Built in 1676, the bell tower is gray. XVIII century, rebuilt in the Empire style with the construction of aisles in the 1830-1840s. Under the roof (on the western wall of the quadrangle) the original kokoshniks and a fragment of a 17th-century cornice are preserved. Southwestern sacristy early XX century, around the same time, the installation of calorific heating in the newly opened basement, a significant change in the floor level, covering the floor with ceramic tiles. The original gate pylons, built in the 1830s, were completely destroyed in 1998.
The temple in the name of the Holy Apostle James is located in Yakovoapostolsky Lane and has a toponymic reference to “what is in the Kazenny Sloboda” after the Kazenny Sloboda that was located here, where various royal property was kept. Yakovoapostolsky Lane leads from Lyalin Lane to the Garden Ring. Its early name sounded like Yakovlevsky Lane and arose from the church of St. Apostle James Zebedee, in Kazyonnaya Sloboda. Bolshoy and Maly Kazenny lanes leading to the Garden Ring preserve the memory of the sovereign's Kazenny settlement of the 16th-17th centuries, located on the right side of Pokrovka Street. Craftsmen who served the palace's needs lived here, and various equipment was stored here.
The state order was first mentioned in 1578. The treasury itself was located in the Kremlin, at the Annunciation Cathedral. The state settlement, which occupied an area four times smaller than Ogorodnaya, had almost the same population in 1639 - 164 households; by 1680 there were 275 households. It was one of the largest Moscow settlements with two churches - in the name of James the Apostle and John the Baptist (located on the corner with Pokrovka).
Temple in the name of St. Apostle James Zebedee in the State Settlement (on another altar - in the name of the icon of the Kazan Mother of God) is the only surviving church of the Moscow State Settlement. The second parish church is the Beheading of John the Baptist, an undoubted masterpiece of Moscow classicism, the creation of the architect F.M. Kazakova - destroyed in 1936. A residential building with a store was built in its place. The bell tower, which stood separately from the temple, has been preserved. There are houses on both sides of it. Inside the temple, after its closure during the Soviet period, there were workshops, then a hairdresser. The surviving bell tower was transferred to believers in 1995 for free, indefinite use; it had significant mechanical damage and loss of white stone decor; renovated with donations. Nowadays the bell tower is assigned to the Church of St. Apostle James, in the State Settlement.
Until the end of the 19th century, the odd side of Yakovoapostolsky Lane was a single vast property that reached Bolshoi Kazenny Lane. Of the surviving old buildings, house No. 7 is lucky. It housed the office of a construction company that carried out its careful restoration and contributed to the restoration of the Church of St. James the Apostle in the State Settlement.
The Church of the Holy Apostle James in Kazyonnaya Sloboda was founded before the Romanovs, since it is listed in the local books. In 1620 and 1657 it is shown as wooden. From 1625 to 1690 the locality was called “in Khlebniki, in Kazyonnaya Sloboda.” According to the stone carved inscription preserved on the outer wall, the stone temple was built in 1676 with the diligence of the Moscow merchant Daniil Andreevich Pivovarov. Initially, the pillarless volume of the temple ended with a five-domed structure, had a three-part apse, a southern St. Nicholas chapel, a refectory and probably a hipped bell tower. The facades of the quadrangle were decorated with decorative kokoshniks and a developed cornice with a brick curb underneath.
During the great Moscow fire of 1737, the Church of St. ap. Jacob, in the Treasury, was burning outside. It is possible that the original bell tower of the church was damaged in this fire, after which it was thoroughly rebuilt. The existing bell tower, starting at least from the second tier, dates stylistically from the mid-18th century. The construction of the first stone church fence with a gate dates back to 1777. At the end of the 18th century (no later than 1806), a second, northern aisle was added to the church, as follows from the drawing of the church’s ownership in 1806. In 1812, most of the buildings in the vicinity of Zemlyanoy Val and on the shaft itself burned out. In 1813, the clergy of two churches of the State Settlement reported to His Eminence Augustine, Bishop of Dmitrovsky, about the extent of the disasters discovered in their parishes after the fire of 1812. Most of them lost their homes, and the parish courtyards were also burned. Thus, to the Church of John the Baptist in Kazennaya, priest Matthiy Matthiev wrote with a clergy: “Our houses have all burned down, and the parish has also almost completely burned out, and now there is no place where we could live with our families. But since we still have 1,825 rubles of church money, would you be kind enough to use this remaining money to order, in your mercy, to decorate a church outbuilding for our dwelling, before building our own houses.”
According to the reconstruction plan of 1816, in the place of the shaft in the 1820s. A spacious street with sidewalks and gardens along the houses was laid out. Significant changes in the appearance of the Church of St. Apostle James in the State Settlement occurred in the late 20s and early 30s of the 19th century. In the summer of 1826, the “Commission for Buildings in Moscow” examined the facade of the church presented by the architect Balashov, recognized it as “correct and decent” and allowed to redo the altar, and instead of the five-domed structure, make a dome with one chapter and, in addition, break through two windows inside. It is clear from the church's Clergy Gazette that the reconstruction was carried out at the expense of the Moscow merchant Iakov Matveevich Yartsev in 1830-1833. Rebuilding the refectory with the side chapels of St. James the Apostle and St. Nicholas the Wonderworker, was produced in 1841 “at the expense of the Moscow merchant wife Tatiana Ivanovna Tumanova and other willing donors.” There were three altars in the new church: “in the real cold one, in memory of the appearance of the All-Honorable Icon of the Kazan Most Holy Theotokos; in the warm aisles on the right side in the name of St. Nicholas the Wonderworker, on the left in the name of the holy Apostle James, brother of John the Theologian.” Probably, in the early 1840s, a new fence was created with white stone gate pylons and a “Gothic” lattice on a white stone plinth. In 1883, Archpriest of the St. James Church Stefan Belyaninov and the church elder asked the Moscow Imperial Archaeological Society for permission to “add a storage room to the porch on the south side of the said St. St. James Church.”
In 1906, the Imperial Archaeological Society approved new drawings for the extensions of the storeroom (to the southern wall of the bell tower) and the sacristy (to the southern aisle next to the bell tower). After numerous reconstructions in the first half of the 19th century, the temple acquired a late Empire appearance, which is quite common in Moscow, and especially in the Moscow region. The majestic rotunda of the temple, covered with a wooden dome, ended with a wooden plastered drum and a gilded dome, crowned with a simple eight-pointed cross. The rotunda and quadrangle of the temple were plastered, the windows of the 1st and 2nd tiers of the quadrangle were framed with plaster trims and covered with metal bars. The northern and southern entrances to the temple had forged metal doors. The rotunda, quadrangle and altar apse retained the white stone cornices of the 19th century; the apse windows were also finished with plaster casings. The volumes of the aisles, somewhat different from the design of the quadrangle in the elaboration of details, gave the church complex integrity and calm monumentality. The windows of the aisles are framed with white stone frames, with window sill plaster niches and metal gratings. The bell tower is topped by a brick hexagonal drum, with an 18th-century cross on an onion-shaped head, standing on a closed vault with lucarnes.
By the end of the 19th - beginning of the 20th centuries. There are records of the construction of houses for the clergy and apartment buildings located to the southwest of the church. The Clergy Gazette for 1904 speaks of four church houses built on church land, “three of them house clergy, a church watchman, a malthouse and a women’s almshouse, and the fourth houses rented tenants.” “The land at this churchyard church is 600 sq. sazh., under church houses 1003 sq. soot." On February 13, 1905, a parish guardianship was opened at the church.
The temple was returned to believers in 1991. Since 1995, religious services have become regular. The temple was restored in the forms of the mid-19th century.
taganka-pravoslav.narod.ru
The Church of Jacob the Apostle, which is in Kazennaya Sloboda, in Khlebniki in 1620, is shown as “a warm wooden temple of Jacob the Apostle.”
In 1676, a stone church was built with the main altar of the Kazan Mother of God and chapels: James Zebedee and St. Nicholas the Wonderworker. Some reconstruction with the transfer of the St. Nicholas throne to the refectory took place in 1722. The current bell tower, built under the influence of Vvedenskaya in Barashi (1701), should be attributed to this time.
In 1883, the main church was rebuilt: the lower half of the old walls, 1676, were preserved, and above them, an ordinary one for the first half of the 19th century was erected. dome, slightly expanded in relation to the old quadrangle of the temple. In 1841, the refectory with both side chapels was rebuilt.
Alexandrovsky M.I. "Index of ancient churches in the area of Ivanovo forty." Moscow, “Russian Printing House”, Bolshaya Sadovaya, building 14, 1917
Iakov Zavedeev in Kazennaya Sloboda
Iakov Zavedeev in Kazennaya Sloboda- the only holy monastery in Russia built in honor of this apostle. Although Jacob, as the Gospel narrates, was one of the closest disciples to Christ.
The exact date of construction of the temple is not known, but the first mention of it dates back to 1620. True, at that time it was a wooden structure, and the first stone one was built in 1676 with money allocated by Tsar Alexei Mikhailovich.
The base of the building was a pillarless quadrangle with an adjacent triple apse, covered with a closed vault and topped with a five-domed structure. The decor includes kokoshniks, horizontal rods on the façade made of figured bricks, and an icon case framed with a roller. The temple also had a refectory and a bell tower.
In the XIX century. rebuilt several times, in particular according to the designs of architects Balashov and Fiedler: rectangular aisles were built; the building acquired simple geometric forms of a mature Empire style; the triple apse turned into one large, semi-circular one; the brick decor has disappeared; the vaults were dismantled, and instead of a five-domed structure a dome appeared on a wide drum; the refectory with its side chapels changed its appearance, acquiring elements of the late Empire style; and eventually a stone fence and a gate with small pylons appeared.
The temple had a main altar, consecrated in honor of Our Lady of Kazan, and two others, consecrated in the name of Sa. Jacob and St. Nicholas. A small sacristy was added to the southern aisle in 1883.
It closed in 1932 and began to be used as a workshop. In 1970, the holy monastery lost its dome, and in 1979, the fence was broken. At the same time, the Metrostroy Mechanization Department moved into the building, and the refectory turned into a garage.
In 1991, believers again found their own, and since 1994, divine services have been held there regularly. In 1994-1998 under the leadership of Tsarin, the restoration of the building was carried out.
The main shrine of the temple is an ark with a piece of the relics of the Apostle James, brought from Rome, as well as an icon of St. Matrona of Moscow and Prince Daniil of Moscow with particles of their relics.
He is active in social activities and also runs a Sunday school.
Church of the Apostle James Zebedee in Kazennaya Sloboda
Yakovlevsky lane, now st. Elizarova, 6
Before its renaming in the 1960s. “The lane was called Yakovlevsky from the 17th century after the Church of St. James the Apostle that stood in it, “which is in Kazennaya Sloboda.”
"The church has been listed since 1625."
"The church was built in 1676 with the diligence of the Moscow merchant Daniil Pivovarov."
"The main church was built in 1676, but remodeled in 1833 with the construction of a new dome. Refectory 1841. Main altar of the Kazan Mother of God."
"The bell tower of the mid-18th century."
“It is in the books of the village - it was founded before the Romanovs. In 1620 and 1657 it was called wooden. From 1625 and 1690 the designation “in Khlebniki, in the Kazenny Sloboda” is known. According to the stone carved inscription preserved on the outer wall, the stone temple was built in 1676, through the diligence of the Moscow merchant Daniil Pivovarov. At the same time, it became a three-altar church with the main temple of Our Lady of Kazan and the chapels of St. Nicholas and Jacob Alfeyev. The bell tower of the second quarter of the 18th century. In 1833, the main temple was rebuilt by the Moscow merchant Ivan Matveevich Yartsev, who was in 1832 by the mayor, and in 1841 the chapels were rebuilt by the merchant's wife Tatyana Ivanovna Tumakova. The reconstruction in 1833 consisted of a light drum being erected over the expanded old quadrangle. After 1833 and 1841, the church was renovated more than once."
"The temple was renovated in 1879."
“He has a parish trusteeship, opened on February 13, 1905, and an almshouse in the church house.”
The church was closed after 1917. In 1968, M. L. Bogoyavlensky wrote: “The temple was decapitated, pipes, stairs, a crane with a winch, a transformer box were added. On the west side, instead of a door, a gate was built where cars enter. On the roof there is a high mast with antenna. The appearance of the church is sloppy, dirty with soot. Inside there is a mechanical workshop."
In the 1970s The dome of the temple collapsed, leaving only the walls of the drum. The church fence on the east, behind the apse, was broken in the spring of 1979. The rest of the fence was also destroyed, the surviving fragments were built into new extensions surrounding the temple. The top of the bell tower with the cross is broken, the plaster has fallen off. Trees grow on the collapsed dome of the temple. In 1979, the eastern part of the church was occupied by the Metrostroy Department of Mechanization - this is actually an ancient temple of the 17th century, within the walls of which details of the ancient architectural decoration (remains of the casing, portal, etc.) have been preserved. The western part is the refectory of the 19th century. - given over to the garage of the district housing administration. In both parts, everything inside has been redone. The temple is not guarded and no restoration is expected.
An interesting detail: in the north bell of the bell tower there is a gap in the shape of a bell in the place where it was thrown down in the 1920s. How this happened is evidenced almost everywhere, for example, by the following description (it refers, however, to Kolomna near Moscow): “The bells were dying over Kolomna, they were removed from the belfries for the Rudmetalltorg trust. With blocks, logs and hemp ropes high up in the bell towers, the bells were pulled out from belfries, hung high above the ground and threw themselves down. The bells fell with a roar and an earful, crashing two arshins into the ground." Similar mutely glaring breaks remained in Moscow on other bell towers whose tongues had been torn out - on the Church of Elijah the Obydeny, etc.
In 1990, the eastern part of the temple was occupied by the Metrostroy emergency service; the middle is a garage, changing the state owner to a cooperative one; the western part serves as a compressor station for the same Metrostroy. Although the church is included in the list of objects proposed for state protection in Moscow, its condition is appalling.
Building 6, building 1
Coordinates: 55°45′29″ n. w. 37°39′14″ E. d. / 55.758306° s. w. 37.654056° E. d. / 55.758306; 37.654056(G) (I)Temple of the Apostle James Zebedee in Kazennaya Sloboda (Kazan Church, Yakovlevskaya Church, St. James the Apostolic Church) - Orthodox Church of the Epiphany Deanery of the Moscow City Diocese. Located in the center of Moscow, between the Boulevard and Garden Rings.
The church operates a Sunday school for children and youth.
Story
The first mention of the wooden church of the Apostle James on the site of the modern temple dates back to 1620. The first stone church was built in 1676, and the existing bell tower was built in the mid-18th century.
In the 19th century, the temple was rebuilt: in 1806, rectangular chapels were added to the church, in 1831, the architect V. A. Balashov rebuilt the building itself, and in 1844, the limits were rebuilt and the refectory was updated. In 1883, according to the design of the architect M. A. Fidler, a porch was added to the church.
in the 20th century
In 1932, the temple was closed, and a mechanical workshop was located in its building.
In 1970, the dome collapsed, in 1979 the fence was dismantled, and the building itself was occupied by the Metrostroy Mechanization Department (there was a garage in the refectory). In 1991, the temple was returned to the Russian Orthodox Church and in 1994 services resumed there. The restoration of the building was carried out in 1994-1998 (restorer N.V. Tsarin)
Architecture
Thrones
In the temple there is a particle of the relics of the Apostle James, transferred to the temple from the Compostela Cathedral (Spain), where the relics of the saint are located.
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An excerpt characterizing the Temple of the Apostle James Zebedee in Kazyonnaya Sloboda
- What happened to you? You are sick?- Go! – the trembling voice spoke again. And Prince Vasily had to leave without receiving any explanation.
A week later, Pierre, having said goodbye to his new friends, the Freemasons, and leaving them large sums of alms, left for his estates. His new brothers gave him letters to Kyiv and Odessa, to the Freemasons there, and promised to write to him and guide him in his new activities.
The affair between Pierre and Dolokhov was hushed up, and, despite the sovereign’s then strictness regarding duels, neither both opponents nor their seconds were harmed. But the story of the duel, confirmed by Pierre’s breakup with his wife, became public in society. Pierre, who was looked upon condescendingly and patronizingly when he was an illegitimate son, who was caressed and glorified when he was the best groom of the Russian Empire, after his marriage, when brides and mothers had nothing to expect from him, lost greatly in the opinion of society, especially that he did not know how and did not want to curry public favor. Now he alone was blamed for what had happened, they said that he was a stupid jealous person, subject to the same fits of bloodthirsty rage as his father. And when, after Pierre’s departure, Helen returned to St. Petersburg, she was not only cordially, but with a touch of respect for her misfortune, received by all her acquaintances. When the conversation turned to her husband, Helen adopted a dignified expression, which she, although not understanding its meaning, with her characteristic tact, adopted for herself. This expression said that she decided to endure her misfortune without complaining, and that her husband was a cross sent to her from God. Prince Vasily expressed his opinion more openly. He shrugged his shoulders when the conversation turned to Pierre, and, pointing to his forehead, said:
– Un cerveau fele – je le disais toujours. [Half-crazy – I always said that.]
“I said in advance,” Anna Pavlovna said about Pierre, “I said then and now, and before everyone else (she insisted on her primacy), that he is a crazy young man, spoiled by the depraved ideas of the century.” I said this back then, when everyone admired him and he had just arrived from abroad, and remember, one evening I thought he was some kind of Marat. How did it end? I didn’t want this wedding then and predicted everything that would happen.
Anna Pavlovna continued to host such evenings on her free days as before, and those that she alone had the gift of arranging, evenings at which she gathered, firstly, la creme de la veritable bonne societe, la fine fleur de l" essence intellectuelle de la societe de Petersbourg, [the cream of real good society, the color of the intellectual essence of St. Petersburg society,] as Anna Pavlovna herself said. In addition to this refined choice of society, Anna Pavlovna’s evenings were also distinguished by the fact that every time at her evening Anna Pavlovna served her some new, interesting face to society, and that nowhere, as at these evenings, was the degree of the political thermometer at which the mood of the court legitimist St. Petersburg society stood so clearly and firmly expressed.
At the end of 1806, when all the sad details had already been received about Napoleon’s destruction of the Prussian army near Jena and Auerstette and about the surrender of most of the Prussian fortresses, when our troops had already entered Prussia, and our second war with Napoleon began, Anna Pavlovna gathered at her place evening. La creme de la veritable bonne societe [The cream of real good society] consisted of the charming and unhappy Helene, abandoned by her husband, from MorteMariet, the charming Prince Hippolyte, who had just arrived from Vienna, two diplomats, an aunt, one young man who enjoyed living room with the name simply d "un homme de beaucoup de merite, [a very worthy person], one newly granted maid of honor with his mother and some other less noticeable persons.
