Church of the Heart of Jesus. The Temple of the Sacred Heart of Jesus (Samara) is a unique architectural monument. Where is the Temple of the Sacred Heart of Jesus and how to get there

At the corner of Farforovskaya and Babushkina streets (57), the original building of the Catholic Church of the Heart of Jesus has been preserved - a striking example of Art Nouveau architecture. The temple was built in 1907 - 1917. according to the project of IGI professor S.P. Galenzovsky.

Roman Catholic Church in the name of the Heart of Jesus
1907-1917 - arch. Galenzovsky S. P.
In 1905, the Catholics of Nevskaya Zastava received permission to build a temple.
First, a temporary chapel was built on the Shlisselburg highway at the Obukhov plant. In 1907, a stone church was founded - the Church of the Sacred Heart of Jesus on the corner of Kladbischenskaya (Babushkina) and Bolshaya Shchemilovskaya (Farforovskaya) streets. The site for construction was allocated by the treasury.
The project was compiled by architect. Stefan Galenzovsky. The temple was conceived with high Gothic bell towers and decorative decoration. However, there were not enough funds from donations for construction, so it dragged on until 1917 and the towers had to be abandoned.
The temple was consecrated after the revolution.
In 1929, they wanted to close the temple, transferring the building to the House of Sports, but this did not happen. In 1936 there was a fire, the building was sealed, and in 1937 the temple was closed.
The building was transferred to the Industrial Plant, then the Lengaza dormitory was set up in it. In the 1970s The trust "Spetsstroy" was located.
In 1993, the Catholic community was registered and was allocated part of the building.
The first service took place in 1996.
www.citywalls.ru/house3782.html

In 1892, several thousand Catholics living behind the Nevskaya Zastava decided to petition for the construction of a Catholic church in their area. Permission for construction was received in the fall of 1905. At the same time, a temporary chapel was equipped at the Obukhov plant, which had a subordinate status in relation to the Church of St. Catherine of Alexandria. On November 18, 1906, a plot of land was allocated for the construction of the temple at the corner of the former Cemetery Street and the road to the Porcelain Colony. The laying of the first stone took place on September 8, 1907. Due to financial difficulties, work was soon stopped and resumed only in 1912, and was subsequently interrupted periodically again. Services in the Church of the Sacred Heart began in 1914 in an unfinished church. The church was finally completed and consecrated only at the end of 1917 - beginning of 1918, and in the final project, to reduce the cost of construction, it was necessary to abandon the bell towers, as a result of which the temple acquired an unusual appearance - a Gothic church without towers.
In July 1936, a fire occurred in the building, after which the church was sealed. On May 23, 1937, the Church of the Sacred Heart was finally closed. The building first belonged to an industrial plant, then to the Spetsstroy trust; it was extensively rebuilt, in particular, internal ceilings were built, dividing the church into 4 floors.
After the restoration of the normal functioning of the Catholic Church in Russia and the revival of the Catholic parish of the Sacred Heart in 1993, part of the premises of the building was transferred to the parish. On June 6, 1996, the first service took place in the temporary chapel. In 2003, the entire building was transferred to the Church, and extensive restoration work was carried out. In 2009, the parish rector expressed a desire to complete the construction of the bell towers, excluded from the original design of the building, but this intention caused opposition from the Council for the Preservation of Cultural Heritage and deputies of the Legislative Assembly of St. Petersburg, who believed that this would distort the historical appearance of the building.

Wonderful photos inside the temple.

Church of the Heart of Jesus November 8th, 2015

In my favorite area, behind Nevskaya Zastava, there is a wonderful building - the Church of the Heart of Jesus.

At the end of the 19th century, about 15,000 Catholics lived behind Nevskaya Zastava, parishioners of the distant Church of St. Catherine (Nevsky Prospekt, building 32). Back in 1892, Catholics who worked at numerous factories in the outpost decided to build their own church. And in the fall of 1905 they received the appropriate permission. At first, a temporary chapel was built at the Obukhov plant, assigned to the Church of St. Catherine. She was located in a private house.
On November 18, 1906, the Treasury allocated a plot of 500 square meters to Catholics. fathoms, on the corner of Kladbischenskaya Street (Babushkina Street) and Bolshaya Shchemilovka Street (now Farforovskaya). On September 8, 1907, a large stone church was solemnly laid there in the brick Gothic style, designed by the architect S.P. Galenzovsky. However, work soon stopped due to financial difficulties and violations of the construction regulations and was resumed only in 1912; At the same time, a relocated temporary chapel was consecrated in one of the construction barracks. Three years later, the church was put under a roof, but funds dried up again, and at the request of the construction committee, donations were collected throughout all the churches of the empire.
Services were already taking place in the unfinished church in 1914, but its consecration apparently took place only at the end of 1917 - beginning of 1918. During construction, the bell towers had to be abandoned.
In the summer of 1929, the “collective of national men” of the region demanded that the temple be transferred to the House of Physical Education. In July 1936, after a fire, the church was sealed and finally closed by a decree of the Presidium of the All-Russian Central Executive Committee of May 23, 1937. The vast building was first transferred to the Industrial Plant, and in the 1970s - to the office of the Spetsstroy trust, while it was extensively rebuilt, dividing it into four floors.
In 1993, a Catholic community arose, to which the first and half of the upper floor of the building were transferred, and on June 6, 1996, the first service was held on the upper floor in a temporary chapel. In 2003, the building was completely returned to believers.

Design image of the side facade (this is one of the postcards that were sold to raise funds for the construction of the church)

The Christian community intends to build two bell towers over the Catholic Church of the Sacred Heart of the Lord Jesus.
The parishioners want the bell towers to be built according to the archival design of Stefan Galenzovsky. However, experts strongly doubt the feasibility of this idea. From the developments of Stefan Galenzowski, only pictures depicting the original design of the church have survived. There are no detailed architectural designs. According to the Cultural Heritage Preservation Council, design postcards cannot serve as a source for the addition of bell towers. “It is impossible to build on the basis of such a drawing,” says architect Nikita Yavein. – There must be restoration design work. Either it needs to be done seriously, but very expensive, or it will be a comedy.”
Experts admit that from the point of view of urban planning, the towers are really needed by the church - as architectural dominants. However, their addition to a historical building that has existed for more than 90 years may be fraught with irreversible consequences. Deputy of the Legislative Assembly of St. Petersburg Alexey Kovalev, speaking categorically against the superstructure, recommends that the community build a new church with a bell tower. Otherwise, the unique monument of neo-Gothic architecture may be completely lost. Moreover, according to the council, by allowing the addition of bell towers, officials will create a dangerous precedent. “Referring to the case with this monument, everyone will want to complete the building,” notes Alexander Margolis, co-chairman of the St. Petersburg branch of the All-Russian Society for the Protection of Historical and Cultural Monuments (VOOPIiK).
In order to implement such a difficult project, the Church of the Sacred Heart of the Lord Jesus will have to be excluded from the number of objects under state protection. Despite the objections, the Council for the Preservation of Cultural Heritage still recommended that the Catholic Church order a historical and cultural examination of the building in order to identify the possibility of its removal from the list of monuments of federal significance.

Our state is still strange - for 80 years the building has been defaced in every possible way, but when it comes to restoration, it’s an architectural monument, nothing can be done with it. In my opinion, the towers need to be completed and preserved as a monument. I don't see any contradiction here. At one time, half of Engelhardt’s house was demolished for the construction of the metro, and it’s okay - now it is an architectural monument along with the Khrushchev metro lobby.

Archival photos (1936)

Current state

Works inside the church

Beauty is gradually returning

At the turn of the 19th and 20th centuries, intensive construction of factories and factories took place on the outskirts of St. Petersburg. In the working-class suburbs behind the Nevskaya Zastava, settlements of Germans, Lithuanians, Poles appeared... The number of Catholics living in them grew rapidly. In 1905, workers at the Imperial Porcelain Factory petitioned the authorities to build a Catholic church. A building permit was obtained, a site was allocated and fundraising began.

New temple behind Nevskaya Zastava

Architect Stefan Petrovich Gelenzovsky created a project for a neo-Gothic church. Fundraising took place among workers of factories and factories located behind the Nevskaya Zastava, as well as in all Catholic cathedrals. The ceremonial laying of the temple took place in September 1907. The funds raised were insufficient, and construction work was periodically interrupted. In 1913, additional funds were raised and construction continued. Since 1914, services have been held in an unfinished building.

Finally, in 1917, the temple was completed and consecrated in honor of the Sacred Heart of Jesus Christ. To reduce the cost of construction, we had to abandon two bell towers that were originally in the project. At the same time, the church took on an unusual appearance - a Gothic Catholic church without towers.

Temple after the revolution

Revolutionary events affected both the whole of Russia and the temple. Catholics emigrated en masse to their historical homeland, and the parish rapidly decreased. The church was closed in 1922, but services resumed in 1923.

After a fire in 1936, the temple was sealed, and in 1937 it was closed completely. The last priest, Father Epifaniy Akulov, was arrested and shot.

After the church was closed, the rebuilt building was used as a cinema, as a dormitory, and an industrial plant was also located there. In the 1970s, the building was transferred to the Spetsstroy trust. The former temple was divided by numerous partitions, wall paintings were destroyed, and door and window openings were expanded.

Renaissance

In the 90s of the 20th century, after the restoration of the functioning of the Catholic Church in Russia, work began to return the church building to believers. In 1996, the premises on the first and fourth floors were returned to the parish. The first divine service took place in the same year. The temple was returned to the full believers in 2003.

In 2011, work resumed to restore the external appearance of the cathedral. Services were moved to other Catholic churches. In 2015, in parallel with restoration work, services began to be held in the renovated temple.

Church of the Heart of Jesus, better known as Church of business cards- a former Roman Catholic non-parochial church in the name of the Heart of Jesus of the monastery of visitantes on the south-eastern outskirts of the Old Town of Vilnius, on Rasu Street (address Rasų g. 6). The monastery ensemble is located on a high hill not far from the Church of the Ascension of the Lord and the former missionary monastery and stands out in the panorama of the city.

Story

The church and monastery buildings on the outskirts of the then city, behind the city wall, were built after the Vilna Roman Catholic Bishop Konstantin Brzostovsky invited nuns of the Order of Visitantes to Vilna in 1694. In 1717, a temporary stone chapel was built, in which services were held until 1729, when a temple in honor of the Heart of Jesus was built. The architect of the church is Józef Polya. The temple was consecrated on August 26, 1756.

Monastery buildings were erected from 1694 to the east and south of the temple. A high stone fence with two gates was built in 1756 and separated the monastery from the street; the gate was designed by the architect and historian Theodor Narbut. Around 1797 the monastery expanded to the south; outbuildings continued to be built at the beginning of the 19th century.

The temple was decorated with seven altars with paintings by the famous 18th century artist Shimon Chekhovich. The nuns of the female Order of the Visitation of the Blessed Virgin Mary owned two estates in the Vilna and Minsk provinces and significant funds. They raised girls in a model boarding house at the monastery, where about 40 girls studied annually. Emperor Paul I established scholarships at this school with his own funds, which she used in 1837 to support twelve girls.

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Literature

Vinogradov A. A. Guide to the city of Vilna and its surroundings. With many drawings and the latest plan, drawn up according to the Highest Confirmation. In 2 parts. - Second edition. - Vilna: Printing house of the Headquarters of the Vilna Military District, 1908. - P. 72-74.
Kłos, Juliusz. Wilno. Przewodnik krajoznawczy. - Wydanie trzecie poprawione po zgonie autora. - Wilno: Wydawnictwo Wileńskiego oddziału Polskiego Towarzystwa Turystyczniego-krajoznawczego, 1937. - P. 227-229. - 323 p.(Polish)
Čerbulėnas, K. Jėzaus Širdies ir vizitiečių vienuolyno ansamlis // Lietuvos TSR istorijos ir kultūros paminklų sąvadas. - Vilnius: Vyriausioji enciklopedijų redakcija, 1988. - T. 1: Vilnius. - pp. 419-421. - 592 s. - 20,000 copies.(lit.)
Venclova, Tomas. Wilno. Przewodnik / Tłumaczenie Beata Piasecka. - Vilnius: R. Paknio leidykla, 2006. - P. 171. - 216 p. - ISBN 9986-830-47-8.(Polish)

Excerpt characterizing the Church of the Heart of Jesus (Vilnius)

The melancholy that he was so afraid of came over Pierre again. For three days after delivering his speech in the box, he lay at home on the sofa, not receiving anyone and not going anywhere.
At this time, he received a letter from his wife, who begged him for a date, wrote about her sadness for him and about her desire to devote her whole life to him.
At the end of the letter, she informed him that one of these days she would come to St. Petersburg from abroad.
Following the letter, one of the Masonic brothers, less respected by him, burst into Pierre's solitude and, bringing the conversation to Pierre's marital relations, in the form of fraternal advice, expressed to him the idea that his severity towards his wife was unfair, and that Pierre was deviating from the first rules of a Freemason , not forgiving the repentant.
At the same time, his mother-in-law, the wife of Prince Vasily, sent for him, begging him to visit her for at least a few minutes to negotiate a very important matter. Pierre saw that there was a conspiracy against him, that they wanted to unite him with his wife, and this was not even unpleasant to him in the state in which he was. He didn’t care: Pierre didn’t consider anything in life to be a matter of great importance, and under the influence of the melancholy that now took possession of him, he did not value either his freedom or his persistence in punishing his wife.
“No one is right, no one is to blame, therefore she is not to blame,” he thought. - If Pierre did not immediately express consent to unite with his wife, it was only because in the state of melancholy in which he was, he was not able to do anything. If his wife had come to him, he would not have sent her away now. Compared to what occupied Pierre, wasn’t it all the same whether he lived or not lived with his wife?
Without answering anything to either his wife or his mother-in-law, Pierre got ready for the road late one evening and left for Moscow to see Joseph Alekseevich. This is what Pierre wrote in his diary.
“Moscow, November 17th.
I just arrived from my benefactor, and I hasten to write down everything that I experienced. Joseph Alekseevich lives poorly and has been suffering from a painful bladder disease for three years. No one ever heard a groan or a word of murmur from him. From morning until late at night, with the exception of the hours during which he eats the simplest food, he works on science. He received me graciously and seated me on the bed on which he was lying; I made him a sign of the knights of the East and Jerusalem, he answered me in the same way, and with a gentle smile asked me about what I had learned and acquired in the Prussian and Scottish lodges. I told him everything as best I could, conveying the reasons that I proposed in our St. Petersburg box and informed him about the bad reception given to me and about the break that had occurred between me and the brothers. Joseph Alekseevich, having paused and thought for a while, expressed his view of all this to me, which instantly illuminated for me everything that had happened and the entire future path ahead of me. He surprised me by asking if I remembered what the threefold purpose of the order was: 1) to preserve and learn the sacrament; 2) in purifying and correcting oneself in order to perceive it and 3) in correcting the human race through the desire for such purification. What is the most important and first goal of these three? Of course, your own correction and cleansing. This is the only goal we can always strive for, regardless of all circumstances. But at the same time, this goal requires the most work from us, and therefore, misled by pride, we, missing this goal, either take on the sacrament, which we are unworthy to receive due to our uncleanness, or we take on the correction of the human race, when we ourselves are an example of abomination and depravity. Illuminism is not a pure doctrine precisely because it is carried away by social activities and is filled with pride. On this basis, Joseph Alekseevich condemned my speech and all my activities. I agreed with him in the depths of my soul. On the occasion of our conversation about my family affairs, he told me: “The main duty of a true Mason, as I told you, is to improve himself.” But often we think that by removing all the difficulties of our life from ourselves, we will more quickly achieve this goal; on the contrary, my lord, he told me, only in the midst of secular unrest can we achieve three main goals: 1) self-knowledge, for a person can know himself only through comparison, 2) improvement, which is achieved only through struggle, and 3) to achieve the main virtue - love of death. Only the vicissitudes of life can show us its futility and can contribute to our innate love of death or rebirth to a new life. These words are all the more remarkable because Joseph Alekseevich, despite his severe physical suffering, is never burdened by life, but loves death, for which he, despite all the purity and height of his inner man, does not yet feel sufficiently prepared. Then the benefactor explained to me the full meaning of the great square of the universe and pointed out that the triple and seventh numbers are the basis of everything. He advised me not to distance myself from communication with the St. Petersburg brothers and, occupying only 2nd degree positions in the lodge, try, distracting the brothers from the hobbies of pride, to turn them to the true path of self-knowledge and improvement. In addition, for himself, he personally advised me, first of all, to take care of myself, and for this purpose he gave me a notebook, the same one in which I write and will henceforth write down all my actions.”
“Petersburg, November 23rd.
“I live with my wife again. My mother-in-law came to me in tears and said that Helen was here and that she was begging me to listen to her, that she was innocent, that she was unhappy with my abandonment, and much more. I knew that if I only allowed myself to see her, I would no longer be able to refuse her her desire. In my doubts, I did not know whose help and advice to resort to. If the benefactor was here, he would tell me. I retired to my room, re-read Joseph Alekseevich’s letters, remembered my conversations with him, and from everything I concluded that I should not refuse anyone who asks and should give a helping hand to everyone, especially to a person so connected with me, and I should bear my cross. But if I forgave her for the sake of virtue, then let my union with her have one spiritual goal. So I decided and wrote to Joseph Alekseevich. I told my wife that I ask her to forget everything old, I ask her to forgive me for what I might have been guilty of before her, but that I have nothing to forgive her. I was happy to tell her this. Let her not know how hard it was for me to see her again. I settled down in the upper chambers of a large house and feel a happy feeling of renewal.”

As always, even then, high society, uniting together at court and at large balls, was divided into several circles, each with its own shade. Among them, the most extensive was the French circle, the Napoleonic Alliance - Count Rumyantsev and Caulaincourt. In this circle, Helen took one of the most prominent places as soon as she and her husband settled in St. Petersburg. She had gentlemen of the French embassy and a large number of people, known for their intelligence and courtesy, belonging to this direction.
Helen was in Erfurt during the famous meeting of the emperors, and from there she brought these connections with all the Napoleonic sights of Europe. In Erfurt it was a brilliant success. Napoleon himself, noticing her in the theater, said about her: “C"est un superbe animal.” [This is a beautiful animal.] Her success as a beautiful and elegant woman did not surprise Pierre, because over the years she became even more beautiful than before But what surprised him was that during these two years his wife managed to acquire a reputation for herself.
“d"une femme charmante, aussi spirituelle, que belle.” [a charming woman, as smart as she is beautiful.] The famous prince de Ligne [Prince de Ligne] wrote letters to her on eight pages. Bilibin saved his mots [words], to say them for the first time in front of Countess Bezukhova. To be received in the salon of Countess Bezukhova was considered a diploma of intelligence; young people read books before the evening of Helen, so that they would have something to talk about in her salon, and the secretaries of the embassy, and even envoys, confided diplomatic secrets to her, so Helene had strength in some way. Pierre, who knew that she was very stupid, sometimes attended her evenings and dinners, where politics, poetry and philosophy were discussed, with a strange feeling of bewilderment and fear. At these evenings he experienced a similar feeling the kind that a magician must experience, expecting every time that his deception is about to be revealed, but whether because stupidity was precisely what was needed to run such a salon, or because those who were deceived themselves found pleasure in this deception, the deception was not discovered, and the reputation dwindled “une femme charmante et spirituelle was so unshakably established in Elena Vasilievna Bezukhova that she could say the most vulgarities and nonsense, and yet everyone admired her every word and looked for a deep meaning in it, which she herself did not even suspect.

The need to build a church arose after the Vilna Roman Catholic Bishop Brzostowski invited nuns of the Order of Visitantes to Vilna. This event took place in 1694, and by 1717 a temporary stone chapel was built on the outskirts of the city, behind the fortress wall. The temporary chapel operated until 1729, by which time a temple in honor of the Sacred Heart of Jesus had already been built.

The solemn ceremony of consecration of the temple took place on August 26, 1756. The construction of monastery buildings began in 1694 and continued until the beginning of the 19th century. The stone fence protecting the monastery courtyard from prying eyes was built in 1756. The decoration of the temple was seven altars, decorated with paintings by Shimon Chekhovich.

The nuns of the Order of Visitantes not only owned significant capital, but also owned several estates in the Minsk province. A boarding house for noble maidens was soon opened at the monastery, which housed about 40 pupils. The school was so popular that Emperor Paul I himself established a special scholarship for its pupils, which the school used until 1837.

However, after the notorious uprising of 1863, the monastery was abolished, and the nuns were forced to go abroad. From this moment a new chapter in the history of the cathedral begins. Now it is being transformed from a Catholic cathedral into an Orthodox nunnery. By order of Governor General M. N. Muravyov, the nuns were discharged from the Alekseevsky Convent in Moscow. And the former cathedral received the status of an Orthodox church at the monastery and the name of St. Mary Magdalene. During this period, some reconstruction was carried out, during which the high quadrangular bell tower, which was located very close to the temple, was dismantled. Some details of the interior decoration of the temple were also redone. In addition, during the renovation, a dome and two towers were added to the western side of the temple.

There were two altars in the church; in addition to the main altar, there was also a altar in the name of the Intercession of the Most Holy Theotokos. The side church was small, but had a bell tower. At the monastery there was an icon-painting workshop and a school for orphan girls of the clergy, and in addition to them, the daughters of officials of the North-Western Territory had the right to study at the school. Every year the school accepted about 40 girl students. However, already in 1901, instead of a school at the monastery, a diocesan women's school was opened. According to data at the beginning of the 20th century, there were 89 nuns in the monastery.

In 1915, the monastery was evacuated as the front line approached the city. In 1919, the monastery was returned to its former mistresses - the Order of Visitantes. By 1940, the altar in the Rococo style was restored in the monastery.

However, the temple has not yet passed all the tests prepared for it. After World War II, a prison was installed in the monastery premises. And again, the interior and decoration of the temple, as well as its layout, underwent changes.

Around 1965, restoration of the interior of the temple began. At the moment, the two-story buildings of the former monastery are surrounded by two closed and one partially open courtyard. The building of the church itself is a unique architectural monument of the late Baroque era. This is the only surviving temple of this type in Lithuania. It is topped by a large octagonal dome 37 meters high, which is supported by impressively thick walls reaching two meters in cross-section. The interior decoration of the temple is poorly preserved, but even now you can see some surviving fragments of the painting.