What is a farmstead in a village? Compound. – How did the idea of ​​holding such a festival come about?

Monastery courtyard- “a community of Orthodox Christians, within the jurisdiction of a monastery and located outside it” (excerpt from the charter of the Russian Orthodox Church). Administratively, the metochion is subordinate to the same bishop as the monastery to which it belongs. During divine services, if the metochion is located on the territory of another diocese, in the church of the metochion both the name of the diocesan bishop (the bishop to whom the monastery is subordinate) and the name of the bishop in whose diocese the metochion is located are exalted.

Metochions are organized (if we are talking about urban monastery metochions) to collect donations and income for the benefit of the monastery and receive pilgrims, and in rural areas - for relevant economic activities.

The compound includes living quarters and a temple. The metochion can be located at a very considerable distance from the corresponding monastery, often in the nearest large city or capital.

Local church yard

Trading compound ( merchant's compound) - in medieval cities, a fenced and often fortified place (quarter, street, or part of the city), where out-of-town and foreign merchants usually lived, their goods were stored and sold. The trading courtyard contained hotels, warehouses and shops. A temple was also built here, which was often also a place for storing the most valuable goods, and the priest, as a rule, helped merchants in settlements, sealed agreements, etc. All visiting merchants were subordinate to the elder or consul of the courtyard.

In Russia, courtyards were also called merchant living houses with warehouses, which many provincial and foreign merchants built for themselves in capital cities - something between an embassy and a trade mission. Merchants lived in such farmsteads only when they arrived in the capital from their native provincial or foreign city. As a rule, such farmsteads had a house church. An example of such a courtyard is the Old English Courtyard in Kitay-Gorod.

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Notes

Literature

• Trading compound // Slavic Encyclopedia. XVII century: in 2 volumes / Author-compiler V.V. Boguslavsky. - M.: Olma-Press, 2004. - T. 2 N–Y. - P. 451. - ISBN 5-224-03660-7.
• // Explanatory dictionary of the living Great Russian language: in 4 volumes / author's compilation. V. I. Dal. - 2nd ed. - St. Petersburg. : Printing house M. O. Wolf, 1880-1882.

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An excerpt characterizing the Compound

- Why is this so? asked Pierre.
- Yes, at least about firewood or feed, I’ll report to you. After all, we were retreating from the Sventsyans, don’t you dare touch a twig, or some hay, or anything. After all, we are leaving, he gets it, isn’t it, your Excellency? - he turned to his prince, - don’t you dare. In our regiment, two officers were put on trial for such matters. Well, as His Serene Highness did, it just became so about this. We saw the light...
- So why did he forbid it?
Timokhin looked around in confusion, not understanding how or what to answer such a question. Pierre turned to Prince Andrei with the same question.
“And so as not to ruin the region that we left to the enemy,” said Prince Andrei with malicious mockery. – This is very thorough; The region must not be allowed to be plundered and the troops must not be accustomed to looting. Well, in Smolensk, he also correctly judged that the French could get around us and that they had more forces. But he couldn’t understand that,” Prince Andrei suddenly shouted in a thin voice, as if breaking out, “but he couldn’t understand that we fought there for the first time for Russian land, that there was such a spirit in the troops that I had never seen, that We fought off the French for two days in a row and that this success increased our strength tenfold. He ordered a retreat, and all efforts and losses were in vain. He didn’t think about betrayal, he tried to do everything as best as possible, he thought it over; but that’s why it’s no good. He is no good now precisely because he thinks everything over very thoroughly and carefully, as every German should. How can I tell you... Well, your father has a German footman, and he is an excellent footman and will satisfy all his needs better than you, and let him serve; but if your father is sick at the point of death, you will drive away the footman and with your unusual, clumsy hands you will begin to follow your father and calm him down better than a skilled but stranger. That's what they did with Barclay. While Russia was healthy, a stranger could serve her, and she had an excellent minister, but as soon as she was in danger; I need my own, dear person. And in your club they made up the idea that he was a traitor! The only thing they will do by slandering him as a traitor is that later, ashamed of their false accusation, they will suddenly make a hero or a genius out of the traitors, which will be even more unfair. He is an honest and very neat German...
“However, they say he is a skilled commander,” said Pierre.
“I don’t understand what a skilled commander means,” said Prince Andrey with mockery.
“A skillful commander,” said Pierre, “well, the one who foresaw all the contingencies... well, guessed the thoughts of the enemy.”
“Yes, this is impossible,” said Prince Andrei, as if about a long-decided matter.
Pierre looked at him in surprise.
“However,” he said, “they say that war is like a chess game.”
“Yes,” said Prince Andrei, “only with this small difference that in chess you can think about every step as much as you like, that you are there outside the conditions of time, and with this difference that a knight is always stronger than a pawn and two pawns are always stronger.” one, and in war one battalion is sometimes stronger than a division, and sometimes weaker than a company. The relative strength of the troops cannot be known to anyone. Believe me,” he said, “if anything depended on the orders of the headquarters, I would have been there and made the orders, but instead I have the honor of serving here, in the regiment with these gentlemen, and I think that we really tomorrow will depend, not on them... Success has never depended and will not depend on position, weapons, or even numbers; and least of all from the position.
- And from what?
“From the feeling that is in me, in him,” he pointed to Timokhin, “in every soldier.”
Prince Andrei looked at Timokhin, who looked at his commander in fear and bewilderment. In contrast to his previous restrained silence, Prince Andrei now seemed agitated. He apparently could not resist expressing those thoughts that unexpectedly came to him.
– The battle will be won by the one who is determined to win it. Why did we lose the battle at Austerlitz? Our loss was almost equal to that of the French, but we told ourselves very early that we had lost the battle - and we lost. And we said this because we had no need to fight there: we wanted to leave the battlefield as quickly as possible. “If you lose, then run away!” - we ran. If we hadn’t said this until the evening, God knows what would have happened. And tomorrow we won’t say this. You say: our position, the left flank is weak, the right flank is stretched,” he continued, “all this is nonsense, there is none of this.” What do we have in store for tomorrow? A hundred million of the most varied contingencies that will be decided instantly by the fact that they or ours ran or will run, that they will kill this one, they will kill the other; and what is being done now is all fun. The fact is that those with whom you traveled in position not only do not contribute to the general course of affairs, but interfere with it. They are busy only with their own small interests.
- At such a moment? - Pierre said reproachfully.
“At such a moment,” repeated Prince Andrei, “for them it is only such a moment in which they can dig under the enemy and get an extra cross or ribbon.” For me, for tomorrow this is this: a hundred thousand Russian and a hundred thousand French troops came together to fight, and the fact is that these two hundred thousand are fighting, and whoever fights angrier and feels less sorry for himself will win. And if you want, I’ll tell you that, no matter what it is, no matter what is confused up there, we will win the battle tomorrow. Tomorrow, no matter what, we will win the battle!
“Here, your Excellency, the truth, the true truth,” said Timokhin. - Why feel sorry for yourself now! The soldiers in my battalion, would you believe it, didn’t drink vodka: it’s not such a day, they say. - Everyone was silent.
The officers stood up. Prince Andrei went out with them outside the barn, giving the last orders to the adjutant. When the officers left, Pierre approached Prince Andrei and was just about to start a conversation when the hooves of three horses clattered along the road not far from the barn, and, looking in this direction, Prince Andrei recognized Wolzogen and Clausewitz, accompanied by a Cossack. They drove close, continuing to talk, and Pierre and Andrey involuntarily heard the following phrases:
– Der Krieg muss im Raum verlegt werden. Der Ansicht kann ich nicht genug Preis geben, [War must be transferred to space. I cannot praise this view enough (German)] - said one.
“O ja,” said another voice, “da der Zweck ist nur den Feind zu schwachen, so kann man gewiss nicht den Verlust der Privatpersonen in Achtung nehmen.” [Oh yes, since the goal is to weaken the enemy, the losses of private individuals cannot be taken into account]
“O ja, [Oh yes (German)],” confirmed the first voice.
“Yes, im Raum verlegen, [transfer into space (German)],” Prince Andrei repeated, snorting angrily through his nose, when they passed. – Im Raum then [In space (German)] I still have a father, a son, and a sister in Bald Mountains. He doesn't care. This is what I told you - these German gentlemen will not win the battle tomorrow, but will only spoil how much their strength will be, because in his German head there are only reasonings that are not worth a damn, and in his heart there is nothing that is only and what is needed for tomorrow is what is in Timokhin. They gave all of Europe to him and came to teach us - glorious teachers! – his voice squealed again.
– So you think that tomorrow’s battle will be won? - said Pierre.
“Yes, yes,” said Prince Andrei absently. “One thing I would do if I had power,” he began again, “I would not take prisoners.” What are prisoners? This is chivalry. The French have ruined my house and are going to ruin Moscow, and they have insulted and insulted me every second. They are my enemies, they are all criminals, according to my standards. And Timokhin and the entire army think the same. We must execute them. If they are my enemies, then they cannot be friends, no matter how they talk in Tilsit.
“Yes, yes,” said Pierre, looking at Prince Andrei with sparkling eyes, “I completely, completely agree with you!”
The question that had been troubling Pierre since Mozhaisk Mountain all that day now seemed to him completely clear and completely resolved. He now understood the whole meaning and significance of this war and the upcoming battle. Everything he saw that day, all the significant, stern expressions on faces that he glimpsed, were illuminated for him with a new light. He understood that hidden (latente), as they say in physics, warmth of patriotism, which was in all those people whom he saw, and which explained to him why all these people were calmly and seemingly frivolously preparing for death.
“Take no prisoners,” continued Prince Andrei. “This alone would change the whole war and make it less cruel.” Otherwise we were playing at war - that’s what’s bad, we’re being generous and the like. This is generosity and sensitivity - like the generosity and sensitivity of a lady who becomes sick when she sees a calf being killed; she is so kind that she cannot see the blood, but she eats this calf with gravy with appetite. They talk to us about the rights of war, about chivalry, about parliamentarianism, to spare the unfortunate, and so on. It's all nonsense. I saw chivalry and parliamentarianism in 1805: we were deceived, we were deceived. They rob other people's houses, pass around counterfeit banknotes, and worst of all, they kill my children, my father, and talk about the rules of war and generosity towards enemies. Don't take prisoners, but kill and go to your death! Who got to this point the way I did, through the same suffering...

Hieromonk Sergius (Filippov)

Before the revolution of 1917, many monasteries in our Fatherland were famous for their fairs, where monastic products could be purchased. At that time, the monks were considered the best producers of agricultural goods. Let us at least remember the story of Valaam and Solovki. What farms were built in these northern monasteries! It seemed that the brothers could do everything through prayer. In the harsh climate they even managed to grow watermelons and pineapples.
The beginning of the revival of past traditions, we hope, will be the “Metochion” festival, which will be held on September 12, 2015 at the courtyard of the Novospassky stauropegial monastery in the village of Sumarokovo, Moscow region, Ruza district. Participants of the festival will be able to ride horses and dog sleds, take part in a pickle competition, learn the secrets of glassblowers and, of course, dine.
Hieromonk Sergius (Filippov), acting monk, talks about what goals the festival organizers set for themselves. rector of the metochion, resident of the Novospassky stauropegial monastery in Moscow.

– How did the idea of ​​holding such a festival come about?

– The fact is that the temple of our farmstead was located on the territory of the ancient village of Ashcherino, which, unfortunately, has not survived. Before the tragic events of the early twentieth century, this village was widely known for its traditional annual fair. The idea of ​​its revival in the format of a festival arose almost immediately after my appointment as rector of the metochion.

Many people know nothing at all about why the monastery courtyard exists and what its inhabitants do. We will try to tell the festival participants about this as fully as possible. The second, no less important task is to revive the cultural and craft traditions that existed in our area, to support those who work on the land and earn a living with their own labor. That’s why the festival itself is held in the fall, when the main agricultural work is already coming to an end. Let our festival become a kind of fair of achievements, only this is not a competition, but rather an opportunity to communicate, learn something new, take note of something. After all, everyone is curious to know how things are with their neighbor.

– Tell us a little about what the monastery courtyard is like today?

– Each farmstead has its own task. Monastery metochions are not always created in rural areas; sometimes they are opened in the city in order to raise funds for the revival and maintenance of the monastery. Often rural farmsteads pursue the goal of providing the monastery with agricultural products. For our monastery, the monastery in Sumarokovo is also significant because on its territory there is a place where the brethren of the monastery will find their last earthly refuge. Well, while the inhabitants are alive, they can come to the farmstead and relax a little from the bustle of the city.

– What, in your opinion, is a village today? Is it possible to survive on earth?

– Of course, you can survive, and even more so save your soul. However, the work of a peasant is very hard, and not everyone wants to work on the land. I recently returned from a trip to the Arkhangelsk and Vologda regions. We visited not the most remote places; the villages where we visited can be easily reached. But I just got a depressing impression - the northern village is dying out: there is no work, young people are leaving, pensioners, locals and those who came from the cities will not save the situation! Christian enlightenment after the times of atheism , practically absent. In one village, a local resident, accepting a New Testament and educational literature from me as a gift, asked: “Why do I need it?” And to my wish “God help me,” he answered: “How will He help? We have to work hard ourselves!” And this is not surprising if the locals see the priest here once a year on the patronal feast day.

– And yet, what is the main problem of life in the countryside? After all, we all understand perfectly well that a city cannot do without a village...

– The village is dying out, there is no work, and therefore no need to live in the village. Fewer and fewer people are now employed in agricultural production, so people are flocking to cities in search of a better life. But it just turns out that this is running in a vicious circle, because a person does not find happiness from the bustle of the city and is waiting for the opportunity to go on vacation to the countryside and relax there, in silence. Of course, the village needs support! It is necessary to instill in people a love for the place where they were born. In part, I would like our Podvorye festival to help with this. But without state programs for regional development, the village cannot be saved!

– What do you like to do? What is your favorite backyard activity?

– There are not enough workers at the farmstead. We have to do a lot ourselves: in church, in the garden, and around the house... I love and look forward to the time when I can pray in church or in private. As for everyday work, I like to cook for the brethren and workers, because it is often a creative process. I also like to retire to the forest and pick mushrooms or berries in silence.

– Tell us more about the festival program.

– Within the framework of the festival there will be many interesting events: this is the fair itself, where you can buy monastery and farm products, master classes of artisans and craftsmen, performances by artists and creative groups, competitions, games, folk festivals, shared meals and tea drinking...
It is symbolic that September 12 is the day of remembrance of the holy noble prince Alexander Nevsky. The Cossacks of the village of Ruzskaya will perform their program. According to pious tradition, the festival will open with a prayer service.

Time: September 12, 12.00–16.00.
Address: Moscow region, Ruza district, village. Sumarokovo.
You can get to the courtyard from the Tushinskaya metro station by a regular bus that goes to Ruza, then by bus No. 24 to the village. Sumarokovo. Or from Belorussky railway station by train to Tuchkovo station, then by bus to Ruza, from Ruza by bus number 24.

Interviewed by Yulia Stikhareva

In recent years, the number of patriarchal metochions and stauropegic parishes has increased many times over - but what is the economic and administrative meaning of this, not to mention the spiritual? In Moscow alone there are about a dozen “patriarchal residences”, some are located in not the most prestigious places such as residential suburbs and cemeteries, and some are so close to each other that you can walk there in 10 minutes.

Stauropegic temples proliferated for three main reasons. The first reason is money.

Stauropegy means submission directly to the patriarch. In an ordinary church, the abbot controls all income. If the temple does not require repairs, is located in a large city and the bishop does not tyrannize, such a rector may have apartments, dachas, expensive foreign cars and vacations abroad. It is difficult to control the rector; the bishop does not know exactly how much money is in the parish, so conflict situations often arise.

If the temple is in a village and/or ruins, is not recognized as an architectural monument and has no prospects in terms of government support and tourism, its abbot will be a beggar. Poor churches are not stauropegic. There is no income equalization system in the Russian Orthodox Church; instead there is bishop's arbitrariness.

One way or another, the money collected from parishioners and sponsors first ends up with the rector, then with the bishop. In the case of stauropegia, money from the rector goes directly to the Patriarchate treasury at the disposal of the patriarch. The patriarch is not accountable to anyone for this money and spends it at his own discretion, for example, on vacation in his beloved Alps. In Moscow, where the ruling bishop is Kirill himself, two other reasons come to the fore, which will be discussed below.

Recently, Metropolitan Hilarion (Alfeev) complained (http://tass.ru/obschestvo/5355311) that the income of parishes has recently fallen along with the income of the population, therefore, in order to maintain the quality of life of Patriarch Kirill at the same level, it is necessary to increase the number of stauropegic churches.

The second reason why the number of stauropegial churches is growing, especially in Moscow, is purely administrative.

In the natural course of events, the community builds a temple for itself according to its capabilities, and if there is no community, then there is no temple. In Moscow, everything happens the other way around: first, a prefabricated church is built in a new location according to “Program 200,” and only then people begin to go to it. There may not be a community in its classical sense for years and decades; there is only a building, a priest and parishioners without rights and responsibilities. The difference is about the same as between a fast food outlet and a culinary club.

Violation of Chapter 17 of the Charter of the Russian Orthodox Church, which provides for a collective form of parish management, a parish assembly and a parish council, does not bother anyone. Falsifying the minutes of the parish council is a basic skill of any rector, and the councils themselves in the vast majority of churches exist only on paper. When you hear about the struggle of the Russian Orthodox Church with the Soviet regime, this is it (joke).

With the patriarchal metochions, things are even simpler; even according to the charter, there are no parish councils and there is no need for an asset. For the modern clergy this is a very convenient scheme, because the income is the same, but there is much less hassle - you have served the service, taken the money from the candle box and are free.

The third reason is purely psychological. The previously unimaginable number of patriarchal farmsteads is the embodiment of the managerial dream of Patriarch Kirill, who wants to rule everyone without exception personally.

Thanks to Kirill, the fashion of subjugating the most profitable church objects also extends to diocesan bishops. In recent years, it is bishops who have become rectors of significant monasteries and churches in their diocese, taking over all the main financial flows.

Summary: stauropegy is His Holiness’s feeder and a convenient way to quickly open a temple without any problems. Patriarch Kirill “needs more gold” all the time (https://youtu.be/P-vlit3Pz-Q), so their number is growing.