away to the Lord. Having devoted many years of his life to serving in the church, Father John found peace in the surrounding lands.
In addition to these people, the following are buried there:
- artist I. S. Ostroukhov;
- football players Valery Voronin, Galimzya Khusainov;
- writer Yuri Yakovlev;
- linguist A. M. Selishchev;
- art critic S. N. Durylin.
Not only representatives of the Orthodox clergy, but also artists, musicians, writers and architects found peace in this place. One of the most famous burials is the crypt of the Tretyakov family, local philanthropists.
The Temple of the Descent of the Holy Spirit is the most famous place in the cemetery. Many Orthodox believers in the capital know how to get to the Danilovsky cemetery by public transport.
Important
Frequent services are an occasion to visit the temple and spend time in reflection, communicate with the clergy and listen to their instructions.
You can find out more about the schedule of services and events by calling there. Telephone.
II. SUPPLY OF LAIKS
1
.
In the Old Testament, physical birth determined membership in the chosen people: only the children of Abraham were heirs of God's promise. Despite proselytism, which was especially strong at the time of the coming of Christ - “you go around sea and land in order to convert at least one; but when this happens, you make him a son of Gehenna, twice as bad as you” (Matt. 23:15) - the neophytes themselves were not considered in all respects true members of Israel, but only their descendants. In the New Testament, membership in the Church is determined by spiritual birth: “Truly I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God” (John 3:5). Beginning with the first apostolic sermon on the day of Pentecost, the sacrament of baptism, as the baptism of the Spirit and water, without which salvation is impossible, is the only way to enter the Church. The ancient Church knew the so-called baptism of blood - “baptisma sanguinis” - but this was an exception to the general rule, caused by particularly tragic times in the life of the Church: during persecution and in the face of imminent death.
But this exception was also determined by the content of the dogmatic teaching about baptism, as an analogy of death. Therefore, if the persecuted and victim (martus), who declared himself a Christian at the moment of suffering, remained alive, then the baptism of blood was accordingly replenished. In other words, baptism by blood replaced the sacrament of baptism only during persecution and just before death - “if he (the catechumen) suffers violence and is killed before baptism, he will be justified, having been baptized in his own blood”26. Only blood shed during martyrdom in the name of Christ was considered the sacrament of baptism. In baptism, a person, dying to his former life, is spiritually born through the Spirit, as a new creation, for a new life in the Church. Life in the Church is service to God through the Church and in the Church. “Having received a kingdom that cannot be shaken, let us keep grace, whereby we will serve (latreuwmen) acceptable to God, with reverence and fear” (Heb. 2:28). In baptism we receive grace for service (laitreia), which for the author of Hebrews is priestly service.
Like circumcision in the Old Testament, baptism with water and the Spirit is a sign of membership in the people of God, which is made by God a “holy priesthood” (1 Pe. 2:5) in the Church. “Circumcision means that we serve God in the Spirit (oi Pneumati Qeou latreuonte$) and boast in Christ Jesus” (Phil. 3:3). "Laitreia" belongs to the people of God, and through them belongs to each member. In the Church, everyone is a “servant of God,” because the Church serves God. The “laitreia” of the faithful finds its highest and full expression in the Eucharistic assembly, which is the manifestation of the Church in all its fullness. The Eucharist is a “spiritual sacrifice (pneumatikh qusia)” of “reasonable service (logikh$latreia$).” Therefore, the newly baptized, having received the grace of service in the Church, is immediately introduced into the Eucharistic Assembly in order to participate in the “leitourgia” performed by the people of God.
Baptism with water and the Spirit (or in modern terminology the sacrament of baptism and confirmation)28 opens up the possibility of participation in the Eucharistic assembly, in which those who are appointed to serve the royal priesthood officiate. Baptism, confirmation and the Eucharist - these are the three moments of grace through which the believer, entering the Church and becoming a member of the people of God, remains in it in his royal-priestly dignity.
2
. The high rank of a member of the people of God and the service of laiks as priests and kings presupposes their placement in this rank, since in the Church every service presupposes the calling of God and the communication of grace-filled gifts to those called to service, without which no service in the Church is possible. Lately, it has been customary to talk about the sacrament of baptism, and especially the sacrament of confirmation, as a “lay ordination”29. The correctness of this statement depends on the content of the term “lay people”. This is wrong if we are talking about the laity as a separate group of members of the Church. According to modern school teaching, the laity are "uninitiated" in contrast to the "ordained" who are considered to be all who belong to the priesthood. As “uninitiated,” they did not receive any ordination, and therefore the ordination of the laity contains an internal contradiction. It is correct if the term “laity” is given the meaning of the term “laiki,” that is, members of the people of God. Therefore, we should speak not about lay, but about laic ordination.
In the first rite of baptism that has come down to us, found in the “Apostolic Tradition” of Hippolytus of Rome, the idea of baptism appears quite clearly. It is expressed in two points30. The first is the laying on of hands by the bishop with the utterance of the prayer: “Lord God, who has considered Your servants worthy of the forgiveness of sins through the bath of rebirth, make them worthy to be filled with Your Holy Spirit and send them Your grace, so that they can serve You according to Your will; for glory to You, the Father and the Son and the Holy Spirit in the holy Church, now and ever and unto ages of ages. Amen"31. The Church, through the mouth of its primate, prayerfully asks that God fill those baptized with the Holy Spirit and send the gift of the Spirit for their service in the Church according to his will. This fullness of the Spirit is the filling of the Spirit, which the apostle spoke about. Paul: “For by one Spirit we were all baptized into one body, whether Jews or Greeks, slaves or free; and they are all made to drink of one Spirit” (1 Cor. 12:13). On the basis of this grace-filled infusion, the baptized are asked for the gift of the Spirit for service in the Church. The "Apostolic Tradition" reflects the practice of the Roman Church at the end of the 2nd century, but in its essence this practice goes back to more ancient times, perhaps even to the apostolic era. “The apostles who were in Jerusalem, hearing that the Samaritans had accepted the word of God, sent Peter and John to them, who came and prayed for them so that they would receive the Holy Spirit, for He had not yet descended on any of them, but only they were baptized in the name of the Lord Jesus. Then they laid hands on them (epetiqesan ta$ ceira$ ep' autou$), and they received the Holy Spirit" (Acts 8:14-17)32. No matter how we interpret this passage of Acts, one thing is certain that the laying on of hands was part of the sacrament of reception into the Church in apostolic times. For the church consciousness of the 3rd century, the laying on of hands during ordination to ministry was a sign of ordination to priestly service. In the prayer formula for laying hands on the newly baptized we find the same verb “servire (leitourgein)” that is used in the prayer formula for the installation of a bishop. This use of the same verb in the laying on of hands in one and the other case is not accidental, but indicates the same service: one is asked for high priestly service, and the other is asked for priestly service33
The second moment of setting the laiks, which complements and reveals the first, is the libation of St. oil, performed by the bishop with the laying on of hands34: “I anoint you with holy oil in God the Father Almighty and Christ Jesus and the Holy Spirit.” In the Old Testament, priests and kings were anointed. The service to which the newly baptized is placed through asking for the gifts of the Spirit is royal-priestly service35.
There is no need for me to outline the history of the rites of baptism and confirmation, since the modern Orthodox rite of baptism and confirmation, with all the changes that it has undergone, has not lost the idea of ordinating laiks. True, the moment of the laying on of the bishop's hand was omitted from these rites, but traces of it remained in them. The “Washing on the Eighth Day” speaks of the laying on not of the bishop’s hand, but of the sovereign hand of God. The second prayer in the Slavic translation reads as follows: “Sovereign Lord our God, grant the font of heavenly illumination to those who are baptized, and again Thy begotten servant, newly enlightened by water and the Spirit, and granting forgiveness of voluntary and involuntary sins to him, lay Thy mighty hand on him, and keep him in strength By Thy goodness, preserve the betrothal inconspicuously, and grant it to eternal life and to Thy pleasure.” The laying on of the sovereign hand of God is performed to place a member of God’s people in a high rank, as follows from the prayer over the water, which asks: “Show this water, the water of deliverance, the water of sanctification, the cleansing of the flesh and spirit, the loosening of bonds, the forgiveness of sins, the enlightenment of souls.” , bath of rebirth, renewal of the spirit, the gift of sonhood, the robe of incorruptibility, the source of life... Appearing, Lord, on this water, and granting to the baptized one to be transformed in it... and preserving the gift of Your Holy Spirit, and increasing the guarantee of grace, he will receive the honor of a heavenly calling
(to brabeion th$ anw klhsew$) and will be numbered as the firstborn written in heaven, in You God and our Lord Jesus Christ.” The honor of the heavenly calling and the ranking with the firstborn written in heaven is the title of a member of the people of God in his priestly service.
Anointing of St. oil has been preserved in the modern rite of confirmation. It is currently performed by the person who performs the sacrament of baptism and confirmation, when pronouncing the formula “The Seal of the Gift of the Holy Spirit” 36. Contrary to school dogma, which unconsciously or consciously rejected the doctrine of the priestly dignity of the laiki, and therefore does not know how to determine the essence of the sacrament performed by the Church37, anointing is “sfragi$”, the seal of the laiki’s belonging to the flock of God, the people of God, constituting the “holy priesthood” .
Nowadays, as in ancient times, the newly baptized is clothed in white robes. We do not know exactly when the custom of endowing the newly baptized arose. It is possible that this is already spoken about in the Apocalypse: “Who are these clothed in white robes (ta$ stola$ ta$ leuka$) and where did they come from?” (Ap. 7:13). The custom of dressing the newly baptized in light clothes did not become widespread until the 4th century 38 . in any case, the Roman Church at the beginning of the 3rd century had not yet accepted this custom: Hippolytus of Rome does not say anything about it in his “Apostolic Tradition.” If this custom existed, he would undoubtedly point to it, since in him we do not have a description of the rite of entry into the Church, but a statement of the rite itself. We find the first undoubted instructions for the West about the vestments of the newly baptized from Ambrose of Milan 39, and for the East from Cyril of Jerusalem. The latter says the following: “Having taken off your old vestments, and having put on spiritual, white ones, you must always be clothed in white. and without a doubt we mean not that you should always put on white clothes, but that you need to be clothed in what is truly white, light and spiritual”40. Eusebius in his Vita Constantini talks in detail about the clothes in which Constantine the Great was dressed. The author of the book “On the Church Hierarchy” tells how the vestments of a newly baptized person are completed: “After this, the priests, having taken the baptized person, hand him over to his recipient and leader in conversion, and together with him, putting decent clothes on the initiate, they again bring him to the hierarch, who sealed him with the divine peace, finally declares him worthy of communion of the sacred Eucharist”41. The most common name for the clothes in which the newly baptized were clothed in the West was: “alba (vestis)” or “vestis candida”, and in the East: imatia leuka, esqh $ lampa, stolh lampa. Probably no later than the 8th century, the vestments were accompanied by a liturgical formula. According to the Sinai Euchology of the 13th century, the robe in which the newly baptized person is clothed is taken from the throne: “Take the robe (stolhn) holy and undefiled, which you brought with your hand to the throne of our Lord Jesus Christ and come to eternal life.”42 In modern rites, vesting is performed by the priest while pronouncing the following formula: “The servant of God is clothed in the robe of righteousness in the name of the Father and the Son and the Holy Spirit. Amen". The custom of vestment, apparently, arose not so much under the influence of the words of St. Paul: “All of you who were baptized in Christ have put on Christ” (Gal. 3:27), as much as under the influence of the parable of those who were called: “The king came in to see those reclining, and saw a man there, not dressed in a wedding garment” (Mt. 22 ,11)43. Chosen by God and appointed by God to serve in the Church, he puts on wedding clothes, without which he cannot approach the Lord’s Table. The white robe was a symbol of the priestly dignity of each member of the people of God, who, as a priest to his God, dresses in a special robe44. Liturgically, it seems indisputable that the virtual impossibility of all the faithful participating in the Eucharistic Assembly to put on special clothing led to the fact that special clothing was reserved only for members of the clergy45. Historically, it is also indisputable that the vesting in baptismal vestments was established in church practice earlier than the vesting in special vestments upon ordination to the priesthood.
While in dogmatic theology the teaching about the royal-priestly service of the laiki gradually disappears, liturgical thought continues to develop it, trying to express more definitely in the rite itself not only the moment of placing the laiki in priestly service, but also the moment of placing them in royal dignity. There is no doubt that liturgical thought was inspired by the First Epistle of Peter, and especially by the Apocalypse, which says that all the faithful are made “kings and priests to their God and Father” 46 . On the other hand, the attempt to express this teaching liturgically indicates how the teaching itself was understood.
In the West, the custom arose very early of placing a type of cap called “linteum, chrismale, capra, mitra” on the head of the newly baptized person in order to protect the place of anointing with the holy chrism. In the East, this custom did not exist, since not only the head was anointed, but also different parts of the body. However, we find in the Greek Euchologies the laying on the head of "koukoulion", accompanied by a prayer, which is inscribed as "euch tou koukouliou" or "euch tou diadhmato$"47. The last prayer points to the idea of being installed as king. This idea found expression especially clearly among the Copts, Armenians, Maronites and Jacobites, who have a “crowning” to the kingdom by placing a wreath of myrtle and palm leaves or a crown on the head. As in the ritual of the Syrian Jacobites we find the following prayer: “Corona, Domine, hunc servum tuum decore et gloria, sitque eius vita in bene”48. Our modern rites have preserved the idea of ordination to the kingdom: “Lord our God, from the filling of the baptismal font with Your goodness you have sanctified those who believe in You, bless the present baby, and let Your blessing descend on his head, and just as You blessed David the king with the prophet Samuel, bless the head of the servant Thy hand, the less sinner, coming to him by Thy Holy Spirit, so that, having succeeded both in age and in the gray hairs of old age, Your glory may ascend, and the good of Jerusalem will see all the days of her life” (Prayer before tonsure). The prayer asks that the Lord bless the newly baptized, as He blessed through the prophet Samuel the kingdom of Lavid. Although the rite does not say anything that the bishop or priest who performs the sacrament of admission into the Church must lay his hand on him, this follows clearly from the prayer itself. At the same time, this prayer indicates that the idea of ordaining laiks has not completely disappeared from the modern rite of baptism 49 .
Placed in the royal-priestly service, the newly baptized person is tonsured with the utterance of the liturgical formula: “the servant of God is tonsured in the name of the Father and the Son and the Holy Spirit.” This tonsure fully corresponds to the tonsure of clergy and, apparently, was transferred from the latter to the laiki. The main idea of the rite of tonsure, one of the most ancient, is the complete and special dedication of the tonsured person to the service of the Divine. It seems that the first indication of the tonsure of the newly baptized is found in Simeon of Thessaloniki50. He speaks of this as an established custom, which, therefore, must have appeared much earlier than the 15th century. The tonsure of the newly baptized is a sign of their entry into the clergy in a broad sense, as fellowship with those whom God himself has chosen as His destiny, and of whom God is a part and destiny on Earth.
As a priest to God and the Father, during churching, which takes place after baptism, the newly baptized male is brought into the altar and circled around the altar three times. In the missals of the Russian edition, this rite is changed: “and introduces it into St. altar, if the gender be male.” There can be no doubt that this change occurred under the influence of school Theology, which did not consider it possible to allow a layman who remains uninitiated in the Church to be introduced into the altar and walked around it, as is done during ordination to the sacred degrees.
Finally, according to Hippolytus of Rome, after confirmation the bishop gives the baptized person the kiss of peace with the words: “May the Lord be with you,” to which he responds: “and with your spirit.”51 When a bishop is installed, according to the testimony of the same Hippolytus, the kiss of peace is given to the newly installed bishop: “and when he is installed as a bishop, let everyone give him the kiss of peace, welcoming him, because he has been made worthy of this”52, i.e., episcopal service. The newly baptized receives the kiss of peace, because he too is “made worthy of this - dignus effectus est”, i.e., royal-priestly service.
3
. tonsure, ordination, vestment and encirclement around the throne - these are the acts that are part of the rite of the sacrament of admission into the Church. All these moments are present in the modern rite of the sacrament of the priesthood. This coincidence is not accidental. It testifies that in the liturgical consciousness the sacrament of entry into the Church is considered as the sacrament of the installation of the newly baptized. It does not matter in what historical sequence certain moments of both sacraments arose. It is important for me to emphasize that liturgical thought consciously brings them together, and thereby brings together both sacraments at their core. Spiritually born in the sacrament of baptism, the newly baptized is put into service in the Church in his rank as a member of the people of God, the people of kings and priests, so that he may preserve the garment of baptism and the betrothal of the Spirit undefiled and undefiled on the terrible day of Christ our God.” The Spirit is the guarantee (arrabwn) of the future age, the coming eon of the Spirit, which will come on the “day of the Lord.” He who has preserved the betrothal of the Spirit “preserves himself on the Day of the Lord, which comes in every Eucharist, where he, together with all the people, serves God. The baptismal robe is the priest's attire for priestly service in the Church.
Members of the Church are members of the people of God, which means that the name laik, according to genuine church consciousness, contains in itself the idea of ordination. Liturgical witness based on Scripture is the witness of the Church. When the idea of “consecration” had not yet cut the body of the Church into two parts, the installation of the newly baptized made them all consecrated (teloumenoi). This is what the author of the book “On the Church Hierarchy” called members of the Church53. The Church consists of those appointed or, in the words of pseudo-Dionysius, those dedicated to God to serve Him in the Church. Therefore, laik cannot be opposed to the initiated - ierwmenoi$, sacratis hominibus -, but only to the uninitiated - profanis, anieroi$ -, that is, to those who are not in the Church, who are not members of the people of God. The Church does not know this opposition, because in Scripture and in her liturgical life she testifies to everyone that they are kings and priests to God and the Father. In the Church there cannot be lay people (biotikoi), worldly, worldly ones, since the Church does not belong to this eon and all those who have entered it, having received the pledge of the Spirit, being in our age, belong to the future eon. How can he be uninitiated about whom it is said: “To him who overcomes I will give to eat the hidden manna, and I will give him a white stone and a new name written on the stone, which no one knows except the one who receives” (Rev. 2:17). With a reminder of this new name, which can only be said at the Eucharistic meeting, Hippolytus of Rome ends his presentation of the rite of entry into the Church54. “Whoever overcomes will I make a pillar in the temple of My God, and he will no longer go out: and I will write on him the name of My God and the name of My city, the new Jerusalem, which comes down from heaven from My God, and My new name... To him who overcomes I will give to sit with Me on the throne mine, just as I overcame and sat down with My Father on his throne.” Rev. 3,12,21). The new name is the name of the Church and the name of the member of the Church.
