Russian Orthodox Church in Amsterdam. At the meeting, Orthodox Christians in the Netherlands prayed for peace in Ukraine

Goethe is the most famous German poet and one of the greatest poets in the history of world literature. For the Germans, he is the same “our everything” and “the sun of poetry” as our Pushkin. Every year, on his birthday on August 28, in Weimar, where Goethe lived most of his life, passdedicatedto him holidays. The choice of topics consonant with Goethe's personality seems to be inexhaustible. The author offers his view on the role of Goethe in the history of Russian-German relations.

Can you imagine an official with a large circle job responsibilities who is enthusiastically and successfully engaged in philosophy and natural science at the same time, conducts numerous experiments and research, without interrupting his creative work, “produces” world masterpieces, determines the development of world literature and manages to accomplish and experience many more things that will inspire future writers and scientists to numerous works about him and his books.

Now, centuries later, it is difficult to imagine how Goethe managed to combine incompatible things, avoid mistakes and achieve his goals.

And those aspects of his life that previously remained in the shadow of studies of his work - Goethe’s relationship with power, connections with the Russian royal court, now perhaps deserve special interest.

As you know, Goethe spent quite a large part of his life in the service of the Weimar court. His positions and responsibilities were very diverse - privy councilor for special assignments, minister of finance, theater director, military commissar, diplomat, he had to lead the management of mining and road construction of the duchy, of course, he was also responsible for school and university education at court also Goethe, and we're talking about about one of the most prominent University of Jena at that time. The time in Europe was troubled - an era of wars had befallen the continent and Goethe more than once accompanied his duke on military expeditions and carried out special assignments.

In the small town of Ilmenau in Thuringia there is a very remarkable monument to Goethe the Official. Tired, elderly Goethe sits on a bench in a traveling suit.

He had to visit Ilmenau 28 times on business completely far from his work - he led the restoration of a mountain mine here.

But even against this prosaic background, full of problems, hardships and disappointments, Goethe created one of the most famous texts - “The mountain peaks sleep in the darkness of the night...”

It’s hard to believe, but for Goethe, service at court and his official duties were, perhaps, always in the first place. He felt enormous responsibility for his duchy, delved into the smallest details with his characteristic pedantry - he himself recruited recruits for the army, carried out reforms in agriculture, persuaded his sovereign to introduce an economy regime for the court - the duchy was very poor.

He himself wrote about his years of service: “For forty years in a carriage, on horseback and on foot, I rode and walked the length and breadth of Thuringia.”

It is hardly possible to find a similar example in Russian literary history, when a writer carries out the most important state assignments and has a very trusting relationship with his ruler.

Our situation was rather the opposite - creative people, as a rule, were in opposition to the government and were openly burdened public service, with very rare exceptions - Lomonosov and Zhukovsky. It was Goethe who was friends with the latter, by the way, being primarily interested in his activities as an educator of the royal children, and not as a poet.

Goethe, as a reformer, was attracted by two historical figures - he was keenly interested in the personalities of Napoleon and the Russian sovereign Peter I. The scope and enormity of changes in distant Russia became the subject of his detailed study. It is known that Goethe carefully read books about Peter and made notes in his diaries, discussing what he read with people close to him.

In 1809, Goethe reads “The Life of Peter the Great” by Galem, and 20 years later, he studies “The History of Rus' of Peter the Great” by Segur. For Goethe, Peter is an ideal figure, a reformer who carries out reforms with his own hands, from above, without revolutions. Goethe himself opposed any revolutions and was an opponent of republicanism and constitutionalism.

Peter's example of a reformer on the throne with like-minded ministers is that perfect shape, which Goethe himself strove for, supporting his Grand Duke Charles Augustus. In S. Durylin we find an interesting remark made by Goethe to his friend Riemer after reading the book about Peter: “What did the Germans actually get in their wonderful freedom of the press, if not the fact that everyone can say as many bad and shameful things about another as he wants? ?.

It was important for Goethe that Peter managed to accomplish great state affairs without freedom of speech, which, by the way, very often caused Goethe himself many unpleasant experiences.

Those who are familiar with Goethe's work know about his sustained interest in Russia. Goethe was interested in the history, geography, and political structure of the vast country; he wrote down and noted all the references to Russia that he came across.

Goethe was the first European to show scientific interest in Russian icons; he was in correspondence with German professors Russian universities, followed scientific life in a distant country. It is known that he wanted to go to Russia to travel and was even interested in the Russian language - in his diaries he notes that he took a Russian language dictionary from the ducal library and used it for several months.

The earliest records about Russia and Russians are found in his diary, during his student years at the University of Leipzig in 1765-1768. At the same time, by the way, a group of Russian students sent by Catherine the Great was studying there, among whom was Radishchev. There is no mention of his close contacts with Russian students, but it is known that Goethe attended classes with them.

It is important to note that in Russia there was great interest in Goethe. What did they lead to? mutual sympathy I would like to highlight it in particular.

Russia, one of the richest empires, became related to one of the poorest European states - the Grand Duchy of Weimar. The daughter of Paul I, Maria Pavlovna marries the heir to the Weimar state.

The matchmaking lasted a long time; in St. Petersburg they did not decide on this match.

The decisive factor was the influence of Weimar as the capital of the enlightened spirit, the “new Athens of Europe.”

The most outstanding minds worked in Weimar - Wieland, Herder, Schiller, Goethe. European intellectuals have already paved the way to the small, rather poor and provincial Weimar. But it was like this only in form; in another, spiritual sense, it was unattainable: the main philosophical and literary trends of the century were determined here, and a small German state seized the glory of the spiritual capital of Europe from the French Ferney, where Voltaire once reigned.

It was here that the sister of the Russian Tsar Alexander I went, and this was one of the most successful decisions of the Russian court, which later turned into the most profitable and happy circumstance for both states.

This dynastic marriage became happy for both ruling dynasties - each received, so to speak, its dividends: Weimar - an intelligent and strong-willed future ruler and the unheard-of money of her dowry, which thoroughly improved the financial situation, and, of course, the patronage of one of the most powerful powers in the world in troubled times the time of the Napoleonic wars, when borders collapsed, states disappeared and chaos reigned.

Russia received what the royal dynasty had long struggled for - support and recognition of its greatness from the main spiritual shepherd of Europe. Under the former ruler of thoughts, Voltaire, Russia did not achieve absolute success: despite correspondence with Catherine, the writer allowed himself to satire the Russian court.

The revolutionary Byron stood on the other side of the barricades in the ideological confrontation between West and East. And only Goethe became the most benevolent and attentive friend of Russia.

It is difficult to say whether Russia would have achieved such a brilliant and long-desired result if not for Maria Pavlovna.

Maria Pavlovna was an amazingly diplomatic and wise woman. She was enthusiastically received in Weimar, where she became the favorite of both the court and her subjects. And, what is important for the history of Weimar, she continued the tradition of Weimar rulers - protectors of the people and patrons of the sciences and arts.

Maria Pavlovna developed a special relationship with the great Goethe - she always visited him once a week, at certain hours, and had long conversations. Goethe took an active part in organizing the affairs of the young duchess. At first, Maria Pavlovna did not speak confidently German language and Goethe corresponded on her behalf, knew all the intricacies of relations with her children’s teachers, and gave recommendations. Maria Pavlovna, for her part, delved into all of Goethe’s questions and needs and actively supported his scientific and government projects.

Here we remember what enormous work Goethe did at court and it becomes clear how Maria Pavlovna’s help helped him carry out almost all the important transformations: the famous University of Jena received unique collections and new equipment, new schools and workshops appeared in the state. The pride of the duchy, the Weimar Theater, received unprecedented assistance; the most significant premieres of the first half of the 19th century took place here.

As they joked in those days, with the appearance of Maria Pavlovna in the duchy, every burgher gained the opportunity to talk about art with a cup of coffee and a white roll.

And for Russia, the most important thing that happened with the assistance of Maria Pavlovna was the fact that the Russian aristocracy and intelligentsia received direct access to the most authoritative person in Europe - the great Goethe.

Weimar is becoming a must-see destination for any Russian intellectual traveling through Europe. by Goethe at will, sometimes, under the patronage of Maria Pavlovna, she meets with a very large number of Russians. He was sincerely friends with others, while others remain only dry mentions in his diaries. The two courts communicate very closely: Goethe personally knew two Russian tsars and three queens, met both Alexander and Nicholas more than once, and was acquainted with Constantine. I corresponded with both Elizaveta Alekseevna and Alexandra Fedorovna.

He maintained a very touching relationship with Maria Fedorovna. It’s hard to imagine, but the great Goethe put off all his work, including work on Faust, in order to write a script for a masquerade for the arrival of Maria Pavlovna’s mother. It was Maria Feodorovna who sent his request to Goethe for scientific information about the ancient Russian icons of Vladimir.

Maria Pavlovna came with her Orthodox clergy and Goethe attends Orthodox services, is friends with the priests, and is interested in Orthodox sacred music. Russia becomes part of Weimar life and Goethe’s interest is completely understandable. He receives the latest translations of everything most significant that is being created in Russian literature: the first translation of Pushkin reaches Goethe with the young Kuchelbecker already in 1821.

Goethe had the opportunity to carry out important government orders from Russia more than once. It is probably not a very widely known fact that he took an active part in the formation of Kharkov University. In 1803, just during the period of Maria Pavlovna’s matchmaking, Goethe received a request from Count Pototsky, close to Alexander the First, for help in finding the best teachers for the future university. Goethe really gets down to business, and the best Jena teachers are sent from Jena to the steppe Kharkov, where there is not even a library. Goethe shows remarkable practicality and achieves very good conditions and firm guarantees for their envoys. The university was opened in 1804 and subsequently Goethe accepted the position of honorary member of Kharkov University.

All these numerous, but by no means exhaustive, facts about Goethe’s connection with the Russian court reveal to us the amazing historical circumstances of the first third of the 19th century and the enormous role of Goethe in the development of European interest in Russia and Russian culture. With a light but very authoritative “feed” from Goethe, his interest and friendly attitude towards Russia was noticed by the cultural part of European society and picked up. In the wake of the victorious anti-Napoleonic wars, this interest was firmly established in Europe for a long time, which allowed Russian art to forever take its important place in world culture.

Elena Eremenko

On "Russian Field" the material is published in the author's edition

Grand Duchess, Duchess of Saxe-Weimar-Eisenach, daughter of Emperor Paul I and Empress Maria Feodorovna.

Maria was born on February 16, 1786. The girl was brought up in parental home together with his sisters and already in early childhood differed from them in her playfulness and boyish habits. “She is not afraid of anything, she cries little... She should have been born a boy,” wrote her grandmother, Empress Catherine II, about her third granddaughter to Baron Grimm. “She’s a real dragoon, all her inclinations and games are reminiscent of a boy...” “Guardsman in a skirt,” Maria’s household called her.

The girl’s strength of character also surprised everyone: without screaming or crying, she endured the chickenpox vaccination, which frightened everyone. But, unfortunately, the vaccinated smallpox somewhat disfigured her face and made its features rougher. However, over the years, the girl became so prettier that she began to be considered the “pearl of the family.” A sweet face with expressive dark brown eyes, a straight line of the nose and a high head set on a thin swan neck - true aristocracy was visible in everything.

She showed a special penchant for music. “They will be accompanied on the piano by Maria, who amazingly loves music: she is only nine years old, and she has already been general bass with Sarti (a famous Italian composer and conductor invited by the Empress to Russia). Sarti says that she has a wonderful musical talent, and besides, she is very smart, she has the ability for everything, and in time she will be a very sensible girl. She loves reading and, as General Lieven says, spends whole hours reading a book... Moreover, she has a very cheerful, lively disposition and dances like an angel..."

It was no secret that Maria was the favorite of Emperor Paul, who took the throne after the death of Catherine II. When his daughter was fourteen years old, he seriously thought about her marriage.

Paul I chose the eldest son of the sovereign duke of the small German principality of Saxe-Weimar as a husband for Mary. The envoy of Duke Karl August, Privy Councilor Baron Wilhelm von Walzogen, came to St. Petersburg from Weimar to conduct negotiations.

The first meeting of the future spouses took place in the summer of 1803, when the place on the throne of Maria’s villainously murdered father was taken by her elder brother Alexander. Crown Prince Karl Friedrich, having arrived in the Russian capital, immediately fell under the charm of the personality of the young Grand Duchess. The strength of nature, energy and intelligence made a great impression on him. The groom himself possessed neither one nor the other, nor the third. Only his kindness and spiritual generosity attracted attention, but neither the breadth of his worldview nor his persistent character were noticeable. It was probably due to the fact that the eldest son of the Duke of Saxe-Weimar grew up in a family of strong, active parents and did not strive to develop purposefulness and independent thinking.

The wedding took place a year after the first meeting - on August 3, 1804 in the Church of the Winter Palace. In four weeks, Maria had to leave her home. Honeymoon The newlyweds spent time in the silence of the beautiful parks of Pavlovsk in a close family circle.

The farewell was solemn. This time no tears were shed. Maria was ready for the fact that she would have to leave Russia and move from the brilliant capital to a modest town. After all, the older sisters were also married to foreign princes and left their parental home.

On October 7, the newlyweds hit the road. They had to travel one thousand seven hundred kilometers to Weimar. But the road did not frighten them. The luxurious wedding carriage was perfectly suited for such a long trip: the interior was lined with leather, it had comfortable soft seats, a special compartment for a bedroom and even a toilet. Below, under the carriage, there was a box-chest for valuables, documents and jewelry. The newlyweds rode, accompanied by eighty carts with things and servants - they were carrying furniture, tapestries, dishes, vases, paintings, in a word, everything that could decorate the life of the royal daughter in the modest German duchy. Dowry received Grand Duchess, far exceeded the annual budget of the entire Weimar. Many years later, Goethe, seeing the jewelry and treasures that Maria Pavlovna brought with her, wrote in his diary: “This is a spectacle from the Arabian Nights.”

Three days after the arrival of Grand Duchess Maria Pavlovna, Friedrich Schiller himself - “the romantic heart of Germany,” as he was called - delivered a greeting at the court theater, reading an ode he had composed for the occasion. The famous German poet and playwright came to Weimar five years ago and created his best works here.

Maria Pavlovna, distinguished by her commitment to knowledge even in childhood, arrived in Germany and began to persistently pursue her further education. She even began taking lessons from professors at the University of Jena. The nearby Saxon city of Jena, like Weimar, was considered at that time the center of intellectual life in Germany.

The Russian daughter-in-law of the Duke of Saxe-Weimar gradually managed to unite around her the entire flower of the German Enlightenment. Maria Pavlovna also established good relations with Goethe, who lived in Weimar for many years. There he wrote his works, spent research papers and even took part in political life countries as statesman. The wonderful writer advised the duchess on art issues and introduced her to the basics modern philosophy, supported many of her endeavors.

The Russian Grand Duchess also became closely acquainted with Schiller (he died a year after her arrival in Weimar). The poet dedicated the following lines to her:

A tree from another country,

Transplanted by us

Grow up, take roots

In this soil, which is dear to us.

And indeed, the Russian Grand Duchess generously spent the funds she received as a dowry. But a few years after arriving in Germany, she had a disagreement with her family about this.

The reason was a letter from Weimar addressed to the Dowager Empress Maria Feodorovna signed by the Duchess-daughter, in which she asked to pay her the second half of the dowry remaining in Russia. And this is despite the fact that leaving half of the capital in Russia was an indispensable condition of the marriage contract established by the father-emperor for all daughters. In the event of their death, this money should have gone entirely to providing for the remaining children. Maria, of course, knew about this, but took this step due to the difficulties experienced by her new fatherland under the yoke of the unbearable indemnity that Weimar had to pay to Napoleon.

Empress Maria Feodorovna was outraged by the unceremoniousness of this request, considering that her daughter, by writing such a letter, followed the lead of her powerful and ambitious father-in-law, Grand Duke Karl August. She informed her son-emperor, who was in Prussia at that time, about this, writing the following: “They want to replenish the treasury of Weimar, which is currently an enemy of Russia, with the dowry of the Grand Duchess, and this money, used to pay the indemnity imposed by Napoleon, will go towards expenses the war he is waging against us!” The mother persuaded Alexander I to write a polite letter to Weimar in response, in which a very diplomatic refusal to the request of the ducal court would have sounded. Alexander I did just that. Weimar did not receive money from Russia...

But still... The money she brought to Weimar was enough so that - as they later said - “every resident of the city had on his table White bread and coffee, apple pie and stew, and easily talked about literature and art over lunch or dinner.”

During the war with Napoleon, the duchess moved from place to place, took part in the Congress of Vienna, where her duchy became “Great”, received a large indemnity and increased in size. Apparently the older brother Alexander helped his sister.

In 1816, the Russian Grand Duchess returned to Weimar and again became actively involved in the affairs and problems of her new homeland. Her ebullient energy had no limits. Unfazed by fatigue, she was already on her feet from six o’clock in the morning, sometimes giving orders from her palace office on behalf of the Duke himself. On her personal initiative, schools were created in the duchy for children from poor families, and various vocational schools were opened: for girls, where they could master the “female” professions of embroiderers and spinners, and for boys, where they received technical knowledge. Maria Pavlovna not only invested her own funds in all this, but also encouraged charitable activities others.

Wolfgang Goethe considered the Russian Grand Duchess one of the most outstanding women of her time. In his diary there is the following entry: “At 12 o’clock Her Imperial Highness was there. I am very pleased with the success of all the institutions she founded, which, without a doubt, are going large amounts. One has to be more and more surprised by this wonderful woman, constantly striving to introduce useful things...”

In 1828, after the death of Grand Duke Karl August, the throne passed to his son Karl Friedrich. From now on, the daughter of the Russian Emperor, the Grand Duchess of Saxe-Weimar and Eisenach, completely took upon herself all the concerns of patronizing scientific and cultural institutions. Considerable Russian money, which was allocated from the imperial treasury for the maintenance of Maria Pavlovna as a Russian Grand Duchess, became even more more spent on supporting various scientific and artistic projects. Since government funds were clearly insufficient for this, the cultural prosperity of the duchy was based, one might say, on Russian rubles. And “the golden Russian rain that fell on Weimar,” according to contemporaries, “became almost continuous.”

But, despite all the heat from her hectic activity, Maria Pavlovna often “froze” from the cold of loneliness. Woman's happiness passed her by. The husband assigned to the Grand Duchess by her parents did not give the tenderness that her delicate nature deserved. Maria Pavlovna, like the other chicks from the royal nest, was not allowed to choose a husband at her own discretion. But a woman is happy when she loves and is loved...

But the main thing that darkened the heart of the tsar’s daughter, who flew out of her native Romanov nest, was the consciousness that she never gained full understanding in her new family. Her father-in-law and husband often did not show the slightest desire to understand her sincere impulses. And over time, Maria Pavlovna’s deafness, which was increasing over the years, began to interfere with communication - a consequence of a childhood cold. And although she courageously overcame her illness, it caused her a lot of trouble. In all likelihood, it could not have happened without tears shed in the silence of the night.

What is the secret of the long-term thirty-five-year marriage union of the German duke and the Russian princess? Many people have asked this question. Most often there was only one answer - in the generosity of the Grand Duchess’s heart. In one of the “Memoirs of the Life of Maria Pavlovna” there are the following words: “She lived for a long time with her husband, who was a kind man, although unusually simple in mind. She was as smart as she was kind...

In marriage, Maria Pavlovna gave birth to three children: daughters Maria Elisabeth in 1808, Augusta in 1811, and seven years later the long-awaited son, Karl Alexander. She tried to look for rest in children, paying great attention to their upbringing and education. Being herself brought up under the strict eye of Countess Lieven, she was extremely demanding of them and set very high tasks for their home tutors, among whom was Goethe himself. In Germany, Maria Pavlovna never ceased to love the Russian language and Russian poetry. She raised her son in such a way that they said about him in Weimar: “We don’t know where the German ends in him and where the Russian begins.”

In 1853, Maria Pavlovna was widowed. Grand Duke Karl Friedrich died after a short illness on the night of July 8 at the age of seventy.

Maria Pavlovna now became the Dowager Grand Duchess.

A year later, the fiftieth anniversary of her stay in Weimar was solemnly celebrated. All classes united on this day to express their gratitude to the Russian Grand Duchess. She fulfilled the parting words of the great Schiller, who once told her in his greeting: “Our fatherland is where we make people happy.” On the occasion of this event, a commemorative medal was issued in Weimar - MARIA PAWLOWNA GROSSHERZ V. SACHSEN GROSSF. V. RUSSLAND.

Maria Pavlovna suddenly died of a heart attack on the afternoon of June 23, 1859. Her granddaughter Maria, daughter of Karl Alexandra, who was born in 1849, recalled: “Having learned about what had happened, my father and I immediately went to Belvedere, where the Grand Duchess died... Entering the bedchamber, we found her lying on the bed with an expression of amazing calm... They became to look for an image to put it in the hands of the deceased, but it was nowhere to be found: she did not allow images to be hung in her place, not wanting to give rise to inappropriate rumors in the Protestant land.”

The burial of the Grand Duchess of Saxe-Weimar and Ehuizenach Maria Pavlovna, née Romanova, took place on June 27 in the Grand Ducal tomb in the Protestant cemetery. The crowd accompanying her to her final resting place stretched for several kilometers. The road was strewn with flowers and rose petals. People did not hide their grief at the loss of their benefactress. The city plunged into deepest mourning.

After the death of her husband, the Grand Duchess expressed a desire to be buried next to him in the same mausoleum, but in Russian soil. Her will was fulfilled. The soil was indeed brought to Weimar from Russia, and a sarcophagus containing the body of the deceased was solemnly installed on it, accompanied by the ringing of bells from all the city churches.

The Russian Orthodox Church acquired the Tihelkerk Catholic monastery complex in Amsterdam. For almost a century, monks of the Catholic Order of Friars Minor lived here, but beginning of XXI century, the order became so impoverished that it could no longer support the monastery. The Orthodox parish of St. Nicholas in Amsterdam, on the contrary, has grown so much that it has begun to look for new premises, NTV reports.

As a result of a mutually beneficial deal, the largest foreign complex of the Russian Orthodox Church appeared in Europe. A Sunday school, a bookstore and a library have already been opened on the territory of the monastery, and residents of the ancient Dutch quarter of Jordan in the center of Amsterdam are now getting used to the sounds of Orthodox chants.

"With the collapse Soviet Union a lot came to the West former citizens USSR, and among them there are a lot of Orthodox Christians. And Orthodox people, when they come somewhere, want to have their own church, where the service would be held in their native language, where they can confess, receive communion and communicate in Russian,” said.

The altar and decoration of the temple are still temporary, and Catholic rites are sometimes visible from under them. Once upon a time, completely different music sounded here, and the organ remained in the choir.

In the 1970s, Catholic parishioners became fewer and fewer. In the end, the parish simply faded away, and then the Capuchins decided to sell the monastery. The last Catholic service was celebrated here two years ago.

“This is a truly grandiose monastery complex, and not just a church. There are many premises where schools will be opened and where there is already a library of many thousands, occupying three large rooms,” said the rector of the church, priest Sergius Ovsyannikov.

Naturally, most of the church parishioners are Russian. The Dutch come in second place, and therefore the service is conducted in two languages. Serbs, Ukrainians, Greeks, Romanians and even Eritreans also come here to pray.

The last Catholic service was celebrated here two years ago. But the Capuchin brothers certainly wanted a religious center to remain here, so they agreed to sell the monastery to the Russian Orthodox Church for 1.5 million euros.

For the center of Amsterdam this price is very small. The parishioners collected the money. And now, as they say, this is the largest property of the Moscow Patriarchate in Europe, because there are also cells and many office premises adjacent to the large church.

NTV/Interfax/ Patriarchy.ru

The Catholic monastery of the Order of Capuchin Friars Minor in Amsterdam has become... Orthodox. It was solemnly consecrated and opened to believers.

For almost a century, monks lived here wearing cassocks with pointed hoods. But by the beginning of the 21st century, the Order had become so impoverished that it could no longer maintain the monastery. The Orthodox parish in Amsterdam, on the contrary, has grown so much that it has begun to look for new premises.

As a result of a mutually beneficial deal, the largest foreign complex of the Russian Orthodox Church appeared in Europe. A Sunday school, a bookstore and a library have already been opened on the territory of the monastery. NTV correspondent Dmitry Khavin joined the ranks of the first parishioners.

Residents of the ancient Dutch quarter of Jordan in the center of Amsterdam are now getting used to the sounds of Orthodox chants. And such a religious procession has never been seen here.

The parish of the Russian Orthodox Church of St. Nicholas consecrates its new church today. The old one has become crowded, because, say, more than a thousand people gather for Easter. The opening of new Russian churches in Europe is now a sign of the times.

Simon, Archbishop of Brussels and Belgium: “With the collapse of the Soviet Union, a lot of former citizens of the USSR came to the West, and among them there were a lot of Orthodox Christians. And Orthodox people, when they come somewhere, want to have their own church, where services would be held in their native language, where they can confess, receive communion and communicate in Russian.”

The entire Tihelkerk monastery complex was purchased for the new temple. For almost a hundred years, monks of the Capuchin Order lived and prayed here. The altar and decoration of the temple are still temporary and the Catholic rite is sometimes visible from under them. Once upon a time, completely different music sounded here, and an organ remained in the choir from the Capuchin Fathers.

In the 70s of the last century, there were fewer and fewer Catholic parishioners. In the end, the parish simply fizzled out, and then the Capuchins decided to sell the monastery.

The last Catholic service was celebrated here two years ago. But the Capuchin brothers certainly wanted a religious center to remain here, so they agreed to sell the monastery to the Russian Orthodox Church for one and a half million euros.

For the center of Amsterdam this price is very small. The parishioners collected the money. And now, as they say, this is the largest property of the Moscow Patriarchate in Europe, because there are also cells and many office premises adjacent to the large church.

Father Sergius Ovsyannikov, rector of the church: “This is a truly grandiose monastery complex, and not just a church. There are many premises here where schools will be opened and where there is already a library of many thousands, occupying three large rooms.”

Naturally, most of the church parishioners are Russian. The Dutch come in second place, and therefore the service is conducted in two languages.

Father Sergius Standhart, priest: “Why are people now moving from Protestantism to Orthodoxy or, say, to other confessions? Because people are tired of believing only with their minds.”

Serbs, Ukrainians, Greeks, Romanians, and Eritreans come here to pray. And today here they presented the Order of Sergius of Radonezh of the third degree, granted by the Patriarch of Moscow and All Rus' Alexy II to the head of the parish, the Georgian Vazha Dzheniashvili.

Temple address:

Lijnbaansgracht 47-48,
1015 GR Amsterdam
tel. +31-20-421-18-15
officeorthodox.nl

Divine services:

Saturday: All-night vigil at 17:30
Sundays: Liturgy at 10:00
1st and 3rd Sunday of the month in Slavic.
2nd and 4th - in Dutch.
Great holidays in both languages.

Clergy:

	Archpriest Sergiy Ovsyannikov - rector tel. +31 20 695 86 78 rectororthodox.nl
	Hieromonk Seraphim (Standhardt) s.standhardtversatel.nl
	frhildoorthodox.nl
	priest Mikhail Bakker michaelbakkerorthodox.nl
	Protodeacon John (John) Suiter Johnsewtergmail.com

Editions: parish leaflet "Nicholas in Jordan" (e-mail)

Story:

Among the Amsterdam Christian communities, Russian Orthodox Church takes special place. Already in the 17th century, the city sheltered the Greek-Russian Orthodox Church, the chapel of St. Catherine, located on Oude Zijds Voorburgwal. At that time, this small chapel was visited mainly by Russian and Greek sailors and traders.

Probably, the stay of the great embassy of Peter the Great in Amsterdam in 1697 was one of the most important points in the life of this original Orthodox community.

In the 19th century, the marriage of King William II to the Russian princess Anna Pavlovna led to the spread of Orthodoxy in Holland. A Russian church was built at the king's residence, which until our century influenced other cities in the country. The Chapel of Anna Pavlovna in The Hague was a source of inspiration for many and provided an opportunity to get acquainted with the rich tradition of Orthodoxy of the Russian people.

Today's parish of the Church of St. Nicholas of Myra was founded in 1974 by a small group of Orthodox believers. They trusted in the heavenly intercession of St. Nicholas, the patron saint of Amsterdam, who is also one of the most beloved saints in Orthodox world, especially in Russia.

In this church there are people from other Orthodox countries also find the spiritual roots of their traditions. In addition, the Church of St. Nicholas in Amsterdam is a place where people Western Europe can get acquainted with Orthodox Christianity. The open nature of the parish and the holding of services in Old Church Slavonic and Dutch contribute to the fact that the Dutch and people of other nationalities feel at home there.

Parish of the Church of St. Nicholas is growing. The old chapel on Utrechtsestraat, which had served for 15 years, became too small. A new building was needed. After a long search, in June 1995, the building of the Immanuel Church, located on Kerkstraat, was purchased. Finally, the Russian Orthodox Church in Amsterdam has found its place. In 2006, the parish moved to its current building - Tichelkerk.