[Grigor Lusavorich; Arm. Գրիգռր Լռւսավռրիչ] (239-325/6), St. (comm. September 30; in Armenia - 4 times a year), founder and first primate of the Armenian Apostolic Church (from 301 or 314?).

Basic information about G.P.’s life is collected in the so-called. cycle of the Life of G. P. Arm. the text was preserved as part of the “History of Armenia”, the author of which is considered to be the secretary of King Trdat III the Great (287-330) Agafangel (in total, 17 editions and fragments are known in 8 languages; for more details, see article Agathangel). Comparison of the text of Agafangel’s “History...” with messages from Armenian. medieval authors, especially Movses Khorenatsi, suggests that there was another, currently unknown version of the biography of G.P. (Marr. 1905. P. 142; Ter-Ghevondyan A. N. Question about the editions of Agafangel according to Khorenatsi // IFZh . 1975. No. 4. P. 129-139 (in Armenian)).

Arm. medieval historiographers believed that G.P. belonged to the Parthian royal family ( Yovannes Draskhanakertsi. History of Armenia / Transl.: M. O. Darbinyan-Melikyan. Yerevan, 1986. P. 63; descendant of G.P. Catholicos Sahak I the Great († 439) bore the nickname Partev (Պարթև) - Parthian). According to Movses Khorenatsi, G.P. spent his youth in Caesarea in Cappadocia; he was married to a Christian Mary (according to another version, Julitta) and had 2 sons. After 3 years family life the spouses separated by mutual consent, and Maria retired to the monastery along with her youngest son, who, having reached adulthood, followed the hermit Nicomachus; G.P.'s eldest son chose a secular lifestyle. In Agafangel's “History...” the historical chronicle is organically combined with hagiographic and epic materials. Part 1 outlines the history of Armenian-Iranian relations. wars. The 2nd part tells about the martyrdom of G.P., about his imprisonment in Khor-Virap and about the persecution of Christians started by King Trdat. A separate chapter describes the Life and martyrdom of the virgins Hripsimia (Hripsime), Gaiania (Gayane) and their associates, the transformation of King Trdat into a boar (pig-headed), the liberation of G.P., who healed the king and converted him to Christ. With the assistance of Trdat, Christianity spread throughout the country (the traditional date of the Baptism of Armenia is 301). Next comes Ch. “Teaching”, interrupting Agafangel’s narrative. It is an independent work and popularly expounds the OT and NT. The last part - “Conversion of the Armenians” - tells about the overthrow of pagan temples in the cities and regions of Armenia, about the spread of Christianity, about the journey of King Trdat and G.P. to Rome to the Emperor. Constantine, about the Council of Nicaea. In Greek and Arab. versions of the Life of G.P. are credited with the baptism of the kings of Georgia and Caucasian Albania and the establishment of church organizations in these countries.

According to N. Ya. Marr, the basis of the veneration of G. P. lies several. lit. works: Book about St. Gregory, owned or attributed to Mesrop Mashtots (Greekophile edition of the 6th century); its Chalcedonian edition of the 7th century, preserved in fragments in Arab. translated from Greek. language; probably transferred to cargo. language; Arm. 8th century edition “History of Armenia” by Agafangel (the only one preserved in the Armenian language, with later amendments and additions); a translation was made from it into Greek. language (Marr. 1905. P. 182). The latest research has established that the translation of Greek, Sir. and Arab. versions of the Life of G.P. dates back to the VI - beginning. VII century (Peeters. 1942; Garitte G. Documents pour l"étude du livre d"Agathange. Vat., 1946. P. 336-353; Esbroeck M., van. Un nou0veau témoin du livre d"Agathange // REArm. N. S. 1971 . T. 8. P. 13-20; idem. Le résumé syriaque d "Agathange // AnBoll. 1977. T. 95. P. 291-358).

In the 5th century The cult of G.P. was not yet pan-Armenian, much less pan-Caucasian. Neither the historian Egishe (50-60s of the 5th century), who described the events of the first religion. the war of the Armenians against Iran, nor the author of the Life of Mesrop Mashtots Koryun does not mention G.P. His Life, included in the “History of Armenia” by Agafangel, reveals great (sometimes verbatim) similarities with the “Life of Mesrop Mashtots” Koryun not only in the text, but also in concept. In particular, the idea of ​​the unity of Christ was embodied in the Grecophile edition of the Life of G.P. peoples of the Caucasus - Armenians, Georgians (Ivirs) and Albanians (Agvans).

Already in the 6th century. G.P. is announced for the general caucuses. educator, and local missionaries turn into his associates. Official the concept of three Churches - Armenian, Georgian and Albanian - is presented in Greek. and Arab. versions of the Life of St. Gregory. Movses Khorenatsi and Lazar Parpetsi G.P. refer to not only the general army. an educator, but also a disseminator of a new religion throughout the Caucasus region. His equal veneration in Armenia and Georgia is evidenced by the correspondence of the cargo. Catholicos Kirion I from Armenian. spiritual and temporal rulers, dating back to 604-609. (preserved in the “Book of Messages” and “History” of Ukhtanes), where it is reported that G.P. implanted “the holy and righteous faith in the Caucasian regions” (Book of Messages. Tiflis, 1901. P. 132 (in Armenian). )); Vrtanes Kertog writes about him as the Enlightener of Armenia and Georgia (Ibid. pp. 136, 138); cargo. The Catholicos also confirms the establishment of Christ. faith G.P. (Ibid. p. 169); his opponent is Armenian. Catholicos Abraham I Albatanetsi points out that in Armenia and Georgia “general worship of God was first introduced by the blessed St. Gregory, and then Mashtots” (Ibid. p. 180). In the 3rd quarter 9th century cargo. Catholicos Arseny Saparsky accused the Armenian Monophysites of moving away from the teachings of G.P.: “... and a big dispute began between Somkhiti and Kartli. The Georgians said: St. Gregory of Greece gave us faith, you left him to St. confession and submitted to the Syrian Abdisho and the rest of the evil heretics” (Muradyan. 1982. P. 18). In sir. In the text of the Life of G.P., he is presented as the successor of the work of the ap. Thaddeus, who preached Christianity in Syria.

Reworking of the Life of G.P. in Armenian. version occurred no earlier than the beginning of the schism between the Armenian and Georgian Churches (Abegyan. History. pp. 102-103), which finally took shape after the Manazkert Council of 726. Its goal was to create a majestic history of the emergence of the Armenian Apostolic Church. In this edition there is no longer room for the idea of ​​G.P.’s conversion to Christianity of neighboring peoples and his preaching is limited to 15 regions of Vel. Armenia. In the Life of G.P. appears as a “wonderful man”, famous for his long-term martyrdom, asceticism and, finally, rewarded with a vision affirming the connection of the Armenian Apostolic Church with the Only Begotten Son of God Himself - Christ.

OK. 314 G. P. was ordained bishop at the Council in Caesarea of ​​the Cappadocia bishop. Leontiy (Ananian. 1961; Muradyan. 1982. P. 8-10). Since then, an order has been established, according to which each newly elected primate of the Armenian Apostolic Church received ordination from the Archbishop of Caesarea. G.P. made sure that this position became a hereditary privilege of his descendants: during his lifetime, he appointed his son Aristakes as his successor. This inheritance right of the Grigorids was disputed by the descendants of the bishop. Albiana - Albianids. In the 4th century. Either the Gregorids or the Albianids ascend to the Patriarchal throne, depending on the political orientation of the Armenians. kings (Ter-Minasyants E. Relationships Armenian Church and Syrian Churches. Etchmiadzin, 1908. P. 37 et seq. (in Armenian)). In the initial period of Christianity, missionaries-chorebishops played a significant role, who went to preach the new teaching not only to remote regions of Armenia, but also to neighboring countries. So, the grandson of G.P. Grigoris, who preached in the lower reaches of the Kura and Araks, suffered martyrdom in 338 “in the land of the Mazkuts.”

Christ. churches and monasteries arose on the site of pagan temples, the lands of which Trdat III transferred to the servants of the Church for eternal and inalienable possession. These lands were free from any taxes, except for the land tax, which the priests had to contribute to the royal treasury. The emerging clergy class was equated to the Azats (the highest military class in Armenia and Iran) and enjoyed the same rights. Arm. the clergy expanded their possessions at the expense of the lands of abolished pagan temples, the lands of disgraced and destroyed Naharar houses confiscated by the state (History of the Armenian people. Yerevan, 1984. Vol. 2. pp. 71-80 (in Armenian); see indicated there is a literature).

Towards the end of his life, G.P., having transferred the department to his son, became a hermit in the caves of Manet. The relics of G.P. discovered by local shepherds were dispersed throughout Christ. the world all the way to Greece and Italy. The main shrine, the right hand of G.P., is kept in Etchmiadzin and is official. a symbol of the spiritual power of the Supreme Hierarch of the Armenian Apostolic Church.

In Byzantium, the history of the conversion of Armenia by G.P. became known no later than the 5th century, when the Greek. historian Sozomen mentions the miracle of Armenian baptism. king Trdat, which happened in his house (Sozom. Hist. eccl. II 8). In the 8th century the celebration in honor of G.P. was included in the Greek. church calendar; from the 9th century the day of his memory is celebrated in Greek. calendar carved on marble boards c. San Giovanni in Naples: 28 September mentioned St. martyrs Hripsimia and Gaiania, and on September 30, December 2 and 3. - “St. Gregory of Armenia" (Peeters. 1942).

Intensification of the veneration of G.P. in Byzantium and the Byzantine countries. cultural area is associated with the name of the Patriarch of K-Poland, St. Photius (858-867, 877-886), who sought to consolidate the east. Christians in the face of the West, and G.P., popular among Armenians, Georgians, Syrians and Copts, became a unifying figure (Marr. 1905. pp. 149, 153; Winkler G. Our Present Knowledge of the History of Agat'angelos and its Oriental Versions // REArm. N. S. 1980. T. 14. P. 125-141). At this time, an image of St. appears on the walls of the Cathedral of St. Sophia in K-pol. Gregory of Armenia.

G. P. is traditionally considered the author of the “Multi-Broadcast Speeches” (Յածախապատռւմ ծա(?)ղ), “The Teachings of Grigor” (, Վարդապեռւթիւճ Գրիգռրի), which is part of Agafangel’s “History of Armenia”, and also canonical rules (in Armenian “Book of Canons” ", etc.).

V.A. Arutyunova-Fidanyan

Veneration among the Slavs

The lengthy Life (martyrdom) of G.P., Hripsimia and Gaiania (extract from the “History of Armenia” by Agafangel) was translated from Greek. to the glory language no later than the 12th century. It was included in the Volokolamsk set of Menaions of the Fourth of the 80s. XV century (RGB. Vol. No. 591. L. 236 vol. - 258 vol. - see: Sergius (Spassky). Mesyatseslov. T. 1. P. 498) and in Serbian. ceremonies of the XIV-XV centuries, associated with the archaic tradition (Sofia. NBKM. No. 1039. L. 131 volume - 158 volume, ca. mid-XIV century; Zagreb. KHAZU Archive. III p. 24 - “Grachanitsky (Liplyansky ) prologue". L. 79, last quarter of the 14th century; National Museum "Rila Monastery". the translation was published as part of the Great Menaion of the Four (VMC. Sept., days 25-30. Stb. 2221-2267). There is also a known translation of the shorter Life of G.P. into “simple language” (beginning: “When the hours of Artasir the king of Persia waged war against the king of Armenian Cursar...”), completed no later than 1669 and presented next to the Ukrainian-Belarusian . lists of the 17th century (for example, Vilnius. BAN of Lithuania. F. 19, No. 81. L. 5 vol. - 10, XVII century; No. 82. L. 64 vol. - 67 vol., Kuteinsky Monastery. 1669 - see: Dobryansky F. N. Description of the manuscripts of the Vilna library. Brief Life G.P. was translated no later than ser. XII century (in K-field, in Kyiv or on Athos) as part of the Prologue of Constantine, ep. Mokisian, and then twice or thrice in the 1st half. XIV century at the south Slavs as part of the Stishnoy Prologue. Transfer of G.P. service to glory. the language was made no later than the 60s. 11th century, already represented by Novgorod lists of the con. XI-XII centuries (RGADA. F. 381. No. 84, ca. 1095-1096; GIM. Sin. No. 159, XII century - Yagich. Service menaions. P. 237-242). The new translation was completed in the 1st half. XIV century Bulgarian scribes on Mount Athos as part of the service Menaion according to the Jerusalem Rule.

Cases of dedicating churches to G.P. in Rus' are few and are associated with large cities and monasteries. In 1535, in the name of G.P., a pillar-shaped (“like the bells”) church was consecrated in the Novgorod Spaso-Preobrazhensky Khutyn Monastery (Makariy. History. Book 4. Part 2. P. 10; about the monument, see .: Voronin N. N. Khutyn pillar of 1535: (To the problem of tented architecture) // Sov. Arch. 1946. P. 300-305; Khutyn Monastery near Novgorod // Artistic-historical monuments of Mozhaisk and Russian culture of the 15th-16th centuries. Mozhaisk, 1993. pp. 32-49). In 1561, one of the 8 altar thrones of the Intercession on the Moat of the Cathedral (St. Basil's Cathedral) in Moscow was dedicated to G.P. The choice of dedication (as for other thrones of the cathedral) is associated with significant events during the siege and capture of Russia. troops of Kazan in 1552: “... the chapels are sacred to the church... which were set up to proclaim the miracles of God about the capture of Kazan, in which the days of God helped and the victory was for the Orthodox king over the Busormans” (PSRL. T. 13. Part 2 . P. 320). Probably (judging by total number thrones), a chapel in the name of G.P. also existed in the wooden church of 1554, which stood in the same place before the stone church (Batalov A.L. The idea of ​​​​multi-throne in Moscow stone architecture of the mid-2nd half of the 16th century . // Russian art of the late Middle Ages: Image and meaning. M., 1993. pp. 108-109).

Works: Broadcast speeches of St. our blessed father Grigor Lusavorich / Ed.: A. Ter-Mikelyan. Vagharshapat, 1894.

Lit.: Gutschmid A., von. Agathangelos // Idem. Kleine Schriften. Lpz., 1892. Bd. 3. S. 339-420; Marr N. I . Baptism of Armenians, Georgians, Abkhazians and Alans by Saint Gregory. St. Petersburg, 1905; Peters P. St. Grégoire l "Illuminateur dans le calendrier lapidaire de Naples // AnBoll. 1942. T. 60. P. 91-130; Ananian P. La data e le circonstanze della consacrazione di S. Gregorio Illuminatore // Le Muséon. 1961. Vol. 74. P. 43-73; Abegyan M. Kh. History of ancient literature. Yerevan, 1975; Muradyan P. The cult of Gregory the Illuminator // Caucasus and Byzantium. 8-10; Ayvazyan K. V. History of relations between the Russian and Armenian Churches in the Middle Ages. Yerevan, 1989; On the issue of the missionary activities of St. Gregory the Illuminator // XV. . 289-295.

A. A. Turilov

Hymnography

In memory of G.P. September 30 contained in the Typikon of the Great Church. IX-XI centuries, certain lists of which (Mateos. Typicon. T. 1. P. 50) note that in the K-field the service of G.P. was performed in the temple of 40 martyrs near the gate of Halki, and they give a troparion G.P. 4th plagal voice: Πτωχείαν πλουτίσας τῷ πνεύματι̇ (Enriching poverty in spirit...). Studiysko-Alexievsky Typicon of 1034 (GIM. Sin. No. 330. L. 82 vol.) indicates to connect September 30. succession of G.P. with succession of MC. Hripsimias; a service is performed with the singing of Alleluia at Vespers (and, probably, at Matins); the singing of the similars, the Samoglas and the canon of G.P. is mentioned, as well as the reading of his Life. According to the Messinian Typicon of 1131 (Arranz. Typicon. P. 34) September 30. a service is performed with “God is the Lord” (nevertheless, at “Lord, I have cried” at Vespers there are stichera of the Mother of God), in addition to instructions for the performance of the chants of G.P. and the reading of his Life, the liturgical prokeimenon (from Ps 115), the Apostle ( 1 Cor 16. 13-24), alleluia (with a verse from Ps 131), Gospel (John 10. 9-16) and communion (Ps 33. 1). A similar service is described in the Evergetid Typikon con. XI century (Dmitrievsky. Description. T. 1. P. 286-287), but here there is no longer the stichera of the Mother of God on “Lord, I cried” (G.P.’s stichera are sung twice), and the liturgical Apostle and Gospel are different (Col. 3 . 12-16 and Matthew 24. 42-47). In the Jerusalem Charter, including the Typikon now adopted in the Russian Orthodox Church ([Vol. 1.] pp. 186-187), the memory of G.P. is performed according to the regulations of the six-year service (see Signs of the holidays of the month); the liturgical Apostle - as in the Messinian Typikon, the Gospel - as in the Evergetian.

Modern printed Menaions contain the following hymns of G.P.: troparion (common to the holy martyrs); kontakion 2nd voice Τὸν εὐκλεῆ καὶ ἱεράρχην̇ ( ); canon of the 4th tone with the acrostic Τὸν γρήγορον μέλπω σε, μάρτυς, ποιμένα (); irmos: Τριστάτας κραταιούς̇ (); beginning 1st Troparion: Τριάδι τῇ σεπτῇ (); a cycle of 3 stichera-like and samoglashen, sedal and luminary.

Diak. Mikhail Zheltov

Iconography

Traditionally, G.P. is depicted as a middle-aged or elderly man with gray hair, sometimes with short hair, with a short or long, usually wedge-shaped beard. The founder and first patriarch of the Armenian Apostolic Church, he is represented in the holy omophorion, blessing, with a scroll or Gospel in his hand. Single (full-length or chest-length) images of the saint and together with selected saints are known: with saints as part of the rank of hierarchs in the painting of the altar area of ​​the temple; with Pope Sylvester, with whom, according to legend, he was in correspondence and whom, at his invitation, he visited together with the King of Armenia Trdat III; with ap. Thaddeus, who brought the gospel message to Armenia; from St. John the Baptist; as well as in monuments created among the Chalcedonian Armenians: with cargo. saints, in particular with Equal Apostles. Nina; with King Trdat III, presented in human form or with a pig's head (as a reminder of the king's punishment for the persecution of the saint and holy wives Hripsimia and Gaiania, of the king's repentance, of the baptism and healing of G.P.); in separate scenes, the most common of which are imprisonment in a pit with snakes (with the image of a widow feeding the saint, and 2 lions and snakes by analogy with the prophet Daniel, also imprisoned in a ditch (cave) with lions, freed and healed his torturer, who in madness took on an animal form) and the baptism of King Trdat.

In Armenian art

The image of G.P., the most revered saint of the Armenian Apostolic Church, is widespread. Early images of him (or the prophet Daniel in the lion's den), individual, with the pig-headed Trdat in royal clothes (or one pig-headed Trdat), are found in Armenian. 4-sided relief steles of the IV-VII centuries, most likely of a memorial nature (Arakelyan B. N. Subject reliefs of Armenia IV-VII centuries. Yerevan, 1949. P. 50-51 (in Armenian); Mnatsakanyan S. S. Compositions of two-tiered martyriums in early medieval architecture // IFJ. No. 4. P. 213-230; Art of Armenia: Features of historical and artistic development.

The existence of the church painting and image of G.P. is mentioned by Vrtanes Kertog, locum tenens of the throne of the Catholicos in Dvin (604-607), in op. “Against the Iconoclasts” (Lazarev V. N. History of Byzantine painting. M., 1986. P. 201. Note 59; Der-Nersessian S. Une apologie des images du septième siècle // Byz. 1944/1945. Vol. 17. P. 64).

One of the earliest surviving images of G.P. in Armenian. church art - relief to the east. facade c. Surb-Khach (Holy Cross) on Akhtamar Island on Lake. Van (915-921) - G.P. with short hair, a short beard, in his hands - the Gospel (Der Nersessian S. Aghtamar: Church of the Holy Cross. Camb. (Mass.), 1965).

A number of images of G.P. are presented in Armenian. reliquaries. On a folding from the Skevros monastery in Cilicia, made in 1293 by order of its abbot, Bishop. Constantine in memory of the fallen defenders of the Romkla fortress (GE), on the outer side of the left door, there is a chased image of G.P. in a hood, in a mantle, with an omophorion; beard medium length. On the right wing there is a paired image of an. Thaddeus (Byzantium: Faith and Power (1261-1557) / Ed. H. C. Evans. N. Y., 2004. Cat. 71. P. 134-136). On the left wing of the folding Khotakeratz Surb-Nshan (Holy Cross from the Khotakeratz Monastery), ordered by Prince. Eachi Proshyan (1300, Vayots Dzor; Museum of the Mother See of Holy Etchmiadzin), G. P. is presented in holy robes (in a phelonion, with an omophorion, in an epitrachelion), with the Gospel in his hands; short beard, long hair; on the right wing there is a paired image of St. John the Baptist ( decorative arts medieval Armenia. L., 1971. S. 46-47. Il. 148, 149).

Together with St. John the Baptist G.P. is represented in a miniature from the library of the Armenian Patriarchate in Jerusalem (Cod. 1918. Fol. 7v, ca. 1700) (Der Nersessian S. Armenian Manuscripts. Wash., 1963. Fig. 371), with the pope Roman Sylvester G.P. (in a robe) - in miniature Min. Par. arm. 315 (Uspenskij Th. L "art byzantin chez les slaves, les Balkans. P., 1930. T. 1. Fig. 287).

The image of G.P. is present in the 2 most fully preserved pictorial ensembles created in the Armenian-Chalcedonian environment. In c. St. Gregory (St. Gregory the Illuminator) in Ani, built in 1215 at the expense of the merchant Tigran Onenets (the inscriptions were made in Georgian, which indicates that the temple was Armenian-Chalcedonian), in the altar apse among the saints are presented in addition G.P. 2 of his sons, Aristakes and Vrtanes, who successively succeeded their father on the high priestly throne of Armenia. In zap. parts of the catholicon - 16 scenes from the Life of G.P., including depicting the torment he suffered by order of Trdat, the martyrdom of St. Hripsimia, baptism of Trdat and the kings of Georgia, Abkhazia and Caucasian Albania, scene “Vision of St. Nina" (the miracle of her founding of the temple) is paired with "The Vision of St. Gregory the Illuminator”, who founded the Etchmiadzin Cathedral; the inclusion of these scenes in the cycle was supposed to emphasize the role of G.P. as the saint of the entire Caucasus and the close ties between the Armenian and Georgian Churches (Kakovkin A. Painting of the Church of St. Gregory Tigran Onents (1215) in Ani: Iconographic composition and main idea // Vestn . Yerevan University. 1983. No. 2. P. 106-114).

In the apse of the Astvatsatsin Cathedral of the Armenian-Chalcedonian monastery near Akhtala (between 1205 and 1216; Lori region, Northern Armenia), the image of G. P. is placed in the upper register of the saintly rank along with Saints Gregory the Theologian, Pope Sylvester, Cyril of Alexandria, Pope Clement, Ambrose of Milan, John Chrysostom and others (Lidov. 1991. Pl. 11). The image of G.P. is also in other Chalcedonian temples in Armenia and Georgia (Betania, Gareji, Samtavisi) (Melikset-Bek L.M. About the Armenian-Georgian-Latin-Russian versions of homilies associated with the name of John the Theologian // VV. 1960. T. 17. P. 72).

Outside the hagiographical cycle, a common subject was the scene of the baptism of King Trdat, where the saint is usually presented: in episcopal vestments, in a miter and with a staff (in a miniature from the “History of Armenia” by Agafangel (Maten. 1920, 1569) - G. P. dark-haired, without a miter, with a staff, with an omophorion; Trdat is depicted as a wild boar); in several monuments created among Catholic Armenians in the West. Europe (in the miniature from the Lectionary (Venez. Mechit. 1306, 1678) - next to G. P. Trdat kneeling before G. P. Trdat, turned into a boar, a city is visible in the distance, obviously Artashat); on the church vestment (painting; 18th century, Mekhitarist Museum, Vienna) - at the top there is an image of the Holy Trinity (the so-called New Testament), in the depths - the city, Mount Ararat with Noah's Ark, on round stamps scenes from the life are presented, with a detailed depiction of the torment of G.P. The image of G.P. in the painting “The Baptism of the Armenian People” by the artist is adjacent to this tradition. I.K. Aivazovsky (1892, Art Gallery, Feodosia).

In the patriarchal vestments as Catholicos G.P. is depicted in the painting-icon of the 2nd floor. XVIII century (Museum of the Catholicosate, Antillas, Lebanon), above - blessing Christ and the Mother of God with a miter in his hands; on the stamps on the right and left margins of the icon are scenes from the Life. Such icons of G.P. - full-length, in patriarchal vestments and in a high miter, with a staff in his hand - are found in Armenian. ecclesiastical (Armenian-Gregorian and Armenian-Catholic) art of the 18th-21st centuries. both in Armenia and in the regions where Armenians spread. diaspora, including in Russia, where she received Russian patronage. emperors (construction under the patronage of the Russian government of the Armenian cities of Grigoriopol in Bessarabia, Nor-Nakhichevan (now part of Rostov-on-Don), the Armenian region of Astrakhan, Kizlyar, Mozdok, Armavir in the North Caucasus, etc.), where the Armenian. communities erected temples in the name of G.P. In 2005, a statue of G.P. (sculptor Kh. Kazanjian) was consecrated in the Vatican.

In Byzantine art

the image of G.P. is found regularly, since a significant part of Armenia at different periods was part of the Byzantine Empire. Activation of veneration of G.P. in the empire and in the Byzantine countries. cultural circle is associated with the name of Patriarch Photius (50-80s of the 9th century), who tried to smooth out differences between the East. Christians and sought union with the Armenian. Monophysite Church (Marr N. Ya. Baptism of Armenians, Georgians, Abkhazians and Alans by St. Gregory (Arabic version) // ZVORAO. 1905. T. 16. P. 149, 153).

G.P. is traditionally depicted in holy robes, with a scroll or Gospel in his hand. One of the early images was presented on the mosaic of St. Sophia Cathedral in K-pol, in the tympanum above the south. gallery of the naos, among 14 bishops (c. 878; not preserved, known from the drawing of G. and G. Fossati, 1847-1849). As a rule, the image of G.P. was placed in the vima area of ​​the temple, in the row of saints: on the mosaic on the west. arch of the altar in the katholikon of the Hosios Loukas monastery, Greece (30s of the 11th century), in the south. the deacon's lunette is represented by the prophet. Daniel in the lion's den; on the fresco in the center Vmch. Panteleimon in Nerezi (1164, Macedonia); on fragments of a fresco in Sir. c. Our Lady of Deir es-Suriani (Wadi al-Natrun, Egypt) (c. 1200, discovered and freed from later accretion 1781/82 in 1998) - name written in Coptic. language; on the fresco in the apse in the c. The Virgin Hodegetria (Afendiko) in the monastery of Vrontokhion, Greece (1st quarter of the 14th century) - in a polystaurium, in an epitrachelion and with a club, etc.

The image of G.P. (usually full-length) is found in minologies: on monumental frescoes (in the narthex of Christ Pantocrator of the Decani monastery (1335-1350)); on icons (Sinai diptych with facial minology for the whole year (K-pol, 2nd half of the 11th century, monastery of the Great Martyr Catherine in Sinai); Sinai hexaptych with facial minology for the whole year (K-pol, 2- I half of the 11th - 1st half of the 12th century, the monastery of Catherine in Sinai)); in illuminated manuscripts (Menology of Emperor Basil II (Vat. gr. 1613. Fol. 74, 926-1025)); in the Service Gospel with Minology for the whole year (Vat. gr. 1156. fol. 255r, 3rd quarter of the 11th century); in Minology and Lives (on September) according to Simeon Metaphrastus (Lond. Add. 11870. fol. 242v, end of the 11th century) - in torment; in Greco-cargo. manuscripts, so-called Athos Book of Specimens (RNB. O. I. 58. L. 79 vol., 15th century), and on a sheet pasted into a 17th-century manuscript. (presumably shoulder-length) (Historical and Ethnographic Museum, Kutaisi. No. 155; according to pagination in the Greek-Georgian manuscript - fol. 157 vol.); in facial minology for the whole year with the cycle of the twelve holidays and the Life of the Great Martyr. Demetrius, made for the despot of Thessalonica Demetrius (waist-length) (Oxon. Bodl. f. 1. fol. 11v, 1327-1340).

In ancient Russian art

The image of the saint is found in paintings, in particular in Novgorod churches. The earliest image of G.P. was in the apse (far right in the saint's row) c. Savior on Nereditsa (1198): dressed in a phelonion, with an omophorion, the right hand in front of the chest in a gesture of a nominal blessing, in the left - the Gospel. In the same church, in the deacon, among the images of St. the wives had frescoes depicting saints Hripsimiy and Nina (Pivovarova N.V. Frescoes of the Church of the Savior on Nereditsa in Novgorod: Iconographic painting program. St. Petersburg, 2002. P. 42, 65, 66, 67, 137). The supposed image of G.P. - waist-deep, in a medallion, with the Gospel pressed to his chest - is placed on the north. pillar in the center Vmch. Theodore Stratilates on the Stream in Novgorod (80-90s of the 14th century). In the Khutynsky monastery in the c. in the name of G.P. (1535-1536, died in the 18th century). There was also a fresco with his image in an icon case. In c. St. Simeon the God-Receiver, in the Zverin monastery in Novgorod, the image of G. P. is placed in the lower case of the south. lunette (minology for September; after 1467 - early 70s of the 15th century). In c. St. Nicholas the Wonderworker, in the Gostinopol Monastery, the half-figure of the saint is depicted in the pier above the arch of the passage to the altar (c. 1475 (?) - late 15th century, destroyed during the Second World War). In the name of G.P. the north-west was consecrated. a chapel in the Cathedral of the Intercession on the Moat in Moscow (1555-1561) in memory of the capture of the Arsk tower and the fortress wall of Kazan during the Kazan campaign of Tsar Ivan the Terrible on September 30 - on the day of celebration of the memory of the saint.

Known rare Russian. icon of G.P., 1st third of the 17th century. (SIHM). The saint (gray-haired, long-bearded) is depicted in a cave, with 2 lions and snakes; to the left, the widow who fed him was bending over the cave with bread in her hands; in the upper left corner is a city surrounded by a fortress wall. To the right of the cave is a naked king Trdat, with an animal head, grazing pigs (a whip in his hand); in the top center - the image of the Savior not made by hands; on the upper field is the text of the Life of G.P., written in gold in 6 lines (Icons of the Stroganov estates of the 16th-17th centuries. M., 2003. Cat. 54). Proris with the image of G.P. is placed in the list of the Siysk icon-painting original, 2nd half. XVII century (Pokrovsky N.V. Essays on monuments of Christian art. St. Petersburg, 2002. pp. 224-225. Fig. 173): G.P. is represented imprisoned in a ditch, at the edge of which stands a widow, and on the left is a hobbled man, in the form of a boar, but with a human head, King Trdat eats with pigs. According to the “Iconographic Originals” of the Novgorod edition of the book. XVI century, G.P. “...it is written like this: in the likeness of Basil of Caesarea; the brada is lighter than Vasiliev's, with gray hair; the robe of the holy Mother of God, in an omophorion, the greens are smoky from below, the patrachil of the veil is pale; hair overgrown; dry and black” (Eritsov A.D. Initial acquaintance of Armenians with north-eastern Russia before the reign of the House of Romanov in 1613 // Caucasian Vestn. 1901. No. 12. P. 50, 51). In the front icon-painting originals of the consolidated edition (XVIII century) it is said: “The Holy Hieromartyr Gregory the Great of Armenia, Rus, like Basil of Caesarea, the brad is lighter than Vasily’s, with gray hair, and on it there are amphorae, a robe of the saint’s hook, a game, the undersides of the green are smoky, and the robe is vohra "(Bolshakov. Iconographic original. pp. 34-35), and in the same original the image of Basil the Great, Archbishop. Caesarea, is described in exactly the opposite way: “... black, in the form of a hooked nose...” (Ibid. P. 62; also see: Filimonov. Iconographic original. P. 162, 231).

The image of G.P. was quite widespread in Russian. church art of the 16th-20th centuries, which can be confirmed by the existence of Orthodox churches dedicated to him. temples, the saint was traditionally included in the menaion icons, in which he is represented as a saint (the menaion icon from Joseph’s Volokolamsk monastery (1569, Tretyakov Gallery), the annual menaion icon (late 19th century, UKM) - everywhere with the signature: "Schmch. Gregory"). Images of G.P. were most often of a patronal nature as images of the namesake saint. Thus, on an embroidered sudar with the image of the Holy Trinity, enclosed by the Kazan governor, Prince. G. A. Bulgakov-Kurakin “after his parents” in the monastery, G. P. is presented with selected saints (1565, National Museum of the Republic of Tatarstan, Kazan). A number of figures of the Russian state were named after this saint and honored his memory, in particular Prince. G. A. Potemkin was the initiator of the construction of several. Arm. and Orthodox churches in the name of G.P. in St. Petersburg, Rostov-on-Don, Nikolaev and other cities; Arm. communities built churches in the name of G.P., counting, among other things, on Potemkin’s patronage. Historical events associated with the saint's memorial day were celebrated.

In Western European art

the image of G. P. is rare, because the name of the saint was included in the Roman Martyrology only in 1837, under Pope Gregory XVI (among the festa pro aliquibus locis), although the text of G. P.’s Life was translated into Latin. language in the 10th century At the same time, G.P. was well known in lat. world thanks to the veneration of his relics, preserved in Naples, and then in Rome (in 2000 they were transferred to the cathedral in the name of St. Gregory the Illuminator in Yerevan), the existence of an extensive Arm. diaspora in Europe, as well as a union with Rome of the Armenian Kingdom of Cilicia in 1198-1375. and a large group of Armenian Catholics with the Roman Catholic Church in 1742, the formation of the Armenian Catholic Patriarchate of Cilicia and the activities of the Armenian. Catholic Mekhitarist Order, founded in 1701

The most extensive cycle with scenes from the Life of G.P. in Western Europe. art of modern times is located in c. San Gregorio Armeno in Naples (founded in 930, rebuilt in 1574-1580, architect G.B. Cavagna; frescoes by L. Giordano, 1679) and includes main scenes from the Life of the Saint: the imprisonment of G.P.; the madness of Trdat, turned into a boar; Trdat’s request for healing from G.P.; baptism of Trdat G.P.; G.P.'s vision; foundation of the G.P. church; worship of Trdat G.P.; G.P. - High Hierarch of the Armenian Apostolic Church; Dormition of G.P.; transfer of the relics of G.P. 3 Greek. monks in Naples. In the altar of the temple there are 3 paintings with the image of G.P. artist. F. Fracanzano (1635) (“Gregory the Illuminator on the throne”, “Gregory the Illuminator with King Trdat turned into a boar”, “Release of St. Gregory the Illuminator from prison by order and in the presence of King Trdat”). The pictorial cycle of the Life of G.P. was created in 1737 by F. Tsuño for Armenian. Mekhitarist monastery on the island of San Lazzaro in Venice (paintings with the main scenes: G. P. in captivity; the baptism of Trdat; the healing of Trdat) (Pilo G. M. F. Zugno // Saggi e memorie di storia dell" arte. Venezia, 1958/1959. P. 323-356.

Lit.: LCI. Bd. 6. Sp. 430-432; Der Nersessian S. Les portraits de Grégoire l"Illuminateur dans l"art Byzantin // Byz. 1966. T. 36. P. 386-395; Kakovkin A. I . The image of Gregory of Armenia in certain ancient Russian monuments. art // IFJ. 1967. No. 2. P. 167-168; aka. About the image of Gregory the Illuminator on the reliquary of 1293 // VON. 1971. No. 11. P. 84-88; Mijoviě. Menologist. pp. 180, 188, 194-195, 277-279, 320; aka. Cargo. menologists from the 11th to the 15th centuries. // Zograf. 1977. No. 8. P. 17-23 (Bibliography); Thierry N. Painting of the Church of St. Gregory Tigran Khonents in Ani (1215) // 2nd international. cargo symposium art. Tbilisi, 1977. P. 1-16; Durnovo L. A . Essays fine arts medieval Armenia. M., 1979. P. 28; Ayvazyan K. IN . The cult of Gregory of Army, “army faith” and “army heresy” in Novgorod (XIII-XVI centuries) // Rus. and Armenian medieval liters. L., 1982. S. 255-272; aka. History of relations Rus. and Arm. Churches on Wed. century. Yerevan, 1989. pp. 74-76; Lifshits L. AND . Monumental painting of Novgorod XIV-XV centuries. M., 1987. S. 517-522; Lidov A. M. Art of the Armenian Chalcedonians // IFJ. 1990. No. 1. P. 75-87; idem. The Mural Paintings of Akhtala. M., 1991. S. 39, 75-77; Arutyunova-Fidanyan IN . A.Orthodox. Armenians in the North-East. Rus // DGVE. 1992/1993 M., 1995. S. 196-208; Evseeva. Athos book. pp. 194, 238; Ter-Sarkisyants A. E. History and culture of Armenian. people from ancient times to the beginning. XIX century M., 2005. pp. 471-472.

V. E. Suslenkov

Gregory the Illuminator is a saint, Christian educator of Armenia, founder of the Armenian Church. Born in 238 or 239, died in 335. Descended from Parthian royal dynasty Arshakuni (Arshakids), from the house of Suren-Pakhlava; The Armenian kings of that period, as well as many members of the Armenian military and secular nobility, were also Arsacids. According to legend, the father of the baby Suren (in baptism - Gregory) Anak, bribed by the Iranian Shah, killed the Armenian king Khosrow and paid for it with his life; the entire Anak family was exterminated, except for the youngest son, whom his nurse, a Christian, managed to take to his homeland, Caesarea in Cappadocia. There the boy was baptized, received the name Gregory and was raised in the Christian spirit. Having entered into marriage, he soon separated from his wife; she went to a monastery, and Gregory went to Rome and there entered the service of Tiridates (286-342), the son of the deceased king Khosrov, wanting to make amends for his father’s guilt through diligent service. Arriving in Armenia in 287, accompanied by Roman legions, Tiridates regained his father's throne. For professing Christianity, Tiridates ordered Gregory to be thrown into a ditch so that he would die there from hunger. But Gregory managed to live in the ditch for about 14 years; food was brought to him by a certain pious woman. Then Gregory healed Tiridates, who had fallen into madness, and the grateful king believed in Christ and in 305-306. proclaimed Christianity the state religion in Greater Armenia. In 314 Gregory was ordained bishop of St. Leontius, Bishop of Caesarea in Cappadocia, and began to baptize the Armenian people and representatives of a number of nations neighboring the Armenians. He built temples throughout Armenia, and erected the main temple in the city of Vagharshapat, the capital of King Tiridates. This temple was named Etchmiadzin, which means “the Only Begotten came down” (Jesus Christ), and, according to legend, Christ himself indicated the place for its construction to Gregory. In 325, Gregory was invited to the First Ecumenical Council in Nicaea, but, not being able to go himself, he sent Bishop Aristakes, his own son, there. Aristakes, together with another Armenian envoy named Akritis, brought the regulations of the Council of Nicaea to Armenia. Around 318-319 Gregory handed over the management of the Armenian Church to his son, although officially the church department continued to belong to him until 333. Gregory himself retired to the mountains, where he died in 335. The body of St. Gregory was transferred to the village of Til and buried in the local monastery. Today, the holy relics of Gregory the Illuminator are divided into several parts and are located in churches in different countries. The right hand of St. is kept in Etchmiadzin. Gregory, placed in a shrine in the shape of a hand; It is used to bless bishops when consecrating them as patriarchs, and also to consecrate the myrrh during the process of its preparation. Life of St. Gregory was written by Agafangel, secretary of the Armenian king Tiridates III and cousin of Gregory, a legendary author who also wrote at the beginning of the 4th century. historical essay about the conversion of Armenia to the Christian faith.

Byzantine dictionary: in 2 volumes / [comp. General Ed. K.A. Filatov]. SPb.: Amphora. TID Amphora: RKhGA: Oleg Abyshko Publishing House, 2011, vol. 1, p. 265-266.

Add information about the person

Gregory the Illuminator
Other names:	Grigory Partev, Grigor I Lusavorich St., St. Gregory I the Illuminator
Latin:	Lousavorich
In English:	St. Gregory the Illuminator (Lousavorich)
Date of birth:	about 252
Date of death:	about 326
Brief information: Holy Armenian Apostolic, Russian Orthodox and Roman Catholic churches, the first bishop and educator of Armenia. After his name the Armenian Church is called Gregorian

Biography

(about 252-326)

From 301 - began to preach the Gospel.

In 302 - he was ordained bishop by Bishop Leontius of Cappadocia in Caesarea, after which he built a temple in the city of Vagharshapat - the capital of King Trdat III. The temple was named Echmiadzin, which translated means “the Only Begotten descended” (i.e. Jesus Christ), who, according to legend, personally showed Gregory the place to build the temple.

In 325 - he was invited to the First Ecumenical Council in Nicaea, but did not have the opportunity to go himself and sent his son Aristakes there, who brought the Nicene decrees to Armenia.

In 325, he handed over the department to his son, and he himself retired into solitude, where he soon died (in 326, at approximately 86 years of age).

Miscellaneous

• He also spread Christianity in Georgia and Caucasian Albania.
• He was buried in Etchmiadzin.
• Over the past 500 years, the relics of St. Gregory were kept in the Armenian Church in Naples.
• On November 11, 2000, the relics were transferred to the Catholicos of All Armenians Karekin II and are currently kept in the Yerevan Cathedral of St. Gregory the Illuminator, built in 2001.
• At the site of the prison of St. Gregory is the monastery of Khor Virap, in the Ararat Valley, near the state border with Turkey. The name of the monastery translated from Armenian means “deep pit” (Armenian: Խոր Վիրապ)

Biography history

• The Life of Gregory was translated into Greek at the end of the 6th century
• in the 10th century, Symeon Metaphrastus included it in his Lives of the Saints. The Greek text was translated into Latin, Georgian and Arabic. There is also an Ethiopian edition closely related to the Arabic translation
• the text of the life is contained in the Russian Menaion (Sept. 30)
• canonized by the Roman Catholic Church in 1837 with the participation of Pope Gregory XVI (October 1)

Images

Bibliography

• Armenians are the people of the creator of foreign civilizations: 1000 famous Armenians in world history / S. Shirinyan.-Er.: Auth. ed., 2014, p.247, ISBN 978-9939-0-1120-2
• Agathangelos History of Armenia (“The History of St. Gregory and the Conversion of Armenia to Christianity”), trans. from ancient arm. K.S. Ter-Davtyan and S.S. Arevshatyan. Yerevan, 2004
• Archbishop Magakia Ormanyan. Armenian Church (note by O.G. Mailyan) Yerevan, 2005
• Vartanyan V.G., Kazarov S.S. History of the Armenian Apostolic Church on the Don (XVIII-XX centuries). Rostov/D. 2004
• The Life and Suffering of the Holy Hieromartyr Gregory, Bishop of Greater Armenia, and with him the Thirty-seven Virgins // Lives of the Saints in Russian, set out according to the guidance of the Four-Minya St. Demetrius of Rostov, with additions from the Prologue. Book I. M., 1902
• Grigor the Illuminator and his sons / Ov. Yusufyan. – Tiflis: type. L.G. Kramarenko, 1886
• Meruzhanyan A. Saints of the Armenian Church. St. Petersburg 2001
• Encyclopedia F.A. Brockhaus and I.A. Efron. St. Petersburg 1890-1907. In 86 volumes
• Noah's Ark. Information and analytical newspaper of the Armenian diaspora of the CIS countries. No. 02 (84) February 2005
• Petrosyan E. Armenian Apostolic Holy Church. 3rd edition corrected and expanded. Krasnodar. 1998

Grigor = Gri + Horus = God Gri Lusavorich - Armenian, Gregorios Foster or Fotistes - Greek, Gregory the Parthian, Grigor Partev. Born about 252 - died about 326 - the Holy Armenian Apostolic Church, as well as the Russian Orthodox Church (where he is known as Gregory of Armenia), and other Orthodox churches, the Roman Catholic and Armenian Catholic Churches, the first, after the persecution of King Trdat, bishop and enlightener of Armenia. He was a member of the Parthian noble family of the Suren-Pakhlavs, which, in turn, was a branch of the royal house of the Arshikids, which was of Parthian origin. Thus, he was a relative of the Armenian monarchs, who were also of Parthian origin. Gregory received the name Aristakes at baptism, and was an apostle of Christ.

In 256 BC. formed, under the leadership of the Arsacids, an independent state, which over time turned into a large empire, including the territories between the Euphrates and Indus, the Caspian and Indian seas. It existed until 226 AD, when it was replaced by the new Persian Sassanid Empire.

The Parthians were a warlike people, deft riders and excellent archers.

According to some, the Magi (or one of them) who came with gifts to worship the newborn Divine Infant (George, John) were from Parthia. In my research this was confirmed, the Magi with the gifts were Aristakes, his wife and son. It is known that when the Holy Spirit descended on the apostles (the apostle was Aristakes and his son and Magdalene), among the peoples who were in Jerusalem at this event, the Parthians were first mentioned, followed by the Medes, Elamites, etc.

After the fall of the Arsacids, the Parthians nevertheless retained their privileged status in the Sassanid state. This is evidenced by the frequent mention of the name of the Parthians in rock inscriptions of the Sasanian era.

The book tells that Gregory's father, Apak (Anak), was bribed Persian king, killed the Armenian king Khosrow (Andronicus-Christ) and for this he himself paid with his life.

The late editor's note, as usually happens: the enemy becomes a hero, and the hero an enemy, the same thing happened with Judas (Aristakes), allegedly a traitor to Jesus, although in reality he was a faithful servant of his king to the last relative and the only adult apostle.

The entire family of Gregory (Aristakes) was exterminated, except youngest son, whom his nurse, a Christian, managed to take to her homeland, Caesarea Cappadocia. There the boy was baptized (baptism was at a more mature age) with the name of Gregory and received a Christian upbringing. Having entered into marriage, he soon separated from his wife: she went to a monastery, and Gregory went to Rome (Rus, Tartaria) and entered the service of Khosrov’s son, Tiridates (Trdat III, - gg.), wanting to make amends for his guilt through diligent service father. This whole story was made up in honor of his separation from his wife. Under King Khosrow is meant Andronicus-Christ, and his son, George (John) Kalita (Tridat). His reign was 1187 - 1227, until 1206 he ruled with his mother Mary Magdalene, and after her dormition he was the sole ruler of Tartary (Rus).

Rice. 86.Statue of St. Gregory in the wall of the Cathedral of St. Peter's in Rome. Inscription on

Armenian and Latin languages

In the center of the picture you can see a young man, the main one among all, the son of Andronicus-Christ George (John) Kalita (Constantine the Great) with royal crown and with a cross.

Gregory (Aristakes - “holy protector”) was the ruler of Armenia, and the first Metropolitan of Moscow, a knight of the spiritual-knightly Order of the Templars, subordinate to the Grand Master, the ruler of Rus' (Tartaria) George (John) Kalita. It is not surprising that the first rulers of the country were also high priests. All representatives of the Komnenos dynasty were Armenians by nationality, according to the official and generally accepted version, so it is not surprising that the Armenian king Trdat refers to the son of Jesus Andronicus-Christ, George (John) Kalita. Trdat is the first Christian king in world history. Gregory the Illuminator (Aristakes) took part in the crusade together with George (John) Kalita, who showed the place of the future Etchmiadzin at the beginning of the 13th century. Then the army of Armenia joined the general army of George and fought until victory on April 23, 1204, for loyalty and valor in battle, and probably received the new name Aristakes upon baptism and knighting. Aristakes translates as "Holy Protector". In October 1205, the First Council of Nicaea (Moscow) took place, at which Aristakes I and his delegation from great Armenia were one of the honorary invitees to the Council. Aristakes I (Gregory the Illuminator) lived in Moscow and was in the Moscow Kremlin; the Armenian people, like many peoples of the world, built the Kremlin. One of the churches in Moscow on Red Square, St. Basil's Cathedral (oprichnensky Yarusalim of Ivan the Terrible) was built in honor of the victory over the Kazan Khanate in 1555. According to the assignment, the cathedral was to consist of 8 separate churches, symbolizing the days of the decisive battles for Kazan. The builders of the temple creatively interpreted the task, creating an original and complex composition: between 4 axial pillar-shaped churches there are smaller ones; both are crowned with onion-shaped domes and grouped around the 9th pillar-shaped church rising above them, completed with a tent with a small dome; all churches are united by a common base, a bypass (originally open) gallery and internal vaulted passages. The temple was built of brick, and its foundations, plinth and a number of details were made of white stone

Hieromartyr Gregory, enlightener of Greater Armenia(239-325/6, commemorated September 30), in the Armenian tradition, Gregory the Illuminator (Armenian Grigor Lusavorich, commemorated in the Armenian Church - 4 times a year) is the first Primate of the Armenian Apostolic Church. He is also called the “Second Enlightener of the Armenians” (the first are considered to be the apostles Thaddeus and Bartholomew, who, according to legend, preached the gospel in Armenia in the 1st century AD).
The main source of information about the life of St. Gregory is the “History of Armenia,” the author of which is considered to be the secretary of King Trdat III the Great (287-330) Agafangel.
Gregory the Illuminator belonged to the Parthian royal family - a branch of the Arsacid dynasty that ruled in Armenia at that time. Gregory's father Anak, bribed by the Persian king, killed the Armenian king Khosrov, for which he was killed along with his entire family. Only the youngest son was saved by a Christian nurse, who fled with him to her homeland - Caesarea in Cappadocia. There the boy was baptized with the name Gregory and received a Christian upbringing. Having matured, Gregory married a Christian Mary and had two sons. After three years of family life, the couple separated by mutual consent, and Maria retired to a monastery with her youngest son.
Gregory went to Rome, where he entered the service of Khosrov’s son, Trdat (Tiridat) III. Arriving in Armenia in 287, accompanied by Roman legions, Trdat regained his father's throne. Having failed to get Gregory to renounce Christianity, Trdat ordered to throw him into a casemate or a well in Artashat, where Gregory was imprisoned for about 15 years (nowadays, in the place of the saint’s suffering there is the Khor-Virap monastery - ancient Armenian “deep pit”).
Trdat subjected Christians to severe persecution, putting to painful death the holy virgin Hripsimia, Abbess Gaiania, and with them 35 other virgins from one of the Asia Minor nunneries. According to legend, for this the king suffered God's punishment: the distraught Trdat turned into a pig-headed monster, but Gregory, released after many years of imprisonment, healed the king and converted him to Christ.
Saint Gregory was ordained bishop in Caesarea in Cappadocia by Bishop Leontius. With the assistance of King Trdat, Christianity spread throughout the country (the traditional date of the Baptism of Armenia is 301, some historians date it to a slightly later time - after the Edict of Milan in 313).
The spiritual center of the Armenian Church was founded by St. Gregory the Etchmiadzin Monastery in the city of Vagharshapat - the capital of King Trdat III (according to legend, the site of the construction of the cathedral church was indicated by the Lord who descended from heaven).
While still alive, the saint appointed his son Aristakes as his successor ( for a long time The descendants of St. became the primates of the Armenian Church. Gregory). In 325 St. Gregory was invited to the First Ecumenical Council in Nicaea, but did not have the opportunity to go himself and sent Aristakes there, who brought the Nicene decrees to Armenia.
In 325 St. Gregory handed over the department to his son, and he himself retired into solitude, where he soon died. Discovered by local shepherds, the relics of the saint spread throughout the Christian world all the way to Greece and Italy.
The main shrine of the Armenian Apostolic Church is the right hand of St. Gregory the Illuminator - kept in the Mother See of Holy Etchmiadzin and is a symbol of the spiritual power of the Supreme Hierarch of the Armenian Apostolic Church. During the making of chrism, which takes place once every seven years, the Catholicos of all Armenians sanctifies the chrism with the holy spear that pierced the side of Jesus Christ, and with the right hand of St. Gregory.
Part of the relics of St. Gregory, kept for 500 years in the temple named after him in Naples, was handed over to Catholicos Karekin II during his visit to Italy in November 2000. On November 11, 2000, the relics were delivered to cathedral St. Gregory the Illuminator in Yerevan, where they remain to this day.
Veneration of St. Gregory the Illuminator in Rus'
The lengthy life (martyrdom) of Gregory the Illuminator, Hripsimia and Gaiania (extract from the “History of Armenia” by Agafangel) was translated from Greek into Slavic language no later than the 12th century. Translation of the service of St. Gregory the Illuminator into the Slavic language was made no later than the 60s. XI century
Cases of dedication to St. Gregory churches in Rus' are few in number and are associated with large cities and monasteries. In 1535, in the name of St. Gregory the Illuminator, a pillar-shaped (“like the bells”) church in the Novgorod Spaso-Preobrazhensky Khutyn Monastery was consecrated.
In 1561 St. One of the 8 side altars of the Intercession on the Moat of the Cathedral (St. Basil's Cathedral) on Red Square in Moscow was dedicated to Gregory the Illuminator. The choice of dedication (as well as for other altars of the cathedral) is associated with significant events during the siege and capture of Kazan by Russian troops in 1552: “... the chapels of the church are sacred... which were set up to proclaim the miracles of God about the capture of Kazan, on which days God’s help and victory was for the Orthodox Tsar over the Busormans.” Judging by the total number of altars, a chapel in the name of Gregory the Illuminator also existed in the wooden church of 1554, which stood in the same place before the stone church.

Iconography

Traditionally, Gregory the Illuminator is depicted as a middle-aged or elderly man with gray hair, sometimes cropped short, and a short or long, usually wedge-shaped beard. The founder and first patriarch of the Armenian Apostolic Church, he is represented in the holy omophorion, blessing, with a scroll or Gospel in his hand. Single (full-length or chest-length) images of the saint and together with selected saints are known: with saints as part of the rank of hierarchs in the painting of the altar area of ​​the temple; with Pope Sylvester, with whom, according to legend, he was in correspondence and whom, at his invitation, he visited together with the King of Armenia Trdat III; with ap. Thaddeus, who brought the gospel message to Armenia; from St. John the Baptist; as well as in monuments created among the Armenian Chalcedonians: with Georgian saints, in particular with Equal Apostles. Nina; with King Trdat III, presented in human form or with a pig's head (as a reminder of the king's punishment for persecuting the saint and holy wives Hripsimiia and Gaiania, of the king's repentance, of baptism and healing by Gregory the Illuminator); in separate scenes, the most common of which is imprisonment in a pit with snakes (with the image of a widow feeding the saint, and 2 lions and snakes, by analogy with the prophet Daniel, also imprisoned in a ditch (cave) with lions, freed and healed his tormentor, in madness, having received an animal form) and the baptism of King Trdat.

Troparion, tone 4:

And you were a communicant in character,/ and a vicar of the throne, an apostle,/ you gained your deed, inspired by God,/ in a vision rising;/ for this sake, correcting the word of truth,/ and for the sake of faith, you suffered even to the point of blood,/ Hieromartyr Gregory,/ pray to Christ God// save our souls.

Kontakion, voice 2:

The blessed and high priest of all, / as a sufferer of truth, / today let us return in songs and hymns, / the cheerful shepherd and teacher Gregory, / the universal lamp and champion, / / ​​For we pray to Christ that we may be saved.

(www.patriarchia.ru; www.pravenc.ru; illustrations - days.pravoslavie.ru; www.pravenc.ru; www.prokavkaz.com; www.patriarchia.ru).