Church of the Hieromartyr Vladimir, Metropolitan of Kyiv, Korolev

The Cathedral of the Transfiguration on Bor
is a monastery cathedral located in the Moscow Kremlin, in the courtyard of the Grand Kremlin Palace. The name “on Bor” comes from the coniferous forests surrounding the temple, which gave the name to Borovitsky Hill itself[1]. Demolished on May 1, 1933.

Church of the Transfiguration[ | ]

The original temple was wooden and was located on Borovitsky Hill. The very history of the holiday of the Transfiguration of the Lord presupposes the presence of a mountain or hill, so they try to build churches dedicated to this holiday on a hill [ source not specified 317 days

]. He stood “in the place where, according to legend, there stood a low hut in the thicket of the forest, in which the hermit Bukal took refuge”[2]. Kremlin history researcher Alexander Voronov mentions a legend according to which Prince Daniil Alexandrovich, in the first year of his reign (1272), built the Church of the Transfiguration here[3].

In 1319, the Nikon Chronicle and the Sofia Vremennik mention a monastery on Moscow Bor, where for about a year the body of Prince Mikhail Yaroslavich Tverskoy, killed in the Golden Horde, was kept. The body of the former enemy of Moscow was laid in the cathedral as a sign of Russian unity in the fight against the Horde[3].

The Moscow Kremlin during the reign of Ivan Kalita as imagined by A. M. Vasnetsov (1921)

[edit] Information about the temple

[edit] General information

• Clergy:
  Archpriest Sergius (Gankovsky) - rector
• Archpriest Felix (Statsevich) - since 2012 he has been serving in the Church of St. Elizabeth
• Archpriest Alexander (Vinogradov)
• Priest Gleb (Kozlov)

[edit] Features

• The temple contains an icon of the Holy Martyr Vladimir, containing particles of the saint’s relics, as well as a fragment of his mantle[2].
• There is a children's choir at the temple, where training is conducted in the younger (from 7 years old) and senior (from 13 years old) groups.

Ivan Kalita Cathedral[ | ]

Before Tokhtamysh's raid[ | ]

The son of Daniil Alexandrovich, Ivan Danilovich Kalita, having become the prince of Moscow, erected a four-pillar and three-apse white stone cathedral[4] measuring approximately 11 by 11 meters in place of the wooden temple created by his father[5]. The cathedral, founded on May 10, 1330[2], became the second stone church in Moscow (the Assumption Church was the first to be built). It was consecrated by Metropolitan Theognost, and Ivan Danilovich made the cathedral the center of the new grand-ducal monastery, giving part of his chambers for the needs of the brethren and transferring the archimandrite [6] from the Danilov Monastery (also founded by his father) into it.

The cathedral of this period was small, but was richly decorated with icons and equipped with church utensils, but was not painted. Individual fragments of blocks with white stone carved ornaments have been preserved, which researchers attribute to the 14th century[7]. It is known that the prince retired there to pray, but the temple would hardly have been able to accommodate the small brethren of the monastery[3].

According to A. A. Voronov, one of the tasks of this monastery was the creation of a grand ducal tomb in Moscow. John, later Archbishop of Rostov, became the first archimandrite of the monastery. He ruled not only the Monastery of the Savior on Bor, but also the Danilovsky Monastery, its graveyard and the villages that belonged to him. The first burial was made shortly after the consecration of the monastery, when in 1331 (possibly 1332 [3]) Ivan Kalita's wife, Princess Elena, died [3].

Front chronicle: In 6848, Grand Duke Ivan Danilovich Kalita, grandson of the Alexanders, great-grandson of the Yaroslavs, passed away

At the beginning of 1340, Ivan Kalita took monastic vows with the name Ananiy, then accepted the schema and died a few weeks later. His remains were subsequently transferred to the grand-ducal tomb of the Archangel Cathedral.[3] In 1345, Grand Duchess Anastasia, the wife of Simeon the Proud, allocated funds for painting the cathedral; the work was carried out by a master named Goitan with Greek and Russian students, of whom the names of Semyon and Ivan are known[8]. In March 1345, she died and was buried in this cathedral[3][9]. In 1346, John was installed as Archbishop of Rostov and Peter became the archimandrite of the monastery.

Kalita's heir, Simeon the Proud, following his father's example, paid a lot of attention to the cathedral and monastery; in 1350, he added a chapel and vestibule to the cathedral. The area of ​​the vestibule, built on the western side, was comparable to the area of ​​the temple without the altar. This room became the first grand ducal tomb; all burials took place there[8]. Shortly before his death, in 1353, Simeon, like his father, took monastic vows at the Spassky Monastery with the name Sozont. His remains, as well as the remains of his father, were subsequently transferred to the grand-ducal tomb of the Archangel Cathedral[3]. In 1353, Simeon’s sons Ivan and Semyon, Metropolitan Theognost[10] and Archimandrite Peter also died; John II is appointed to the post of archimandrite of the monastery.

In December 1364, Grand Duchess Alexandra Ivanovna was buried in the monastery, among the nuns Maria - the wife of Ivan the Red and the mother of Dmitry Donskoy[3][9].

When it became clear that the life of Saint Alexy (Byakont) was coming to an end, at the request of Grand Duke Dmitry Donskoy, Mikhail-Mityai was tonsured into monasticism in the cathedral, appointed to the archimandry in the court Spassky monastery[3] for the years 1375-1377.

After Tokhtamysh's raid[ | ]

In 1382, Simeon was appointed to the post of archimandrite, but during the raid of Tokhtamysh in the same year, Archimandrite Simeon and the monks of the monastery were killed, and the temple was badly damaged. The monastery was restored under Dmitry Donskoy; the prince ordered that 15 rubles be allocated to the monastery annually on Spasov Day. In April 1389, Sergius I was appointed archimandrite of the monastery, who in the same year was transferred to another place, and he was replaced by Archimandrite Ignatius.

In 1392, the first Perm bishop Stefan was buried in the cathedral. Princes Vasily Dmitrievich and Vasily the Dark bestowed great gifts on the monastery. Vasily the Dark granted the monastery the village of Klementyevo in the upper reaches of the Dubna River, his son Prince Andrei the villages of Pushakino and Kislovka with the Babchino wasteland, with all the land, forests, meadows and arable land.

In August 1393, 13-year-old Prince Ivan Dmitrievich was buried in the monastery[3]. The first Bishop of Perm, Stefan, who was in the monastery in the spring of 1396, fell ill, died on April 26 and was buried in the cathedral itself, near the northern wall, in the corner of the temple[11]. His relics, according to legend, were kept open until the Poles invaded Moscow in 1610. Then his relics were kept under wraps and were not “released” to Perm, despite repeated requests from the residents of Perm[3]. While the temple stood, the relics of the saint were in it, but on May 1, 1933, the Church of the Savior on Bor was demolished[12]. Relics of St. Stephen should be considered lost, with the exception of those parts that were removed before the Polish invasion and preserved in other churches.

In March 1399, Grand Duchess Maria Alexandrovna was buried in the monastery; in the schema of Photinia, the wife of Simeon the Proud[9]. In 1478, her remains were found incorrupt [3].

In 1404, Theodosius became the archimandrite of the monastery, and later in the same year, Matthew; in 1406, Hilarion led the monastery, and in 1410, Savva.

On July 4, 1452, in this cathedral the sacrament of wedding of the 12-year-old Prince Ivan Vasilyevich and the 10-year-old Tver Princess Maria Borisovna, his first wife, took place [3]. In 1453-1462, the monastery was ruled by Tryphon, later Archbishop of Rostov. After he was consecrated Bishop of Rostov and Yaroslavl on May 13, 1462, he was succeeded by Vassian, who was also consecrated Bishop of Rostov and Yaroslavl in 1467.

Later, in 1474, the monastery was headed by Archimandrite Herman. In 1478, the tomb of Grand Duchess Maria Alexandrovna, buried in 1399, was opened and her remains were found incorrupt. By order of Ivan III, they were solemnly dressed in new vestments[3].

In 1488, a major fire occurred in Moscow, which damaged the cathedral, the Grand Duke's palace and other buildings of the monastery. The same year marks the completion of Herman’s archimandrite[3].

In 1490, during the restructuring of the Kremlin under Ivan III, the monastery was moved to another place, where the Novospassky Monastery was founded. The ancient cathedral, abandoned by the monks, acquired the status of a palace. On February 4, 1498, Dmitry Ivanovich, the grandson of Ivan Vasilyevich, was crowned king in the cathedral[3].

Changes in the status of the cathedral led to the fact that the presence of the tombs of the Grand Dukes in it became inappropriate. In October 1508, Grand Duke Vasily III “ordered to prepare places and transfer the relics of the ancestors of his Grand Dukes of Russia” to the new Archangel Cathedral, indicating the burial rules[13]:6. The remains of Ivan Kalita, Simeon the Proud and Ivan the Red were reburied in the necropolis of the Archangel Cathedral[3].

Priest John Kolchin

Secular higher education, 2006 – RPI named after. John the Evangelist

Theological education 2021 – Kolomna Theological Seminary

Consecrated on September 27, 2015 by Bishop Konstantin of Zaraisk at the Three Hierarchs Church of the KDS

Name Day August 12

Awards 2016 – Gaiter

2020 — kamilavka

Married, has three children.

Second Temple[ | ]

Strange city! - I said to myself, thinking about Okhotny Ryad, about Iverskaya, about St. Basil the Blessed. — St. Basil the Blessed — and Spas-on-Boru, Italian cathedrals — and something Kyrgyz in the tips of the towers on the Kremlin walls...

I. A. Bunin, “Clean Monday”

In 1527, during the reign of Vasily III, the Ivan Kalita Cathedral was completely rebuilt[4], by which time most of the burials had been moved to the grand-ducal tomb of the Archangel Cathedral.

There is a widespread opinion among Moscow scholars that the cathedral from the time of Ivan Kalita had become so dilapidated by that time that it was replaced by a new one[3][14].

You can get an idea about this building from the works of the architect A. A. Martynov, who in the middle of the 19th century drew up the drawings of the temple. After the reconstruction was completed, the dimensions of the temple along the outer wall were 15 meters in length (including the altar part) and 13 meters in width. The vault of the temple was supported by four stone pillars, square in plan, with a side of a meter or so, forming a square under the dome with a side of 3.6 meters with a distance in the axes of approximately 4.7 meters. A. A. Martynov indicates that the pillars are cross-shaped, but there is no reason to assume that they were originally cross-shaped. They divided the internal space into three naves: the central one had a span of 3.6 meters, the side ones - two meters each. These naves in the east ended with three semi-circular altar apses with two narrow windows in the central apse and one window in the side ones. The walls separating the apses ended in pillars 0.8 m thick, spaced 1.7 m from the eastern pair of central pillars. The iconostasis of the cathedral was located on the line of the eastern pair of central pillars and occupied the entire width of the church in such a way that these pillars were inside the altar[3].

The cathedral had three entrances: the main one on the west side and two side ones on the north and south, which were located in the centers of their naves and were decorated with perspective portals. The walls of the temple were a little more than a meter thick and were reinforced with blades; two small windows were installed in them, located in the western vestibule on the northern and southern sides. By the time of the first thorough study of the cathedral, the dome drum stood on raised girth arches, which were used in Moscow in the second half of the 14th century. It is unknown whether these arches were built in 1527 or appeared during later restorations. If you believe the authors of the reconstructions, who claimed that they accurately reproduced the original, then the height of the cathedral inside, from the floor to the roof of the vaults, was 6.3 meters, the height of the drum was 2.8 meters, and its outer diameter was 5.6 meters[3 ].

The monument was damaged during the Moscow fire of 1554, and its appearance was also affected by the annexation of Novgorod to Moscow in 1570. In the files of the Armory Chamber under 1584, the chapel of Paul of Thebes, John Kushchnik and Simeon the God-Receiver is mentioned at the Palace of the Savior. A temple in the name of the Holy Martyrs Guria, Samon and Aviv was attached to the cathedral on the south side. In the manual book of the Armory of 1631, the chapels are indicated: 1) Three Confessors, 2) Three Hierarchs, 3) Spyridon the Wonderworker, 4) Great Martyr Menas, 5) St. Michael the Archangel.

With the advent of new palace churches, the small Spas on Bor becomes a temple for servants. After the capital moved to St. Petersburg, the Kremlin was left without the supervision of the sovereign, the buildings began to deteriorate, including the Spas on Bor. During the Trinity Fire of 1737, the roof, roof and part of the interior of the church burned down. Information about the reconstruction of the temple under Ivan III had been lost by that time; many Muscovites considered it the oldest building in the city. The small size of the temple and the simplicity of the architectural design suggested an ancient date.

In 1836, the temple's porch was repaired and two burials were found in stone coffins of a characteristic shape for the 14th century - wide at the head and tapering towards the feet. In one of these coffins there was a well-preserved burial of a woman in a silk dress (presumably Alexandra Ivanovna Velyaminova, mother of Dmitry Donskoy), in the other there was a well-preserved burial of a man in monastic attire, which presumably belonged to Ivan Dmitrievich[3].

Third Temple[ | ]

History[ | ]

Terem Palace and Spas-on-Bor.
Veduta by Giacomo Quarenghi. 1797 In 1767, when Catherine II began rebuilding the Kremlin, the temple was restored, but required major repairs, which was entrusted to the architect Yakovlev[15]. The scale of the work undertaken is not recorded by sources and gives rise to controversy among architectural historians. Before the dismantling of the temple in 1932, data was published that during Catherine’s restructuring of the Kremlin, the temple was rebuilt in its original forms, but not so much from the original material (limestone), but from brick. At that time, this was a common occurrence (cf. the fate of the old cathedral in Mozhaisk), and before disassembly, as a rule, careful measurements were taken. However, this method of restoration inevitably distorted both the appearance and internal structure of ancient monuments. A watercolor drawing and etching of the Savior on Bor, attributed to Matvey Kazakov, have survived. This allows some authors to assume his leading role in the reconstruction of the monument[16].

Shortly before the Napoleonic invasion, Fyodor Alekseev captured Spas-on-Bor in his drawing. It follows from it that by that time the main volume of the temple was densely lined with chapels “like bells”[15]. In 1812, French soldiers desecrated the temple: although the iconostasis survived, “clothes were torn from the thrones and altars, coolies with oats were piled in the altar, sacks of bread were in the temple, and horses stood at the table; the southern upper aisle was turned into a residential area”[17]. In the 1850-1860s, according to the design of the architect Fyodor Richter, the temple was restored and re-painted. At the same time, they tried to free it as much as possible from later architectural additions.

• View of the Church of the Savior on Bor and Terem (from an 18th-century engraving)
• Watercolor by Fyodor Alekseev, 1800s
• From a sketch by Matvey Kazakov (XVIII century)

Demolition[ | ]

The Church of the Savior on Bor was demolished on May 1, 1933, based on the decision of the Politburo of the Central Committee of the All-Union Communist Party of Bolsheviks of September 24, 1932, at the suggestion of Abel Enukidze[18], despite the protests of such prominent restorers as Pyotr Baranovsky. Ancient bells from belfries entered the funds of the Moscow Kremlin[15]. A 5-story service building was built on the site of the cathedral. Starting from the book “The Forty Forties”, popular literature spread the assertion that toilets for the nomenklatura were erected on the site of the temple[19]. Plans for the restoration of one of the oldest churches in Moscow are not yet being considered. An almost exact copy of the cathedral was erected in Korolev - a temple in the name of the Hieromartyr Vladimir of Kyiv.

There is an urban legend according to which the fate of the unique temple was decided by the servility of Stalinist officials. As if one day Stalin was driving past in a car, and saw from the window that firewood was lying next to the temple. “It’s a disgrace, remove it!” - he muttered. Since no one dared to ask what exactly was to be removed, the firewood was taken away and the church was demolished[20].

Archaeological excavations[ | ]

Drawing by Solntsev - An amice, a leather belt and a clay cup, found in a coffin in the Church of the Savior on Bor in Moscow,
Fyodor Solntsev in “Antiquities...” writes: “... two stone coffins covered with the same were discovered in 1836 when remaking the walls under a stone platform stove; one at the south, the other at the north wall from the entrance. In the first, a body that had not yet decayed was found in a wide silk dress with wide sleeves, fawn in color; his head, which has preserved its skin and hair, is covered with silk. At his feet lay a tibia and a clay cup covered with ants. In another coffin, a half-decayed skeleton was discovered, judging by the shortness of the femurs and the pelvic arch of the spinal column, female. The bones retained their natural position to the point that the arms remained folded, only the head, separated from the body, lay at a distance, probably because the headboard on which it rested had decayed. On his chest he wore a leather paramand with straps; a similar belt hugged his loins. At his feet lay a clay cup, like the other one, covered with ants, and the remains of leather sandals.” He gives drawings of these finds.

In the fall of 1997, during construction work in the courtyard of the Grand Kremlin Palace, archaeologists discovered part of the foundation of the western wall of the Transfiguration Cathedral in the ground. White stone details of the ancient Ivan Kalita Cathedral, built in 1330, were also discovered. Nearby, two damaged burials of the 14th century were found, belonging to the cemetery of the Spaso-Preobrazhensky Monastery[21]. In addition, a compact burial of scattered remains of about 20 people was discovered, presumably reburied in the 1930s during the construction of a sewer on the site of an ancient monastery cemetery. The remains underwent lengthy archaeological and historical research and were then reburied. Historical research formed the basis of the book “St. Stephen, Bishop of Perm and the history of the necropolis of the Transfiguration Cathedral of the Moscow Kremlin”[22].

[edit] History

[edit] Formation of the parish

The idea of ​​creating this Orthodox church appeared in 1991. At that time, the city itself was known as Kaliningrad near Moscow, and there was not a single functioning Orthodox church on its territory, with the exception of the temple of Cosmas and Damian in the village of Bolshevo. The final decision to begin actions to create a new temple was made on April 22, 1991.

The ideological leader and organizer was Sergei Gankovsky, at that time a young teacher of Russian language and literature, who became its rector a few years later. The first confessor of the group, which became the basis of the church community, was Archpriest Pavel Adelgeim. Father Paul gathered believers for the community, he also blessed the construction of the church, and after the creation of the first temporary church in the basement, he held the first liturgy with the new community.

Organizational events took place in May 1991. The Parish Assembly and the Parish Council were formed, the blessing of the diocesan bishop was received, and the first meeting of the Orthodox community was held. At the same time, the future church received its name - in honor of the Holy Martyr Vladimir, Metropolitan of Krutitsky and Galicia (at that time the Russian Orthodox Church was just preparing for his canonization). Later, in his message to the clergy, clergy and parishioners of the temple, Metropolitan Juvenaly of Krutitsky and Kolomna wrote: “And it is deeply symbolic that your temple is consecrated in honor of the first martyr of this atheistic era, Saint Vladimir, Metropolitan of Kyiv...”.

The first message about the activities of the parish in the name of St. Vladimir was published in the city newspaper on July 20, 1991, and from that time donations from townspeople, and then people from other cities and regions, began to arrive in the church’s bank account. It is known, for example, that one prisoner from the Amur region was sacrificed.

[edit] Basement temple

First, to hold services, the basement of a residential building on Grabina Street, where the Children's Art School of Folk Crafts was then located, was converted into a church.

The story of obtaining permission from the relevant authorities is interesting. After submitting the application, a commission was created, which went to check the situation at the aforementioned Bolshevo temple of Cosmas and Damian. For unknown reasons, Monday was chosen to conduct the inspection. However, the choice of this day turned out to be very successful for the new parish. The celebration of St. Nicholas fell on this date. As a result, due to the large number of people who came to the service that was important to them, the commission members could not even enter the temple building. It became obvious that one temple was not enough for the city.

Work to prepare for the services continued. On behalf of the Parish Council, Slavic philologist Anna Igorevna Sveshnikova compiled an akathist to St. Vladimir, and icon painter Pavel Gennadievich Busalaev painted an image of the Hieromartyr Vladimir. The large temple image of the saint was completed at the time he was glorified at the Council of Bishops of the Russian Orthodox Church (April 4, 1992). The Akathist to Saint Vladimir was completed by the beginning of May 1992. At the same time, we managed to come to an agreement with the administration of the Children’s Art School (represented by Nikolai Andreevich Travkin) to hold services in its premises.

Services in the temple premises began on May 24, 1992. On June 24 of the same year, Metropolitan Juvenaly of Krutitsky and Kolomna appointed priest Sergius Gankovsky (consecrated on June 13, 1992) as rector of the new church. At the beginning of October 1992, Metropolitan Yuvenaly of Krutitsky and Kolomna also gave the blessing to serve the Liturgy in the basement church and sent an antimension to the temple, which made it possible to serve the Divine Liturgy in the temple. By the end of the same year, the community had identified parishioners capable of performing specific church obediences: prosphora, choristers, readers, altar servers. The first Divine Liturgy was celebrated here on October 22, 1992.

[edit] Temporary temple

Temporary building of the Church of the Holy Martyr Vladimir in the city of Korolev
Over time, more and more people turned to the Orthodox faith, and the issue of building a separate building became even more urgent.

Employees of the Department of Architecture under the leadership of Vasily Vasilyevich Shpinev were searching for a suitable site. This was achieved in September 1992. The location turned out to be unique: on the one hand, the city center, and, at the same time, proximity to the memorial to the defenders of the fatherland who died in the Great Patriotic War.

It was decided to create the temple in two stages. Before the construction of a stone building that could stand for centuries, it was necessary to organize services in a simple structure that could withstand about ten years. The initiator of the creation of the temporary temple was the head of House-Building Plant No. 160 (DSK 160) Evgeniy Sergeevich Dmitriev, who later became the project manager. The chief architect of DSK 160, Sergei Grigorievich Shumilin, with the assistance of architect Galina Nikiforovna Kinyapina, developed a project for a temporary wooden temple. According to the official documents of DSK 160, this structure was designated as “Product VPTs-1”, which stood for B

Variable

Orthodox
Church
, type
1 .
The building was assembled from simple modular structures. In October 1992, laying the foundation of a temporary temple began. In parallel, the workers of DSK 160 created the building structures of a temporary building. In October 1993, the construction of the foundation was completed (during the work, some difficulties arose that extended this process for a year). On November 20, 1993, workers began installing building modules. On November 29, 1993, the construction was visited by the diocesan bishop of the Moscow regional diocese, Metropolitan Juvenaly of Krutitsky and Kolomna. Together with him, pilot-cosmonaut Valentina Vladimirovna Tereshkova and director of the Central Research Institute of Traumatology and Orthopedics, Professor Yuliy Georgievich Shaposhnikov, arrived at the construction site. Vladyka Yuvenaly approved the plans and gave his blessing to continue construction. In the building under construction, a conversation was held between the Metropolitan of Krutitsky and Kolomna with the head of the city administration. It should be noted that the city leadership has done a lot for this work.

The first service in the newly built St. Vladimir's Church was held on April 23, 1994. On July 3, 1994, Archbishop Gregory of Mozhaisk, vicar of the Moscow regional diocese, performed the Rite of Great Consecration of the Church in the name of St. Vladimir, Metropolitan of Kyiv.

On November 21, 1994, a second priest began serving in the church with the rector. This was the parish psalm-reader Felix Statsevich.

On the eve of Easter 1995, a tent was erected on the roof of the temple. There was a dome with a wooden cross on it. As was customary in the old days in the north of Rus', an aspen ploughshare was used to cover the dome. It was decided to entrust this task to the Moscow PTU-88 brigade. The work was supervised by master Valery Eduardovich Soev. Other work continued: new icons were painted, a fence was installed, electrical networks, water supply, and sewerage were laid. One of the parishioners, being a landscape architect, worked on landscaping the temple area.

In 1997, a third priest appeared in the temple. It was the altar boy Alexander Vinogradov.

In 1999, a parish house was built at the church, where the kitchen, refectory, classroom, etc. were moved. In the church building, a candle shop was moved to the place of the kitchen, which freed up space for worshipers.

In parallel with these works (more precisely, from November 1998), construction of a memorial chapel began at the temple.

[edit] Chapel at the temple

→ Chapel of Alexander Nevsky (Korolev)

The initiative to create it in 1997 was made by Alexander Fedorovich Morozenko, at that time the mayor of the city of Korolev. He proposed to build an Orthodox chapel-monument in the name of the holy noble prince Alexander Nevsky on the territory of the Memorial complex to the fallen soldiers. It should be noted that the city memorial to fallen soldiers is adjacent to the territory of the temple and has long become a sacred place for thousands of residents of Korolev.

The competition was won by the project of architects Yu. G. Alonov and Z. B. Osipova. The first geodetic mark was installed at the selected location on October 19, 1998, and on November 17, the actual work with building materials began. In December 1999, when the finishing work was already completed, three important events took place: December 3 - installation of bas-reliefs by Vyacheslav Klykov on the walls, December 4 - installation of a fence and decorative lanterns on the territory of the chapel, visit of Metropolitan Juvenaly of Krutitsky and Kolomna to the city of Korolev with service of the Divine Liturgy, procession of the Cross and prayer service for the consecration of the chapel.

Since there were no bells on the temporary building, it was decided to equip the chapel with them, which later also became a bell tower. In addition, the possibility of constructing an altar in the building was provided, which makes it possible to serve Divine Liturgies in the chapel-temple. This played an important role in the transition from a temporary building to a stone one - during the period from dismantling the wooden building to the commissioning of the small chapel.

[edit] Stone temple

Thanks to the large safety margin, the temporary building lasted more than a ten-year warranty period. But even at that time it was clear that it could not be used for a long time. In addition, the temple's congregation continued to increase, causing problems with seating people for some services.

The parish council of the church decided to begin preliminary design of the new building at the beginning of 2002. After agreement with the city administration, this work was entrusted to one of the chapel’s designers, architect Yuri Georgievich Alonov. While working on the project, he proposed creating a temple that would become a monument to another, destroyed temple. This temple was the second stone Moscow temple and was known as the Cathedral of the Savior on Bor; was created in the 14th century by craftsmen from Pskov on the Kremlin Hill in Moscow (destroyed in 1933 by decree of representatives of the Soviet government).

Soon the design of the temple complex was presented. However, difficulties constantly arose with expanding the territory required for construction. The temporary temple was supposed to be dismantled, and the area around it, where the forest was located, was to be expanded. The thing is that this small plot of land, overgrown with unkempt forest, did not belong to the city, but was in federal ownership, being part of the lands of the State Forest Fund, transferred in 1949 to the management of the Shchelkovsky educational and experimental forestry enterprise as a structural division of the Moscow Forestry Institute (since 1993 which became the Moscow State Forest University). The site was marked on the map by I.V. Stalin, and until the 1990s no one interfered with this decision in the field of geodetic reference. In turn, this gave rise to more than a hundred lawsuits against the Shchelkovo forestry enterprise, which did not have a cadastre of its own territory.

The chance to get a plot appeared in the summer of 2010, when the rector of the temple received a letter from the Federal Forestry Agency, signed by its director. The text of the letter read: “I inform you that your request for the allocation of a plot of land for the construction of the temple has been satisfied. Documents are currently being prepared for signing. You will be notified additionally about the date and place of signing.” But that same summer, the leadership of the Agency, which was held responsible for the forest peat fires near Shatura, was forced to resign. The new management did not deal with the issue of allocating the site.

Then another idea appeared - to use the existing territory. As a result, the Parish Council met with a student of the author of the previous project - architect and entrepreneur Andrei Albertovich Anisimov. The new project again touched upon the memory of the Church of the Savior on Bor, but this time without the previously proposed complex of buildings. The new building, according to his plan, was to become almost a copy of the one destroyed in Moscow.

In November 2011, the preliminary design was approved, and on January 11, 2012, builders from Andrei Anisimov’s Workshop arrived at the construction site and began preparing a foundation pit for a new foundation around the temporary temple. After the Easter service in 2012, work began on dismantling the old building.

The work continued with varying degrees of success. The general contractor and sources of financing changed. It was necessary to slow down construction, and sometimes make adjustments to the already created structure.

However, by January 2013, the small chapel of the temple was almost completed. To determine the name of the chapel, a draw was held with three options: St. Nicholas the Wonderworker, the Protection of the Mother of God and St. Sergius of Radonezh. As a result, the third option was chosen.

The first Divine Liturgy was served in the small chapel of the new building on February 7, 2013.

At the time of writing this article (January 2, 2021), the walls of the large chapel were erected and the roof was installed; The installation of the dome and finishing work continues.

Burials[ | ]

Main article: List of those buried in the Moscow Kremlin § Transfiguration Cathedral ("Savior on Bor")

According to Solntsev: “Unfortunately, there are no names on the coffins themselves or on the utensils that could reveal the secret of the grave for us. The ancient synodics, where the names of those buried here were entered for commemoration, decayed in fires. Some silent bones, some nameless signs of their rank will not tell us to whom and when they belonged. But, fortunately, the chronicles have preserved for us the names of the great princes and princesses buried in the vestibule of this temple. In 1393, the young son of Grand Duke Dmitry Donskoy, John, in monasticism Joasaph, was laid here next to the tomb of his wife, Princess Alexandra Knyazh Ivanovna, widow of Grand Duke John Ioannovich, who died in 1364. Here are the tombs of the Grand Duchess, nun Elena, who died in 1332 g., the first wife of Grand Duke Simeon the Proud, Maria, and his second wife, Anastasia of Lithuania, who died in 1345. Grand Duchess Maria, divorced from her husband, taking on an angelic image with the name Theotinia, remained in this monastery until her blessed death, which befell her 46 years after her husband. Her body was laid in the monastery of the Savior in Moscow on March 31, 1399, but in 1473, probably during the restoration of the church, “she was found in her body unharmed by anything, only her cassock had decayed.” Grand Duke John III, calling on the pious abbess of Alekseevskaya Uliana, ordered her to clothe the relics of his great-grandmother “in all new monastic robes.”

Temple-monument[ | ]

Stone Church of the Holy Martyr Vladimir in Korolev (view to the north side) Stone Church of the Holy Martyr Vladimir in Korolev (view of the main entrance)
In the science city of Korolev, Moscow region, the construction of the Church of the Holy Martyr Vladimir, which is a monument to the temple on Bor, destroyed in 1933, has almost been completed. When developing the project, the architect A. A. Anisimov based the architecture of the latter. There is a parish at the temple, services are held in the small (consecrated in honor of St. Sergius of Radonezh) and large chapels[23][24].

Background[ | ]

First, for holding services, the basement of a residential building on Grabina Street, where the Children's Art School of Folk Crafts was then located, was converted into a church[24].

The story of obtaining permission from the relevant authorities is interesting. After submitting the application, a commission was created, which went to check the situation at the Bolshevo temple of Cosmas and Damian. For unknown reasons, Monday was chosen to conduct the inspection. However, the choice of this day turned out to be very successful for the new parish. The celebration of St. Nicholas fell on this date. As a result, due to the large number of people who came to the service that was important to them, the commission members could not even enter the temple building. It became obvious that one temple was not enough for the city[24].

At the beginning of October 1992, Metropolitan Yuvenaly of Krutitsky and Kolomna gave the blessing to serve the Liturgy in the basement church and sent an antimension to the temple, which made it possible to serve the Divine Liturgy in the temple. By the end of the same year, the community had identified parishioners capable of performing specific church obediences: prosphora, choristers, readers, altar servers. The first Divine Liturgy was celebrated here on October 22, 1992[24].

Over time, more and more people turned to the Orthodox faith, and the issue of building a separate building became even more pressing[24].

Employees of the Department of Architecture under the leadership of Vasily Vasilyevich Shpinev were searching for a suitable site. This was achieved in September 1992. The location turned out to be unique: on the one hand, the city center, and, at the same time, proximity to the memorial to the defenders of the fatherland who died in the Great Patriotic War[24].

It was decided to create the temple in two stages. Before the construction of a stone building that could stand for centuries, it was necessary to organize services in a simple structure that could withstand about ten years. The initiator of the creation of the temporary temple was the head of House-Building Plant No. 160 (DSK 160) Evgeniy Sergeevich Dmitriev, who later became the project manager. The chief architect of DSK 160, Sergei Grigorievich Shumilin, with the assistance of architect Galina Nikiforovna Kinyapina, developed a project for a temporary wooden temple. According to the official documents of DSK 160, this structure was designated as “Product VPTs-1”, which stood for B

Variable

Orthodox
Church
, type
1 . The building was assembled from simple modular structures[24].

Creation of a temple-monument[ | ]

Construction of a stone temple building (April 2015, view to the south)
Thanks to the large safety margin, the temporary building stood for more than a ten-year warranty period. But even at that time it was clear that it could not be used for a long time. In addition, the temple's congregation continued to increase, which led to problems with seating people for some services[24].

The parish council of the church decided to begin preliminary design of the new building at the beginning of 2002. After agreement with the city administration, this work was entrusted to one of the designers of the chapel at the temple - architect Yuri Georgievich Alonov. While working on the project, he proposed creating a temple that would become a monument to another, destroyed temple. The choice fell on the second stone Moscow church - the Cathedral of the Savior on Bor[24].

Soon the design of the temple complex was presented. However, difficulties constantly arose with expanding the territory required for construction. The temporary temple was supposed to be dismantled, and the area around it, where the forest was located, was to be expanded. The thing is that this small plot of land, overgrown with unkempt forest, did not belong to the city, but was in federal ownership, being part of the lands of the State Forest Fund, transferred in 1949 to the management of the Shchelkovsky educational and experimental forestry enterprise as a structural division of the Moscow Forestry Engineering Institute (since 1993 which became the Moscow State Forestry University). The site was marked on the map by I.V. Stalin, and until the 1990s no one interfered with this decision in the field of geodetic reference. In turn, this gave rise to more than a hundred lawsuits against the Shchelkovo forestry enterprise, which did not have a cadastre of its own territory[24].

The chance to get a plot appeared in the summer of 2010, when the rector of the temple received a letter from the Federal Forestry Agency, signed by its director. The text of the letter read: “I inform you that your request for the allocation of a plot of land for the construction of the temple has been satisfied. Documents are currently being prepared for signing. You will be notified additionally about the date and place of signing.” But that same summer, the leadership of the Agency, which was held responsible for the forest peat fires near Shatura, was forced to resign. The new management did not deal with the issue of allocating the site[24].

Then another idea appeared - to use the existing territory. As a result, the Parish Council met with a student of the author of the previous project - architect and entrepreneur Andrei Albertovich Anisimov. The new project again touched upon the memory of the Church of the Savior on Bor, but this time without the previously proposed complex of buildings. The new building, according to his plan, was to become almost a copy of the one destroyed in Moscow[24].

In November 2011, the preliminary design was approved, and on January 11, 2012, builders from Andrei Anisimov’s Workshop arrived at the construction site and began preparing a foundation pit for a new foundation around the temporary temple. After the Easter service in 2012, work began on dismantling the old building[24].

The work continued with varying degrees of success. The general contractor and sources of financing changed. It was necessary to slow down construction, and sometimes make adjustments to the already created structure[24].

However, by January 2013, the small chapel of the temple was almost completed. To determine the name of the chapel, a draw was held with three options: St. Nicholas the Wonderworker, the Protection of the Mother of God and St. Sergius of Radonezh. As a result, the third option was chosen[24].

The first Divine Liturgy was celebrated in the small chapel of the new building on February 7, 2013[24].

Church of the Hieromartyr Vladimir, Metropolitan of Kyiv, Korolev

At the end of April 1991, among the Orthodox Christians of the city of Kaliningrad (as the current Korolev was then called), the long-standing idea of ​​​​building a temple in this young city near Moscow came to life again.
On April 22, a firm decision was finally made, and this marked the beginning of the blessed work of building the first Orthodox church in the history of our city. The whole of May 1991 was spent on organizational efforts. The Parish Assembly and the Parish Council were formed, the blessing of the diocesan bishop was received, the first meeting of the Orthodox community was held, and, finally, the future church received the name of St. Vladimir, Metropolitan of Kyiv, for whose canonization the Russian Orthodox Church was then preparing.

The first message about the activities of the parish in the name of St. Vladimir was published in the city newspaper on July 20, 1991, and from that time donations from citizens began to arrive in the church’s bank account. It is interesting that postal orders to the community came not only from Korolev and the immediate surroundings, but also from such distant places as Tula, Ulyanovsk, Ryazan, Khmelnitsky, Kirov and Lugansk regions, from Kyiv and the village of Palyu in the Komi Republic. Even one prisoner from distant Amur sent his donations.

The young town of Korolev near Moscow was built in the 40s and 50s, and, of course, no master plans provided for the creation of a temple in the city. By the beginning of the 90s, the extremely dense residential development of the city had finally developed in such a way that finding a place to build an Orthodox church turned out to be very difficult.

However, at the end of 1991, city authorities supported the community's plans, and the difficult process of selecting a land plot began. The time has come for the parish to undertake painstaking organizational work. Quite large donations from the NGO Expro-Impulse and the MP Tsentrin, combined with many voluntary donations from individual Christians, allowed the Parish Council in the first months of 1992 to purchase a set of necessary liturgical literature and utensils.

Meanwhile, the community saw its main task at this stage as organizing joint prayer. For this purpose, the Parish Council commissioned a member of the Parish Assembly, Slavic philologist Anna Igorevna Sveshnikova, to compose an akathist to St. Vladimir, and the icon painter Pavel Gennadyevich Busalaev, a resident of our city, to paint an icon of the Holy Martyr.

The large temple image of St. Vladimir, Metropolitan of Kyiv, was completed just in time for his glorification at the Council of Bishops of the Russian Orthodox Church on April 4, 1992.

Many months of intense work by A.I. Sveshnikova’s compilation and repeated editing of the Akathist to St. Vladimir were completed by the beginning of May 1992.

By this time, an agreement was reached with the administration of the Children's Art School to hold services on the premises of this school.

An unexpected joy for all members of the community was the news that Elizaveta Vasilievna Solovyova, the great-niece of St. Vladimir, lives in our city. Her father, Archpriest Vasily Mikhailovich Bogoyavlensky, the nephew of the Kyiv Metropolitan, who survived the terrible camps of the communist regime, came to our church already as a ninety-four-year-old old man and read the Akathist to his uncle, Metropolitan Vladimir (Epiphany).

And so, on May 24, 1992, after 13 months of hard work, the first divine service in our parish took place in the premises of the Children's Art School of Folk Crafts in an ordinary classroom, temporarily converted into a church for Saturday and Sunday. The cleric of the Church of the Vladimir Icon of the Mother of God in Mytishchi, priest Oleg Shlenov, performed a prayer service and Akathist to St. Vladimir. During the service, the temple Synodik was read, in which the names of all donors and benefactors were written down.

The children's art school of folk crafts was then located in the squalid basement of an ordinary residential building built in 1936 on Grabina Street.

The temple was located in two rooms. In the first, with an area of ​​40 sq. meters, as a rule, about a hundred people prayed; in the second, slightly smaller area, there was a candle shop. On the busiest days, more than one hundred and fifty parishioners could pray simultaneously at the services held in the basement.

On June 24, 1992, Metropolitan Juvenaly of Krutitsky and Kolomna appointed priest Sergius Gankovsky as rector of our church.

Father Sergius was born in Kaliningrad, Moscow region in 1949. After graduating from high school, he studied at a pedagogical institute, and later worked as a teacher of Russian language and literature in a high school. In 1983, he became an altar boy at the Church of the Nativity of the Virgin Mary in the village of Obraztsovo, Shchelkovo district, where he served until 1989. From 1989 to 1992 worked as director of the Children's Art School. His priestly consecration was performed by Metropolitan Juvenal on June 13, 1992.

So, in June 1992, regular services began in the basement church on Grabina Street, and by the end of the year a community had formed, within which parishioners were identified who were capable of carrying out specific church obediences: prosphora, singers, readers, altar servers. All this prepared the parish for the beginning of the Divine Liturgy.

At the beginning of October 1992, Metropolitan Yuvenaly of Krutitsky and Kolomna blessed the service of the Liturgy in the basement church in the name of St. Vladimir, Metropolitan of Kyiv, and sent an antimension to the temple.

On October 22, 1992, the first service of the Divine Liturgy took place on Korolevskaya land. For this purpose, the temple room was slightly re-equipped so that an altar and a place for the choir could be allocated.

From that day on, services were performed in the following order: on Friday, after school ended at 8 pm, the school classroom was turned into a temple. The parishioners hung icons on the walls, two heavy curtains marked the altar barrier, bowls with fine river sand turned into candlesticks, the father abbot set up a temporary altar and altar. And behind the throne on the wall of the classroom (now the temple) there was a large icon of the Resurrection of Christ. On Saturday at 16:00 the All-Night Vigil began, and at 19:00 the confession of those who were going to receive communion on Sunday morning began.

On Sunday, the service of the Divine Liturgy began at 8:30 a.m., at 11:30 a.m., as a rule, a prayer service for water was performed, and later, requiem services and other services. After the end of all services, the clergy, clergy and regular parishioners took part in a fraternal meal, after which they all together again turned the temple room into a regular art school classroom.

By the end of September 1992, employees of the Department of Architecture under the leadership of Vasily Vasilyevich Shpinev finally found a plot of land suitable for building a temple. The place turned out to be truly amazing: on one side there is the city center and at the same time a small forest, next to it is a memorial to the soldiers who died in the Great Patriotic War. At the same time, the chief architect of House-Building Plant 160 Sergei Grigoryevich Shumilin and architect Galina Nikiforovna Kinyapina created a project for a temporary wooden temple from prefabricated modular structures. This unique development, which, by the way, was called “Product VPTs-1” in the official documents of DSK 160, was carried out on the initiative and under the leadership of the head of DSK 160, Evgeniy Sergeevich Dmitriev.

In October 1992, construction of the foundation of the temporary temple began. At the same time, a team of workers from DSK 160 manufactured the building structures of the future temple. It seemed to us then that there was one and a half to two months left before the start of services in the new church. However, man proposes, but God disposes... As a result, the work of laying 120 foundation blocks, which could have been completed, according to the calculations of experts, in a maximum of a week, lasted for... a year!

During this year our parish continued to meet. Regent Ilya Erokhin led the wonderful choir, in which our amazing soloists Irina Mukhoyan and Anna Maslyanko sang. Psalmist Felix Statsevich turned out to be an indispensable expert on the Church Charter. The church clergy was also formed. Their own altar servers, readers, prosphora, and candlesticks appeared, and a difficult parish life developed, which was lovingly arranged by the church treasurer Tatyana Kudryavtseva.

On November 20, 1993, a team of builders, led by Vladimir Andreevich Minenko, began installing building structures. On November 29, 1993, when the walls of the new wooden church had already risen, when windows, doors and a roof had appeared, the diocesan bishop of the Moscow diocese, Metropolitan Juvenaly of Krutitsky and Kolomna, visited the construction. On the trip, Vladyka was accompanied by cosmonaut Valentina Vladimirovna Tereshkova and the director of the Central Research Institute of Traumatology and Orthopedics, Professor Yuliy Georgievich Shaposhnikov. Bishop Yuvenaly blessed our labors, approved our plans and wished us success in the blessed work of temple building. A meeting between the Metropolitan and the Head of the city administration took place in the building of the unfinished church. The city leadership did a lot to ensure that the temple was built in our city. Suffice it to say that to complete the construction and install communications to the temple building, by the Decree of the Head of the city administration, our Parish Council was allocated more than 33 million rubles from the extra-budgetary fund of the Head of Administration.

On January 4, 1994, finishing work began. But even here it was not without difficulties. The electric cable that supplied energy to our church turned out to be faulty, and it took two long months and the dedicated work of Lyudmila Alekseevna Maslyanko, an engineer for the Northern Networks of Mosenergo and our parishioner, for the light to finally come on in our windows. With the advent of electricity, it became possible to heat the temple premises and begin painting the walls and ceiling. At the very end of March 1994, a small enterprise headed by Vladimir Borisovich Sevastyanov manufactured and installed decorative grilles on the windows of the temple.

It took a year and a half to build a house that, by normal standards, could be built in two weeks. All this time, the community not only took care of the organization of our life, but also engaged in charitable activities to the best of its ability. From 1992 to 1994 We distributed and ourselves delivered more than one and a half tons of food and clothing to our homes for our poor fellow citizens, which we received through humanitarian aid channels from the countries of the European Commonwealth.

In March 1994, just a month before the start of services in the new church, the head of DSK 160, Evgeniy Sergeevich Dmitriev, one of the few heads of enterprises who took the idea of ​​building an Orthodox church in the city to heart, suddenly died. If it were not for his active work, his heartfelt attitude towards the needs of Orthodox believers, it is difficult to say whether our church would stand today... The parish council petitioned His Holiness the Patriarch and the Holy Synod of the Russian Orthodox Church to award Evgeniy Sergeevich the Order of the Holy Equal-to-the-Apostles Prince Vladimir. We hoped that Evgeniy Sergeevich would receive this award from the hands of Metropolitan Juvenaly of Krutitsky and Kolomna during the solemn consecration of the temple he built... May God rest the soul of Your departed servant Eugene!

On April 23, 1994, exactly three years after the first conversation about the construction of the temple, on the eve of Lazarus Saturday, the first service was held in the newly built St. Vladimir Church in the city of Korolev. The townspeople immediately dubbed our temple “the church on the Canal,” because, in fact, next to the temple there is a water canal that supplies drinking water to Moscow. As for the grove surrounding our small church, local wits immediately dubbed it Sergius’s Landing, apparently hinting at the name of the rector of the temple.

On July 3, 1994, on the day of All Saints who shone in the Russian land, what we had all been waiting for finally happened. Archbishop Gregory of Mozhaisk, vicar of the Moscow diocese, performed the Rite of Great Consecration of the Church in the name of St. Vladimir, Metropolitan of Kyiv. In his message to the clergy, clergy and parishioners of our church, Metropolitan Juvenaly of Krutitsky and Kolomna wrote: “It is significant that after decades of destruction not only of churches - our national shrines, but also of human souls, in a city that previously had no place for prayer, in a short time a new Orthodox church was built. This is truly a fruit worthy of repentance. And it is deeply symbolic that your church is consecrated in honor of the first martyr of this atheistic era, Saint Vladimir, Metropolitan of Kyiv, and also that today the Russian Orthodox Church honors the memory of All Saints who shone in the Russian land.”

Before the arrival of Archbishop Gregory to our church, the workers of Oda LLP completed a large amount of work to improve the area around the church. They brought and leveled more than a hundred truckloads of sand, and laid paving slabs around the perimeter of the temple. Inside the temple we managed to complete the design of the iconostasis. The choir was marked with a special barrier, and on it, through the efforts of Tatyana Kudryavtseva, a large icon of All Saints was created.

Thus, by the end of 1994, the first stage of construction of the church in the name of St. Vladimir, Metropolitan of Kyiv, in the city of Korolev was completed. At the same time, the engineer of the Water Supply and Sewerage Department, Galina Vasilievna Rakhova, created a water supply and sewerage project for our temple. This colossal work was carried out by Galina Vasilievna on a charitable basis. Director of the Experimental Engineering Plant of RSC Energia, Alexey Andreevich Borisenko, who generally did a lot for our church, this time helped us purchase pipes for the construction of a water supply system.

On November 21, 1994, a second priest appeared in our church. This was our psalm-reader Felix Statsevich. Father Felix was born in September 1963 in the village of Maslovo, Oryol region, into a family of teachers. He studied at the Kharkov Aviation Institute and worked at various industrial enterprises. Since 1989, he passed obediences as a singer, psalm-reader, and altar boy in churches in Moscow and the Moscow region. The priestly consecration of Father Felix Statsevich was performed by Archbishop Gregory.

In April 1995, just before Easter, a tent and a dome with a large wooden cross were installed on the roof of our church. The dome, as has been done for a long time in the Russian North, was covered with an aspen ploughshare. This complex work was carried out by a team of vocational school-88 in Moscow under the leadership of master Valery Eduardovich Soev. He was helped by students Kirill Samoilov, Alexey Amelin, Dimitry Ketura and Yuri Lebedev. In general, in 1995 we built a lot. Commercial helped us build a metal fence around a small temple area. The Royal Branch of INTERCOMBANK purchased 575 meters of electrical cable for us for 33 million rubles, and the Production and Investment Department transferred 10 million rubles to our account to finance the installation of this cable.

During the summer of 1995, under the leadership of the temple treasurer Tatyana Anatolyevna Kudryavtseva, a large amount of work was carried out to deepen and cement the basement of the temple. This gave us a place to store supplies and utensils. And for the holiday of Easter, one of our icon painters Yuri Belov painted a wonderful altarpiece “The Savior on the Throne”.

For the first time in May 1995, during the celebration of the 50th anniversary of Victory in the Great Patriotic War, the clergy and clergy of the church performed a funeral service at the monument to the fallen soldiers. About ten thousand people attended the funeral service.

In 1996, work continued on the improvement of the temple and the surrounding area. Our parishioner, landscape architect Marina Timoshenko, began creating a park and flower garden inside the temple fence. In the temple itself, new icons appeared and, above all, the “Annunciation” on the Royal Doors and images of Saints Basil the Great and John Chrysostom on the deacon’s doors. They were written by Yuri Belov.

This year we have finally streamlined the celebration of the Sacraments of Baptism and Marriage. They are now performed only after a certain clarification period at the Baptism of adults and subject to churching at the Wedding. It is clear that the number of christenings and marriages in 1996 decreased significantly.

It took a year to complete the project of laying a powerful electric cable from the transformer substation to the temple. The cable was donated to us by benefactors, but the companies that offered their services for laying the cable asked us for unreasonable amounts of money, and we had to do this work on our own. It was a difficult but joyful task, as a result of which we saved fifty million rubles. City television filmed a report about this exotic event, and many townspeople were able to see how male parishioners, under the leadership and with the participation of both priests, pulled a heavy half-kilometer cable in the pouring rain.

Having finally despaired of laying water supply and sewer networks, we decided not to wait for sponsors who were ready to finance this project, but to drill an artesian well and lay a local sewer network. No matter how difficult this work was, we still managed to finish everything before the snow, and we met the late start of winter with normally functioning water supply and sewerage systems.

1997 was a significant year for priest Felix Statsevich. In July, as part of a group of missionaries, he visited remote areas of the Republic of Sakha-Yakutia, where Father Felix preached the Word of God, baptized, performed services and, of course, served the Divine Liturgy, so rare in these parts.

In the fall, priest Felix Statsevich graduated from the pastoral and theological faculty of the Orthodox St. Tikhon's Theological Institute. He was awarded the academic title of Bachelor of Theology, and in September 1997, Father Felix began teaching liturgics at his native institute.

On the city cable television "Podlipki" a television program about the basics of Christian doctrine, prepared by the rector, began to be regularly broadcast.

By the end of the year we had a third priest. It was the altar boy Alexander Vinogradov. Father Alexander was born in July 1963 in the city of Rostock (Germany) into the family of an officer. Father Alexander graduated from high school and university with honors. After studying, he was sent to work at the enterprises of the rocket and space complex in the city of Korolev. In 1992, he completed his postgraduate studies at the Institute of Radio Engineering and Electronics of the Russian Academy of Sciences, specializing in physical electronics. On August 8, 1992 he was baptized in the Nikolo-Kuznetsky Church in Moscow. Since the end of 1995 he served as an altar boy in our church. The priestly consecration of priest Alexander Vinogradov was performed on December 2, 1997 by Metropolitan Yuvenaly of Krutitsky and Kolomna.

1998 brought new troubles, new problems, new joys. The parish felt cramped in the small church premises. There were quite a lot of people praying at our service, but there wasn’t enough space. This means that the candle shop had to be removed from the church, and for this, in turn, it was necessary to build a parish house with a prosphora, a kitchen, utility rooms, and a classroom for classes. The easiest way in such cases is to use the services of hired builders. Easier, but also more expensive. Therefore, as always, the honorable and troublesome responsibilities of a foreman, construction organizer, cook, accountant, architect and head of the technical control service were taken on by the head of the temple, Tatyana Anatolyevna Kudryavtseva. And now the house was standing, finishing work was in full swing, and there was hope that we would have a fraternal meal on Christmas Day in the new house.

In 1999, we had to build a lot and, fortunately, successfully. First of all, the construction of the parish house was completed. It turned out beautiful and cozy. The thoroughness of the interior decoration amazed even experts, but, perhaps, the most important thing is that the house turned out to be comfortable and warm.

In the temple itself, the candle shop was refurbished, which has now moved to the former kitchen, freeing up more than 10 square meters. m. area. When at the end of the year we summed up the attendance at our temple, it turned out that on average 4,000 people visit us per month, while last year there were 3,724. It is quite possible that these 300 people were able to fit in our temple thanks to its slight reconstruction .

After completing the construction of two large projects: the Alexander Nevsky Chapel and the parish house, we were able to focus on solving the problem of land allocation for the construction of a new church. For the last two years, Gleb Kozlov, who was accepted into the clergy of our church in 2010, has been intensively working on these issues. In May 2010, he was ordained a deacon, and in December, a priest.

Father Gleb was born on August 3, 1974 in the city of Serpukhov, Moscow region. He was baptized in 1992, and graduated from the Moscow State Forestry University in 1996. At the institute he attended lectures by Father Sergius Gankovsky, as a result of which in 1994 he became a parishioner of the Church of St. Vladimir. After graduation, he worked in various landscape companies. Since 2005, he has been an altar boy at the Church of St. Vladimir. In 2009, he graduated from the second higher education department of the philosophical and theological faculty of the Russian Orthodox Institute of St. John the Theologian. On May 30, 2010, Archbishop Gregory of Mozhaisk ordained him a deacon in the Assumption Church of the Novodevichy Convent in Moscow, and on December 7 of the same year, during the Divine Liturgy in the Catherine Cathedral of the Catherine Monastery in the city of Vidnoye, Moscow Region, Metropolitan Juvenaly of Krutitsy and Kolomna performed his priestly consecration.

A lot of effort, patience and time were spent on resolving the land issue. By the summer of 2011, it became completely clear that there were no legal ways left to us to build a temple.

In the summer of 2011, architects prepared a design for a new stone temple, which was a continuation and development of the old temple. Thus, during the Great Lent of 2012, a radical reconstruction of the St. Vladimir Church in the city of Korolev began.

The temporary temple was dismantled, and in its place the foundation of the future temple was laid. On August 24, 2012, laying of the stone walls of the permanent temple began.

Contacts:

Temple address: Moscow region, Korolev, st. Tsiolkovsky, 26;

Temple phone number:;

Priest's phone number: 8-916-612-18-46.

Bank details:

TIN 5018041938

R/s 40703810440170100182

BIC 044525225

C/s 30101810400000000225 in Royal OSB No. 2570 Sberbank of Russia in Moscow

Official website of the parish : www.hram.info

| Category: Temples of the Ivanteevsky Deanery | Published: 03/12/2013

Notes[ | ]

1. The historian S.K. Romanyuk adheres to the original version of the origin of the name. He believes that since by the time the temple was built on the Kremlin Hill there had long been a city, the generally accepted version seems unlikely. The word “bor” also meant a monetary duty, as well as the place where this duty was collected. From here it is assumed that the church was named after the trade outpost where it was located, at the confluence of two trade highways, the Neglinnaya and Moscow rivers. See: Romanyuk S.K. Spas on Bor // Moscow. Loss. - M., 1992.
2. ↑ 1 2 Svinin P.P.
   Walk through the Kremlin // Otechestvennye zapiski. — Part 8. — 1821. — No. 18
3. ↑ 1 2 3 4 5 6 7 8 9 10111213141516171819202122
   Voronov, 2009, Spaso-Preobrazhensky Monastery on the forest.
4. ↑ 1 2 Zagraevsky S.V.
   Register of white-stone buildings of Ancient Russia.
5. Zagraevsky S.V.
   Chapter 1: The era of Dmitry Donskoy // Architecture of North-Eastern Russia of the late XIII-first third of the XIV century. - M., 2003.
6. Ya. N. Shchapov.
   Archimandrite // Orthodox Encyclopedia. - M.: Tserkovno-nauchny, 2001. - T. III: “Anthimiy - Athanasius.” — P. 578-579. — 752 p. — 40,000 copies. — ISBN 5-89572-008-0.
7. Architectural monuments of Moscow. Kremlin. China town. Central squares / Editor: Mikhail Posokhin. - M.: Art, 1982. - Issue. 1. - P. 28, 264. - 504 p. — (Architectural monuments of Moscow). — 25,000 copies.
8. ↑ 1 2 I. M. Snegirev.
   Novospassky stauropegic monastery. - M., 1863. - P. 7.
9. ↑ 1 2 3 Panova T. D.
   Necropolises of the Moscow Kremlin
   (unspecified)
   (inaccessible link).
   ed.
   2nd, rev. and additional . Russianist (2003). Retrieved March 27, 2011. Archived March 6, 2012.
10. according to the Facial Chronicle - two sons and the metropolitan died in one week
11. Shrines of Ancient Moscow. - M.: Nikos, 1993. - P. 19. - 176 p.
12. Elena Lebedeva.
    Spas on Moscow. Shrines of old Moscow // Pravoslavie.Ru: Internet portal. — Russia, Moscow: Sretensky Monastery. — Vol. August 18, 2006.
13. PSRL T.13, 1 half
14. Zagraevsky S.V.
    Issues of architectural history and reconstruction of St. George's Cathedral in Yuryev-Polsky. - M., 2008.
15. ↑ 123
    Belfry of the Church of the Savior on Bor // Zvon.ru
16. Matvey Fedorovich Kazakov on the website “Great Russian Architects” (unspecified)
    (inaccessible link). Retrieved January 4, 2010. Archived January 16, 2010.
17. Martynov A. A., Snegirev I. M.
    Spas on the Bor, in the Moscow Kremlin // Russian antiquity in monuments of church and civil architecture. - T. I. - M., 1848.
18. Bogomolova V., Markov A.
    The Kremlin changed the plan // Russian news. - 2010. - No. 6-7.
19. The Kremlin that we lost // Komsomolskaya Pravda. — 02/13/2007.
20. Borev Yu. B.
    A short course in the history of the 20th century in anecdotes, ditties, tales, memoirs based on other people’s memories, legends, traditions, etc. - M., 1995. - P. 109.
21. Panova T.D.
    Report on archaeological research on the territory of the Moscow Kremlin in 1997. - M., 1998.
22. Klyuev V.B., Archpriest, Panova T.D.
    Saint Stephen, Bishop of Perm and the history of the necropolis of the Transfiguration Cathedral of the Moscow Kremlin. - M.: Department of External Church Relations of the Moscow Patriarchate, 2006. - 128 p. — ISBN 5-94625-179-1.
23. News (undefined)
    . Church of the Holy Martyr Vladimir in Korolev. Date accessed: May 27, 2021.
24. ↑ 12345678910111213141516
    Official website of the Church of the Holy Martyr Vladimir in Korolev. temple.info.

The rector of the Church of the Nativity of the Virgin is priest Dimitry Popovsky

Born December 4, 1984

Received Baptism in 1990

Secular education 2001 – gymnasium of the city of Fryazino

Theological education 2006 – Kolomna Theological Seminary 2009 – Moscow Theological Academy

Ordination: September 9, 2010 - to the rank of deacon by Metropolitan Juvenaly of Krutitsky and Kolomna in the Sergievsky Church of the city of Sergiev Posad. September 22, 2010 - ordained presbyter by Metropolitan Juvenaly of Krutitsky and Kolomna in the Smolensk Cathedral of the Moscow Novodevichy Convent

Name Day – February 24

Service: 09.22.2010 - 11.15.2010 - cleric of the Moscow Novodevichy Convent. 11/15/2010 - 09/18/2012 - keymaster of the Moscow Novodevichy Convent and rector of the Transfiguration Cross Church of the Metropolitan Residence. 09/18/2012 - 08/26/2019 - rector of the Sovereign Church of the city of Fryazino. 10/31/2012 - 08/26/2019 - deputy dean of churches in the Shchelkovo district. 08/26/2019 to present - rector of the Church of the Nativity of the Virgin Mary in the city of Korolev. 08/29/2019 to present - dean of the churches of the Korolyovsky district.

Awards 2010 - legguard and kamilavka. 2012 – pectoral cross. 2012 – medal “In memory of the 200th anniversary of the victory in the Patriotic War of 1812.” 2021 – medal “In memory of the 100th anniversary of the restoration of the Patriarchate in the Russian Orthodox Church”

2020 Letter of Gratitude from Metropolitan Juvenaly of Krutitsy and Kolomna Married and has three children.