“Theotokos on the Throne” icon of the Mother of God
According to researchers, the image of the Mother of God and Child sitting on a throne belongs to the category of the most ancient iconographic images. The earliest find on this topic dates back to the fifth century. This interpretation was widespread among Christian believers. It is believed that this image was one of the venerable ones. It has existed since the days of Constantinople.
Initially, the image was one of the most ceremonial scenes. Most likely, the mother and baby were first isolated from the “Adoration of the Magi” scene, and their faces were enlarged. The figures were brought forward and they drew up the first plan.
The image of the throne Mother of God in icons was especially revered. Therefore, it was placed in the center of the pre-altar group. An example of this statement by researchers is traditionally the iconographic images on the altar asp of the Church of Hagia Sophia in Constantinople.
The same approach to icon painting is found in miniature versions. These are small icon painting books that are made by hand. In addition, the glorified images are on the thrones of various temples and monasteries of Byzantium. An example is the Cypriot and Sicilian Mother of God, as well as the Virgin Mary from Sinai.
The Russian image of the Throne Mother of God appeared later. The icon was sent from Constantinople in the 11th century to the Assumption Cathedral of the Kiev Pechersk Lavra. She became a kind of blessing of the Blachernae monastery. The icon was given the name “Pechersk”.
From the 17th to the 18th centuries, the glory of the icon was greater than ever. It was placed along the central axis of the iconostasis box and inserted into the prophetic row as the image of the “Incarnation of the Mother of God.”
The sovereign throne icon depicts the Mother of God seated on the throne. The royal purple is depicted around it. The Most Holy One holds a baby on her lap. Usually they glorify the image where the Virgin Mary holds her son in her hands. Therefore, the sitting on the throne and the sitting posture of the son of God seem unusual. A halo shines around the head of the Mother of God. The hands are occupied with the royal regalia, that is, the scepter and the orb.
There is an inexplicable resemblance to an earthly queen, although all attributes point to heavenly reign. Believers attach special meaning to the fact that the painting was discovered at the death of Tsar Nicholas. This seems to symbolize the transfer of earthly power to heavenly power. It was this reception that the monarchists especially welcomed when they talked about the future of the country. In the transfer of power in this way, many saw a hint of the salvation of Russia.
Unfortunately, after the discovery of the icon, real religious persecution began. After the execution of the imperial family, many priests were also shot or exiled. Religion was officially banned. The position of Orthodoxy was underground. There was no talk of development. It was then that the image of the Virgin Mary on the throne supported many, including former monarchists. It was they who gave the name to the icon. This is where the designation “Almighty” came from - in this way the predominance of Divine power on earth, as well as in heaven, was recognized.
Icon of the Mother of God “Sovereign”
Akathist to the Most Holy Theotokos before the Sovereign Icon
Kontakion 1 Chosen from all generations, to the Intercessor of the Christian race, who covers our Orthodox country with the cover of Her goodness, we offer songs of thanksgiving to Ty, the Lady, for the appearance to us of Your wondrous “Sovereign” icon. But You, as the All-Merciful Intercessor of all who flow to You with faith, free us from all troubles, let us call You:
Rejoice, Mother of God Sovereign, Zealous Intercessor of the Christian race.
Ikos 1 Having received the joy of the Angel, You deigned, O Lady, to announce to the pious old lady the joy of the appearance of Your venerable “Sovereign” icon, which, according to Your instructions, was found as a sign of God’s mercy to us sinners, we cry out in gratitude to Tisitsa:
Rejoice, you who reveal the will of the Lord to us; Rejoice, His righteous wrath, moving towards us, softening.
Rejoice, denunciation of the evil faith of the wicked; Rejoice, overthrow of their pride.
Rejoice, affirmation of the Christian faith; Rejoice, consecration of the veneration of holy icons.
Rejoice, quiet refuge for the salvation of our souls; Rejoice, our All-Merciful Intercessor at the throne of the Holy Trinity.
Rejoice, our deliverance from troubles and sorrows; Rejoice, affirmation of the Orthodox Church.
Rejoice, Star of the Never-Evening Light, illuminating us; Rejoice, Mother of Light, enlightening everyone.
Rejoice, Mother of God Sovereign, Zealous Intercessor of the Christian race.
Kontakion 2 Seeing, O All-Immaculate One, from the height of Your heavenly dwelling, where You abide in glory with Your Son, the sorrow of Your faithful servants, as the wrathful one for the sake of God’s visit, the faith of Christ is desecrated by impious evil-belief, You deigned to show us Your “Sovereign” icon, and all the love of Christ people pray earnestly before her, crying out to God: Alleluia.
Ikos 2 For our reason, seek enlightenment from above, O Most Holy Theotokos, so that we may understand that the will of God is good, pleasing and perfect, and direct our hearts to do it with zeal; and to You, All-Merciful Intercessor, with unceasing voices of praise:
Rejoice, by the appearance of Your honest icon, driving away the darkness of cruel circumstances from us; Rejoice, enlightening everyone with the rays of miracles.
Rejoice, for those who have been blinded by their spiritual and physical eyes have seen; Rejoice, enlightenment of darkened meanings.
Rejoice, longed-for Helper of all Christians; Rejoice, shameless hope of all who trust in You.
Rejoice, reliable protection for widows and orphans; Rejoice, you who hunger for the Nourisher.
Rejoice, Giver of spiritual treasures; Rejoice, God-wise, wise kindness.
Rejoice, most luminous, Divine beauty; Rejoice, smelling the fragrance of Christ.
Rejoice, Mother of God Sovereign, Zealous Intercessor of the Christian race.
Kontakion 3 Grant us the power of Divine grace, O Most Holy Theotokos, so that we may steadfastly and unswervingly walk the saving path of Christ’s commandments, and with our hearts and lips constantly sing to Almighty God: Alleluia.
Ikos Z Possessing You, God-chosen Intercessor of the Christian race, as the dawn of light, enlightening the darkness of our souls and dispelling the darkness of our heartfelt ignorance, we fall before the most honest icon of Your “Sovereign” and with tenderness we cry out to You:
Rejoice, you who promised to save and save all those who call upon You; Rejoice, you who glorify You, glorifying You.
Rejoice, thou who bringest the prayers of the faithful to Thy Son and our God; Rejoice, Thou who bestowed Thy grace upon Thy honest icons.
Rejoice, thou who hast illuminated the entire universe with the rays of Thy grace; Rejoice, friend of the wisdom of God.
Rejoice, Giver of Divine grace; Rejoice, for through You we are freed from eternal death.
Rejoice, for through You we are worthy of endless life; Rejoice, most honorable Cherub and most glorious Seraphim.
Rejoice, Mother of Light and Queen of Heaven; Rejoice, Lady, All-merciful for us before God, Intercessor.
Rejoice, Mother of God Sovereign, Zealous Intercessor of the Christian race.
Kontakion 4 The storm of the worldly sea crushes our spiritual ship with waves of worldly cares, and the world of our wretched souls is in turmoil. And where will we find a quiet refuge of salvation? We only place our hope in Thee, Lady; For having an invincible power, deliver us from all troubles, famines, sorrows and diseases, who faithfully cry out to God: Alleluia.
Ikos 4 Having heard Your commandment to Orthodoxy, O Lady, to pray before Your “Sovereign” image, with heartfelt tenderness they resort to Your omnipotent intercession at the throne of the Almighty God and reverently cry out to You:
Rejoice, decoration of the heavenly world; Rejoice, intercession of the world below.
Rejoice, blessed daughter of the Heavenly Father; Rejoice, unskilled Mother of the Eternal Son.
Rejoice, conqueror of the demonic army; Rejoice, shaming enemies of human salvation.
Rejoice, for by Your will the heretical heads are crushed; Rejoice, for those who are faithful to You are worthy of glory.
Rejoice, free Healer of our bodies; Rejoice, our souls to the Kingdom of Heaven, Guide.
Rejoice, for the Mighty One has done greatness to You; Rejoice, for the Lord has respected Your humility.
Rejoice, Mother of God Sovereign, Zealous Intercessor of the Christian race.
Kontakion 5 The God-bearing star has appeared to us, Lady, Your honorable “Sovereign” icon, flowing around the entire Russian country and illuminating with the rays of Your miracles all those wandering on the sea of passionate life, driving away the darkness of sorrows and darkness of all sorts of ailments and sorrows and guiding them on the path of salvation with faith in You flowing in and crying out to God: Alleluia.
Ikos 5 In the days of severe sorrows and evil circumstances, You showed us, O Lady, great mercy by finding Your honest “Sovereign” icon, so that everyone who prays with faith before it will receive health and soul salvation. For this reason, we, glorifying Your ineffable mercy, earnestly cry out to You:
Rejoice, never-setting light, enlightening us with the light of true knowledge of God; Rejoice, Goalkeeper, who opens the doors of heaven to the faithful.
Rejoice, multi-flowing river of Divine grace; Rejoice, inexhaustible source of holiness.
Rejoice, our Teacher for piety; Rejoice, sanctification of our souls.
Rejoice, reconciliation of repentant sinners with God; Rejoice, acceptor of good vows.
Rejoice, promoter of good intentions; Rejoice, destroyer of evil undertakings.
Rejoice, thou who destroyest the machinations of the enemy; Rejoice, fast human Helper.
Rejoice, Mother of God Sovereign, Zealous Intercessor of the Christian race.
Kontakion 6 We sing Your wonderful mercy and much condescension towards us, Most Holy Theotokos, for you do not cease to pray for us sinners, Your Son and our God, to turn away His righteous wrath that moves against us, and to have mercy on all who faithfully cry out to God: Alleluia.
Ikos 6 The light of gracious consolation shines into our souls, darkened by sorrow and despondency from many sins, and our hearts are filled with joy and gladness, when with your constant admonitions, Lady, you excite us to cry out to the generous God, that He may be merciful and forgive us our sins. Do not remain silent, O Lady, instructing and admonishing us who call Tisice:
Rejoice, you who teach us long-suffering in sorrows and illnesses; Rejoice, directing all our thoughts towards the Savior crucified for the sins of the world.
Rejoice, renewing His suffering and death on the cross in our memory; Rejoice, you who frighten us with God’s justice for the bitter and unrepentant.
Rejoice, you who delight us with the anticipation of future heavenly blessings; Rejoice, you who lead us to an incorruptible and eternal inheritance.
Rejoice, thou who art making us heirs of the Kingdom of God; Rejoice, holy table, feeding us with the bread of life.
Rejoice, fruitful olive tree, softening the heart with the oil of mercy; Rejoice, for through prayer before Your icon we receive spiritual consolation.
Rejoice, for you grant grace-filled contrition to our hearts; Rejoice, for through Your goodness you extinguish the fire of wickedness in us.
Rejoice, Mother of God Sovereign, Zealous Intercessor of the Christian race.
Kontakion 7 If all mankind wants to be saved and come to the understanding of the truth, our most merciful Lord and Creator, during the days of His wrathful visit, His angel shone in the newly appeared image of Your “Sovereign”, so that all who pray with faith before Him will receive Your omnipotent help and intercession joyfully cry out to Almighty God: Alleluia.
Ikos 7 A new demonstration of the mercy of all, the Creator and Lord our Lord, when in His wrath He decided to punish the human race with fire, sword, famine and disease, create this punishment for many people for admonition and correction for the salvation of souls. For this reason, we, Lady, falling before the Most Pure Image of Your “Sovereign”, earnestly pray to You: do not let us perish completely, but open the doors of mercy to us who cry out to You:
Rejoice, village of the impregnable Divinity; Rejoice, angelic unceasing surprise.
Rejoice, secret admonition of the servants of God; Rejoice, Intercessor of all those who are in sorrow and illness.
Rejoice, you who give grace-filled dispassion to those who seek it; Rejoice, you who dearly love all who live in the purity of chastity.
Rejoice, calm haven of ascetics of piety; Rejoice, you who admonish the sons of wickedness with the wrath of God.
Rejoice, sweet interlocutor of the silent ones; Rejoice, for the hermits of Christ have strong hope.
Rejoice, fasting Divine joy; Rejoice, desert dwellers, quiet joy.
Rejoice, Mother of God Sovereign, Zealous Intercessor of the Christian race.
Kontakion 8 We are strangers and strangers in this land: for our life is vain and of short duration. We never accept the unknown of death into our minds, nor do we think about the Last Judgment of Christ, in which the imams will appear to the righteous Judge and give an answer about every deed and word. We also pray to Thee, Lady: awaken us quickly from the sleep of sin, so that the hour of death of the uncorrected will not befall us, and may we be honored through Your intercession to receive forgiveness for our iniquities and sing to Christ our God with a voice of joy: Alleluia.
Ikos 8 Thou didst take all that was sorrow to the heavenly and did not abandon the earthly, Most Holy Theotokos, by Thy sacred intercession: for thou hast given boldness to Thy Son and our God. In the same way, O Lady, establish our Orthodox country in the deep world and grant all that is useful to Thy servant, so that we majestically sing to Thee:
Rejoice, you who represent with our intelligent eyes the bitter and terrible hour of death; Rejoice, for every day, like the last day of our life, you teach us to look upon.
Rejoice, you who love the world and who forbids us even in the world; Rejoice, you who eradicate the addiction to corruptible wealth from our hearts.
Rejoice, all the blessings of earthly existence are temporary and fleeting, showing us; Rejoice, O glory of men, like a passing shadow, forbidding us to seek.
Rejoice, for you encourage us to constantly pronounce the sweetest name of the Lord Jesus Christ with our lips and to hold it in our minds; Rejoice, for you have kept us from idle talk, too much talking, and even more from blasphemy.
Rejoice, for you have taught us abstinence in food and drink; Rejoice, for Your intercession for us is strong before God, who did not cast us into total darkness.
Rejoice, for you always inspire us to wash away our sins with tears of repentance, so that we may be delivered from the hell of hell; Rejoice, for you encourage us to pray day and night, so that we will not be sent to suffer from demons.
Rejoice, Mother of God Sovereign, Zealous Intercessor of the Christian race.
Kontakion 9 Every angelic nature was amazed at the work of Your mercy, Lord, for You have given us such a strong and warm Intercessor to the Christian race in the days of Your angry visit, who is invisibly present with us, and who hears You singing: Alleluia.
Ikos 9 Vitya of many things, not enlightened by the light of true knowledge of God, bowing to the golden calf. According to the word of the apostle, every covetous person is an idolater. For this reason, God’s wrathful visit to the whole world is visible, and we, sinners, humbly pray to Thee, Lady: propitiate the Creator, so that He may try to turn His righteous anger into mercy and have mercy on us who cry out to Thee:
Rejoice, for You have never deprived us of Your help and intercession; Rejoice, for our mind, darkened by negligence, is illuminated by Your bright cover.
Rejoice, for through You we are delivered from bodily passions; Rejoice, for through You we are filled with spiritual sweets.
Rejoice, solid strengthening of Orthodoxy; Rejoice, the honorable One of the Most Holy Trinity was also praised.
Rejoice, you who are also useful to us in our temporal life; Rejoice, anointing our spiritual wounds with saving oil.
Rejoice, for through the hand of Your help you snatched us from the pit of our iniquities; Rejoice, as you shake off the sinful sleep of our soul-harmful laziness.
Rejoice, you who give birth to spiritual tenderness and heartfelt contrition in us; Rejoice, for Thou hast made it possible for all to be saved, those who come running to Thy sovereign protection.
Rejoice, Mother of God Sovereign, Zealous Intercessor of the Christian race.
Kontakion 10 To save at least many people from the sorrows and illnesses that beset them and to strengthen their faith in Thy all-powerful intercession, O Lady, Thou hast given us the image of Thy venerable “Sovereign” icon, so that all who see the mercy shown by Thy cry out with tenderness to God: Alleluia.
Ikos 10 The Wall appeared to you, O Virgin Mother of God, to the Russian country with Your honest icons, pouring out miracles in battles and overshadowing Christ-loving warriors with Your grace-filled help. Under the sovereign protection of Your goodness, the Russian country was created, and the gates of hell could not be overcome by the Orthodox Church of Christ. For this reason, falling to the most honest icon of Your “Sovereign”, we joyfully cry out to You:
Rejoice, Russian country covered and affirmed; Rejoice, deliverance from the invasion of foreigners.
Rejoice, liberation of those in captivity; Rejoice, our salvation from hunger and disease.
Rejoice, garden of the land of promise; Rejoice, flower of the Divine planting.
Rejoice, virtuous vine of Christ's grapes; Rejoice, miraculous tree of Jesus' paradise.
Rejoice, dwelling place and house of Christ our God; Rejoice, receptacle of His ineffable glory.
Rejoice, Lady, All-Merciful Giver of bounties; Rejoice, for Your prayer can accomplish much before Your Son and our God.
Rejoice, Mother of God Sovereign, Zealous Intercessor of the Christian race.
Kontakion 11 We offer songs of praise and gratitude to Thee, Lady, under the sovereign protection of Thy goodness we remain in the shameless hope of Thy all-powerful intercession for us sinners, and having placed all our hope in Thee, we joyfully cry out to God: Alleluia.
Ikos 11 Our lamps were extinguished, but the oil of good deeds was not imams, in which they burned the grace of the Holy Spirit. And where will we find ourselves, damned, burdened by the sleep of sin, when the hour of our death suddenly befalls us at midnight? But may we, like foolish virgins, not hear the menacing voice of the Bridegroom: we do not know you! Help us, Lady, to fill the vessels of our souls with the oil of good deeds, especially mercy and humility, so that we may sing in gratitude to Thee:
Rejoice, for by the remembrance of the coming terrible judgment of God you have freed us from our sins; Rejoice, for you have prepared our souls, like a bride, for the meeting of the beautiful Bridegroom Christ.
Rejoice, for you stir us up to offer prayers, petitions and thanksgiving to Christ God every day and hour; Rejoice, for with the wise virgins, the souls of the righteous, you helped bring Your Son and our God into the bridal chamber.
Rejoice, for you have clothed yourself with the robe of purity and purity; Rejoice, for at the Last Judgment of Christ you interceded for us at His right hand.
Rejoice, for you implore God’s mercy to commune us with the elect; Rejoice, for you illuminate our mind, darkened by negligence, with Your light.
Rejoice, for you sincerely desire for us to acquire the simplicity of a dove and the meekness of a lamb; Rejoice, for you strive to teach us self-sacrifice and renunciation of our evil will.
Rejoice, for you have granted us infantile kindness; Rejoice, for you help us to ignite our cold heart with your prayers.
Rejoice, Mother of God Sovereign, Zealous Intercessor of the Christian race.
Kontakion 12 You have received grace, O Lady, from the Almighty Lord God to show mercy to the pious children of the Church of Christ and to admonish her wicked sons. For this reason, flowing under the sovereign cover of Your goodness, we earnestly pray to You, Lady: deliver us from the tricks of the spirits of malice, weakening our soul and body through laziness and negligence, and awaken us from the sleep of sin, and cry out to God with gratitude: Alleluia.
Ikos 12 Singing Your miracles, which happened in ancient and present times, we praise You, Lady, as a life-giving source of grace and an inexhaustible river of miracles, You have bestowed an abyss of mercy and bounty on the Christian race by the appearance of Your honorable icons. For this reason, we, falling to the most honorable icon of Your “Sovereign”, cry out to Tisitsa with tenderness:
Rejoice, Heavenly and earthly adornment to the Church; Rejoice, honest cover and protection of virginity.
Rejoice, bright prophetic event; Rejoice, praise to the all-praised apostles.
Rejoice, honest praise of the reverent priests; Rejoice, lightning, terrifying of the infidels.
Rejoice, thou who illumine the meanings of Thy faithful miracles with the glory of Thy miracles; Rejoice, transforming our sorrow and sorrow into joy.
Rejoice, for you prayed to Your Son and our God to save us all; Rejoice, for you show mercy to all who flow into Your sovereign protection.
Rejoice, Intercessor of all those in sorrow and illness; Rejoice, Thou who grantest benefit to all who pray to Thee with faith.
Rejoice, Mother of God Sovereign, Zealous Intercessor of the Christian race.
Kontakion 13 O All-Sung Mother, Sovereign Lady! Accept now this small prayer of ours and greatness for the sake of Thy goodness and Thy unspeakable bounties, do not remember the multitude of our sins, but fulfill our good petitions: grant us everything we need for life and piety, deliver us from hunger, illness and sorrow, and be heirs of the Kingdom of Heaven make all those who cry faithfully to God: Alleluia.
This kontakion is read three times, then the 1st ikos “Received joy by an angel...” and the 1st kontakion “Chosen of all generations...”.
Origin story
It is believed that the icon was found on March 2, 1917. This is the day the emperor abdicates the throne. The event became symbolic, which was used by monarchists for many years, who were forced to act in secret from the official authorities. For many, the abdication of the emperor was the fall of the monarchy, and the discovery of the icon was confirmation of the transfer of power. The monarchists did not take the power of the Bolsheviks seriously, so they could only judge the royal power or heavenly government.
The history of the acquisition of the icon is documented. Records confirm that the icon was found by a peasant woman from a village near Moscow. It was as if she saw the Mother of God in a dream. She ordered her to go to the village of Kolomenskoye and find a black icon. The peasant woman did everything as she was told in the dream. When she appeared in Kolomenskoye, she immediately found the Church of the Ascension and told the priest-servant about her dream.
Together they went down to the basement, unearthed an icon blackened by age, where they saw the outlines of the figure of the Mother of God, who was sitting on a throne with a child on her lap. The peasant woman was surprised; before this type of image was unknown to her, as she was accustomed to other icons.
The attendant immediately reported the find. After the image was examined under a layer of dust and dirt, and the royal regalia was seen, the icon was immediately given a name. She was called "Almighty".
It turned out that at first the canvas was inside the iconostasis of the Church of the Ascension. That temple belonged to the Ascension Convent, but was destroyed. A smaller church was erected in the same place.
There is another option, which states that the location of the original is unknown. And a copy was found on the territory of Kolomenskoye. Father Seraphim, who was one of the abbots of the monastery, wrote about this.
After religion was banned, the canvas did not stop performing miracles. Although the believers had to hide from the authorities. The icon continued to console and inspire faith in a better future. It really has arrived. Gradually, churches began to open, and religion was completely rehabilitated.
For example, there is a known case when, thanks to the intercession of the Mother of God, on the day of the celebration of the “Almighty” in 1925, the rector of the Church of St. Nicholas, Archpriest Vladimir Vorobyov, was released from prison. He revered the Throne Icon and on Sundays he always served an akathist to it at his place of service.
It is known that the construction of the Cathedral of Christ the Savior, which was blown up in the winter of 1931, began with the construction of a wooden chapel in the name of the Sovereign Throne Icon. The first 2 liturgies in the erected chapel were served according to the prayers of the Blessed Virgin Mary and her glorification.
It is known that several lists were made and distributed throughout the country. For example, the image, which was painted in 1991 by the famous icon painter Zharov, began to flow myrrh. This happened after the icon was illuminated on the Holy Sepulcher during the celebration of Easter. The myrrh flow lasted 15 days.
In the spring of 1997, myrrh-streaming resumed again. After praying before the icon, a resident of Brest received healing. At that time, she was diagnosed with blindness and early stage cancer.
Since 1992, Archimandrite Naum with Archimandrite Kirill and a group of believers began reading the akathist daily in front of the destroyed Church of Christ. A year later, at this place, Patriarch Alexy II gave a blessing to the temple-chapel in honor of the Sovereign Mother of God. And the laying took place in the fall of 1994.
After construction, in the second half of 2000, to the right of the main iconostasis, the work of the Sovereign Throne of Our Lady in a silver frame with precious stones was exhibited. The work was carried out based on a photograph from 1917, which was received from the relatives of the head of the workshop of the monastery at the Alexievsky Church.
On March 2, 1917, the day of the abdication of the last Russian Emperor Nicholas II, a miraculous event occurred - the discovery of the “Sovereign” icon of the Most Holy Theotokos. About him immediately became widely known throughout Russia. The veneration of the “Derzhavnaya”, despite the persecution of the authorities, continued in the 1920s, and in emigration, and starting from the 1990s. – again in Russia. This icon became the object of special veneration on the part of monarchist-minded people, who believe that its appearance gives hope for the future restoration of the monarchy in Russia. But is this really so? What was the symbolic meaning of the appearance of this icon in the light of subsequent historical events? We will try to outline our own answer to these questions in this article.
Let us briefly recall the story of the discovery of the miraculous icon. In February 1917, Evdokia Andrianova, a peasant woman from the village of Pochinok, Bronnitsky district, had a dream: a voice solemnly announced to her that “there is a large black icon in Kolomenskoye, it needs to be made red and let them pray”[1]. Two weeks later, she again had a dream with similar images: “I see a white church, where there should be a dispute with the Old Believers, I see people in the temple standing in disarray, I walk into the middle, the people instantly disappeared and only one woman remains, who sat down in the middle of the temple "[2]. Then the dreamer recognizes this woman as the “Queen of Heaven.” Despite the fact that the second dream was not so clear (it contained many rather random details characteristic of dreams), it was he who finally prompted the woman to go to Kolomenskoye - by the way, we note, located not close to her home village (about 30 km.) . In the Ascension Church in the village of Kolomenskoye, she immediately recognized the church from her dream and turned to its rector, Archpriest Nikolai Likhachev, with a request to find the icon that she was told about in the dream. After a long search, Father Nikolai discovered a large blackened icon in the basement. After it was washed, everyone saw the image of “the Queen of Heaven, seated on the Royal Throne, in her hands holding a scepter and an orb in a red robe, on her head a crown, on the knees of the Mother of God - the Blessing Savior” [3] - an image corresponding to sleepy visions Evdokia Andrianova.
The icon, found on the day of the abdication of Nicholas II, quickly became an object of national veneration. She began to spread in many lists; in the Marfo-Mary Convent, St. prayed before her. Elizaveta Fedorovna. Subsequently, she sent her list to her sister, Empress Alexandra Feodorovna. In October 1917, the akathist “Derzhavnaya” was compiled, in which the Moscow Metropolitan, the future Patriarch Tikhon, took part. During the years of the revolution, veneration of the icon began to be viewed by the Bolsheviks as a manifestation of disloyalty. According to I.M. Andreevsky, “several years passed and the most severe persecution fell on the heads of the admirers of this icon, who prayed before its copies throughout Russia”[4]. After the closure of the St. George Church in Kolomenskoye, where the “Derzhavnaya” Church was located after 1917, and the transformation of the complex into a museum, the icon was transferred to the storerooms of the Historical Museum. It was returned to Kolomenskoye only in 1990, on the eve of the fall of Soviet power.
Before moving on to the symbolic interpretation of the events that took place then, a few words should be said about the iconographic and religious tradition underlying the image of the Mother of God “Sovereign”, as well as about the history of the place where she was found - the village of Kolomenskoye and the Ascension Church. “Sovereign” refers to the type of Mother of God icons “Panahranta” (“All Immaculate”), in which the Virgin Mary is depicted sitting on a throne with the Child on her lap. In Byzantium, this image was called the “Virgin of Cyprus”[5]. This iconographic type became widespread already in the 6th–7th centuries. We find it in Sophia of Constantinople, in the mosaic “Emperors Constantine and Justinian before the Mother of God.” According to researchers, the images of the Virgin Mary sitting on the throne were formed not without the influence of portraits of Byzantine empresses of that era[6]. Later, this icon painting type also spread to Rus' and other Slavic countries.
However, the listed icons lack an important detail characteristic of the “Sovereign” - the crown crowning the Holy Virgin. We find the first such images on Roman frescoes of the 7th–8th centuries. AD – on them the Mother of God was depicted wearing the crown of Byzantine or Carolingian empresses[7]. Later, starting from the 13th century, images depicting the Virgin Mary with a crown gained wide popularity in the West. These images were based on two sources - the Catholic teaching about the heavenly coronation of the Virgin Mary after her Assumption and the identification of the Virgin Mary with the “Woman clothed with the Sun” from the Revelation of St. John the Theologian. In Russia, similar images begin to appear in the mid-17th century. under Western influence - see, for example, the icon “Blessed Heaven” in the Archangel Cathedral of the Moscow Kremlin, clearly inspired by the images of Revelation. Sometimes in Russian icon painting we even find a scene of the crowning of the Virgin Mary by the Holy Trinity or angels.
We find the earliest Russian example of an icon painting type close to the “Derzhavnaya” in the icon of the “Virgin of Cyprus”, painted in 1680 by Semyon Spiridonov[8]. It depicts the Virgin Mary sitting on a throne with the Child on her lap, a crown on her head, and a scepter in her hands. This icon painting type, apparently, was the result of the development of the traditional “Cyprus” and “Pechersk” Mother of God under the influence of the Western icon painting tradition. It is to this type of icon, which became widespread in the 18th century, that “Derzhavnaya” belongs.
In connection with our topic, the history of the village of Kolomenskoye and the history of the Ascension Church, in which the icon was found, are of great interest. From ancient times, from the time of Ivan Kalita, Kolomenskoye was the patrimony of the Moscow princes, and then the Russian tsars. They often used Kolomenskoye as their dacha or country residence. Ivan the Terrible used to celebrate his name day here[9]; Alexey Mikhailovich, who especially loved Kolomenskoye, built himself a separate palace here. Peter I also lived for a long time in Kolomenskoye in his youth. After the capital was moved to St. Petersburg, Kolomenskoye began to gradually decline. Nevertheless, Russian emperors and empresses did not forget the patrimony of their predecessors near Moscow and periodically visited the village of Kolomenskoye. Thus, we can conclude that the village of Kolomenskoye is closely connected with the Russian imperial house - which, of course, allows us to talk about the non-coincidence of the place where the icon appeared.
Of even greater interest is the history of the Church of the Ascension, in which the “Sovereign” was found. It was built in 1528–1532. Grand Duke Vasily III. From an architectural point of view, the temple is a tented church - the first in the history of Russian church construction. The temple's tent resembles a ciborium, a structure traditionally erected over altars or Christian holy places. Of great interest is the throne standing in the Church of the Ascension with its back to the altar wall. According to some researchers, the church tent was intended to symbolize the Ascension of the Savior, and the throne was the etimasia, a symbolic royal place intended for Christ, who will appear as the Judge[10]. Be that as it may, it is difficult to doubt that the throne was actually used as a royal seat throughout the history of the Church of the Ascension. Thus, it is known that Tsars Alexei Mikhailovich and Fyodor Alekseevich, who often visited Kolomenskoye, sat on this throne.
Having examined the historical and cultural context of the “Derzhavnaya” phenomenon, we can move on to clarify its symbolic meaning. Most of his witnesses and commentators have long understood him in a similar way: the Mother of God took royal power for herself, now becoming the queen of Russia. Thus, Archbishop Averky (Taushev) wrote: “What does this mean, if not that the Mother of God Herself took supreme power into Her hands after the distraught Russian people rejected their Sovereign, the Anointed of God?”[11]. Archimandrite John (Krestyankin) said that “even now in Russia the Kingdom is not of this world, now instead of the Tsar the Mother of God rules the country”[12]. Archpriest Vasily Shvets also believed that with the appearance of the “Sovereign” Mother of God “she showed the whole world that from now on She is the Sovereign Ruler of Russia and holds the fate of the country and the Russian people in Her hands. And what kind of power will be here on earth is not so important, for from now on Russia has entirely become the inheritance of Her, the Mother of God.”[13]
Indeed, it is difficult to disagree with this position. The miraculous appearance of the icon depicting the Mother of God Queen on the day of the fall of the autocracy, without a doubt, indicates that the Mother of God became the queen of Russia, taking autocratic power for herself. The very idea of the accession of the Virgin Mary or the transfer of state power to her has a long history, and its implementation in the deeply symbolic events of the spring of 1917 was only the final chord of its historical embodiment. The naming of the Virgin Mary “Lady”, “Queen” or “Queen of Heaven” arose in early Christian times and became widespread in the 6th century. AD The idea of crowning the Virgin Mary, as we have already written, is of Western origin. The story about him was originally a development of the legend about the bodily ascension of the Mother of God into heaven after Her Dormition. The Golden Legend, a well-known Western hagiography, depicts the solemn meeting of the Mother of God in heaven by Her Son and the angelic hosts, which was soon interpreted as Her solemn coronation. Both motifs - the Mother of God as the Queen of Heaven and the legend of the coronation of the Virgin Mary - were developed in icon painting, in the images of the Virgin Mary of Cyprus already mentioned by us, pictures of the heavenly coronation of the Virgin Mary and her image as “the Woman clothed with the Sun” (Rev 12: 1). The idea of the symbolic transfer of earthly power to the Mother of God was also developed in the Catholic tradition - in the popular cult of the Virgin Mary as the “Queen of Poland.” However, the greatest depth of symbolism of the idea of the “Virgin Mother of God” was realized only during the days of the appearance in Russia, the heir to the imperial tradition of Rome, of the “Sovereign” icon of the Mother of God. The miraculous discovery of the icon of the “Virgin Mother of God” on the day of the fall of the monarchy clearly symbolized the fact that the Mother of God now, instead of the collapsed imperial dynasty, herself became the Queen of Russia.
It is noteworthy that the idea of transferring supreme power to the Mother of God is confirmed by all the circumstances of the appearance of the icon. It was revealed in the royal estate - Kolomenskoye, in a church built by Grand Duke Vasily III and visited by Russian sovereigns for centuries. Episode from E.I.’s second dream Andrianova, in which the Mother of God “sits in the middle of the temple,” most likely should be understood as an indication that the Virgin Mary sat in the royal place - the throne of the Russian sovereigns, standing in the Church of the Ascension. Here we again see the same image - the Mother of God now occupies the throne of the Russian sovereigns.
How should this symbol be understood? What can it mean or proclaim in our material, earthly world? According to a widespread opinion among monarchists, the acquisition of the “Sovereign” on the day of the fall of the monarchy can serve as a basis for hopes that the monarchy will be restored someday in the future. In a fairly straightforward and explicit form, it was already expressed by the Russian theologian and church historian Ivan Andreevsky: “The symbol of this icon is clear to spiritual eyes: through innumerable suffering, blood and tears, after repentance, the Russian people will be forgiven and the Royal power, preserved by the Queen of Heaven herself , will undoubtedly be returned to Russia. Otherwise, why would the Most Holy Theotokos retain this power?” [14] Subsequently, this idea became the main interpretation of the meaning of the phenomenon of “Sovereign” in monarchist journalism.
Nevertheless, such an interpretation seems to us not only not self-evident, but even doubtful and highly unlikely. The Mother of God became the Queen of Russia after the fall of the Romanov dynasty, symbolically taking over the empty throne. The presence of the Mother of God on the throne of the Russian tsars speaks of the love of God and the Virgin Mary for Russia and the Russian people, testifying to the fact that after the fall of the monarchy, God’s mercy did not abandon the Russian people and the Russian Church, but even came to it in a much greater volume. But if Russia is ruled by the Mother of God, who invisibly guards our country, then why should we abandon the Queen for the sake of an earthly king? Where and in what sacred text have we seen examples of the Heavenly King transferring his powers to an earthly king? The “Revelation of Methodius of Patara,” the famous Byzantine work about the final destinies of the world, says that the last Tsar Michael, before the appearance of the Antichrist, will go to Jerusalem and there will hand over his kingdom to “God and the Father.” Do we not see in this story another prophetic allusion to the events of 1917, when the Russian Tsar humbly renounced his power, which was symbolically accepted from him by the Blessed Virgin?
Be that as it may, those who hope for the restoration of the earthly monarchy, the appearance of an earthly king instead of the Queen of Heaven, are likened to those Jews who asked the prophet Samuel to give them a king who would rule over them instead of the inspired judges and prophets who had hitherto led them: “And they said to him: Behold, you are old, and your sons do not walk in your ways; Therefore, place a king over us, so that he will judge us like other nations. And Samuel did not like this word when they said, Give us a king to judge us. And Samuel prayed to the Lord. And the Lord said to Samuel, Hearken unto the voice of the people in all that they say unto thee; for they have not rejected you, but they have rejected Me, that I should not reign over them” (1 Samuel 8:6-7).
But then what earthly, historical meaning was there in the phenomenon of “Sovereign”? After the fall of the monarchy, what followed was the October Revolution, the bloody Civil War, the rise to power of the Bolshevik regime and unprecedented persecution of the Church? Perhaps it is these historical facts that give reason to monarchists to believe that the Mother of God does not rule Russia as a Queen, but simply preserves the royal regalia for the future last tsar. This assumption, as far as we know, was not expressed directly, but it logically follows from the entire train of thought of monarchist journalism. Of course, we can point out that it contradicts the artistic design of the “Sovereign” icon, where the Mother of God is depicted as a Queen, and not as a keeper of the royal regalia. And even if the Virgin Mary is not a full-fledged empress here, but a regent for the future heir, then it is quite obvious that in the future she will transfer the royal regalia to the Baby sitting on her lap - Christ of the Second Coming - and not at all to the last Russian Tsar. But besides the interpretation based on the artistic logic of the image of the “Sovereign”, it seems to us necessary to find a specific historical event, which was announced by the miraculous discovery of this icon. This, without a doubt, is the restoration of the Patriarchate in Russia.
The patriarchate was abolished by Peter I at the beginning of the 18th century. In 1700, after the death of Patriarch Adrian, Peter prohibited the election of a new patriarch, appointing Stefan Yavorsky as locum tenens of the patriarchal throne. In 1721, the Tsar established the Holy Synod, a spiritual college that from that time led the Russian Church. After Peter's reform, the Church was not only subordinated to the state - in fact, even before, as a rule, it was dependent on state authorities. The church actually became part of the state apparatus, a ministry managed by secular chief prosecutors subordinate to the kings. The members of the Synod were also appointed by the emperor, and his orders on church affairs were final and binding on the Synod. Such subordination of the Church to the state, according to many researchers, led to the decline of its authority among the people, placing it in the position of an appendage and instrument of state power. The abnormality of this situation was understood already at the end of the 19th - beginning of the 20th centuries, but it became possible to begin to resolve it only after the start of revolutionary events. In March 1905, the Holy Synod petitioned the sovereign to convene a church council, however, receiving a negative response. The situation changed dramatically after the adoption of the law “On strengthening the principles of religious tolerance,” which actually became the beginning of the separation of Church and state. The need for reform of church administration became obvious to the highest authorities: in December 1905, the emperor turned to the chairman of the Holy Synod, Metropolitan Anthony (Vadkovsky), with a rescript on the need to carry out church reforms. In January 1906, the Pre-Conciliar Presence began work, designed to carry out preparations for the Church Council. However, in 1907, having familiarized himself with his report, Nicholas II imposed on him the resolution “not to convene a council yet”[15]. The question of convening the Council arose again in 1912, when the Pre-Conciliar Conference was convened. His work was stopped in 1914 due to the outbreak of war.
The question of convening the Council arose again in 1917, after the fall of the monarchy. In April 1917, the Holy Synod addressed the archpastors, pastors and children of the Russian Church with an appeal, which, in particular, said: “For a long time already in the minds of Orthodox Russian people there lived the idea of the need to convene an All-Russian Local Council for fundamental changes in the order of governance of the Russian Orthodox Church. Church and in general for the organization of our church life on the unshakable principles given by the Divine Founder and Head of the Church in the Holy Scriptures and in the rules of St. Apostles, St. Ecumenical and Local Councils and St. Father. The coup d'état that took place in our country, which radically changed our social and state life, provided the Church with the opportunity and right to freely organize itself. The cherished dream of the Russian Orthodox people has now become feasible, and the convening of a Local Council as soon as possible has become urgently necessary.”[16]
The cathedral opened in Moscow on August 15, 1917, on the day of the Dormition of the Blessed Virgin Mary. The restoration of the Patriarchate became one of the most important issues discussed at the Council. The majority of participants expressed their support; however, some expressed doubts, fearing the emergence of a kind of absolutism in the Church. The October Revolution put an end to doubts - it became obvious that without a firm central authority the Church would not be able to survive the upcoming trials. On November 5, 1917, after praying in front of the Vladimir Icon of the Mother of God, Elder Alexy of Zosimova Hermitage drew lots, which pointed to Moscow Metropolitan Tikhon. On November 21, the day of the Entry of the Most Holy Theotokos into the Temple, the enthronement of Patriarch Tikhon, the first Russian Patriarch after more than two hundred years of “synodal captivity of the Church,” took place.
All events that took place during the restoration of the Patriarchate had pronounced symbolism associated with the Mother of God. Local cathedral 1917-1918 opened on the day of the Dormition of the Blessed Virgin Mary. The final choice of the Patriarch was based on a drawing of lots held after prayers at the miraculous Vladimir Icon of the Mother of God, and the enthronement of Patriarch Tikhon took place on the day of the Entry of the Mother of God into the Temple. Patriarch Tikhon himself said: “The fact that my election was not carried out without the will of the Most Pure Mother of God serves as consolation and encouragement for me. Twice She, with the coming of Her venerable icon of Vladimir, is present in the Cathedral of Christ the Savior at my election: this time the very lot was taken from Her miraculous image. And I, as it were, become under Her honest omophorion”[17].
Patriarch Tikhon took a direct part in the glorification of the “Sovereign” icon. In October 1917, Metropolitan Tikhon compiled a “Report to the Holy Synod on the appearance in the village of Kolomenskoye on March 2, 1917 of the icon of the Mother of God.” The akathist “Derzhavnaya” was compiled with the participation of the Patriarch himself. Subsequently, he served prayers and the Divine Liturgy in front of this icon several times.
Thus, it seems to us that the appearance of the “Sovereign” became a symbol of the fact that instead of a collapsed dynasty, the Most Holy Theotokos took power over Russia, and the Russian Patriarchs and the Russian Church became her earthly representatives. Here it should be said about one more side of the Mother of God symbolism - the Blessed Virgin in the Christian tradition has long been considered as a symbol of the Church. We find the foundations of this idea already in the Holy Scriptures - in the Revelation of St. John the Theologian. It depicts the crowned “Wife Clothed with the Sun” giving birth to a miraculous baby - Christ. This image in Christian exegesis has traditionally been understood as a symbolic image of the Church[18]. On the other hand, many interpreters associated this vision with the Virgin Mary, the real Mother of Christ[19]. Indeed, reading the text of the Revelation of St. John the Theologian, according to its “simple”, direct meaning, allows us to identify the Wife with the Mother of God, and its allegorical interpretation makes us think that the seer understood by the Wife the community of believers, the true Church. Thus, the Virgin Mary appears here as a symbolic image of the Church. The association between the image of the Blessed Virgin and the Church developed later in the patristic writings: in particular, Blessed Augustine wrote about this[20]. This theme was developed in icon painting, especially in the West. It is noteworthy that the symbolic image of the Virgin Mary as a symbol of the Church was usually associated with the iconographic images of the “Wife Clothed with the Sun” and the images of the “Virgin Queen” seated on the throne. As we have already mentioned, it represents precisely this iconographic type, which makes its interpretation as a symbol of the Russian Church even more convincing.
The restoration of the Patriarchate did not become for the Russian Church the time of true independence and freedom, as many participants in the Local Council had hoped. The Bolshevik regime that came to power unleashed unprecedented persecution on the Church, virtually putting it on the brink of survival. Nevertheless, throughout all the years of Soviet power, the Church remained the only institution of historical Russia that survived on its territory and ensured the continuity of Russian history. According to Fr. Sergei Bulgakov, “...If in the past Russia was an Empire, now it has become a Patriarchy: the All-Russian Tsar was replaced by the All-Russian Patriarch. Only in this title does the holy name of our country continue to be preserved until better days.”[21]
Thus, the accession of the Mother of God is the accession of the Church, and the symbolic transfer of the scepter and crown to the Virgin Mary on the earthly plane was expressed in the restoration of the Patriarchate. In our opinion, the phenomenon of “Derzhavnaya” became a symbolic anticipation of this event. In this case, the idea of restoring the monarchy, popular among the Orthodox community, is not only groundless, but even ungodly - after all, Russia is already ruled by the Mother of God, who became the eternal ruler of the Russian land until the second coming of Jesus Christ.
[1] M.A. Babkin. Russian clergy and the overthrow of the monarchy in 1917: materials and archival documents on the history of the Russian Orthodox Church. M., 2008. P. 417.
[2] Ibid., p. 420.
[3] Ibid., p. 417.
[4] S.V. Fomin. The Queen of Heaven is the Sovereign Ruler of the Russian Land. Kolomna Icon of the Mother of God “Sovereign”: services, akathists, prayers, legends, testimonies. M., 2007. P. 259.
[5] Fomin S.V. The Queen of Heaven is the Sovereign Ruler of the Russian Land. Kolomna Icon of the Mother of God “Sovereign”: services, akathists, prayers, legends, testimonies. M., 2007. P. 23.
[6] Grabar A.N. Emperor in Byzantine art. M., 2000. P. 203.
[7] Kondakov N.P. Iconography of the Mother of God. M., 1998. T. 1. P. 280-284.
[8] Fomin S.V. The Queen of Heaven is the Sovereign Ruler of the Russian Land. Kolomna Icon of the Mother of God “Sovereign”: services, akathists, prayers, legends, testimonies. M., 2007. pp. 40-41.
[9] Korsakov A.N. The village of Kolomenskoye. Historical sketch. M., 1870. pp. 8-9.
[10] Shvidkovsky D.O. Throne for the second coming. The mystery of the Church of the Ascension. // Modern house. 2003. No. 7. P. 178.
[11] Quote. by Fomin S.V. The Queen of Heaven is the Sovereign Ruler of the Russian Land. Kolomna Icon of the Mother of God “Sovereign”: services, akathists, prayers, legends, testimonies. M., 2007 P. 294.
[12] Ibid., p. 312.
[13] Ibid., p. 313.
[14] Quoted. by Fomin S.V. The Queen of Heaven is the Sovereign Ruler of the Russian Land. Kolomna Icon of the Mother of God “Sovereign”: services, akathists, prayers, legends, testimonies. M., 2007. P. 259.
[15] Shkvarovsky M.V. Russian Orthodox Church in the 20th century. M., 2010. P. 51.
[16] Holy Council of the Orthodox Russian Church. Acts. M., 1918, Book. 1, issue 1, p. 3.
[17] Quoted. by Fomin S.V. The Queen of Heaven is the Sovereign Ruler of the Russian Land. Kolomna Icon of the Mother of God “Sovereign”: services, akathists, prayers, legends, testimonies. M., 2007. P. 13.
[18] St. Andrew of Caesarea. Interpretation of the Apocalypse of St. Andrew, Archbishop of Caesarea. M., 1992. S. 90-91; Orthodox encyclopedia. M., 2010. T. XXIV. P. 726.
[19] St. Andrew of Caesarea. Interpretation of the Apocalypse of St. Andrew, Archbishop of Caesarea. M., 1992. P. 90.
[20] Augustinus Hipponesis. De sancta virginitate, 5-7.
[21] Bulgakov S.N. Christian socialism. Novosibirsk, 1991. P. 295.
Icon “Sovereign Mother of God” - what does the relic help with?
Church chronicles contain numerous evidence of how the good power of the image changes people’s lives. First of all, those who suffer from various ailments turn to it - the shrine allows you to quickly overcome the disease and cope with its consequences. It also heals mental trauma - apathy, neuroses, depression.
In addition, Christians come to the face of the Most Pure Virgin, dreaming of finding a faithful and loving life partner, creating a strong and happy family, and having children. Contemplation of a relic gives peace of mind and balance, helps to pacify malice, anger, and resentment. She also resolves material and financial difficulties, shows the right path and warns against rash actions.
And also sincere prayer to the Sovereign Icon of the Mother of God brings peace to your country! It gets rid of enemy invaders, admonishes leaders and politicians, prevents armed conflicts, and reconciles opponents.
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Finding an icon in Rus'
From the 1st century AD, when the icon of the Most Holy Theotokos of Fedorov was painted, and until its discovery at the beginning of the 13th century in the small Russian city of Gorodets, its history is shrouded in darkness. It is only known that when the Mongols burned Gorodets in 1239, the icon disappeared, but after some time it was miraculously found by Prince Vasily of Kostroma, the younger brother of Prince Alexander Nevsky.
It happened like this: while hunting, Prince Vasily noticed an icon on the branches of a tree, but when he tried to get it, it rose into the air. Surprisingly, at exactly the same time, many Kostroma residents saw an unknown warrior walking through the city with an icon in his hands. This warrior looked like St. Great Martyr Theodore Stratelates, a cathedral was erected in his honor in the city.
