Cathedral of Ecumenical Teachers and Saints(Old Greek. Οι Τρείς Ιεράρχες - « three hierarchs») - a cathedral holiday of the Orthodox Church, dedicated to the memory of the great Cappadocians Basil the Great, Gregory the Theologian and Patriarch John Chrysostom of Constantinople, who are revered as ecumenical teachers, whose authority has a special weight in the formation of dogma, organization, and worship of the Church. The celebration takes place on January 30 (February 12).
The history of the establishment of the holiday refers to the reign of the Byzantine emperor Alexei I Comnenus, when there were disputes in Constantinople about the primacy of any of these Church Fathers. According to church tradition, in 1084, three saints appeared to Metropolitan John of Euchait together and ordered to establish a common day for the celebration of their memory, declaring that they are equal before God:
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Excerpt Characterizing the Council of Three Saints
In the evening, Prince Andrey and Pierre got into a carriage and drove to Bald Mountains. Prince Andrew, glancing at Pierre, occasionally broke the silence with speeches proving that he was in a good mood.He spoke to him, pointing to the fields, about his economic improvements.
Pierre was gloomily silent, answering in monosyllables, and seemed immersed in his own thoughts.
Pierre thought that Prince Andrew was unhappy, that he was mistaken, that he did not know the true light and that Pierre should come to his aid, enlighten and raise him. But as soon as Pierre came up with how and what he would say, he had a presentiment that Prince Andrew in one word, one argument would drop everything in his teaching, and he was afraid to start, he was afraid to expose his beloved shrine to the possibility of ridicule.
- No, why do you think, - Pierre suddenly began, lowering his head and assuming the form of a butting bull, why do you think so? You shouldn't think so.
- What do I think about? - asked Prince Andrey with surprise.
- About life, about the purpose of a person. It can't be. I thought the same, and it saved me, you know what? freemasonry. No, you don't smile. Freemasonry is not a religious, not a ritual sect, as I thought, and Freemasonry is the best, the only expression of the best, eternal sides of humanity. - And he began to explain to Prince Andrey Freemasonry, as he understood it.
He said that Freemasonry is the teaching of Christianity, freed from state and religious fetters; the teaching of equality, brotherhood and love.
- Only our holy brotherhood has real meaning in life; everything else is a dream, ”said Pierre. - You must understand, my friend, that outside this union, everything is full of lies and untruth, and I agree with you that a smart and kind person has no choice but to live out his life, like you, trying not to interfere with others. But assimilate our basic beliefs, join our brotherhood, give yourself to us, allow yourself to be guided, and now you will feel, as I felt, as part of this huge, invisible chain, with which the beginning is hidden in heaven, ”said Pierre.
Prince Andrew, silently looking in front of him, listened to Pierre's speech. Several times, not having heard from the noise of the carriage, he asked Pierre the unheard words. By the special brilliance that lit up in the eyes of Prince Andrew, and by his silence, Pierre saw that his words were not in vain, that Prince Andrew would not interrupt him and would not laugh at his words.
They drove up to an overflowing river, which they had to cross by ferry. While the carriage and horses were being installed, they went to the ferry.
Prince Andrew, leaning his elbows on the railing, silently gazed along the flood sparkling from the setting sun.
- Well, what do you think about it? - asked Pierre, - why are you silent?
- What I think? I listened to you. All this is so, - said Prince Andrey. - But you say: join our brotherhood, and we will show you the purpose of life and the purpose of man, and the laws governing the world. Who are we - people? Why do you know everything? Why am I alone not seeing what you see? You see on earth the kingdom of goodness and truth, but I do not see it.
Pierre interrupted him. - Do you believe in a future life? - he asked.
- In the future life? - repeated Prince Andrew, but Pierre did not give him time to answer and took this repetition for denial, especially since he knew the former atheistic convictions of Prince Andrew.
- You say that you cannot see the kingdom of goodness and truth on earth. And I have not seen him and he cannot be seen if we look at our life as the end of everything. On the ground, on this very ground (Pierre pointed out in the field), there is no truth - all lies and evil; but in the world, in the whole world, there is a kingdom of righteousness, and we are now children of the earth, and forever children of the whole world. Don't I feel in my soul that I am part of this huge, harmonious whole. Do I not feel that I am in this huge countless number of beings in which the Divine is manifested - high power as you wish - that I am one link, one step from lower beings to higher ones. If I see, clearly see this staircase that leads from plant to person, then why should I suppose that this staircase is interrupted with me, and does not lead further and further. I feel that not only can I not disappear, as nothing disappears in the world, but that I always will and always have been. I feel that besides me, spirits live above me and that there is truth in this world.
“Yes, this is Herder’s teaching,” said Prince Andrew, “but not that, my soul, will convince me, but life and death, that is what convinces me. What convinces you is that you see a creature dear to you, which is connected with you, before which you were guilty and hoped to justify yourself (Prince Andrey trembled and turned away) and suddenly this creature suffers, suffers and ceases to be ... Why? It cannot be that there was no answer! And I believe that he is…. That's what convinces, that's what convinced me, 'said Prince Andrey.
- Well, yes, well, yes, - said Pierre, - isn't it the same thing I say!
- No. I only say that they convince of the need future life not arguments, but when you walk hand in hand with a person in life, and suddenly this person disappears there in nowhere, and you yourself stop in front of this abyss and look there. And, I looked ...
Feast of the three saints (Basil, Gregory and John) in 2017 - February 12. Why do we remember them one day? Read about it in our article!
Feast of the Three Saints in 2017 - February 12
Basil, Gregory and John are so often remembered together that it is difficult to think separately. However, they, like Peter and Paul, are in many respects striking opposites. The clarification of these opposites does not destroy, but, on the contrary, emphasizes the unity that was presented to them in the Holy Spirit and which so organically entered the consciousness of the Church.
The main place in this small cathedral of saints can still be given to Basil. Everything that Gregory and John have is with him. They are fighters against heresies - and he; they are bright preachers of the Word - and he is. A courageous spirit, love for the desert, a modest way of life, a deep comprehension of dogmas - all this and much more the three fathers have in common. All three came from holy families. Their mothers, fathers, brothers make up whole constellations of amazing personalities in holiness.
But Vasily is different highest degree self-discipline. Vasily is an organizer, which cannot be said about Gregory and John, or you can hardly say it. Wherever Vasily went, he left behind a strict hierarchy and order. He himself, no doubt, was charismatic person, but relied in church practice on far more than just the power of personal influence and spiritual gifts. Discipline and charter, law and organization - order, in a word, was introduced by Basil the Great everywhere. But the affairs in the Church then were like a night battle, where everyone struck his own and others, without seeing or understanding anything.
Basil's intelligence and knowledge allowed him to become a scientist, will and severity could make him a real monk, like Antony. But he sacrificed all his talents to fight for the Church. He deeply hid his spiritual softness in order to become indestructible, and only secretly, like his friend Gregory, could he yearn for a serene life, for desert and solitude. Few people understand what it means, loving Scripture and silence, to sacrifice oneself and rush into the thick of the struggle for the Church and her dogmas, having no rest, risking their lives, burning daily.
John was completely different, and Gregory appears even more different from the first two. John is the people's favorite and leader, but he is outside the system. Bishops do not like him, and not only heretical bishops. The court is beside itself with his teachings and denunciations. Chrysostom leaves behind a name, a word and memory, but not an organization, not a military formation. After John's expulsion, his friends and close associates fall out of favor and become victims. And this is not a reproach, but an emphasis on dissimilarity, for in Christ every warrior fights as best he can.
And Gregory is a contemplator. He, of course, lives among people and edifies his flock, since he bears the highest dignity. But he is burdened by dignity, burdened by what those unworthy of dignity are so eagerly seeking. The bishop's omophorion causes Gregory to resent Basil. The latter subordinates everything, not excluding friendship, to the interests of the Church and, in fact, forces a friend to become an archpastor at a difficult moment for the Church. As a preacher, Gregory does not so much admonish and speak as he sings. It is to the sweet voice of his broadcasts, called by the Church "the pastoral pipe", that people infected with delusions flock to the fence of the Church and accept Orthodoxy.
Vasily has no free time. Gregory writes poetry at his leisure. John interprets the epistles of Paul, and the apostle of tongues himself appears to him to clarify the difficult passages of his epistles. It is difficult to find three people more psychologically dissimilar to each other.
The conflict that brought the memory of the three saints together is very understandable. People are able to turn everything that is most sacred into an object of wrangling and quarrels. The Corinthians quarreled, saying: "I am Pavlov, and I am Apollos" (see: 1 Cor. 3: 4). The Christians of that time started a dispute over which of the three was the greatest and most glorious. The whole difficulty is that when looking at each individually, everyone, without a doubt, can be awarded primacy.
Consider the life of Vasily (and each of us is obliged to do this), delve into it, and you will exclaim: “Vasily is great! Who is like him in the saints ?! " But start following the image of John, and soon you will say with amazement: "There is none like John!" If you read Gregory's words and in silence consider the humble features of this owner of a heavenly mind, you will forget all those whom you praised before, saying: "Pray to God for me, wonderful Gregory!" There is no greater among them. No, precisely because they are different.
In the beauty and accuracy of words, there is no equal to the second Theologian. And in zeal for the glory of God with Chrysostom, perhaps only Elijah the Thesbite will stand next to him. Basil is not just a fighter, and an ascetic, and a sage, and the head of monks. He is also a military leader who knows how to collect many disparate fighters and turn them into an army. All three are great, and great in different ways.
The Church in all ages must have organizers, fiery orators, and quiet contemplators. Woe to the Church and to the people of God if one of these three is not with her in one of the eras. Three times woe to the Church if no one is there! Then, behind the familiar and good-looking appearance, severe diseases intensify and multiply, and there is no one to heal them.
Every husband who has been ordained by God to a sacred degree must test himself as to which of these three talents is more in line with his character and experience. It cannot be that none of the above does not apply in any way to each of the shepherds. But the combination of all three talents in one person is absolutely impossible!
Preacher, organizer, solitary prayer book.
The pacifier of the human sea, the son of battle and the son of prayer silence.
One of three.
If a person commands others, disposes, controls, let him look at the image of Basil the Great. He must not only manage, turning all five fingers of his right hand into index fingers, but must also stock up on all sorts of knowledge, as Vasily did. I must love fasting and books, in solitude I must draw strength to fight for the Truth among the multitude.
If a person preaches on time and at the wrong time, as the Apostle Paul commanded, let him flee from idle meals and curry favor with the rich, in the image of Chrysostom. Let him add to the reading and preaching the ardent service of the liturgy and abundant alms, following the example of the great father, and let him sacrifice everything so that his lips become the lips of the Word.
If a person loves solitude, loves long prayers and reluctantly tears his mind from heaven for the sake of earthly affairs, let him look at Gregory. He, no matter how he suffered, but left the wilderness and took the pulpit, if the Church demanded it. He neglected his own for the sake of the general and went to blow the sermon on the silver trumpets, so that the thick walls of Jericho would fall.
One thing, albeit in the most modest amount, should be for every husband wearing a linen ephod. The renewal of memory regarding this truth, perhaps, consists in main meaning joint veneration by the Church of Basil, Gregory and John.
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 Alexandra NikiforovaOn the history of the veneration of the Three Saints and the origin of their holiday
January 30 (February 12, new style) The Orthodox Church celebrates the memory of the holy Ecumenical teachers and saints Basil the Great, Gregory the Theologian and John Chrysostom. In Greece, since the time of Turkish rule, this is the Day of Education and Enlightenment, a holiday for all students and students, especially celebrated in universities. In Russia, in the house churches of theological schools and universities on this day, according to tradition, an unusual sequence is performed - many prayers and chants are sung in Greek.
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January 30 (February 12, new style) The Orthodox Church celebrates the memory of the holy Ecumenical teachers and saints Basil the Great, Gregory the Theologian and John Chrysostom. In Greece, since the time of Turkish rule, this is the Day of Education and Enlightenment, a holiday for all students and students, especially celebrated in universities. In Russia, in the house churches of theological schools and universities on this day, according to tradition, an unusual sequence is performed - many prayers and chants are sung in Greek.
Three Saints lived in the IV-V centuries, at the crossroads of two cultures - giants, ancient and Byzantine, and stood at the center of the great world outlook transformation that took place throughout the entire Roman Empire. They witnessed the moment of the collision of the pagan and Christian traditions, and offensive new era, who completed the spiritual quest of the late antique society. The old world was reborn in turmoil and strife. Successive publication of a number of decrees on religious tolerance (311, 325), the prohibition of sacrifices (341), the closure of pagan temples and the ban on fear death penalty and the confiscation of property to visit them (353) was powerless before the old pagan life began immediately behind the church fence, pagan temples were still operating, pagan teachers taught. Paganism roamed inertly through the empire, albeit like a living corpse, the rotting of which began when the supporting hand of the state (381) moved away from it. The pagan poet Pallas wrote: "If we are alive, then life itself is dead." It was an era of general worldview disorder and extremes caused by the search for a new spiritual ideal in the Eastern mystical cults of the Orphic, Mithraists, Chaldeans, Sibbilists, Gnostics, in pure speculative Neoplatonic philosophy, in the religion of hedonism - carnal pleasure without boundaries - each chose his own path. It was an era, in many ways similar to the modern one.It was at such a difficult time that the Three Saints had to preach the religion of self-denial, asceticism and high morality, take part in resolving the issue of the Holy Trinity and the struggle against heresies of the 4th century, interpret Scripture and make fiery speeches in memory of the martyrs and church holidays, actively engage in social activities, head episcopal chairs Byzantine Empire... To this day, the Orthodox Church serves the Liturgy, the cores of which are the Anaphora (Eucharistic Canon), compiled by John Chrysostom and Basil the Great. The prayers that Basil the Great and John Chrysostom prayed with, we read on the morning and evening rules. Students and graduates of the classical department of the Faculty of Philology of the University can recall with joy in their hearts that both Gregory the Theologian and Basil the Great at one time also received a classical education at the University of Athens and studied ancient literature, were best friends... Gregory used to say jokingly: "In search of knowledge, I found happiness ... having experienced the same as Saul, who, in search of his father's donkeys, found the kingdom (Greek basileivan)." All three stood at the origins of a new literary tradition, participated in the search for a new poetic image. Later writers often drew images from their works. So, the lines of the first irmos of the Nativity Canon of Cosmas of Mium (VIII century) “Christ is born, glorify. Christ from heaven, shake it off. Christ on earth, ascend. Sing to the Lord, all the earth ... ”, which sounded in churches beginning with the period of Nativity Lent preparatory to the holiday, were borrowed from the sermon of Gregory the Theologian on the Epiphany. The nicknames of the Three Saints give them the most accurate personal definitions: Great - the greatness of a teacher, educator, theoretician; The theologian (only three ascetics in the entire Christian history were awarded this title - the beloved disciple of Christ, St. John the Evangelist, St. Gregory and St. Symeon the New, who lived in the 11th century) - the inspiration of the poet of sorrow and suffering and the theologian of life is more likely than dogmatist; Chrysostom is the gold of the lips of an ascetic and a martyr, an ardent and caustic orator, talented and brilliant. The life and creations of the Three Saints help to understand how the interaction of the ancient heritage with the Christian faith took place in the minds of the intellectual elite of Roman society, how the foundations of the unity of faith and reason, science, education, which did not contradict true piety, were laid. In no way did the saints of secular culture deny, but called upon to study it, "becoming like bees" who do not sit on all flowers equally, and from those who are attacked, not everyone tries to take away, but, taking what is suitable for their cause , the rest is left untouched "(Basil the Great. To the youth. On how to use pagan writings).
Although the Three Saints lived in the 4th century, their common holiday began to be celebrated much later - only from the 11th century. The memory of each of them was separately celebrated before, but the following story happened in the 11th century. According to the narration - the synaxaris, placed in the modern Greek and Slavic service Menaia on January 30, during the reign of the Byzantine emperor Alexei Comnenus, in 1084 (according to another version of 1092), in the capital of the Byzantine Empire - Constantinople, a dispute broke out about the significance of the Three Hierarchs among "The most educated and most skillful people in eloquence." Some put above Basil the Great, others Gregory the Theologian, and still others - John Chrysostom. Then these hierarchs appeared to John Mavropod, Metropolitan of Euchaite, an outstanding hymnist of that time (about two hundred of his canons of saints have been preserved in manuscripts. Today we read before Communion his canon to the Guardian Angel), declared their equality before the Lord, commanded to celebrate their memory on one day and to compose hymns for the common follow-up. After the vision, Mavropod compiled a service on January 30, t. all three were recalled this month: Basil the Great - 1.01, Gregory the Theologian - 25.01, the transfer of the relics of John Chrysostom - 27.01. The story of the compiler of the synaxarum raises doubts among some scholars. It is not found in other Byzantine sources; moreover, it is not known whether Mavropod was alive during the reign of Alexei Comnenus. However, this event has already entered the treasury of Church Tradition.
Three saints in Byzantine literary sources
Three Saints were the most beloved and revered hierarchs in Byzantium. From the surviving sources, literary, pictorial, liturgical, it follows that by the 10th-11th centuries, the idea of them as a single whole was already formed. In the Miracles of St. George "tells about the vision of the Saracen sacrificed Christ during Divine Liturgy in the famous temple of the Great Martyr. George in Ampelon. The priest replied to the accusation of the Saracen in slaughtering the infant that even "the great and wonderful fathers, luminaries and teachers of the church, such as Saint and Great Basil, the glorious Chrysostom and Gregory theologian, did not see this terrible and terrible sacrament." The Bulgarian clergyman Kozma Presbyter (late 10th - early 11th centuries) wrote in his “Word on Heretics and Teachings from Divine Books”: “Imitate those who were before you, in your saints, Father Bishop. I think of Gregory, and Basil, and John. and so on. Their grief and sorrow for the former people, who confess ”. For John Mavropod (XI century), Three Saints is a very special theme, which is dedicated to "Praise", poetic epigrams, two canons of songs. In the following centuries, writers and prominent church hierarchs never tire of remembering the Three Saints: such as Fyodor Prodrom (XII century); Fyodor Metochit, Nicephorus, Patriarch of Constantinople, Herman, Patriarch of Constantinople (XIII century); Philotheus, Patriarch of Constantinople, Matthew Camariot, Philotheus, Bishop of Selimbri, Nicholas Cabasila, Nicephorus Callistus Xanfopulus (XIV century).
Three Saints in liturgical books: Menaion, Synaxar, Typicon
The memory of the Three Saints is noted in Greek liturgical books from the first half of the 12th century. - for example, the Statute of the Constantinople Monastery of Pantokrator (1136), founded by Emperor John II Comnenus and his wife Irina, informs about the rules for illuminating the temple on the feast of Saints Basil, the Theologian and Chrysostom. Several tens of Greek manuscript Menaia of the XII-XIV centuries have survived in the world, containing the service to the Three Saints; some of them also contain the "Praise" of Mavropod. Synaxarium is found only in two, dating back to the XIV century.
Images of the Three Saints
Images of the Three Saints have been known since the 11th century. One of the epigrams of Mavropod describes the icon of the Three Hierarchs, presented to a certain bishop Gregory. Another icon of the Three Saints is mentioned in the Statute of the Constantinople Monastery of the Virgin of Keharitomeni, founded by Empress Irina Dukenei in the 12th century.
The first of the surviving images of the Three Saints is in the Psalter, made by the scribe of the Studite monastery in Constantinople Fyodor in 1066, now part of the collection of the British Museum. By the second half of the XI century. refers to a miniature of the Lectionary (books of biblical readings) from the Dionysiou monastery on Mount Athos, on which the Three Saints lead the host of saints. In the Byzantine temple decoration, there are images of the Three Saints in the hierarchical order in the altar apse from the time of the Byzantine emperor Constantine Monomakh (1042-1055): for example, in the Church of St. Sophia of Ohrid (1040-1050), in the Palatine Chapel in Palermo (1143-1154). With the spread of the synaxar legend in the XIV century. connected with the emergence of a unique iconographic plot "The Vision of John Mavropod" - John the Euchaite in front of the Three Hierarchs sitting on thrones in the Church of Odigitria, or Afendiko, in Mystra (Peloponnese, Greece), the painting of which dates back to 1366.
Three saints on Slavic soil
In the month of the words of the South Slavic, i.e. Bulgarian and Serbian, the Gospels, the memory of the Three Saints is included from the beginning of the XIV century, and in the Old Russian - from the end of the XIV century. The "praise" of Mavropod and the service with the synaxarum fall on the South Slavic soil in the XIV century, and on the Russian soil at the turn of the XIV-XV centuries. At the same time, the first images appear - the Pskov icon of Three Saints with St. Paraskeva (XV century). In the XIV-XV centuries. there are consecrations of temples to the Three Saints in Russia (for example, the first temple of the Three Saints on Kulishki existed since 1367 with this dedication).
To the origin of the holiday
The epigrams and canons of Mavropod, dedicated to the Three Saints, speak of the equality of hierarchs among themselves, their struggle for the triumph of church dogmas, their rhetorical gift. The three saints are like the Holy Trinity and correctly teach about the Holy Trinity - "In the one Trinity, the unbornness of the Father, the Son, the Nativity, and the one procession of the Spirit are triumphantly theologized." They crush heresies - the insolence of heretical movements “melts like wax in the face of fire” of the holy speeches. Both in "Praise" and in the canons, the Three Saints are depicted as a kind of dogmatic armor of the Orthodox Church; the author calls their teachings "the third testament." An appeal to their Trinity theology, i.e. doctrine of the Holy Trinity, can be considered in the context of the schism of 1054, separation from Ecumenical Church Western (Catholic) Church, one of the innovations of which was the Filioque (“and from the Son” - a Catholic addition to the Creed). The indications of the canons and "Praise" on the preservation of the Church and the cessation of heretical movements by the saints, the commemoration of their numerous "labors and illnesses" that they endured for the Church "fighting with the East and the West" thus. can be understood as the use of the dogmatic writings of the saints in the fight against the errors of the Latin people and those who misunderstand the relationship within the Holy Trinity. The clue, it seems, can be found in the polemics of the Eastern Church with the Western, the so-called. anti-Latin polemic of the XI century. The authors of anti-Latin polemical treatises often confirm what has been said with quotations from these Holy Fathers; disrespect for the Three Hierarchs is one of the charges brought against the Latin. Thus, Michael Kerularius, Patriarch of Constantinople, in his epistle to Peter, Patriarch of Antioch, says this about the Latin speakers: "Our holy and great father and the teacher of Great Basil and theologian Gregory, John Chrysostago do not accept the saints, nor do they accept their teachings." In the "Challenge with Latin" by George, Met. Kievsky (1062-1079), in the epistle of Nicephorus (1104-1121), Met. Kievsky, to Vladimir Monomakh, the Latins are also accused of lack of respect for the Three Saints and disregard for their church teachings. In the "Tale of Simeon of Suzdal on the Eighth (Florentine) Council", at which in 1439 the Union (unification) of the Catholic and Orthodox Churches was signed, St. Mark, Met. The Ephesian, who defended the orthodox position, is compared by the author of the Tale with the Three Saints: “If only you had seen that the honest and holy Marko of Ephesus, the Metropolitan of Ephesus, spoke to the Pope and to all Latin, and you would have wept and rejoiced in the same way as I did. As if you see the honest and holy Mark of Ephesus, as before him were Saint John Chrysostom and Basil of Caesarea and Gregory the Theologian, so also today Saint Mark is like them. "
So, the image of the Three Saints, which arose from the depths of popular veneration, could be finally formed and officially introduced into the liturgical church year in the court circles of Constantinople in the third quarter of the XI century. as one of the measures to combat Latin. The teachings of the Three Saints, their theological writings, and they themselves were perceived by the Church as a solid foundation Orthodox faith, necessary in the days of spiritual vacillation and disorder. An example of their own struggle with contemporary heresies of the 4th century. became relevant in the church situation of the XI century. Therefore, a holiday was established, canons, poetic epigrams, "Praise" by Mavropod were composed, the first images appeared. Perhaps it was this plot that became an additional reason for the establishment of the feast of the Three Saints in Byzantium during the reign of Alexei Comnenus at the end of the 11th century, in addition to the one set forth in the later version of the author of the synaxarum (14th century), thus explaining the end of disputes about the rhetorical merits of hierarchs.
One of the unique examples of ancient Russian church architecture is the 17th century monument ─ the Church of the Three Saints on Kulishki (photos are given in the article), erected in honor of the prominent theologians and preachers of Christianity, Saints Basil the Great, John Chrysostom and Gregory the Theologian. His parish, located in the Basmanny administrative district of the capital, is part of the Epiphany Deanery of the Moscow Diocese.
Princely Chambers on Kulishki
For lovers of antiquity, it is of interest not only temple complex, but also the territory at the confluence of the Moskva River and the Yauza, on which it is located. From the history of the capital it is known that once this area and the hill located on it were called Kulish or Kulishki. Explaining the origin of this name, linguists usually refer to an old Russian word consonant with it, which denoted a section of forest after felling.
Since this area was located near the central part of the city, its development began quite early. It is known that already in the 15th century there appeared the summer residence of the Grand Duke of Moscow Vasily I and the house church erected with it, consecrated in honor of the baptist of Russia, Saint Prince Vladimir. She became the predecessor of the currently functioning Church of St. Vladimir in Starosadsky Lane. Since the sovereign's stables were also located there, a church was soon erected in the name of Saints Florus and Laurus, who were considered by the people to be the patrons of horses.
The first church of the Three Saints
According to the tradition that has developed since the time of the baptism of Russia, church hierarchs have always kept close to earthly rulers. So in those ancient times, the Moscow metropolitan considered it a blessing to build his residence near the prince's palace with a church erected on the site of the current temple of the Three Saints on Kulishki and received the same name. Of course, in those years, the doors of the princely and metropolitan house church were open only for the highest clergy and secular persons of the state.
on Ivanovskaya Gorka
In the 16th century, the picture changed. Grand Duke Vasily III moved to the new mansions built for him in the village of Rubtsovo-Pokrovskoye, he hurried there and ruled in the house churches they left behind became parish churches, accessible to pilgrims of all social strata, the influx of which during that period was constantly increasing due to the active settlement of the territory, which after the establishment on it the monastery in honor of John the Baptist began to be called the Ivanovskaya hill.
Documents that have come down to us testify that the Church of the Three Saints on Kulishki was built during the reign of Tsar Alexei Mikhailovich between 1670 and 1674. The necessary funds for this were collected thanks to the voluntary donations of parishioners, which included many wealthy people, such as, for example, representatives of the highest nobility - the princes Shuisky, Glebov and Akinfiev.
The creation of an unknown architect
History has not preserved for posterity the name of the architect, who became the author of the project of this remarkable and innovative structure for its time, but drawings and drawings remained - evidence of his creative thought. On the ground floor of the spacious two-story church, warm (heated in winter) side-chapels were built ─ Florolavr and Tryokhsvyatitelsky. Above them was the summer, unheated church of the Holy Life-Giving Trinity.
Contrary to the prevailing tradition, the architect erected the bell tower not on the center line of the building, but shifted it to the corner. The tall and slender church of the Three Saints on Kulishki, the facades of which were skillfully decorated with portals and platbands, looked like a harmonious completion of the entire complex of structures located on Ivanovskaya Gorka.
Rebuilding of the temple in the following century
In the second half of the 18th century, the territory of Ivanovskaya Gorka became one of the most prestigious districts of Moscow and was inhabited mainly by representatives of the highest nobility, who contributed a lot to the well-being and prosperity of the churches erected there. Suffice it to say that among the parishioners of the Three Saints Church (as the people began to call the temple of the Three Saints) were princes Volkonsky, Lopukhins, Melgunovs, Counts Tolstoy, Osterman and many other courtiers.
Thanks to the generosity of these eminent dignitaries, in the 1770s, the building of the temple was rebuilt and acquired classic look... However, in order to achieve the desired effect, the builders had to sacrifice much of what constituted the originality of its previous appearance. In particular, the old hipped-roof bell tower, located in the corner of the building, was dismantled, and a new one was erected on the western side, more in line with the spirit of the times. In addition, destroyed stucco decor facades and cut new windows in them.
The destruction of the temple in 1812
Incredible calamities brought the events of 1812 to the Church of the Three Saints on Kulishki. In the fire that engulfed Moscow, many of the surrounding palaces, mansions, and also dwellings were destroyed ordinary people... And although the damage to the building turned out to be insignificant ─ only a small part of the roof was burned, everything in it was mercilessly plundered, and what could not be taken out ─ destroyed. So, the thrones and the ancient antimensions that were on them - silk plates with particles of the relics of Orthodox saints sewn into them, turned out to be irretrievably lost.
The appearance of the temple in the 19th century
After the invaders were expelled, the Church of the Three was consecrated, and a few years later, after announcing a subscription among the parishioners, it was completely restored. interior decoration... In parallel with this, the facades were reconstructed, giving them the features of the Empire style that was fashionable at that time. Over the next decades of the 19th century, the building of the temple was repeatedly rebuilt and renovated, which left an imprint on its appearance.
By the middle of the century, the appearance of the entire Ivanovskaya Gorka had changed significantly. From a secluded aristocratic area, it turned into a densely populated part of the city. Residents of nearby streets have changed accordingly. If before they included only representatives of the wealthy strata of society, now ordinary inhabitants have become neighbors of the Trinity Church, among whom the regulars of the infamous Khitrov's market with its countless dens and hostels stood out (photo is given above).
The closure and destruction of the temple
The coup d'état of 1917 was the beginning of numerous troubles that befell the Church of the Three Saints on Kulishki in Moscow. During the first ten years of the new regime, he continued to operate, but found himself in a very gloomy environment. The Myasnitskaya police unit located next to him was turned into a prison, and a concentration camp was set up within the walls of the Ioannovsky Monastery.
Finally, in 1927, the prison administration demanded the closure of the temple, and, despite protests from the parishioners, it ceased its activities. All the interior decoration, which was of historical and artistic value, was removed and disappeared without a trace. Among them was the unique icon of the Theotokos of the 16th century "The Vision of the Eye", which was highly revered and survived during the Napoleonic invasion.
In the Soviet period, the building of the temple, devoid of a dome and a bell tower, was used for various city needs. At one time, it housed an NKVD hospital, then it was replaced by a hostel, which gave way to a warehouse, later replaced by various offices. Finally, in 1987, the Pilot animation studio became its tenant.
The revival of the desecrated shrine
The Church of the Three Saints on Kulishki (address: Moscow, Maly Trekhsvyatitelsky per., 4/6) was returned to the ownership of the Russian Orthodox Church in June 1992, but for four more years it still housed multipliers who did not have any other premises at that time. Thus, the first liturgy was served only in 1996. It happened significant event in the upper church and was timed to July 6 ─ the day of the celebration of the Vladimir Icon of the Mother of God.
For the resumption of regular services, the temple, long years used for economic needs and disfigured by numerous restructuring, it was necessary to bring it into proper form. This required a lot of time and a large investment, which was achieved thanks to the help of a number of state structures and private organizations. Voluntary donations from Muscovites who wished to help restore the Church of the Three Saints on Kulishki also played a significant role in this.
Schedule of services
In 2003, they finally managed to perform the first divine service in the lower premises of the church, but even after that it took another 7 years of restoration and restoration work, before the great consecration was performed in February 2010, and among other shrines of the capital, the temple of the Three Saints took its rightful place. Kulishkakh.
The schedule of church services that appeared on its doors and testifies to the revival of this once trampled shrine, in general terms, is similar to the schedule of most of the capital's churches. Depending on the days of the week, as well as certain holidays, morning services begin at 8:00 or 9:00, while evening services are held from 17:00.
It's just general information as the annual cycle of worship is very extensive and the schedule may vary. For information on a specific date, visit the parish website or go directly to the temple.
New life of an ancient temple
Today, the temple revived from oblivion, bearing the name of the three greatest pillars of the Christian faith, Basil the Great, John Chrysostom and Gregory the Theologian, as in the old years, is one of the leading spiritual centers of Moscow. Spreading the knowledge everyone needs Orthodox Christian, is a priority area for the entire clergy of the Church of the Three Saints on Kulishki. The Sunday school, where classes are designed not only for children, but also for adult parishioners, helps to fill the gap in religious culture that has arisen among the population during the years of the domination of total atheism.
At the same time, great attention is paid to the historical and cultural significance, which has a temple of Three Saints on Kulishki. Excursions regularly organized by various travel agencies with the assistance of the rector of the church, Archpriest Father Vladislav (Sveshnikov), help not only to see this pearl of church architecture, but also to get acquainted with its history in detail.
Is done 12th of February(January 30 old style). Three great saints are revered as ecumenical teachers who have left us a great theological legacy.
Veneration of three saints: Basil the Great, Gregory the Theologian and John Chrysostom
Establishment history memory of three Ecumenical hierarchs refers to the rule of the Byzantine emperor Alexei I Comnenus(1056/1057 - 1118), when there were disputes in Constantinople about the primacy of any of these Church Fathers. According to church tradition, in 1084, Metropolitan John of Euchait (c. 1000 - c. 1070) appeared together three saints and ordered to establish a common day of celebration of their memory, declaring that they are equal before God.
On January 30, 1084 (Old Style), a separate celebration was established for three ecumenical teachers: Basil the Great, Gregory the Theologian and John Chrysostom. From the first half of the 12th century, services to three saints have been recorded in Greek liturgical books. The earliest example is the Charter of the Constantinople Monastery of Pantokrator (1136), which contains the rules for the consecration of the temple for the holiday “ Saints Basil, the Theologian and Chrysostom". In ancient Russian literature, “ Conversation of three saints»In the form of a question-answer, written on behalf of Basil the Great, Gregory the Theologian and John Chrysostom. The oldest Russian copies of the Beseda date back to the 15th century; the South Slavic parchment copy of the 14th century is known. "Conversation" was included in the indexes of false books immediately after its appearance. The earliest index in which it is mentioned dates back to 30-40 years of the 15th century ( “What is spoken about Basil of Caesarea, and about Gregory the Theologian, and about John Chrysostom, that ask and answer about everything in a row of lies”, State Historical Museum, Chudovskoe Sobranie, No. 269); this index is associated with metropolitans Cyprian(1390-1406) and Zosima(1490-1494). It is believed that the basis was compiled by Cyprian, and Zosima only added to the list, but the exact amount of additions is not known, since Cyprian's index has not been preserved. However, it is known that he existed, since the list of Zosima states: “ And this is written from the prayer book of Metropolitan Cyprian of All Russia».
Three ecumenical saints Basil the Great, Gregory the Theologian and John Chrysostom. Troparion and kontakion
The path of the Community, three with ™ lem. glas, d7.
Ko apclwm є3dinning, and3 universal humanity, in the whole of all mol1tesz, the world of the universe to bestow, and3dsh7smu our will of the youth.
Kontakion, voice, v7.
There are 3 well-attended preachers, the top of the followers of the city, in the 8th pleasure of the greatness of yours. Proceedings2 bo i4khj i3 illnesses prist, but not all those who brought them, є3di1not glorified with ™ hхъ svoi1хъ.
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Three ecumenical saints Basil the Great, Gregory the Theologian and John Chrysostom. Icons
Iconographic images of three saints Basil the Great, Gregory the Theologian and John Chrysostom known from the XI-XII centuries. Icon of three saints mentioned in the Statutes of the Monastery of the Virgin of Keharitomeni, founded by Empress Irina Dukenei in the 12th century in Constantinople. The first of the surviving images of the three saints is in the Psalter, made by the scribe of the Studite monastery in Constantinople Theodore in 1066 (now in the British Museum). Images of the three saints are found in the hierarchical order in the altar apse since the time of the Byzantine emperor Konstantin Monomakh(1042-1055) in the Church of St. Sophia of Ohrid, in the Palatine Chapel in Palermo.
V Ancient Rus icon-painting images of three saints have been known since the end of the 14th century. The first images are the Pskov icon of three Saints with St. Paraskeva (15th century). The saints are depicted full-length with a scroll or book in their left hand, and right hand- in a blessing gesture.
Churches in Russia in honor of three saints Basil the Great, Gregory the Theologian and John Chrysostago
In honor of three saints Basil the Great, Gregory the Theologian and John Chrysostom, a church was consecrated in the Spaso-Eleazarovsky monastery (Pskov region). The monastery was founded in 1425 by the Monk Euphrosynus of Pskov (in the world of Eleazar; 1386-1481).
In honor of the three ecumenical saints, a church in Kulishki in Moscow was consecrated. In the 15th century, Vasily I built here his summer palace with a house church in the name of St. Equal to the Apostles Prince Vladimir. The princely gardens were laid out nearby, and stables are located next to them. A wooden church in the name of the holy martyrs Florus and Laurus was built on the horse yard. A metropolitan church in the name of three ecumenical hierarchs was added in the neighborhood. In the 16th century, the Grand Duke's estate was moved to the village of Rubtsovo-Pokrovskoye due to the fact that the southeastern part White city began to be actively populated. The churches that were previously located in the residences became parish churches, with graveyards formed under them. In 1674, a stone church with three saints was built.
There is no information about the Old Believer churches in the name of three saints Basil the Great, Gregory the Theologian and John Chrysostago.