Attachment temple of the Nativity of Christ timetable. Russian churches

Hi all. What do you think this ruin is? Oddly enough, this former church Christmas. And unfortunately it was about to be demolished. Yes, yes, it seems that the era when churches were blown up has sunk into the distant past, but nevertheless. But, about everything in more detail.

Here is where I summarized her story. The church was well battered, the reptiles, the apse and the altar were completely demolished.


Photo 2.

Well, now, a little history. Before the revolution, Sloboda Pridacha was located in these places. Here, in the second half of the 18th century, cloth manufactories belonging to the industrialists Tulinovs were built. After the uprising of the workers in 1857, the heir of the Tulinovs, Vigel, sold these lands to the military department and the well-known disbat battalion was located here.
The pridacha was located quite far from the city center and was connected to it by a large Chernavsky bridge across the Voronezh River and a dam about one and a half kilometers long with several bridges over channels and small reservoirs. The last bridge was located near the Pridachi itself, located on a slightly elevated place.
Among the suburban settlements Pridacha played a rather prominent role. In 1909, 5011 people lived here, there was a volost board with a local administration. The settlement became part of the city only after the revolution in 1930.

As for the church itself, the Church of the Nativity has existed since 1680, although it was wooden. For 100 years, it fell into disrepair and in its place in 1795 a stone one was built.


Photo 3.

Half a century later, even this temple seemed cramped and small to the pridachens. The new stone church of "very beautiful architecture" was completed by the autumn of 1856. The temple became multi-altar: the vast ends of the settlement wanted to have personal heavenly patrons and festivities dedicated to them. In the refectory there were chapels in the name of the Evangelist John the Theologian and the holy miracle worker Nicholas of Myra. In a row with the main altar, there were altars of side-chapels in the name of St. Sergius of Radonezh and the Holy Great Martyr Theodore Stratilates. This last aisle appeared in the 1880s.

The Greek Theodore, distinguished by his beauty, courage and intelligence, was the governor and city governor of Heraclea Pontus. Becoming an adherent new religion He zealously spread Christianity. Theodore was persecuted by King Licinius and, after severe torture, was "beheaded by the sword" on February 8. Later, under the Byzantine emperor John Tzimiskes, at the end of the 10th century, the relics of the saint were transferred to Constantinople and a magnificent temple was erected in his honor. The hometown of the voivode Evkhait was named Feodoropol. Saint Theodore Stratilat passed through the Orthodox calendar as one of the patrons of warriors.

The suburban church, located in the artisan settlement, itself differed from the Voronezh ones: in addition to 66 acres of land, it owned two forges and a stone shop. By the way, the street that passed nearby was called Kuznechnaya. The income from the crafts went to the maintenance of the clerk, as well as interest on a meager capital of four hundred rubles. Indeed, the priest of the rural parish justified the popular saying with his life: “You can’t make stone chambers from the labors of the righteous.”
In 1896, a stone one-story school was built near the church.


Photo 4.

In the annals of the diocese, the church was noted in 1847: on February 16, the new bishop, Archbishop Ignatius (Semenov), who arrived from Novocherkassk, was met here with a solemn and magnificent prayer service. And the second case: on December 6, 1898, a student of the sixth grade of the Voronezh Seminary, who remained unknown to us, delivered a sermon on the day of the namesake of the Sovereign Emperor. This event would have been quite ordinary and not worthy of mention, if not for one circumstance: the sermon was composed by the outstanding Russian thinker Nikolai Fedorovich Fedorov (1829-1903), who lived at that time in our city.

The author assumed that his text would be published in the Voronezh Eparchial Gazette, but this did not happen. We only know that the sermon was about "appeasement": in August 1898, the tsarist government came up with the initiative of European disarmament. The philosopher hoped that Nicholas II in the coming year would be able to take the next steps in the chosen direction. By the way, from the correspondence of Nikolai Fedorov it is clear that on this day he was present at the service in the temple. The Church of the Nativity on Pridachi thus becomes one of the memorial sites associated with the name of the great Russian.


Photo 5.

Dimitrova Street was previously called Bolshak or Big Road, the then "Moscow highway" passed along it, and when people traveled from the south to Voronezh, the first thing they saw was the Church of the Nativity of Christ, whose 30-meter bell tower towered against the backdrop of the Voronezh steppes.
Despite the fact that this church was a kind of hallmark of the city, no old drawings or photographs have been preserved. There is only this drawing, found at the BVF and made by Kamrad Murawey. And that is very abstract.

Photo 6.

After the revolution, the church was closed. It was rebuilt as a club-theater, which did not exist for a long time and the church building was put into industrial use. In 1941, the building was converted into a spinning mill and a major overhaul of the building was carried out. The upper tiers of the refectory and the bell tower were demolished. Since May 1944, the church building has been used as a hostel for captured Germans who were restoring plant No. 16. After the war, the church building served as a workshop for the Avtozapchast plant; in the 1990s, there was a non-ferrous metal collection point here.

So, we have the remains of a portico.


Photo 7.

But in front of us is the tombstone of the grave of the merchant Ankidinova, an honorary citizen of the city of Voronezh. Just like that, quite carelessly, the tombstone was simply thrown away. Good thing it didn't get smashed to pieces. The Ankidinovs were at one time well-known pridachensky merchants and patrons of the arts. Their shops were located approximately on the site of the street of the Old Bolsheviks.


Photo 8.

Photo 9.

By the way, next to the church to the north-east of it was the Prydachensky cemetery. Archpriest Andrei Fedorov from Ostrogozhsk and Elder Abraham, a converted Muslim Turk, remarkable for his strictly ascetic life, were buried on the territory of the church itself under the fence. Before the revolution, their graves were intact.
The Pridacheni cemetery continued to exist after the revolution. In the 1920s and 1930s, when the Chugunovskoye and Newly Built Cemeteries were closed in Voronezh and the Kominternovskoye Cemetery was not yet operational, all the townspeople were buried here.
In the 1960s, a design institute was built here, at the cemetery, the graves were demolished, and the tombstones disappeared, and a foundation pit was dug in the place of the cemetery for construction. The gravestone of Ankidinova is perhaps the only thing that reminds us of this old cemetery. Before us is an old photo taken by me in 2012.

Photo 10.

Not far from the church, such a floor was found. What it is and what it was from is a mystery.


Photo 11.

Photo 12.

Suddenly! Directly at the entrance to the "church" rails!


Photo 13.

That's how they go inside and end up blind.


Photo 14.

old arched windows


Photo 15.

Pieces of hanging rebar against the background of a business center that stands in a cemetery.


Photo 16.

Old arch, bricked up.


Photo 17.

Photo 18.

Photo 19.

Photo 20.

Photo 21.

Photo 22.

Photo 23.

Well, am I a digger or am I not a digger? I can find loot everywhere.


Photo 24.

Photo 25.

Angry local dogs fed by a strange grandmother.


Photo 26.

Photo 27.

Well, let's go up to the second floor.


Photo 28.

The second floor reminded me of the notorious Red Triangle factory in St. Petersburg.


Photo 29.

And here are the boots.


Photo 30.

Photo 31.

View from above. The new owner decided to raze everything to the ground.


Photo 32.

Photo 33.

Photo 34.

Photo 35.

Photo 36.

Suddenly we managed to find just such a surprise - old frescoes buried under a layer of plaster, but miraculously preserved. A team of restorers would be here to carefully remove the plaster and be able to restore the painting.


Photo 37.

Here is such a mysterious old man in a raincoat. The face is not visible.


Photo 38.

And finally, let's go up to the attic.


Photo 39.

Photo 40.

Of the interesting things, this branded brick was found.


Photo 41.

This is what the walk was like. Honestly, it's a shame that this kind of monument to different eras will be demolished. There is a certain duplicity, it seems like the era when the churches were demolished has long passed, a bunch of new churches are being built, but this church is no worse than the others, but for some reason they decided to demolish it. To be honest, those who demolish it, in my opinion, are much worse and meaner than the most stoned Bolsheviks of the 20s and 30s, who blew up churches and destroyed estates. Why, yes, because those Bolsheviks were mostly from the poor and did not have any cultural and historical education. Yes, and churches for them symbolized not a cultural heritage, but a relic of the hated era of tsarism, and they often demolished them even out of good intentions, for the benefit of building communism, sincerely believing that by demolishing a church or rebuilding it for industrial needs, they are building new world.
The current power and money holders have access to any sources of information in the form of the Internet or books, they are sufficiently educated and legally savvy. For them, it is better to demolish the "rotten and objectionable history" in order to create a sugary aura of glamor, success and a clean city and at the same time make a profit from business centers, rather than leaving such relics and, moreover, restoring them. They most likely know perfectly well that this is holy land, that there was a cemetery here, that it was a church, but legally it does not have any status of a monument, which means that you can safely destroy it, because according to the law everything is clean. And yet they also go to church, because it's fashionable! Such hypocrisy and cold calculation! The city is full of such hypocrisy. When they destroyed the stairs and the curb of gravestones, instead of making some kind of memorial out of these plates, they were simply removed somewhere, there is no history, there is no problem, there is no sin, there is no history. Most of course do not care, but there are local historians who remember everything.

I hope that social activists will still be able to reach out to the right people, who will be able to change all the absurdity of such a situation and this kind of monument to several eras will still be left, and possibly will be restored this wonderful business card of Privachi and the city will receive a new landmark.

Made with "

Church of the Nativity on Prydacha

Sloboda Pridacha became part of Voronezh not so long ago, about seventy years ago. Her name is preserved in memory, besides, it is mentioned in the names of the market and the goods station. The origin of the name of the settlement is explained by the belonging of this land to the inhabitants of the city of Voronezh. The original meaning was as follows: addition - from "give", that is, "add". Serving Cossacks received surplus, additional land across the river to their former possessions. E.A. Bolkhovitinov spoke about early history liberty is the following. The settlement on the left bank of the Voronezh River has existed since the beginning of the 17th century. In the documents of 1616, there is a mention that the Cossacks, stationed on the Nogai (left) bank of the river to protect the fortress from Tatar raids, fled. Their place was taken by "different ranks" people who were turned into single palaces. For their service, they received allotments of land. According to information for 1798, there were 2,168 people there, the list included clerks, townspeople, petty bourgeois, single-dvortsy and economic (state) peasants.

In the second half of the 18th century, buildings of a cloth manufactory, which belonged to the Tulinov family of industrialists, well-known far beyond the borders of Voronezh, appeared on Pridach. For a century, stone buildings in the riverine part were regularly producing coarse cloth for army uniforms and overcoats, that is, as we would say now, they worked for the state order. By the time of the peasant reform, there were 336 households in Prydacha, where 2380 people lived.

In 1857, at the factory (by this time the heir of the Tulinovs, Philip Nikolayevich Vigel, became its owner), there was an unrest of working people. Of the 650 state artisans, 350 were women. Dissatisfied with the difficult working conditions, they refused to go to the spinning mills. Nothing else happened than a strike, the first in Voronezh, and Pridache should be proud of the social priority. Among the instigators of the strike, documents single out workers Ekaterina Zemtsova and Anna Postukhina. The factory did not resume work: in 1862, the artisans were freed from serfdom, and they did not agree to stay with Vigel even as hired workers.

The stone buildings were not destined to remain empty for long. F.N. Vigel sold them to the military department, and they housed first prisoner companies, and then a disciplinary battalion. This penal military unit was known throughout Russia for its brutal discipline. In 1905, an uprising broke out here. “On November 18, in the afternoon, the city spread the news that a disciplinary battalion had rebelled in the suburbs of Voronezh and the settlement of Pridacha, where the battalion barracks were located, was captured by the rebels.

The pridacha was located quite far from the city center and was connected to it by a large Chernavsky bridge across the Voronezh River and a dam about one and a half kilometers long with several bridges over channels and small reservoirs. The last bridge was located near Pridachi itself, located on a slightly elevated place, ”this is from the memoirs of a participant in the revolutionary movement I.V. Shaurov (1964), our countryman. The performance was suppressed by force, but the battalion was nevertheless soon disbanded.

Readers, I hope, it became clear that among the suburban settlements Pridacha played a rather prominent role. I will also add that in 1909 5011 people lived here, there was a volost board with a local administration. In 1930, Pridacha entered the city limits of Voronezh.

On Pridacha, before all the left-bank suburban settlements, a church appeared. Before the construction of their own temples, residents of the settlements of Monastyrshchenki and the village of Otrozhki were assigned to it. A wooden church in the name of the Nativity of Christ was erected on Pridacha around 1680. It was rebuilt twice - in 1745 and 1773. A century for the life of a wooden church is quite a respectable period, so it is not surprising that the building fell into disrepair, no repairs helped it. In 1785, parishioners began to build a stone church "in its former name", consecrated it on March 22, 1795.

Half a century later, even this temple seemed cramped and small to the pridachens. The new stone church of "very beautiful architecture" was completed by the autumn of 1856. The temple became multi-altar: the vast ends of the settlement wanted to have personal heavenly patrons and festivities dedicated to them. In the refectory there were chapels in the name of the Evangelist John the Theologian and the holy miracle worker Nicholas of Myra. In a row with the main altar, there were altars of side-chapels in the name of St. Sergius of Radonezh and the Holy Great Martyr Theodore Stratilates. This last aisle appeared in the 1880s.

The Greek Theodore, distinguished by his beauty, courage and intelligence, was the governor and city governor of Heraclea Pontus. Becoming an adherent of a new religion, he zealously spread Christianity. Theodore was persecuted by King Licinius and, after severe torture, was "beheaded by the sword" on February 8. Later, under the Byzantine emperor John Tzimiskes, at the end of the 10th century, the relics of the saint were transferred to Constantinople and a magnificent temple was erected in his honor. The hometown of the voivode Evkhait was named Feodoropol. Saint Theodore Stratilat passed through the Orthodox calendar as one of the patrons of warriors.

The suburban church, located in the artisan settlement, itself differed from the Voronezh ones: in addition to 66 acres of land, it owned two forges and a stone shop. By the way, the street that passed nearby was called Kuznechnaya. The income from the crafts went to the maintenance of the clerk, as well as interest on a meager capital of four hundred rubles. Indeed, the priest of the rural parish justified the popular saying with his life: “You can’t make stone chambers from the labors of the righteous.”

Archpriest Andrey Fedorov from Ostrogozhsk and Elder Abraham, a converted Muslim Turk, remarkable for his strictly ascetic life, were buried in the church fence. Their graves were intact at the end of the century before last. To the north-east of the church, at the fork in the road to Otrozhka and Usman, there was the Prydachensky cemetery. In the 1920s and 1930s, when the Chugunovskoye and Newly Built Cemeteries were closed in Voronezh and the Kominternovskoye Cemetery was not yet operational, all the townspeople were buried here. In 1940, the holy fool Feoktista Mikhailovna Shulgina was buried in this cemetery for the sake of Christ, in 1966 her ashes were reburied in the Left Bank cemetery. The Pridachensky churchyard was preserved until the 1960s. With the beginning of the construction of the high-rise building of the design institute, the graves were demolished, the tombstones disappeared, part of the territory went under the foundation pit, part under the square.

Of the priests of the Prydachensk Nativity Church, there are references to Father Peter, who in 1732 reported to the diocesan authorities about the dilapidation of the temple. Priest Gerasim Andreev in 1777 was the dean of ten churches in the Voronezh district. In 1805, two priests served in the church - Stefan Arkhipov and Timofey Smirnov, Stefan Sambikin was a deacon, there were two more deacons and two sextons. In the parish, together with neighboring villages, there were 415 houses, 2467 people. The documents of the 1830s mention the entire clergy: priest Feodor Chekalin, deacon Iakov Ivanov son of Fomin, and deacon Mikhail Avtonomov son of Bondarenko.

In the annals of the diocese, the church was noted in 1847: on February 16, the new bishop, Archbishop Ignatius (Semenov), who arrived from Novocherkassk, was met here with a solemn and magnificent prayer service. And the second case: on December 6, 1898, a student of the sixth grade of the Voronezh Seminary, who remained unknown to us, delivered a sermon on the day of the namesake of the Sovereign Emperor. This event would have been quite ordinary and not worthy of mention, if not for one circumstance: the sermon was composed by the outstanding Russian thinker Nikolai Fedorovich Fedorov (1829-1903), who lived at that time in our city.

The author assumed that his text would be published in the Voronezh Eparchial Gazette, but this did not happen. We only know that the sermon was about "appeasement": in August 1898, the tsarist government came up with the initiative of European disarmament. The philosopher hoped that Nicholas II in the coming year would be able to take the next steps in the chosen direction. By the way, from the correspondence of Nikolai Fedorov it is clear that on this day he was present at the service in the temple. The Church of the Nativity on Pridachi thus becomes one of the memorial sites associated with the name of the great Russian.

In 1896, a stone one-story school was built near the church; the work cost five thousand rubles. According to the Clearing Record of 1911, the church includes: priests John Scriabin (since 1880) and Mitrofan Romanovsky (since 1902), deacon John Bazhenov (since 1905), psalmists Dimitry Trostyansky (since 1900) and John Kurbatov (since 1910) ). The headman of the Nativity Church was the peasant Nikolai Asminin. The parish in Prydacha itself consisted of 548 houses and 2812 people.

The life of the community and the temple in the first decades of this century did not become public. One thing is clear: 1917 turned out to be a turning point for the church. On October 31, 1932, the regional executive committee approved the protocol of the regional commission for church affairs. The wording should be given in full, without changing the illiterate style and punctuation: “Given the numerous petitions of the citizens of the settlement Adding 2215 people who spoke and the order of voters to close the church and re-equip it into a club-theater, for which the district council has the appropriate funds and taking into account the existing two churches of one directions, located 3 kilometers away, where believers can perform religious rites, to approve the decision of the district council to close the church and re-equip the latter into a club-theater.” The mentioned churches of “one direction”, which were still operating in the autumn of 1932, were located in the settlement of Monastyrshchenko and in the village of Otrozhka.

The theater club seems to have lingered in the church for a short time, if it was open at all, and was not put forward simply as an excuse for its liquidation. In the prewar years, the religious building was used for industrial needs. In 1941, the building was overhauled and converted into a spinning mill. Obviously, the result of this repair was the destruction of the upper tiers of the dome and the bell tower, the vaults of the refectory and the transformation of the remaining building into an industrial workshop. In May 1944, the church was mentioned in the decision of the city council: repair base No. 31 vacated the premises of the cotton spinning factory and it was returned to the city industrial complex. But circumstances changed, and in the fall of 1944, the Nativity Church was used as a hostel by German prisoners of war who were restoring plant No. 16.

Now the church building is occupied by the Avtozapchast repair plant (51, Dimitrova St.). Without knowing this in advance, it is unlikely that anyone will be able to see the remains of the temple behind the high fence. Yes, and how to recognize it in a red-brick repair shop; there was no point in photographing the workshop, the picture would not give an idea of ​​the church anyway. Images of that time, when the Church of the Nativity was active and had a magnificent view, could not be found, therefore it is not among the illustrations for this book. From the Insurance inventory of 1916, it is only known that the temple, together with the bell tower, was 25 sazhens (53 m) long, 8 sazhens 1 arshin (18 m) wide, 5 sazhens (10.5 m) high, the bell tower was three and a half tiers , its height to the cornice is 14 fathoms (30 m). The church was crowned with one dome with 12 windows.

The pridachenskaya church in Voronezh is one of the oldest, a brick building built in the distant 1856. According to the local press, a wooden church was erected on this site in 1680 and twice (in 1745 and 1773) it was renovated and rebuilt, and in 1785 a stone church was laid here in the settlement Pridacha. So the age, in fact, of the church is solid.

This old temple on Dimitrova Street, which at the time of its construction was called Kuznechnaya, had a previously completed look. However, the upper tier of the building with a dome and a bell tower was demolished shortly after the church was closed in the early years of Soviet power. Like many religious buildings at that time, the Church of the Nativity on Pridacha was used for cultural and industrial purposes. About the fate of the Church of the Assumption Holy Mother of God on Leninsky Prospekt in Voronezh a year and a half ago I already wrote. In the building of this church in the 30s of the last century there was a club-theater. Then the premises were given over to a spinning mill.

In October 2015, photos of the destruction of the temple apse by an excavator appeared on social networks. Literally within one or two days, demolition work was suspended. And after some time, local media wrote that the old church on Dimitrov and the territory adjacent to it were donated by the construction company to the ownership of the Voronezh diocese.

Church of the Nativity of Christ in the suburban settlement Pridache with aisles, in a row with the main altar, on the right side - St. vmch. Theodore Stratilates, on the left - Ven. Sergius, in the refectory - on the right side - the apostle and evangelist John the Theologian, on the left - St. and the miracle worker Nicholas, a stone, very beautiful architecture, with a bell tower, built in 1856 on the site of the former one, consecrated on October 26, 1856.

Lands 66 dec.; pricht receives% from 400 rubles. capital; The church owns two forges and one stone shop.

In the fence, near the church, Archpriest Andrey Fedorov and Elder Abraham, a rebaptized Turk, remarkable for his strictly ascetic life, are buried in the Ostrogozhsky Cathedral. Parishioners 1860 souls male. floor, in the parish there is also the village of Otrozhki. Cossacks were the original settlers of the Pridachi settlement.

The church in the settlement existed from the beginning of the 18th century, since the inventory of the churches of the Voronezh diocese in 1720 mentions the Church of the Nativity in Pridach. In 1732, the priest Peter was at this church, and the church, according to his report, was already dilapidated. In 1777, under the reverend. Ioannikia in the Nativity Church of the settlement of Pridachi was priest Gerasim Andreev, and he held the position of dean and was appointed to the place of priest Orlov Roman Ivanovich, who refused the post “out of loneliness”.

"Index of temple festivities in the Voronezh diocese" issue 2, Voronezh. Printing house V.I. Isaeva, 1884

Date of publication or update 04.11.2017

Voronezh city

Church of the Nativity on Prydacha

The second suburban church in honor of the Nativity of Christ was on Prydacha. Orthodox Christmas is celebrated on January 7, according to the old style it is December 25. In pre-revolutionary Russia, it was a public holiday, which was turned into an ordinary working day under the Soviet regime. More recently, the status of a holiday has been returned to this day, it has been declared a day off.

Sloboda Pridacha became part of Voronezh not so long ago, about seventy years ago. Her name is preserved in memory, besides, it is mentioned in the names of the market and the goods station. The origin of the name of the settlement is explained by the belonging of this land to the inhabitants of the city of Voronezh. The original meaning was as follows: addition - from "give", that is, "add". Serving Cossacks received surplus, additional land across the river to their former possessions. E.A. Bolkhovitinov narrated the following about the early history of the settlement. The settlement on the left bank of the Voronezh River has existed since the beginning of the 17th century. In the documents of 1616, there is a mention that the Cossacks, stationed on the Nogai (left) bank of the river to protect the fortress from Tatar raids, fled. Their place was taken by "different ranks" people who were turned into single palaces. For their service, they received allotments of land. According to information for 1798, there were 2,168 people there, the list included clerks, townspeople, petty bourgeois, single-dvortsy and economic (state) peasants.

In the second half of the 18th century, buildings of a cloth manufactory, which belonged to the Tulinov family of industrialists, well-known far beyond the borders of Voronezh, appeared on Pridach. For a century, stone buildings in the riverine part were regularly producing coarse cloth for army uniforms and overcoats, that is, as we would say now, they worked for the state order. By the time of the peasant reform, there were 336 households in Prydacha, where 2380 people lived.

In 1857, at the factory (by this time the heir of the Tulinovs, Philip Nikolayevich Vigel, became its owner), there was an unrest of working people. Of the 650 state artisans, 350 were women. Dissatisfied with the difficult working conditions, they refused to go to the spinning mills. Nothing else happened than a strike, the first in Voronezh, and it is just right for Pridache to be proud of the social priority. Among the instigators of the strike, documents single out workers Ekaterina Zemtsova and Anna Postukhina. The factory did not resume work: in 1862, the artisans were freed from serfdom, and they did not agree to stay with Vigel even as hired workers.

The stone buildings were not destined to remain empty for long. F.N. Vigel sold them to the military department, and they housed first prisoner companies, and then a disciplinary battalion. This penal military unit was known throughout Russia for its brutal discipline. In 1905, an uprising broke out here.

“On November 18, in the afternoon, the city spread the news that a disciplinary battalion had rebelled in the suburbs of Voronezh and the settlement of Pridacha, where the battalion barracks were located, was captured by the rebels.

The pridacha was located quite far from the city center and was connected to it by a large Chernavsky bridge across the Voronezh River and a dam about one and a half kilometers long with several bridges over channels and small reservoirs. The last bridge was located near Pridachi itself, located on a slightly elevated place, ”this is from the memoirs of a participant in the revolutionary movement I.V. Shaurov (1964), our countryman. The performance was suppressed by force, but the battalion was nevertheless soon disbanded.

Readers, I hope, it became clear that among the suburban settlements Pridacha played a rather prominent role. I will also add that in 1909 5011 people lived here, there was a volost board with a local administration. In 1930, Pridacha entered the city limits of Voronezh.

On Pridacha, before all the left-bank suburban settlements, a church appeared. Before the construction of their own temples, residents of the settlements of Monastyrshchenki and the village of Otrozhki were assigned to it. A wooden church in the name of the Nativity of Christ was erected on Pridacha around 1680. It was rebuilt twice - in 1745 and 1773. A century for the life of a wooden church is quite a respectable period, so it is not surprising that the building fell into disrepair, no repairs helped it. In 1785, parishioners began to build a stone church "in its former name", consecrated it on March 22, 1795.

Half a century later, even this temple seemed cramped and small to the pridachens. The new stone church of "very beautiful architecture" was completed by the autumn of 1856. The temple became multi-altar: the vast ends of the settlement wanted to have personal heavenly patrons and festivities dedicated to them. In the refectory there were chapels in the name of the Evangelist John the Theologian and the holy miracle worker Nicholas of Myra. In a row with the main altar, there were altars of side-chapels in the name of St. Sergius of Radonezh and the Holy Great Martyr Theodore Stratilates. This last aisle appeared in the 1880s.

The Greek Theodore, distinguished by his beauty, courage and intelligence, was the governor and city governor of Heraclea Pontus. Becoming an adherent of a new religion, he zealously spread Christianity. Theodore was persecuted by King Licinius and, after severe torture, was "beheaded by the sword" on February 8. Later, under the Byzantine emperor John Tzimiskes, at the end of the 10th century, the relics of the saint were transferred to Constantinople and a magnificent temple was erected in his honor. The hometown of the voivode Evkhait was named Feodoropol. Saint Theodore Stratilat passed through the Orthodox calendar as one of the patrons of warriors.

The suburban church, located in the artisan settlement, itself differed from the Voronezh ones: in addition to 66 acres of land, it owned two forges and a stone shop. By the way, the street that passed nearby was called Kuznechnaya. The income from the crafts went to the maintenance of the clerk, as well as interest on a meager capital of four hundred rubles. Indeed, the priest of the rural parish justified the popular saying with his life: “You can’t make stone chambers from the labors of the righteous.”

Archpriest Andrey Fedorov from Ostrogozhsk and Elder Abraham, a converted Muslim Turk, remarkable for his strictly ascetic life, were buried in the church fence. Their graves were intact at the end of the century before last. To the north-east of the church, at the fork in the road to Otrozhka and Usman, there was the Prydachensky cemetery. In the 1920s and 1930s, when the Chugunovskoye and Newly Built Cemeteries were closed in Voronezh and the Kominternovskoye Cemetery was not yet operational, all the townspeople were buried here. In 1940, the holy fool Feoktista Mikhailovna Shulgina was buried in this cemetery for the sake of Christ, in 1966 her ashes were reburied in the Left Bank cemetery. The Pridachensky churchyard was preserved until the 1960s. With the beginning of the construction of the high-rise building of the design institute, the graves were demolished, the tombstones disappeared, part of the territory went under the foundation pit, part under the square.

Of the priests of the Prydachensk Nativity Church, there are references to Father Peter, who in 1732 reported to the diocesan authorities about the dilapidation of the temple. Priest Gerasim Andreev in 1777 was the dean of ten churches in the Voronezh district. In 1805, two priests served in the church - Stefan Arkhipov and Timofey Smirnov, Stefan Sambikin was a deacon, there were two more deacons and two sextons. In the parish, together with neighboring villages, there were 415 houses, 2467 people. The documents of the 1830s mention the entire clergy: priest Feodor Chekalin, deacon Iakov Ivanov son of Fomin, and deacon Mikhail Avtonomov son of Bondarenko.

In the annals of the diocese, the church was noted in 1847: on February 16, the new bishop, Archbishop Ignatius (Semenov), who arrived from Novocherkassk, was met here with a solemn and magnificent prayer service. And the second case: on December 6, 1898, a student of the sixth grade of the Voronezh Seminary, who remained unknown to us, delivered a sermon on the day of the namesake of the Sovereign Emperor. This event would have been quite ordinary and not worthy of mention, if not for one circumstance: the sermon was composed by the outstanding Russian thinker Nikolai Fedorovich Fedorov (1829-1903), who lived at that time in our city.

The author assumed that his text would be published in the Voronezh Eparchial Gazette, but this did not happen. We only know that the sermon was about "appeasement": in August 1898, the tsarist government came up with the initiative of European disarmament. The philosopher hoped that Nicholas II in the coming year would be able to take the next steps in the chosen direction. By the way, from the correspondence of Nikolai Fedorov it is clear that on this day he was present at the service in the temple. The Church of the Nativity on Pridachi thus becomes one of the memorial sites associated with the name of the great Russian.

In 1896, a stone one-story school was built near the church; the work cost five thousand rubles. According to the Clearing Record of 1911, the church includes: priests John Scriabin (since 1880) and Mitrofan Romanovsky (since 1902), deacon John Bazhenov (since 1905), psalmists Dimitry Trostyansky (since 1900) and John Kurbatov (since 1910) ). The headman of the Nativity Church was the peasant Nikolai Asminin. The parish in Prydacha itself consisted of 548 houses and 2812 people.

The life of the community and the temple in the first decades of this century did not become public. One thing is clear: 1917 turned out to be a turning point for the church. On October 31, 1932, the regional executive committee approved the protocol of the regional commission for church affairs. The wording should be given in full, without changing the illiterate style and punctuation: “Given the numerous petitions of the citizens of the settlement Adding 2215 people who spoke and the order of voters to close the church and re-equip it into a club-theater, for which the district council has the appropriate funds and taking into account the existing two churches of one directions, located 3 kilometers away, where believers can perform religious rites, to approve the decision of the district council to close the church and re-equip the latter into a club-theater.” The mentioned churches of “one direction”, which were still operating in the autumn of 1932, were located in the settlement of Monastyrshchenko and in the village of Otrozhka.

The theater club seems to have lingered in the church for a short time, if it was open at all, and was not put forward simply as an excuse for its liquidation. In the prewar years, the religious building was used for industrial needs. In 1941, the building was overhauled and converted into a spinning mill. Obviously, the result of this repair was the destruction of the upper tiers of the dome and the bell tower, the vaults of the refectory and the transformation of the remaining building into an industrial workshop. In May 1944, the church was mentioned in the decision of the city council: repair base No. 31 vacated the premises of the cotton spinning factory and it was returned to the city industrial complex. But circumstances changed, and in the fall of 1944, the Nativity Church was used as a hostel by German prisoners of war who were restoring plant No. 16.

Now the church building is occupied by the Avtozapchast repair plant (51 Dimitrova Street). Without knowing this in advance, it is unlikely that anyone will be able to see the remains of the temple behind the high fence. Yes, and how to recognize it in a red-brick repair shop; there was no point in photographing the workshop, the picture would not give an idea of ​​the church anyway. Images of that time, when the Church of the Nativity was active and had a magnificent view, could not be found, therefore it is not among the illustrations for this book. From the Insurance inventory of 1916, it is only known that the temple, together with the bell tower, was 25 sazhens (53 m) long, 8 sazhens 1 arshin (18 m) wide, 5 sazhens (10.5 m) high, the bell tower was three and a half tiers , its height to the cornice is 14 fathoms (30 m). The church was crowned with one dome with 12 windows.

Hi all. What do you think this ruin is? Oddly enough, this is the former Church of the Nativity of Christ. And unfortunately it was about to be demolished. Yes, yes, it seems that the era when churches were blown up has sunk into the distant past, but nevertheless. But, about everything in more detail.

http://vmulder.livejournal.com/36418.html here I outlined roughly her story. The church was well battered, the bastards, the asp and the altar were completely demolished.


Photo 2.

Well, now, a little history. Before the revolution, Sloboda Pridacha was located in these places. Here, in the second half of the 18th century, cloth manufactories belonging to the industrialists Tulinovs were built. After the uprising of the workers in 1857, the heir of the Tulinovs, Vigel, sold these lands to the military department and the well-known disbat battalion was located here.
The pridacha was located quite far from the city center and was connected to it by a large Chernavsky bridge across the Voronezh River and a dam about one and a half kilometers long with several bridges over channels and small reservoirs. The last bridge was located near the Pridachi itself, located on a slightly elevated place.
Among the suburban settlements Pridacha played a rather prominent role. In 1909, 5011 people lived here, there was a volost board with a local administration. The settlement became part of the city only after the revolution in 1930.

As for the church itself, the Church of the Nativity has existed since 1680, although it was wooden. For 100 years, it fell into disrepair and in its place in 1795 a stone one was built.


Photo 3.

Half a century later, even this temple seemed cramped and small to the pridachens. The new stone church of "very beautiful architecture" was completed by the autumn of 1856. The temple became multi-altar: the vast ends of the settlement wanted to have personal heavenly patrons and festivities dedicated to them. In the refectory there were chapels in the name of the Evangelist John the Theologian and the holy miracle worker Nicholas of Myra. In a row with the main altar, there were altars of side-chapels in the name of St. Sergius of Radonezh and the Holy Great Martyr Theodore Stratilates. This last aisle appeared in the 1880s.

The Greek Theodore, distinguished by his beauty, courage and intelligence, was the governor and city governor of Heraclea Pontus. Becoming an adherent of a new religion, he zealously spread Christianity. Theodore was persecuted by King Licinius and, after severe torture, was "beheaded by the sword" on February 8. Later, under the Byzantine emperor John Tzimiskes, at the end of the 10th century, the relics of the saint were transferred to Constantinople and a magnificent temple was erected in his honor. The hometown of the voivode Evkhait was named Feodoropol. Saint Theodore Stratilat passed through the Orthodox calendar as one of the patrons of warriors.

The suburban church, located in the artisan settlement, itself differed from the Voronezh ones: in addition to 66 acres of land, it owned two forges and a stone shop. By the way, the street that passed nearby was called Kuznechnaya. The income from the crafts went to the maintenance of the clerk, as well as interest on a meager capital of four hundred rubles. Indeed, the priest of the rural parish justified the popular saying with his life: “You can’t make stone chambers from the labors of the righteous.”
In 1896, a stone one-story school was built near the church.


Photo 4.

In the annals of the diocese, the church was noted in 1847: on February 16, the new bishop, Archbishop Ignatius (Semenov), who arrived from Novocherkassk, was met here with a solemn and magnificent prayer service. And the second case: on December 6, 1898, a student of the sixth grade of the Voronezh Seminary, who remained unknown to us, delivered a sermon on the day of the namesake of the Sovereign Emperor. This event would have been quite ordinary and not worthy of mention, if not for one circumstance: the sermon was composed by the outstanding Russian thinker Nikolai Fedorovich Fedorov (1829-1903), who lived at that time in our city.

The author assumed that his text would be published in the Voronezh Eparchial Gazette, but this did not happen. We only know that the sermon was about "appeasement": in August 1898, the tsarist government came up with the initiative of European disarmament. The philosopher hoped that Nicholas II in the coming year would be able to take the next steps in the chosen direction. By the way, from the correspondence of Nikolai Fedorov it is clear that on this day he was present at the service in the temple. The Church of the Nativity on Pridachi thus becomes one of the memorial sites associated with the name of the great Russian.


Photo 5.

Dimitrova Street was previously called Bolshak or Big Road, the then "Moscow highway" passed along it, and when people traveled from the south to Voronezh, the first thing they saw was the Church of the Nativity of Christ, whose 30-meter bell tower towered against the backdrop of the Voronezh steppes.
Despite the fact that this church was a kind of hallmark of the city, no old drawings or photographs have been preserved. There is only this drawing, found at the BVF and made by VGASU teachers. And that is very abstract.

Photo 6.

After the revolution, the church was closed. It was rebuilt as a club-theater, which did not exist for a long time and the church building was put into industrial use. In 1941, the building was converted into a spinning mill and a major overhaul of the building was carried out. The upper tiers of the refectory and the bell tower were demolished. Since May 1944, the church building has been used as a hostel for captured Germans who were restoring plant No. 16. After the war, the church building served as a workshop for the Avtozapchast plant; in the 1990s, there was a non-ferrous metal collection point here.

So, we have the remains of a portico.


Photo 7.

But in front of us is the tombstone of the grave of the merchant Ankidinova, an honorary citizen of the city of Voronezh. Just like that, quite carelessly, the tombstone was simply thrown away. Good thing it didn't get smashed to pieces. The Ankidinovs were at one time well-known pridachensky merchants and patrons of the arts. Their shops were located approximately on the site of the street of the Old Bolsheviks.


Photo 8.

Photo 9.

By the way, next to the church to the north-east of it was the Prydachensky cemetery. Archpriest Andrei Fedorov from Ostrogozhsk and Elder Abraham, a converted Muslim Turk, remarkable for his strictly ascetic life, were buried on the territory of the church itself under the fence. Before the revolution, their graves were intact.
The Pridacheni cemetery continued to exist after the revolution. In the 1920s and 1930s, when the Chugunovskoye and Newly Built Cemeteries were closed in Voronezh and the Kominternovskoye Cemetery was not yet operational, all the townspeople were buried here.
In the 1960s, a design institute was built here, at the cemetery, the graves were demolished, and the tombstones disappeared, and a foundation pit was dug in the place of the cemetery for construction. The gravestone of Ankidinova is perhaps the only thing that reminds us of this old cemetery. Before us is an old photo taken by me in 2012.

Photo 10.

Not far from the church, such a floor was found. What it is and what it was from is a mystery.


Photo 11.

Photo 12.

Suddenly! Directly at the entrance to the "church" rails!


Photo 13.

That's how they go inside and end up blind.


Photo 14.

old arched windows


Photo 15.

Pieces of hanging rebar against the background of a business center that stands in a cemetery.


Photo 16.

Old arch, bricked up.


Photo 17.

Photo 18.

Photo 19.

Photo 20.

Photo 21.

Photo 22.

Photo 23.

Well, am I a digger or am I not a digger? I can find loot everywhere.


Photo 24.

Photo 25.

Angry local dogs fed by a strange grandmother.


Photo 26.

Photo 27.

Well, let's go up to the second floor.


Photo 28.

The second floor reminded me of the notorious Red Triangle factory in St. Petersburg.


Photo 29.

And here are the boots.


Photo 30.

Photo 31.

View from above. The new owner decided to raze everything to the ground.


Photo 32.

Photo 33.

Photo 34.

Photo 35.

Photo 36.

Suddenly we managed to find just such a surprise - old frescoes buried under a layer of plaster, but miraculously preserved. A team of restorers would be here to carefully remove the plaster and be able to restore the painting.


Photo 37.

Here is such a mysterious old man in a raincoat. The face is not visible.


Photo 38.

And finally, let's go up to the attic.


Photo 39.

Photo 40.

Of the interesting things, this branded brick was found.


Photo 41.

This is what the walk was like. Honestly, it's a shame that this kind of monument to different eras will be demolished. There is a certain duplicity, it seems like the era when the churches were demolished has long passed, a bunch of new churches are being built, but this church is no worse than the others, but for some reason they decided to demolish it. To be honest, those who demolish it, in my opinion, are much worse and meaner than the most stoned Bolsheviks of the 20s and 30s, who blew up churches and destroyed estates. Why, yes, because those Bolsheviks were mostly from the poor and did not have any cultural and historical education. Yes, and churches for them symbolized not a cultural heritage, but a relic of the hated era of tsarism, and they often demolished them even out of good intentions, for the benefit of building communism, sincerely believing that by demolishing a church or rebuilding it for industrial needs, they are building a new world.
The current power and money holders have access to any sources of information in the form of the Internet or books, they are sufficiently educated and legally savvy. For them, it is better to demolish the "rotten and objectionable history" in order to create a sugary aura of glamor, success and a clean city and at the same time make a profit from business centers, rather than leaving such relics and, moreover, restoring them. They most likely know perfectly well that this is holy land, that there was a cemetery here, that it was a church, but legally it does not have any status of a monument, which means that you can safely destroy it, because according to the law everything is clean. And yet they also go to church, because it's fashionable! Such hypocrisy and cold calculation! The city is full of such hypocrisy. When they destroyed the stairs and the curb of gravestones, instead of making some kind of memorial out of these plates, they were simply removed somewhere, there is no history, there is no problem, there is no sin, there is no history. Most of course do not care, but there are local historians who remember everything.

I hope that public activists will still be able to reach out to the right people who will be able to change the whole absurdity of such a situation and will still leave this peculiar monument to several eras, and possibly restore this wonderful calling card of the Privachi and the city will receive a new landmark.

Made with "