In Russia until 1917, Orthodox house temple was the name of the church whose community was formed not on a territorial basis (like most parishes), but on a professional or some other basis.

House temples until 1917 there were in Russia with all Russian universities. Their community consisted primarily of professors, students during their studies and other university workers.

At university house churches Children of professors were baptized, student weddings were held, funerals were held for the dead. Previously, students in mandatory had to present a certificate of attendance at confession at the university home church in order to be admitted to the spring session. But this is one of the excesses of the Synodal period (when there was no Patriarch in Russia) in the history of the Russian Orthodox Church. Today such a practice is completely impossible and is prohibited by the church.

In his sermon at the consecration of the Church of the Holy Martyr Tatiana at Moscow University, opened in 1837, Metropolitan Philaret (Drozdov) said: “It is clear that religion and science want to live together and work together to ennoble humanity. Condescendingly, on the part of religion: let us thank its condescension. Prudent on the part of science: let us praise its prudence.” These words defined the main purpose of the university house church - to promote the establishment of the union of the Orthodox faith and scientific knowledge.

Until 1917, there were house temples in almost all government departments, for example: postal, military, railways.

There were churches at all hospitals (hospital churches) and at prisons. Almost all higher educational institutions in Russia also had their own house temples.

In 2005, there were 122 operating in the capital brownie temple. Under Moscow state university services are held in the Church of St. Nicholas; at the Butyrka prison there is a Church of the Intercession of the Blessed Virgin Mary; at the House of Labor Veterans No. 31 - the Church of St. Seraphim of Sarov.

But there are especially many home hospital churches in Moscow, where patients can attend services and pray. The largest of these house churches are the hospital church of the Holy Unmercenaries Cosmas and Damian at the hospital named after S. P. Botkin and the church of St. Nicholas at the Research Institute of Neurosurgery named after academician N. N. Burdenko.

Supporting materials.

Kuznetsov Andrey Vladimirovich

(FDO graduate 2010)

HOUSE TEMPLES: HISTORY AND MODERNITY

Source: do.pstgu.ru/show_file/show_file.php?file=1301582821502711.doc, 2013

In the first two centuries of the history of the Christian Church there were no parishes in the modern sense of the word. All services were performed primarily in the city church, located in catacombs, cemeteries and private homes. In the middle of the 3rd century, in the largest cities of the empire (Rome, Alexandria, Antioch, Ephesus, Corinth), cathedral churches were established, as well as other temples, around which believers living nearby gathered.

In the 4th century, after the publication of the Edict of Milan, Christian churches appeared everywhere, which was due to the massive conversion of pagans to Christianity. Almost all pagan temples were rebuilt into Christian churches and consecrated. In addition, new churches were built, initiated by government authorities, rural communities and private landowners.

The canons of the church concerning the construction of churches and the order of worship began to take shape from the apostolic age. The main meaning of the regulations concerns the prohibition of making offerings outside churches and outside the authority of the bishop (i.e. outside the Church).

Yes, 31 apostolic rule reads: “If any presbyter, despising his own bishop, holds separate assemblies, and erects another altar... let him be cast out, for he is covetous.”

In the 4th century, several Local Councils at once: Gangra (Rule 6) and Antioch (Rule 5) prohibit laity and clergy from forming meetings, despising the church, and the 58th rule of the Council of Laodicea directly states: “It is not proper for bishops or elders to make offerings in houses "

By the time of the Sixth Ecumenical Council (681), the issue of performing divine services in private homes had moved to a different plane. If in the first centuries of Christianity there were no churches, then over time the practice simply developed of building house “prayer temples” or “prayer rooms” in houses, in connection with which the Council established: “We determine that clergy who officiate or baptize in prayer temples located inside houses , they did this only by the permission of the local bishop...” (31st canon).

Clarifying rules were also established by the Seventh Ecumenical Council (787) and the Double Local Council (861).

Thus, by the end of the 9th century, the formation of the canons of the Eastern Church, regulating the construction of house churches and parish life in them, was completed.

In Russian Orthodox Church, from the very beginning of its history, when it still constituted the metropolis of the Patriarchate of Constantinople, the internal structure of the parishes was not much different from the Byzantine ones.

In the tradition of the Russian Orthodox Church, a house church is a separate building or premises attached to a residential building or institution, which has an antimension and is intended for worship. There was no clear distinction between parish and house churches. An example of this is the Annunciation Cathedral of the Moscow Kremlin, which until the 18th century was the home church of the Moscow sovereigns.

In the descriptions of the Annunciation Cathedral of the 19th century, a legend was published about the construction of the wooden Church of the Annunciation in 1291 by Prince Andrei Alexandrovich, the son of Alexander Nevsky, and this was due to the fact that in Moscow at that time there was a princely court, which necessarily had to have a temple.

Under Peter I, the establishment of house churches was initially completely prohibited, and then in 1722 the Holy Synod, with imperial permission, allowed their creation in exceptional cases.

Since 1762, the practice of creating house churches has been resumed. They were established at military units, hospitals, government institutions, and were also created to meet the needs of believers deprived of the opportunity to attend the parish church, as well as to create a parish from family members of employees.

Two years after the founding of Moscow University, in July 1757, its director I. I. Melisino turned to the Holy Synod with a request to transfer the nearby Paraskeva Pyatnitsa Church and the Resurrection Church to the University. In 1791, the church was consecrated in the name of St. mts. Tatiana in the left wing of the new University building on Mokhovaya. In the building that exists today, the temple was consecrated in 1837.

The construction of the Golitsyn hospital (1st Gradskaya) began with the construction of a temple. In 1801, in the presence of Emperor Alexander I, the hospital church was solemnly consecrated in the name of the Holy Blessed Prince Demetrius. A year later, the hospital admitted its first patients. Later, an almshouse opened nearby.

No one even thought about the impact of religion on the minds and hearts of prisoners in Russia, until the opening of the Guardianship Society for Prisons in 1819. Alexander I approved the “Rules” of this society.

Rule 11 says: “If a means can be found for a prison to establish a church, then this is an excellent institution for the spiritual benefit of those detained.” The establishment of churches in the prisons of St. Petersburg was so successful that until 1826 the entrance to the churches was open to all people, but due to a lack of supervision over the communication of the “free” and the arrested, free entry was prohibited.

Military churches have historically been centers of spiritual culture, they were not only places of worship, but also a kind of military museums that stored priceless church and military-historical relics.

Among the first military churches is the Church of the Savior of the Image Not Made by Hands, built in the Spasskaya Tower of the Kazan Kremlin by order of Tsar Ivan Vasilyevich.

During the synodal era, churches were built in the Naval Cadet and Page Corps, the cathedral of all artillery, the church of the General Staff, a number of Life Guard regiments and Cossack units.

Military temples should be divided into two large groups: permanent and traveling. The permanent ones could occupy either an independent building or be included in some building, for example, the building of a regimental barracks, headquarters or even an arena. Camping churches belonged to land military formations, and were also located on military ships.

It is interesting that Peter I, who prohibited the construction of house churches, in 1721 himself expressed a desire to have a camp church on the ship “Fridrik-Stat”. However, the Holy Synod resolutely spoke out against celebrating the Liturgy on ships, “On a ship, during rough seas, there can be quite a bit of... hesitation in the spilling of things, which sometimes causes spillage, just as the Most Pure Mysteries celebrated in the Liturgy can happen.”

Military house churches were most often dedicated in honor of saints or holidays on the day of which a particular unit won a victory.

After the October Revolution in 1918-1919, all house churches in Russia were abolished. At the turn of the 19th-20th centuries, there were 51,400 churches in Russia, of which 2,200 were home churches and at educational institutions, military, including hospital ones - 260.

Thus, the share of house churches among all churches in Russia was about 5%. In the capital Petrograd, house churches accounted for about half of the approximately 500 Orthodox churches.

Among them: 120 - in hospitals, hospitals and almshouses, 75 - in educational institutions, 25 - in government institutions, 20 - in palaces, 10 - in prisons, 10 - in factories.

In history modern Russia With the increase in temples, the construction of house churches is also renewed.

In 1990, Metropolitan Alexy of Leningrad and Novgorod, the future His Holiness Patriarch of Moscow and All Rus', consecrated the first prison church. “The more churches there are in Russia, the fewer prisons there will be,” the Primate of the Russian Orthodox Church would later say.

In the same 1990, the Church of the Holy Right-Believing Tsarevich Demetrius at the First City Hospital of Moscow was returned to the Russian Orthodox Church and, already as Patriarch, Alexy II re-consecrated it on November 22.

At the beginning of the next year, on January 25 (1991), in the building of the former home church of Moscow State University, His Holiness the Patriarch served a prayer service with an akathist to St. Martyr Tatiana. On January 22, 1995, after a confrontation between the church community and the Moscow State University Student Theater, the building was returned to the Church.

In 1997, the current law “On Freedom of Conscience and Religious Associations” came into force. The law does not directly sanction, but does not prohibit the establishment of house churches. Article 16 only says that religious organizations have the right to conduct rituals in medical institutions, in places of deprivation of liberty, etc. in premises specially allocated by the administration for these purposes.

Regarding military units, the same article only says that the command does not prevent military personnel from participating in religious services.

Opponents of house churches insist on the constitutional principle of separation of religious associations from the state and refer to Article 6 of the law under consideration, according to which “Creation of religious associations in bodies state power, ...government institutions..., military units, state and municipal organizations are prohibited."

Obviously, the creation of a home temple within an organization or institution does not mean the creation of a religious association there. Employees and employees of an institution may or may not attend religious services, just as they may or may not use the services of a canteen or cultural center attached to it.

The Church’s activity in establishing home churches was justified at the Anniversary Council of Bishops of the Russian Orthodox Church, where the “Fundamentals of the Social Concept of the Russian Orthodox Church” were adopted. The document enshrines the activities of creating prison and hospital churches and notes the peculiarity of pastoral service in the troops.

Over the past decade, the tradition of creating home churches at institutions various types resumed. Their number is growing rapidly today, but is difficult to count and analyze, since the published data is not synchronized either in time or by object of accounting.

I will provide some statistical data.

The total number of churches in Russia and Ukraine today is slightly more than half of the number of churches in Russia at the beginning of the twentieth century.

There are more than 500 churches and 700 prayer rooms in the Russian penal system. This means that each “zone” has either a temple or a prayer room.

There are more than seventy churches at Russian universities. In St. Petersburg there are about 20, in Moscow - more than 10. The number of churches in absolute values approximately corresponds to the beginning of the twentieth century, but the number of universities themselves in Russia has increased at least 7 times (from 100 to 700).

There are 35 hospital churches in the capital Moscow today (out of 800 churches). In the capital Petrograd there were 70 of them (for 500 churches). Significant reduction in quantity. The percentage reduction is even greater, given that the number of hospitals has increased by 2 - 3 times.

There is no data on the number of military temples. There is also no data on the number of home churches at state and public institutions and organizations.

Today, all power ministries have home churches: the Ministry of Internal Affairs, the Ministry of Defense, federal Service security, the Federal Tax Police Service, as well as many of their educational institutions and departmental structures. There is also a house church in the General Prosecutor's Office, which finally removes the question of the legality of establishing house churches in state institutions, since the prosecutor's office is the body overseeing the legality.

There are house churches at the Baikonur Cosmodrome, in Star City (the most beautiful of the new ones), at the Kievsky Station, in the Universitetskaya Hotel (the highest location is the 15th floor). There is a temple on the roof of the building (School of Dramatic Art theater) and in the basement (MEPhI building). In the Accounts Chamber, the temple is a hall with an altar in it.

One of the last among the house churches was the consecration of the church in the building of the Ostankino television center in honor of the martyr Porfiry on his memory day, September 28, 2010.

The holy martyr Porfiry was an actor and lived in the 4th century. On the birthday of Emperor Julian the Apostate, he took part in a performance in which he was supposed to mock the sacrament of Holy Baptism. Having immersed himself in the water, according to the script, he pronounced the baptismal formula and emerged from the water as a Christian, after which, instead of blasphemy, he openly confessed Christ as God. The emperor immediately ordered him to be tortured and beheaded.

At the consecration of the temple, Bishop Sergius of Solnechnogorsk said:

The holy martyr Porfiry gives an example of the power of words... From today you have a very convenient place where you can think before you speak, the bishop added.

The appearance of the temple in the Television Center is the personal merit of its director Mikhail Markovich Shubin. Unfortunately, the emergence of most house churches of institutions depends entirely on the worldview of their leaders.

Since the opening of the first house churches, their legal status has remained uncertain.

Students, as the most active part of society, have taken a step towards bringing clarity. On March 27, 2009, the first conference of house churches at Russian universities took place, at which an appeal was drawn up to the hierarchy with a request to begin resolving the issue of legal status home churches and forms of Orthodox presence in universities.

Indeed, if existing home churches are financially dependent on the administration of institutions (the majority are such), then church life is prone to degradation. If churches are not financially dependent (a small part), they can simply be liquidated. And even if a home church is opened by an Orthodox leader, then with a change of leadership there is a great possibility of its closure.

Tsypin V., prot. Church law course: Tutorial/ with the blessing of Patriarch of Moscow and All Rus' Alexy II. Klin: Christian Life Foundation, 2002, p.433

Ibid., p.434

Book of Rules of the Holy Apostles, Holy Councils of the Ecumenical and Local and the Holy Fathers: With alphabetical index. M.: Publishing house named after St. Leo, Pope of Rome, 2009, p. 18

Ibid., p.158

Book of Rules of the Holy Apostles, Holy Councils of the Ecumenical and Local and the Holy Fathers: With alphabetical index. M.: Publishing house named after St. Leo, Pope of Rome, 2009, p.86

Ibid., p.125

Ibid., p.258

Tsypin V., prot. Course of Church Law: Textbook / with the blessing of Patriarch of Moscow and All Rus' Alexy II. Klin: Christian Life Foundation, 2002, p.440

House church [Electronic resource] // Yandex dictionaries / Russian humanitarian encyclopedic dictionary. http://slovari.yandex.ru/ ~%D0%BA%D0%BD%D0%B8%D0%B3% D0%B8/%D0%93%D1%83 %D0%BC%D0%B0%D0 %BD%D0%B8% D1%82%D0%B0%D1%80%D0%BD%D1%8B%D0%B9%20%D1%81%D0 %BB%D0%BE%D0%B2%D0 %B0% D1%80%D1%8C/%D0%94%D0%BE% D0%BC%D0%BE%D0%B2%D0%B0%D1%8F%20% D1%86%D0%B5% D1%80%D0%BA%D0%BE%D0%B2%D1%8C/ (11/28/2010)

Annunciation Cathedral of the Moscow Kremlin [Electronic resource] // Russian city / Moscow. http://www.russiancity.ru/text/mos03.htm (12/13/2010)

Temple of St. Tatiana: Shrines. Story. Modernity. M.: Temple of the Holy Martyr Tatiana at Moscow State University, 2010, pp. 16-17

Temple of Health from Prince Golitsyn [Electronic resource]// Newspaper “Evening Moscow” 2002, June 17, No. 106 (23422). http://www.vmdaily.ru/article/9007.html (11/15/2010)

Pastoral ministry in prison at the present time: Course work of a graduate of the St. Petersburg Theological Academy in 1998 [Electronic resource] // Monastery Savior of the Hermitage Not Made by Hands / The site was created with the blessing of His Eminence the Most Reverend Clement, Metropolitan of Kaluga and Borovsk. http://www.klikovo.ru/db/book/msg/8649 (11/15/2010)

Siry S.P. About the service of the Liturgy on warships [Electronic resource] //Department of the St. Petersburg Diocese for Relations with the Navy. http://www.pobedaspb.ru/o-bogoslugenii-liturgii-.html (11/24/2010)

Statistics [Electronic resource] // Spasskaya Church: Website of the Spasskaya Church in Balakhna, Nizhny Novgorod Region. http://spcb.narod.ru/Data/Hist/stat.htm (28.11.2010)

Kotkov V.M. Military Orthodox church[Electronic resource] // Pobeda.ru / Synodal Department of the Moscow Patriarchate for interaction with the Armed Forces and law enforcement agencies. http://www.pobeda.ru/content/view/988/226/ (28.11.2010)

House churches in St. Petersburg [Electronic resource] // Wikipedia: Free Encyclopedia .http://ru.wikipedia.org/wiki/%D0%94%

D0%BE%D0%BC%D0%BE%D0%B2%D1%8B%D0%B5

_%D1%86%D0%B5%D1%80%D0% BA%D0%B2%

D0%B8_% D0%B2_%D0%A1%D0% B0%D0%BD%D0%BA%D1%82-%D0%9F%D0%B5%D1%82% D0%B5%D1%80%D0 %B1%D1%83%D1%80%D0%

B3%D0%B5 (11/28/2010)

Federal Law of September 26, 1997 No. 125-FZ (as amended on July 23, 2008) “On freedom of conscience and religious associations.” [Electronic resource] // Consultant Plus - reliable legal support / Official website of the company “Consultant Plus”. http://base.consultant.ru/cons/cgi/ online.cgi?req=doc;base=LAW;n= 78684;fld=134;dst= 4294967295#BFB38008D413280938D01687C013593A (11/28/2010)

House churches of universities and Russian legislation [Electronic resource] // Interuniversity Association "Pokrov". http://www.pokrov-forum.ru/domovy_hram/hram_zakonadelstvo/hramy_zakanodatelstvo.php (11/28/2010)

Fundamentals of the social concept of the Russian Orthodox Church. 2nd ed. M.: Department for External Church Relations of the Moscow Patriarchate, 2008, paragraph IX.3.

Ibid., paragraph XI.2.

Ibid., paragraph VIII.4.

a brief description of penal system [Electronic resource] // Prison and freedom: Center for Assistance to Criminal Justice Reform. http://www.prison.org/150910.shtml (11/29/2010)

Directory of house churches at universities [Electronic resource] // Tatiana’s Day: Publication of the house church of St. mts. Tatiana at Moscow State University. M.V. Lomonosov. http://www.taday.ru/directory/ (29.11.2010)
Kotrelev F., diac. University temple on bird rights [Electronic resource] // Orthodoxy and the world: Daily Internet media, 04/28/2009. http://www.pravmir.ru/article_4104.html (29.11.2010)

To the 160th anniversary of the Samara diocese

And every day they remained in the temple with one accord
and breaking bread from house to house, they ate food
in joy and simplicity of heart,
praising God and being favored by all the people.
The Lord added daily those who were being saved to the Church

Acts of the Holy Apostles 6:46, 6:47

The first house church in Samara became in 1851 Cross Church in the name of St. Sergius of Radonezh in the first Bishop's House on the corner of Dvoryanskaya and Alekseevskaya streets (Kuibysheva / Krasnoarmeyskaya).
In 1854 The Church of the Mother of God “Joy of All Who Sorrow” was built at the prison on Ostrozhnaya (Ilyinskaya, Krasnoarmeyskaya) Square. Most often it was called the Sorrow Church at the prison castle.
After the opening of the Joachim-Anninsky house church at the Theological Seminary in 1864 - 1872, house churches were created at a variety of charitable institutions (shelters, communities, almshouses), hospitals and city institutions (for example, at the city council or in the building of a water station), as well as at a real school, gymnasiums, schools, at the Samara garrison. There were private house churches at estates (for example, the house church in the house of I. L. Sanin and many others).

The house churches had three Samara almshouses - Sokolovskaya, Shikhobalovskaya and Diocesan.
The elderly kept women of the Konstantinovskaya almshouse attended the All Saints Church, and the residents of the Arzhanovskaya almshouse attended the Edinoverie or Trinity Church.

1. Jacob-John House Church
at the almshouse named after Ya. G. and I. Ya. Sokolov
(corner of Michurina and Chkalova streets, 2/98)
Previously, the corner of Solovyina and Orenburg

Sokolovskaya almshouse with the house church of the holy apostles James and John.

In 1907 The Sokolov merchants donated an unprecedented amount - 500,000 rubles - for the establishment and maintenance of an almshouse with a hospice house. 200,000 rubles were spent on the construction of an almshouse and the arrangement of courtyard service buildings, and 300,000 rubles were deposited in the bank “as an eternal deposit.” Ten percent of the dividends replenished the emergency capital, and the rest went to the maintenance of the establishment.
The almshouse complex was located in the Sokolovs’ own garden on Peter and Paul Square, consisting of a two-story building that stretched over the entire 139th block and courtyard buildings. In the depths of the garden there were bakeries, cellars, and an outbuilding for servants.

The almshouse was consecrated August 23, 1909. But on August 5, the first 15 people found shelter here. During the grand opening of the almshouse, the Sokolovs handed over another 10,000 rubles to Governor V.V. Yakunin for the organization of orphanages.
After the opening of the establishment, members of the city duma decided to petition for Sokolov to be awarded the title of honorary citizen of Samara. The journals of the City Duma meetings noted: “For such a generous donation, bring the Sokolovs, through a specially elected deputation, the gratitude of the Duma and petition for them to be awarded the title of honorary citizens of the city of Samara, and put their oil portraits in the hall of the almshouse they donated.”

At the Sokolovskaya almshouse, 1911

The building of the Sokolov almshouse on Michurina Street

End of the building with attic and onion dome

N.V. Melnikova describes the residential building of the almshouse as follows: “The upper floor of the building was divided into eight large, bright chambers designed for one hundred people. There was also a small first aid kit and the house St. John's Church. On the lower floor there were four chambers for fifty people and two chambers for strangers (poor travelers who wanted to stay in the city for 2-3 days).

In the journals of the City Duma meetings we can find information about the organization of a “nominal” chamber in the almshouse, named after the wife of the commerce councilor Yakov Gavrilovich Sokolov - Synklitikia Afanasyevna Sokolova.

December 9, 1910 the son of Ya. G. Sokolov, Ivan Yakovlevich Sokolov, informed the city duma that “in perpetuating the memory of my parent, the wife of commerce councilor Synklitikia Afanasyevna Sokolova, I deigned to donate 10,000 rubles to the main capital of the almshouse for the charity of the townspeople in a special separate ward with a memorial inscription about Synklitikia Sokolova."

House churches at almshouses did not open immediately. For example, in the newspaper “Voice of Samara” in 1910, a note was published by the caretaker of the Sokolov almshouse, Mr. Karmanov, who noted: “The entry of our almshouse into the parish of the Peter and Paul Church does not at all mean that the issue with the church has been resolved positively. Two of our friends went to church for morning service two weeks ago and did not return. The veins have been lost due to the defectiveness of their minds due to their advanced years. We had to conduct a search with the police for two days.”

The house church in the name of the apostles James and John the Merciful (in honor of Yakov and Ivan Sokolov) opened and was consecrated only in December 1911. The consecration was carried out by the Diocesan Bishop himself, His Grace Konstantin, Bishop of Samara and Syzran. At the same time, Ivan Yakovlevich Sokolov deposited a sum of 12,000 rubles into the bank, and the priest and deacon were to be supported from the interest. Father Arkhangelsky became the rector. To this day, on the eastern end of the building we can see the figured attic of the house church with an onion dome.

Many residents of the Sokolovskaya almshouse worked “to the best of their ability” at the diocesan candle factory located nearby (now Chkalova St., 100, in a building that is included in the register of objects cultural heritage for 2010 as a shoe factory named after. First of May).
Interesting is the testimony of the collegiate assessor Kromsky, who claimed that “a resident of the Sokolov almshouse, Grigory Fedorovsky, worked every day before lunch as a janitor of this almshouse and received 34 rubles for this good work per year for walks.”

At Christmas time, a Christmas tree was put up in the garden at the Sokolovskaya almshouse and decorated with homemade toys and apples.

Almshouse residents at a prayer service

After the death of Ya. G. Sokolov, on the initiative of the city duma member A. G. Ershov August 21, 1911 In front of the almshouse, a bronze bust of commerce was erected to the councilor and honorary citizen of the city, Yakov Gavrilovich Sokolov.

Bust of Ya. G. Sokolov

The place on Michurina Street where the bust stood

After the revolution the building was transferred kindergarten. Nowadays the building is occupied by a sensitive facility - the Directorate for Convoying of the GUIN of the Ministry of Justice of the Russian Federation for the Samara Region.

The monstrous extension to the neighboring residential building and the residential building itself at 4 Michurina Street, in our opinion, completely violates the compositional design of the block.
In turn, the “space-planning composition of the building, the decor of the main facades of the almshouse and the compositional structure”, according to the register of cultural heritage objects for 2010, are the subject of protection by the International Cultural Heritage Society.

2. Home church-school
Kazan Icon of the Mother of God at the Diocesan Almshouse
named after Emperor Alexander III
(Kommunisticheskaya st., 1)
Previously st. Petropavlovskaya

Church-school at the Diocesan almshouse.
Monument of cultural heritage of regional significance
(Order of the ICSO dated July 29, 2009 No. 13)

The idea of creating an almshouse for elderly clergy was actively discussed in the late 1870s on the pages of the Samara Diocesan Gazette. In 1887 The Promytov family of priests donated 12,700 rubles for the creation of the almshouse. The money was deposited in the bank at interest.

Before 1894 The collection of money for the organization of the Diocesan almshouse continued. As a result, 31,050 rubles were collected and the drying and slicing building of the former Zelikhman match factory on Peter and Paul Square was rented “for establishment.” Part of the buildings and the garden were donated free of charge to the diocesan almshouse by the hereditary honorary citizen Ivan Mikhailovich Pleshanov.
January 2, 1896 The almshouse building was consecrated and named after the sovereign Emperor Alexander III. Initially, 10 men and 10 women of clergy lived in the almshouse. In 1897 His Eminence Gury presented a project for a shelter for young clerical orphans, which was organized in 1898 in a wooden outbuilding. Later the shelter was called Guryevsky.

January 2, 1900 A church-school of the Kazan Icon of the Mother of God was opened at the almshouse and shelter, built according to the design of the diocesan architect T. S. Khilinsky.
An iconostasis made of oak with gold trim by the famous Samara master I.V. Belousov was installed in the church. The interior decoration of the church was completed at the expense of I. M. Pleshanov, E. I. Subbotina, Ya. G. Sokolov and A. N. Shikhobalov.

Project of T. S. Khilinsky house church-school

The interior of the church was divided into a school and an altar-refectory part by wooden sliding partitions. After the opening of the parochial school at the shelter, the church was used for its intended purpose - only for services.
In 1904 - 1909, the elder of the church at the almshouse was the Samara merchant Kuzma Stepanovich Oborin.
After 1919 The church building was occupied by the railway workers' club, and later a hostel was opened here. During the times of “developed socialism” the building was adapted into a school gym. In the 1990s, the premises were rented out as offices. Now in the building former church The regional archive of the education department is located.

Facade according to the Communist

Many questions are raised by the line in the register of cultural heritage sites for 2010, where the house next to the church at 5 Kommunisticheskaya Street is listed as one of the buildings of the Diocesan Almshouse.

There is an opinion among some historians that this building belonged to the merchant A.F. Kozhevnikov. In addition, in the Address calendars and the reference book “All Samara for 1900”, it is true that A.F. Kozhevnikov had his own house at the beginning of Soldatskaya Sloboda on Petropavlovskaya Street (the place coincides).

The initials “AFK” carved on the wooden decorative clock of the building make us lean towards the version that the house at Kommunisticheskaya, 5 belongs to the merchant Kozhevnikov.
It is possible that the house was rented or purchased by the almshouse from a merchant.

House No. 5 on Kommunisticheskaya Street

Decorative clock with the initials “AFK”
on the facade of house No. 5 on Kommunisticheskaya

3. House church
Saint Reverend Seraphim of Sarov at the Shikhobalovskaya almshouse
(corner of Krasnoarmeyskaya and Brothers Korostelev streets, 91/104)
Previously the corner of the street. Alekseevskaya and Uralskaya

Shikhobalovskaya almshouse with a house church.
Monument of cultural heritage of regional significance
(Order of the ICSO dated December 29, 2009 No. 25)

For a long time there has been a prejudice that A. N. Shikhobalov, having sold the city during the famine of 1891 low-quality fifth-grade flour (a huge number of townspeople were poisoned with flour), tried to make amends for “his” guilt by organizing an almshouse. In the fall of 1893, Anton Nikolaevich Shikhobalov notified the city duma of his desire to donate to the city a two-story house with retail premises and outbuildings on the corner of Uralskaya and Alekseevskaya for the construction of an almshouse.

Shikhobalovskaya almshouse. Photo from the collection of G. V. Bichurov

Repair of tram tracks near the Shikhobalovskaya almshouse.
Photo from the collection of V. Arnold

November 14, 1893 an almshouse with a hospice house was opened and transferred to the city with private maintenance from perpetual deposits in the Peasant Land and City Public Banks. By 1906 the amount of deposits amounted to 65,000 rubles. The administration could receive additional funds from renting out the commercial premises available at the house. The merchant reserved the right to admit the needy to the almshouse to himself and his heirs - E. A. Kurlina and M. A. Suroshnikova. As a result, the city government decided to “accept the establishment with gratitude, further call it the Shikhobalovskaya almshouse and order at the expense of the city an icon of the Almighty, making a decent icon case for it, and place it in the almshouse’s dining room.”
The two-story building has an inner courtyard. The almshouse was built from bricks from the Samara Letyagin factory. On one of the walls of the building we can find a lot of bricks with the Letyagin stamps.

The wall of the almshouse with the brand marks of the Letyagin brick factory

A poke of a brick with the mark “Letyagina” on the wall of the almshouse

Bay window of a building with a house church

The house church at the almshouse was opened only 10 years later in 1903 in the name of St. Seraphim of Sarov. The church was located on the second floor and was a bay window-lantern on columns and three brackets with a dome and a gilded cross, and had its own entrance from Uralskaya Street.

The preserved “original” central bracket

The walls were decorated with frescoes by master Belousov with themes from the life of Saint Seraphim of Sarov: “Prayer of the Venerable Father Seraphim on the Stone”, “Death of the Venerable Seraphim”, “Appearance” Holy Mother of God Father Seraphim." The house church was assigned to the Elias Church. According to N.V. Melnikova, until 1918, wreaths laid on the grave of A.N. Shikhobalov in 1908 hung on the walls of the temple.

The structure of the almshouse is described colorfully and in detail in the famous book “Anton Nikolaevich Shikhobalov, his life, educational and charitable institutions named after him,” which was published in Moscow in 1912 by Shikhobalov’s son-in-law Vasily Mikhailovich Suroshnikov: “The almshouse building is stone, two-story, with a home church in the name of the Venerable Father Seraphim, the Wonderworker of Sarov, with a courtyard and various economic services. There are two main entrances to the almshouse, one from Alekseevskaya Street, and the other from Uralskaya Street to the house church on the second floor. The entrance from Uralskaya Street is decorated with a cross and an icon of St. Seraphim. The rooms are spacious and bright. The chambers are occupied by permanent residents of the Shikhobalovskaya almshouse, hoping to live peacefully in a quiet refuge until their death. The old women look neat and homely, on the beds there is a modest but clean blanket and the same linen, on the tables there are tea utensils, which alms-givers are very fond of, books of the Holy Scriptures, various items of women's handicraft. In the middle of the hall, on a column, there is an icon of the Savior, all decorated with flowers; on the walls near the beds there are icons, crosses, pictures of religious and moral content. The atmosphere exudes the comfort and peace of a quiet old man’s life. Climbing the stone stairs to the second floor, we will enter the church of the almshouse. It is painted in a grayish tone and painted with frescoes mainly from the life of the Reverend Father Seraphim of Sarov. The frescoes are by local artist Belousov. In the works of this master, remarkable for their consistency of tone, one can see deep knowledge life of a saint. The artist put into his pious work so much touching simplicity, which also surrounded the ascetic life of the Venerable Father Seraphim, and so beautifully conveyed its spiritual beauty that it seems that you are standing not in a church, but in that beautiful, quiet desert of the Sarov Nizhny Novgorod province, which fell in love with the holy hermit. One of the frescoes, painted on the wall opposite the altar, depicts the prayer of the Reverend Father Seraphim on a stone. Quiet desert, clear sky, sand. The saint's eyes are filled with gentle joy; he converses with God. Two frescoes are painted on the walls of both choirs. On the right choir the death of the Venerable Father Seraphim is depicted, on the left choir - the appearance of the Mother of God to the Venerable Father Seraphim on the day of the Annunciation. Mother of God, surrounded by a host of bright angels, stands before the old man who has humbly fallen to the ground and proclaims to him the grace and mercy of the Lord.
The church, spacious and bright, is arranged in a splendid manner. It can accommodate up to five hundred people praying, a number that is six times greater than the full staff of the almshouse’s patrons and servants. From 1894 to 1910, 149 persons of both sexes were cared for in the almshouse. Every year from 250 to 300 pilgrims find shelter in the hospice department. The maintenance of the almshouse is ensured by interest on the capital of 65,370 rubles donated by Anton Nikolaevich. Why did he build an almshouse, and not a tavern, a tavern or something like that? Why does he plant orphanages, build schools, decorate the temples of God? Because these deeds were accessible, understandable to his soul, eager to serve people in the name of God’s commandments, and undoubtedly corresponded to his concepts of the duties of a Christian.”

In 1918 The church was closed, the dome with the cross was removed, some of the frescoes were destroyed, and some were painted over. IN Soviet time School No. 14, known to all Samara residents, was located here for children with developmental disabilities. In the 2000s, the school was repurposed into a special (correctional) general education boarding school “Overcoming” for children with speech disorders and mental retardation.
Under the Administration of the ex-mayor of Tarkhov the building was in a state of disrepair, threatening the safety of children, but there was no money for major repairs. Then the boarding school “Overcoming” was moved to 45 Maurice Thorez Street, and the house of the former almshouse, which had belonged to the city since 1893, was transferred to the Samara diocese, which was able to find funds for repairs.

Facade along Brothers Korostelev Street

January 15, 2008(on the day of memory of Seraphim of Sarov) a dome with a cross was installed on the bay window of the house. On the second floor today there is a temple of St. Seraphim of Sarov the Wonderworker. Father Seraphim conducts services here every day at 9.00 and 17.00.

On the ground floor there is a children's Orthodox institution additional education for children from 3 to 17 years old ( Orthodox culture, vocals, embroidery, chess section, wood painting, aircraft modeling, etc.).

On this moment We know of only one operating almshouse in Samara at the Spaso-Voznesensky Cathedral on the street. Stepan Razin, which is home to 19 people. It is planned to create almshouses at other Samara churches.

On the topic you can see:

1. Address calendars and memorial books of the Samara province, Samara, 1905 - 1915.
2. Anton Nikolaevich Shikhobalov, his life, educational and charitable institutions named after him. Moscow, 1912.
3. 150 years of the Samara diocese. // Spiritual Interlocutor, 2001, No. 4.
4. At the first midnight of the 20th century. //Samara Diocesan Gazette, 1901, No. 24, December 15.
5. Voice of Samara for 1910.
6. Journals of the Samara City Duma for 1905 - 1915.
7. Zubov O.V., Melnikova N.V., Radchenko O.I., Bochkov V.A., Podmaritsyn A.G. Orthodox shrines of the Samara region. Historical and church encyclopedia. Samara, 2002.
8. Honorary citizens of Samara XIX - XX centuries. V. /Edited by P. S. Kabytov. Samara: Cruise, 2008.
9. Rassokhina G.N. The code of Samara’s development is contained in its oldest part. //SamArch, 1998, No. 6 (June).
10. Rassokhina G. Shikhobalovskaya almshouse. //Volzhskaya Zarya, 2003, January 28.
11. Yakunin V.N. History of the Samara diocese in portraits of its bishops. Togliatti, 1999.

A consecrated room in the home of a private person (in narrow sense of the word) or institution (in wide sense of the word). Sometimes - a separate, consecrated building standing on the same site. It has its own antimension and is used for worship. A special type of house church is the cross church in bishops' houses or bishops' residences.

A house church in the broadest sense of the word can be located in a hospital, nursing home, orphanage, shelter, other social (charitable) institution, as well as an educational institution and is intended for participation in worship by persons permanently or temporarily staying or studying in these institutions.

Story

Divine services in house churches were sometimes attended by strangers using so-called “tickets”. Externally, the house church located in the building was distinguished by a small dome or simply a cross above the roof.

In 1918-1919 in Russia, by orders of local authorities, all house churches (both in the broad and narrow sense of the word) were abolished.

House churches today

Currently, the tradition of creating house churches at institutions has been renewed.

In most cases, a house church is assigned to the parish on whose territory it is located and belongs to this parish, sometimes it is assigned to another parish or is an independent church institution. If a house church is not assigned to a parish, it is governed differently from parish churches: neither a parish meeting nor a parish council is formed under it. In Moscow, such churches may, for example, have the status

HOUSE TEMPLE

Open Orthodox encyclopedia "TREE".

A home temple or home church is a temple located at any building, institution and intended for a corresponding group of believers: for example, students educational institution, hospital patients, factory workers, etc. This is the difference between a house church and a parish church, which is intended for all believers, especially those living nearby - i.e. in the parish of the church.

Architecturally, house churches are very diverse. A home church can be either a separate building (for example, a church in the courtyard of a prison); or built into the mundane, but highlighted by some architectural features in the overall structure of the composite building (for example, a dome crowning a multi-story building); the interior space is not allocated in any way appearance building.

Sometimes everyone can get into the house temple; in other cases, access to outside visitors is closed.

Used materials

Forum page of the website People's Catalog of Orthodox Architecture:

http://sobory.ru/forum3/viewtopic.php?f=16&t=15042

TREE - open Orthodox encyclopedia: http://drevo.pravbeseda.ru

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Orthodox encyclopedia Tree. 2012