Who is Grigor Lusavorich? Nominal icons What is the name of the teacher Gregory the Enlightener

Patron saints bearing the name Gregory Saint Gregory Palamas Memorial Day of St. Gregory Palamas, Archbishop of Thessaloniki is celebrated on November 14/27 on the day of his repose, which took place in Thessaloniki (otherwise Solun - in the Slavic version of this geographical name) in 1359. And also a rolling celebration in the second Week of Great Lent. Saint Gregory Palamas, Archbishop of Thessaloniki (Thessalonian), is a well-known Byzantine theologian and church figure, therefore those who decided to devote themselves to a deeper knowledge of theological truths, the study of patristic works, offer him prayers. Also, the saint is glorified both during his lifetime and after his repose to the Lord by his miracles of healing in the most difficult, often irreparable, from a medical point of view, cases. Gregory of Avnezhsky, abbot, monastic martyrSaint Gregory lived in the 14th century in the Vladimir region, next to the monastery under the leadership of Stephen Makhrishchsky. Gregory was a well-to-do peasant, but he had a gravitation towards spiritual, monastic life. In the end, he donated his estate for the construction of a monastery and took monastic vows there. After a while, Abbot Stefan Makhrishchsky, due to the discontent of the peasants, left the monastery together with Gregory. After long wanderings in the Vologda forests, they settled at the confluence of the Avnezhi River with the Sukhona River and decided to establish the Avnezh Monastery here. The local wealthy landowner Konstantin Dmitrievich repeated the deed of the Monk Gregory. He gave all his wealth to the monastery and settled in it as a monk named Cassian. With these funds, two temples and cells for the brethren were built in the monastery. After Abbot Stephen, at the insistence of Prince Dmitry Donskoy, returned to the Makhrishch monastery, the Monk Gregory became the head of the new monastery. And Cassian is his first mate and cellar. In 1392, during the raids of the Kazan Tatars, the Avnezh monastery was burned down, and the Monk Martyrs Gregory and Kassian were killed. In 1524, their holy relics were found, and a memorial chapel was built on this site. Gregory of Akragantiysky, bishop Gregory of Akrita, Reverend Gregory of Alexandria, Archbishop, Confessor Order an icon Memorial Day was established by the Orthodox Church on November 23 / December 6. From a young age he devoted himself to serving the Lord. Leading the Alexandrian Church, he was a model of all virtues and pastoral ministry. During the period of iconoclasm, he steadfastly defended the veneration of holy images. Was given over to torture. By accepting them with humility and joy, he once again proved the strength of his faith. As an opponent of the imperial opinion, he was sent into exile, where he died three years later. Saint Gregory Palamas. Gregory of Antioch, patriarch Order an icon Memorial Day was established by the Orthodox Church on April 20 / May 3. Saint Gregory lived in the 6th century. Against his own, but obeying the will of God, he was elevated to the patriarchal throne in 573. He was distinguished by his kindness and humility of disposition, he was merciful and strong in faith. During his service as the patriarch, he won respect not only among his parishioners, but also among the Persians. He remained in the patriarchal post until his death in 593. In some cases, among the saints of the same name, there is one of the most revered and depicted on icons. For the name Gregory, it is Saint Gregory Palamas. Gregory of Armenia, bishop, martyr, enlightener of Greater Armenia Gregory the Theologian, Nazianzen, the Younger, Constantinople, patriarch Order an icon Memorial Day was established by the Orthodox Church on January 25 / February 7. The greatest theologian and fighter for Christian doctrine. Along with Basil the Great and John Chrysostom, Gregory the Theologian won the glory of a great saint and teacher of the universal. Heading the episcopal departments of the Byzantine Empire, they were actively involved in social activities, fought against heresies, expounded the doctrine of the Holy Trinity, preached selflessness and high morality. All three saints received an excellent education, the path of building a secular career was open before them, and each of them abandoned worldly values, choosing the path of serving God, gravitating more towards monastic and desert life. All gained a reputation for themselves as brilliant preachers and defenders of the Nicene faith, all left behind a literary heritage for future generations, where they interpreted theological truths and called for high morality. Their moral and social precepts are by no means outdated, and they continue to be a source of wisdom for our generation. Gregory the Theologian, brightening with his holy life, reached such a height in the field of theology that he conquered all heretics with his wisdom, both in verbal disputes and in the interpretation of the dogmas of faith. Therefore, he was called the Theologian. Icon of the Prelate Gregory the Theologian Athos. XVI century Gregory of Byzantium, martyr Order an icon Memorial Day was established by the Orthodox Church on November 28 / December 11. Scarce information has been preserved about this saint. It is known that he lived in the 8th century and was martyred for venerating Christian icons. In some cases, among the saints of the same name, there is one of the most revered and depicted on icons. For the name Gregory, it is Saint Gregory Palamas. Grigory Dvoeslov, the Great, PopeSaint Gregory lived in Rome in the 6th century and came from an aristocratic family. He received a good education and, at the insistence of his relatives, took the post of senator. However, striving with all his heart for a spiritual, ascetic life, Gregory soon gave up a lucrative position and chose the monastic path. After the death of his parents, he spent his inheritance on the construction of monasteries in Sicily and Rome and asceticised in the monastery of St. Andrew the First-Called in Rome. After becoming a deacon, Saint Gregory went to Byzantium to study theology. And after his return in 590 he was elected a saint of Rome. He successfully engaged in politics, seeking to strengthen the position of the Roman Church and ensure the safety of his flock. It was he who laid the foundations of the medieval hierocratic state of the popes. He dreamed of Christianizing all the neighboring peoples, but his missionary efforts were not very successful. Gregory the Great became famous for many of his theological creations. He transformed church singing (Gregorian chants), wrote many sermons and instructions for pastors, and a number of explanations for the Bible. The most popular work of Saint George was the Dialogues, in which he collected legends about the Italic ascetics. In the Russian translation, this book was called "Conversations about the life of the Italian fathers and the immortality of the soul." For the creation of this book, Saint Gregory received the nickname Dvoeslov (interlocutor). Saint Gregory died in 604. His relics are kept in the Cathedral of St. Peter in the Vatican. Gregory Decapolite, Reverend Gregory of Cyprus, bishop Order an icon Memorial Day was established by the Orthodox Church on March 4/17. In some cases, among the saints of the same name, there is one of the most revered and depicted on icons. For the name Gregory, it is Saint Gregory Palamas. Gregory of Constantinople, Patriarch, HieromartyrSaint Gregory, Patriarch of Constantinople, held this high office three times - from 1707 to 1799, from 1806 to 1808 and from 1819 to 1821. This was a difficult time for the Greek people, who at that time were under the Ottoman yoke, and the spiritual and social support of the holy Patriarch was extremely important for the activities of the Greek patriots. The support was secret: for the Patriarch's activities it was necessary to be at large, but his ties with the patriots were eventually found out, and the friends of the holy Patriarch offered him an escape from Constantinople to the city of Morea. The patriarch did not agree and replied that he had a presentiment that his body would soon rest in the sea. On Easter 1821, on April 10, according to the old style, the Turks seized the holy Patriarch and hung him at the gates of the Patriarchate, and after his death they threw him into the sea. Greek sailors noticed the place where the body was thrown, found it and brought it to Odessa under the Russian flag on the ship of Captain Makri Sklavos from Kefalonia. He was laid to rest on June 19, 1821 in the Greek Trinity Church. For the last vestment, a full patriarchal vestment, a miter and a cross, which had previously belonged to His Holiness Patriarch Nikon, were delivered from the Moscow diocese. In the same year, Greece gained independence and returned to the Christian faith. In 1871, on the occasion of the celebration of the fiftieth anniversary of the independence of Greece, the Greek government petitioned Russia for the return of the holy remains of the Patriarch. The petition was granted, and the relics of the Hieromartyr Gregory, Patriarch of Constantinople, were transferred to Athens, and a service was compiled in his honor by theologians. Gregory of Nyssa, bishop Gregory of Omiritsky, bishopEven in his youth, Saint Gregory of Omiritsky was endowed with the gift of healings and miracles. First he became a monk, and then a deacon. Once an old hermit predicted that the saint would become a bishop. Then Gregory himself saw in a dream how the Apostles Peter and Paul were giving him the bishop's vestments. The saint got ready for the journey. First, according to the prediction, he was to visit Rome and Alexandria, and then go to the Omirite city of Negran. At the same time, in Negran, after the war, the entire Christian church hierarchy was destroyed, a new bishop was required to restore it. He was to be appointed by the Patriarch of Alexandria. When the patriarch was pondering whom to choose, he had a vision, the apostle Mark appeared and called the name of deacon Gregory. Having become a bishop, Gregory of Omiritsky began to restore the church. But local Jews opposed. Their Rabbi Yervan said that if Saint Gregory shows them God, they themselves will then accept Christianity, if not, then their pagan gods are stronger. The bishop's faith was so strong that he accepted the challenge and began to pray. Suddenly the earth shook, people looked to the east and saw how the heavens parted, and for a moment, illuminated by the rays of the sun, Jesus Christ appeared to them. The disbelieving Jews were blinded by the radiance, but received healing from Saint Gregory. All of them, including the rabbi, were baptized. Thus began the ministry of the bishop, who then ruled his flock for thirty years. Grigory Pelshemsky, Vologda, abbot Grigory Pechersky, recluse Gregory of Pechersky, Monk Martyr Gregory the Sinaite, Venerable Order an icon Memorial Day was established by the Orthodox Church on August 8/21. The birthplace of the Monk Gregory the Sinaite is Asia Minor. He was born into a noble Byzantine family, at the age of 20 he was captured by the Turks. The young man aroused sympathy among everyone, even the Turks allowed him to visit a Christian temple. There, the locals listened with pleasure to how he sings. They raised money and bought freedom for Saint Gregory. Striving for a godly life, he ended up in Cyprus, where he became a disciple of a hermit monk. After a while the monk sent the monk to the Sinai monastery. There he studied theological books for five years, rewrote sacred texts, and made an ascent to Mount Sinai every day. After leaving the monastery, Saint Gregory the Sinaite made a pilgrimage to Jerusalem, after which he settled in a cave in Crete. Here he met Elder Arseny, in conversations with whom he was imbued with the idea of \u200b\u200bdeveloping a doctrine according to which the first step of monastic life is doing, and the highest is contemplation. This is how his literary works appeared. The Monk Gregory the Sinaite is the founder of the doctrine of Hesychaism, who had many students and followers. Icon of the Reverend Gregory Sinait Russia. XX century. Fresco of the Kazan Cathedral Optina desert Grigory Khandzoisky (Georgian), archimadrite Gregory the Wonderworker, Neocaesarea, bishop

Iconography

Traditionally, Gregory the Illuminator is depicted as a middle-aged or old man with gray hair, sometimes cropped short, with a short or long, usually wedge-shaped beard. Founder and first patriarch of the Armenian Apostolic Church, he is represented in the hierarchical omophorion, blessing, with a scroll or the Gospel in his hand. Known individual (in height or bust) images of the saint and together with selected saints: with saints as part of the hierarchical rank in the painting of the altar zone of the temple; with Pope Sylvester, with whom, according to legend, he was in correspondence and who, at his invitation, visited with the king of Armenia Trdat III; with ap. Thaddeus, who brought the gospel message to Armenia; with St. John the Baptist; as well as in the monuments created among the Chalcedonian Armenians: with Georgian saints, in particular with Equal-Apostles. Nina; with Tsar Trdat III, represented in human form or pig-headed (as a reminder of the tsar's punishment for the persecution of the saint and the holy wives Hripsimia and Gaiania, of the tsar's repentance, of baptism and healing by Gregory the Illuminator); in some scenes, the most common of which is imprisonment in a pit with snakes (depicting a widow who fed the saint, and 2 lions and snakes by analogy with the prop. Daniel, also imprisoned in a ditch (cave) with lions, freed and healed their tormentor, in the madness who received an animal appearance) and the baptism of Tsar Trdat.

Troparion, voice 4:

And by the disposition of a communion, / and by the throne, the governor was an apostle, / you acquired the act, inspired by God, / in visions of the sunrise; / for this, for the sake of correcting the word of truth, / and for the sake of faith you suffered even to the roof, / Holy Martyr Gregory, / pray to Christ God // save our souls.

Kontakion, voice 2:

All the blessed and priestly leader, / as a sufferer of the truth, / this day, return in songs and hymns we praise, / the vigorous shepherd and teacher Gregory, / the universal lamp and champion, // He prays to Christ, and we will be saved.

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

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The life of St. Gregory is described by Agafangel, the author of the 5th century, who described the history of the conversion of Armenia to Christianity. In addition to the life, the book of Agathangel contains a collection of 23 sermons attributed to St. Gregory the Illuminator, why this book is also called "The Book of Grigoris" or "The Teachings of the Illuminator" (Armenian "Vardapetutiun").

The book tells that Gregory's father, the Parthian Apak (Anak), bribed by the Persian king, killed the Armenian king Khosrov and for this he himself paid with his life; his entire family was exterminated, except for his youngest son, whom his nurse, a Christian, managed to take to her homeland, in Caesarea in Cappadocia. There the boy was baptized with the name of Gregory and received a Christian upbringing. Having married, he soon parted with his wife: she went to a monastery, and Gregory went to Rome and entered the service of Khosrov's son, Tiridates (Trdat III), wishing to make amends for his father by diligent service.

Arriving in Armenia in 287, accompanied by Roman legions, Trdat regained his father's throne. For confessing Christianity, Trdat ordered to throw Gregory into the casemates or the well of Artashat (Artaxat), where he was imprisoned for 13 years, supported by a pious woman.

Meanwhile, Tiridates fell into madness, but was healed by Gregory, after which he was baptized in 301 and proclaimed Christianity the state religion in Armenia. Thus, Armenia became the very first country to adopt Christianity on a state basis. A campaign to eradicate the centuries-old heritage of Armenian pre-Christian culture has begun throughout the country.

In 302, Gregory was ordained bishop from Bishop Leontius of Caesarea in Caesarea, after which he builds a temple in the city of Vagharshapat - the capital of Tsar Trdat III. The temple was named Echmiadzin, which means “the only begotten descended” (that is, Jesus Christ) - which, according to legend, personally indicated to Gregory the place for the construction of the temple.

In the year 325, Gregory was invited to the First Ecumenical Council in Nicea, but he could not go himself and sent there his son Aristakes, who, together with another envoy named Akritis, brought the Nicene decrees to Armenia.

In 325, Gregory handed over the pulpit to his son, and he himself retired to seclusion, where he soon died (in 326) and was buried in Echmiadzin. The Armenian archbishopric remained for a long time in the family of Gregory.

For almost a thousand years, the grave of St. Gregory served as a place of worship. During the last 500 years, the relics of St. Gregory were kept in the Armenian Church in Naples, and on November 11, 2000 they were transferred to the Catholicos of All Armenians Garegin II and are currently kept in the

Not everyone knows that Russia is not the first country to adopt Christianity as a state religion. The baptism of Rus is usually attributed to 988, while Armenia - the first country to adopt Christianity - did it back in 301! And Grigor Lusavorich took a direct part in this process.

The life of Grigor the Illuminator began with persecution. The future prophet was born on the territory of Ancient Armenia. His father, who was part of the royal entourage, being bribed by the Persian king, killed the Armenian ruler Khosrov, for which he and his entire family paid with their lives. Only the youngest child of the traitor escaped the sad fate: a Christian nurse saved an innocent boy. She, with a baby in her arms, fled from ancient Armenia and returned to her homeland - to Caesarea in Cappadocia. There, a merciful woman converted the boy to her faith. At baptism, he received the name Grigor and was raised in Christian traditions.

Many years later, the adoptive mother told the growing Grigor about the fate of his real family, and the young man decided to go to Rome to enter the service of the son of the murdered Khosrov - Trdat. With his devotion, diligence and obedience, Grigor wanted to atone for the guilt of his father.

The legitimate heir to the throne, Trdat, accepted Grigor into his entourage, and in 287, with the help of Roman legionaries, he returned his rightful power in Armenia. However, in vain did Grigor expect that the king would have mercy on him for his zealous service. The pagan Trdat did not tolerate Grigor's Christian sermons and ordered to throw him into the casemates.

Grigor was doomed to certain death in the deep well of Artashat without food and water, surrounded by poisonous snakes and insects. This well has survived to this day. Today, on the site of the former capital of the great state, located at the very foot of Mount Ararat, there is the Armenian-Turkish border, and on the site of the ancient prisons of Artashat there is the Khor Virap temple.

Anyone can go down to the dungeon where Saint Gregory spent 13 years of his life and was saved only thanks to another merciful Christian woman: she daily brought Grigor water and food and lowered a basket of provisions into a pit 6 meters deep.

It would seem that Grigor had nowhere to wait for salvation. But, as the legend says, 13 years after the imprisonment of the Christian, Tsar Trdat fell seriously ill. According to some sources, he fell into madness, and none of the healers could help him. Once Trdat dreamed that only Grigor could heal him. The king was very upset, for he remembered that many years ago he had thrown Grigor into prison and was sure that he was not alive. However, rumors reached him that Grigor was alive. Trdat ordered to release the prisoner, bring him to the capital of Tsar Trdat - Vagharshapat and acquit him.

His dream turned out to be prophetic - Grigor saved the king from his illness, and Trdat, believing in the miracle of healing, was baptized and in 301 he was the first among the rulers to accept Christianity as the state religion.

Grigor Lusavorich (or Grigor the Illuminator) is the main figure of the Armenian religious culture. In 302, he began the construction of the Echmiadzin Temple, which has since been the main Christian temple in Armenia. Many Christian relics are kept here, including the spear that pierced Jesus Christ - the “Spear of Destiny” shrouded in legends.

Grigor Lusavorich became the first bishop of Armenia. His two sons followed in their father's footsteps and after the death of Grigor in 326, the archbishopric in the country was inherited for a long time to his children, grandchildren and great-grandchildren.

Grigor Lusavorich was canonized by the Roman Catholic Church in 1837.

Until November 11, 2000, the grave of Grigor the Illuminator was in the Armenian church in Naples. Now the relics of St. Gregory are kept in the Yerevan Cathedral, named after him. The doors of the functioning cathedral are open to everyone, and a person of any faith can enter the temple to learn more about the ancient history of Armenia.

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

Basic information about the life of G.P. are 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 (a total of 17 editions and fragments in 8 languages \u200b\u200bare known; for more details see article Agafangel). Comparison of the text of Agafangel's "History ..." with the messages of the arm. medieval. authors, in particular Movses Khorenatsi, makes us assume that there was another, now unknown version of the life of G.P. (Marr. 1905, p. 142; Ter-Gevondyan A.N. The question of Agafangel's editions 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 ( Iovannes Draskhanakerttsi... History of Armenia / Transl .: M.O.Darbinyan-Melikyan. Yerevan, 1986.S. 63; a descendant of G.P. Catholicos Sahak I the Great (+ 439) bore the nickname Partev (Պարթև) - Parthian). According to Movses Khorenatsi, G.P.'s youth passed in Caesarea in Cappadocia; he was married to a Christian woman named Mary (according to another version, Julitta) and had 2 sons. After 3 years of family life, the couple parted by mutual consent, and Maria retired to the mon-ry 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. The first part describes the history of the Armenian-Iranian. wars. The second part tells about the martyrdom of G.P., about his imprisonment in Khor Virap and about the persecution of Christians started by Tsar Trdat. A separate chapter describes the Life and martyrdom of the virgins of Hripsimia (Hripsime), Gaiania (Gayane) and their associates, the transformation of Tsar Trdat into a boar (pig-headed), the release 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). This is followed by Ch. "Teaching" interrupting Agathangel's narration. It is an independent essay and popularly expounds the OT and NT. The last part - "The Conversion of Armenians" - tells about the overthrow of pagan temples in the cities and regions of Armenia, about the spread of Christianity, about the journey of Tsar Trdat and G.P. to Rome to the im. Constantine, about the Council of Nicaea. In Greek. and an 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 veneration of G.P. is based on several. lit. works: The book about St. Gregory, owned or attributed to Mesrop Mashtots (Greekophil edition of the 6th century); its Chalcedonian edition of the 7th century, preserved fragmentarily in the Arab. translated from Greek. language; probably transferred to the cargo. tongue; arm. edition of the VIII century. Agafangel's “Histories of Armenia” (the only one preserved in the Armenian language, with later amendments and additions); it was translated into Greek. language (Marr. 1905, p. 182). The latest research has established that the translation of the Greek., Ser. and an Arab. versions of the Life of GP dates back to the VI - early. 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. NS 1971 T. 8. P. 13-20; idem. Le résumé syriaque d "Agathange // An Ball. 1977. T. 95. P. 291-358).

In the V century. the cult of G.P. was not yet pan-Armenian, much less pan-Caucasian. Neither the historian Yeghishe (50-60-ies. V century), who described the events of the first religion. the Armenian wars against Iran, neither the author of the Life of Mesrop Mashtots Koryun mentions G.P. His Life, included in the "History of Armenia" by Agafangel, reveals a great (sometimes literal) similarity with the "Life of Mesrop Mashtots" Koryun not only in the text, but also in concept. In particular, in the Grecophile edition of the Life of G.P., the idea of \u200b\u200bthe unity of Christ was embodied. the peoples of the Caucasus - Armenians, Georgians (Ivirs) and Albanians (Aghvan).

Already in the VI century. G.P. is announced as general. educator, and local missionaries become his companions. Officer. the concept of three Churches - Armenian, Georgian and Albanian - is presented in Greek. and an Arab. versions of the Life of St. Gregory. Movses Khorenatsi and Lazar Parpetsi call G.P. not only general army. an enlightener, but also a disseminator of a new religion within the entire Caucasus region. His equal veneration in Armenia and Georgia is evidenced by the correspondence cargo. Catholicos Kyrion I with Arm. spiritual and secular rulers, dating back to 604-609. (preserved in the "Book of Epistles" and "History" of Ukhtanes), where it is reported that G.P. planted "holy and righteous faith in the Caucasian regions" (Book of Epistles. 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 institution of Christ. Faith G.P. (Ibid. p. 169); his opponent is arm. Catholicos Abraham I of Albatanetsi points out that in Armenia and Georgia, “the common worship was first introduced by the blessed St. Grigory, and then Mashtots ”(Ibid. P. 180). On the 3rd Thursday. IX century. cargo. Catholicos Arseny of Saparsky accused the Monophysite Armenians of abandoning the teachings of G.P .: “… and there was a big dispute between Somhiti and Kartli. Georgians used to say: St. Gregory from 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 sire. the text of the Life of G. P. presented by the successor of the case of ap. Thaddeus, who preached Christianity in Syria.

Processing of the Life of G.P. in the arm. the version took place not 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 magnificent history of the emergence of the Armenian Apostolic Church. In this edition there is no longer any place for the idea of \u200b\u200bconverting G.P. 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" who became famous for his long-term martyrdom, asceticism and, finally, was rewarded with a vision confirming the connection of the Armenian Apostolic Church with the Only Begotten Son of God - Christ.

OK. 314 G. P. was ordained a bishop at the Council in Caesarea, the Cappadocian bishop. Leonty (Ananian. 1961; Muradyan. 1982, pp. 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 hereditary right of the Gregorids was disputed by the descendants of Bp. Albiana - Albianids. In the IV century. either the Gregorids or the Albianids ascend to the Patriarchal throne, depending on the political orientation of the Arm. kings (Ter-Minasyants E. The relationship between the Armenian Church and the Syrian Churches. Echmiadzin, 1908, p. 37 ff. (in Armenian)). In the initial period of Christianity, missionaries-chorebishops played a significant role, who went to preach a new teaching not only to remote regions of Armenia, but also to neighboring countries. So, the grandson of G.P. sshmch. Grigoris, who preached in the lower reaches of the Kura and Araks, in 338 received a martyr's death "in the land of the Mazkuts."

Christ. churches and mon-ris arose on the site of pagan temples, the lands of which Trdat III transferred to the servants of the Church into an eternal and inalienable possession. These lands were free from any taxation, except for the land tax, which the priests had to contribute to the royal treasury. The emerging spiritual class was equated with the Azats (the upper military class in Armenia and Iran) and enjoyed the same rights. Arm. the clergy expanded their possessions at the expense of the lands of the abolished pagan temples, confiscated by the state lands of the disgraced and destroyed Nakharar houses (History of the Armenian people. Yerevan, 1984. T. 2. P. 71-80 (in Armenian); see the indicated there lit-ru).

Towards the end of his life, G.P., having transferred the chair to his son, became a hermit in the caves of Manet. The relics of G.P., discovered by local shepherds, spread across Christ. the world up to Greece and Italy. The main shrine, G.P.'s right hand, is kept in Echmiadzin and is an official. a symbol of the spiritual authority of the supreme hierarch of the Armenian Apostolic Church.

In Byzantium, the history of the circulation of Armenia by G.P. became known no later than the 5th century, when the Greek. the historian Sozomen mentions the miracle of the baptism of the Arm. King Trdat, which took place in his house (Sozom. Hist. eccl. II 8). In the VIII century. celebration in honor of G. P. was included in the Greek. church calendar; from the IX century. the day of his memory is marked in the Greek. calendar, carved on marble boards c. San Giovanni in Naples: 28 Sep St. Martyrs Hripsimia and Gaiania, and 30 Sept., 2 and 3 Dec. - "St. Gregory Armenian ”(Peeters. 1942).

Intensification of veneration for G.P. in Byzantium and the Byzantine countries. cultural area associated with the name of the patriarch of K-Polish St. Photius (858-867, 877-886), striving to consolidate 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. NS 1980. T. 14. P. 125-141). At this time on the walls of the Cathedral of St. Sophia in the K-field appears the image of St. Gregory of Armenian.

G. P. is traditionally considered to be the author of "Multi-Broadcast Speeches" (Յածախապատռւմ ծա (?) Ղ), The Teachings of Grigor (, ,արդապեռւթիւճ Գրիգռրի), which is part of Agafangel's History of Armenia, as well as canonical rules (in the Armenian Book of Canon " and etc.).

V. A. Arutyunova-Fidanyan

Veneration among the Slavs

The extensive Life (Martyrdom) of G. P., Hripsimia and Gaiania (extract from Agafangel's "History of Armenia") was translated from the Greek. for glory. language no later than the XII century. It was included in the Volokolamsk set of the Minei Chetykh of the 80s. XV century (RSL. Vol. No. 591. Sheet 236 rev. - 258 rev. - see: Sergiy (Spassky). Months. T. 1. P. 498) and in Serb. solemnists of the XIV-XV centuries associated with the archaic tradition (Sofia. NBKM. No. 1039. L. 131v. - 158v., approx. mid. XIV century; Zagreb. Archive of Khazu. III from 24 - "Gracanitsky (Liplyansky ) prologue ". L. 79v. - 94, last quarter of the XIV century; National Museum" Rila Monastery ". No. 4/5. L. 488-506, 1483); the translation was published as part of the Great Menaus Chetykh (VMCH. Sept., days 25-30. Stb. 2221-2267). Also known is the translation of the shorter Life of G.P. into "simple mova" (beginning: "If the clock of Artasir was waged by the king of Persia with the king of the Armenian Coursar ..."), made no later than 1669 and presented by a number of Ukrainian-Belarusian ... lists of the 17th century. (for example, Vilnius. BAN of Lithuania. F. 19, No. 81. Sheet 5 v. - 10, XVII century; No. 82. Sheet 64 v. - 67 rev., Kuteinsky mon-ry. 1669 - see: Dobriansky FN Description of the manuscripts of the Vilna publ.b-ki, Vilna, 1882, pp. 124, 133). Brief Life of G. P. translated no later than ser. XII century. (in the K-field, in Kiev or on Athos) as part of the Prologue of Constantine, bishop. Mokysi, and then twice or thrice in the 1st floor. XIV century. at the south. Slavs as part of the Verse Prologue. Translation of the GP service to glory. the language was made no later than the 60s. XI century, already represented by Novgorod lists of late. XI-XII centuries (RGADA. F. 381. No. 84, approx. 1095-1096; State Historical Museum. Syn. No. 159, XII century - Yagich. Service Menaion. S. 237-242). The new translation was made in the 1st half. XIV century. bulg. scribes on Mount Athos as part of the Menaion service according to the Jerusalem charter.

Cases of consecration of temples by G.P. in Russia are few and are associated with large cities and monasteries. In 1535, in the name of G.P., a pillar-like ("like under the bells") church was consecrated in the Novgorod Transfiguration of the Savior Khutynsky Monastery (Macarius. History. Book. 4. Part 2. P. 10; about the monument see .: Voronin N. N. Khutynsky pillar of 1535: (To the problem of hipped-roof architecture) // Soviet Arch. 1946. No. 8. P. 300-305; Bulkin V. A. Bell-tower in the name of Gregory the Armenian in Khutynsky mon-re near Novgorod // Artistic and historical monuments of Mozhaisk and Russian culture of the 15th-16th centuries.Mozhaisk, 1993. S. 32-49). In 1561, G.P. was consecrated one of the 8 side altarpieces of the Intercession on the Moat of the Cathedral (St. Basil's Cathedral) in Moscow. The choice of dedication (as for other cathedral thrones) is associated with significant events during the siege and capture of Rus. by the troops of Kazan in 1552: "... the churches are sacred chapels ... which are set to proclaim the miracles of God about the Kazan capture, in which the days of God's help and victory was for the Orthodox tsar over the Busormans" (PSRL. T. 13. Part 2 . P. 320). Probably (judging by the total number of thrones), the chapel in the name of G.P. also existed in the wooden church in 1554, which stood in the same place before the stone church (Batalov A.L. The idea of \u200b\u200ba multi-seat in Moscow stone architecture mid-2 -th half of the 16th century // Russian art of the late Middle Ages: Image and meaning. M., 1993. S. 108-109).

Cit .: Multi-broadcast speeches of St. our blessed father Grigor Lusavorich / Publisher: A. Ter-Mikelian. 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. SPb., 1905; Peeters 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 Armenian literature. Yerevan, 1975; Muradyan P. M. Caucasian cultural world and the cult of Gregory the Illuminator // Caucasus and Byzantium. 1982. Issue 3. P. 8-10; Ayvazyan K.V. History of relations between the Russian and Armenian Churches in the Middle Ages. Yerevan, 1989; Aptsiauri N. On the question of the missionary activity of St. Gregory the Illuminator // KhV. 1998. N. p. T. 1. . 289-295.

A. A. Turilov

Gymnography

Memory of G.P. 30 sept. contained in the Typicon of the Great c. IX-XI centuries, some lists of which (Mateos. Typicon. T. 1. P. 50) note that in K-field the service of G.P. was performed in the temple of 40 martyrs near the gate of Halki, and the troparion is brought G. P. of the 4th plagal voice: Πτωχείαν πλουτίσας τς πνεύματι̇ (Enriching poverty with the spirit ...). Studio-Aleksievsky Typicon of 1034 (State Historical Museum. Syn. No. 330. L. 82v.) Indicates to connect 30 Sept. G. P.'s follow-up with mts. Hripsymias; the service is performed with the singing of Alleluia at Vespers (and, probably, in the morning); mentioned are the singing of the like, self-consonant and canon of G.P., as well as the reading of his Life. According to the Messinian Typicon 1131 (Arranz. Typicon. P. 34) 30 Sept. the service is performed with "God the Lord" (nevertheless, the stichera of the Mother of God are present at Vespers at Vespers), in addition to instructions for the performance of the hymns of G.P. and the reading of his Life, there are also liturgical prokeimenes (from Ps 115), Apostle ( 1 Corinthians 16.13-24), alleluiarium (with a verse from Ps 131), the Gospel (John 10.9-16) and communion (Ps 32.1). A similar service is described in the Evergetida Typicon of the late. XI century. (Dmitrievsky. Description. T. 1. S. 286-287), but there is no longer the stichera of the Mother of God on "Lord, I have cried" (the stichera of G. P. are sung twice), and the liturgical Apostle and the Gospel are different (Col. 3 12-16 and Mt 24.42-47). In the Jerusalem charter, including the Typikon adopted now in the ROC ([T. 1.] P. 186-187), the memory of G. P. is celebrated according to the charter of the sixfold service (see Signs of the Months of the Months); the liturgical Apostle - as in the Messinian Typicon, the Gospel - as in the Evergetida.

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

Diak. Mikhail Zheltov

Iconography

Traditionally, G.P. is depicted as a person of middle or advanced age with gray hair, sometimes cropped short, with a short or long, usually wedge-shaped beard. Founder and first patriarch of the Armenian Apostolic Church, he is represented in the hierarchical omophorion, blessing, with a scroll or the Gospel in his hand. Known individual (in height or bust) images of the saint and together with selected saints: with saints as part of the hierarchical rank in the painting of the altar zone of the temple; with Pope Sylvester, with whom, according to legend, he was in correspondence and, at his invitation, visited with the king of Armenia Trdat III; with ap. Thaddeus, who brought the gospel message to Armenia; with St. John the Baptist; as well as in the monuments created among the Chalcedonian Armenians: with cargo. saints, in particular with Equal-to Nina; with Tsar Trdat III, represented in human form or pig-headed (as a reminder of the tsar's punishment for the persecution of the saint and the holy wives Hripsimia and Gaiania, of the tsar'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 (depicting a widow who fed the saint, and 2 lions and snakes by analogy with the prop. Daniel, also imprisoned in a ditch (cave) with lions, freed and healed his tormentor, in madness received an animal form) and the baptism of Tsar Trdat.

In Armenian art

the image of G.P., the most revered saint of the Armenian Apostolic Church, is widespread. His early images (or the prop. Daniel in the lion's den), individual, with a pig-headed Trdat in royal clothes (or one pig-headed Trdat), are found in Arm. 4-sided relief steles of the 4th-7th centuries, most likely of a memorial nature (Arakelyan B.N. Subject reliefs of Armenia, 4th-7th centuries. Yerevan, 1949, pp. 50-51 (in Armenian); Mnatsakanyan S. S. Compositions of two-tier martyria in early medieval Armenian architecture // IFZh. 1976. No. 4. P. 213-230; Stepanyan N. Art of Armenia: Features of historical-artistic development. M., 1989. P. 21).

Vrtanes Kertog, locum tenens of the Catholicos' throne in Dvina (604-607), mentions the existence of the church murals and images, in Op. "Against the iconoclasts" (Lazarev V. N. History of Byzantine painting. M., 1986. S. 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 arm. church art - relief to the east. facade of c. Surb-Khach (Holy Cross) on the Akhtamar island on the lake. Van (915-921) - G.P. with short hair, shortened beard, holding the Gospel (Der Nersessian S. Aghtamar: Church of the Holy Cross. Camb. (Mass.), 1965).

A number of images of G.P. are presented at the arm. reliquaries. On a fold from the Skevr 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 wing, there is a chased image of G.P. in a klobuk, in a mantle, with an omophorion; beard of medium length. On the right wing there is a paired image of ap. Thaddeus (Byzantium: Faith and Power (1261-1557) / Ed. H. C. Evans. N. Y. 2004. Cat. 71. P. 134-136). On the left wing is the Hotakerats Surb-Nshan (Holy Cross from the monastery of Hotakerats), commissioned by pr. Eachi Proshyan (1300, Vayots Dzor; Museum of the Mother See of Holy Etchmiadzin), G.P. is presented in saint's garments (in a phelonion, with an omophorion, in a bishopric), with the Gospel in his hands; short beard, long hair; on the right wing - a paired image of St. John the Baptist (Decorative art of medieval Armenia. L., 1971. S. 46-47. Ill. 148, 149).

Together with St. John the Baptist G.P. is presented in a miniature from the library of the Armenian Patriarchate in Jerusalem (Cod. 1918. Fol. 7v, c. 1700) (Der Nersessian S. Armenian Manuscripts. Wash., 1963. Fig. 371), with the Pope Roman Sylvester G.P. (in mantle) - on the 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 2 of the best-preserved painting ensembles created in the Armenian-Chalcedonian environment. In c. Surb-Grigor (St. Gregory the Illuminator) in Ani, built in 1215 at the expense of the merchant Tigran Onents (the inscriptions are made in the Georgian language, which indicates that the temple was Armenian-Chalcedonian), in the altar apse among the saints are presented besides G.P. 2 of his sons, Aristakes and Vrtanes, who successively succeeded their father on the primacy of Armenia. In zap. parts of the Catholicon - 16 scenes from the Life of G.P., including with the image of the torment, to-rye he underwent by order of Trdat, the martyrdom of St. Hripsimia, baptism of Trdat and the kings of Georgia, Abkhazia and Caucasian Albania, scene “The Vision of St. Nina "(the miracle of her founding a temple) is paired with" The Vision of St. Gregory the Illuminator ”, who founded the Cathedral of Echmiadzin; the inclusion of these scenes in the cycle was to emphasize the role of G.P. as a 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 the main idea // Vestn . Yerevan State 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, North Armenia), the image of G.P. is placed in the upper register of the hierarchical rank along with Saints Gregory the Theologian, Pope Sylvester of Rome, Cyril of Alexandria, Pope Clement of Rome, Ambrose of Mediolan, John Chrysostom and others (Lidov. 1991. Pl. 11). The image of G.P. is also found in other Chalcedonian temples of 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, vol. 17, p. 72).

Outside of the hagiographic cycle, a widespread plot was the scene of the baptism of Tsar Trdat, where the saint is usually represented: in episcopal vestments, in a miter and with a staff (on a miniature from Agafangel's History of Armenia (Mathen. 1920, 1569) - G. P. the dark-haired, without miter, with a staff, with an omophorion; Trdat is depicted as a wild boar); in several. monuments created among the Armenian Catholics in the West. Europe (on a miniature from the Lectionary (Venez. Mechit. 1306, 1678) - next to the kneeling before G.P. Trdat, turned into a boar, in the distance you can see the city, obviously Artashat); on church vestments (painting; 18th century, Mkhitarist Museum, Vienna) - at the top is the image of the Holy Trinity (the so-called New Testament), in the depths - the city, Mount Ararat with Noah's Ark, scenes from the life are presented on round hallmarks, with a detailed depiction of G. P.'s torment. The image of G. P. in the painting "The Baptism of the Armenian People" by Art. I.K.Aivazovsky (1892, Art Gallery, Feodosia).

In patriarchal vestments as the Catholicos G.P. is depicted in the picture-icon of the 2nd floor. XVIII century. (Museum of the Catholicosate, Antilyas, Lebanon), above - blessing Christ and the Mother of God with a miter in his hands; on the hallmarks on the right and left margins of the icon - scenes from the Life. Such icons of G.P. - full-length, in patriarchal vestments and in a high miter, with a staff in hand - are found in Arm. ecclesiastical (among the Armenian Gregorians and Armenian Catholics) art of the XVIII-XXI centuries. both in Armenia and in the regions where the arm is spread. diaspora, including in Russia, where she was protected by the Russian. emperors (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 Arm. the communities erected temples in the name of G.P. In 2005, a statue of G.P. (sculptor Kh. Kazandzhyan) was consecrated in the Vatican.

In Byzantine art

the image of G.P. is found regularly, since a significant part of Armenia in different periods was part of the Byzantine Empire. Intensification of veneration for G.P. in the empire and in the Byzantine countries. cultural circle associated with the name of Patriarch Photius (50-80-ies. IX century), who tried to smooth over the differences between the East. Christians and seeking union with the Arm. 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 clothes, with a scroll or the Gospel in his hand. One of the earliest images was shown on the mosaic of the Cathedral of St. Sophia in K-field, in the tympanum above the south. gallery naos, among 14 bishops (c. 878; not preserved, known from the drawings of G. and J. Fossati, 1847-1849). As a rule, the image of G.P. was placed in the vima area of \u200b\u200bthe temple, in a row of saints: on the mosaic in the west. the arch of the altar in the Catholicon of Mon-ry Osios Lucas, Greece (30s. XI century), in the south. the deacon's lunette is represented by the prop. Daniel in the lion's den; on a fresco in c. vmch. Panteleimon in Nerezi (1164, Macedonia); on fragments of a fresco in sire. c. The Mother of God in Deir es-Suriani (Wadi-en-Natrun, Egypt) (c. 1200, discovered and freed from later layers 1781/82 in 1998) - the name is written in Coptic. language; on the fresco in the apse in c. The Virgin of Hodegetria (Afendiko) in the Vrontochion monastery, Greece (1st quarter of the XIV century) - in polystavria, in the epitrachelium and with a club, etc.

The image of G.P. (usually in height) is found in the minologies: on the monumental frescoes (in the narthex of the Church of Christ Pantokrator of Mon-ry Decana (1335-1350)); on icons (Sinai diptych with facial minologue for the whole year (K-pol, 2nd half of the 11th century, monaster of the Great Martyr Catherine on Sinai); Sinai hexaptych with facial minologue for the whole year (K-pol, 2- I half of the XI-1st half of the XII century, mon-r of the Great Martyr Catherine on Sinai)); in illuminated manuscripts (Minology 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 XI century); in Minology and Lives (on Sept.) according to Simeon Metaphrast (Lond. Add. 11870. fol. 242v, end. XI century) - in torment; in Greek cargo. manuscripts, so-called Athonite book of samples (RNB. O. I. 58. L. 79v., XV century), and on a sheet pasted into the manuscript of the XVII century. (presumably shoulder-length) (Historical and Ethnographic Museum, Kutaisi. No. 155; by pagination in Greek-Georgian manuscripts - fol. 157v.); in facial minology for the whole year with a cycle of twelve holidays and the Life of the Great Martyr. Demetrius, executed for the despot of Thessalonica Demetrius (waist-deep) (Oxon. Bodl. F. 1.fol. 11v, 1327-1340).

In ancient Russian art

the image of the saint is found in murals, in particular in Novgorod churches. The earliest image of G.P. was in the apse (far right in the hierarch's row) c. Savior on Nereditsa (1198): dressed in a felonne, with an omophorion, his right hand in front of his chest in a gesture of a noun-word blessing, in the left - the Gospel. In the same church, among the images of St. wives were frescoes depicting saints Hripsimia and Nina (Pivovarova N.V. Frescoes of the Church of the Savior on Nereditsa in Novgorod: Iconographic program of painting. St. Petersburg, 2002. S. 42, 65, 66, 67, 137). The alleged image of G.P. - waist-deep, in a medallion, with the Gospel pressed to his chest - is placed in the north. pillar in c. vmch. Theodore Stratilates on the Brook in Novgorod (80-90s of the XIV century). In the Khutynsky mon-re in c. in the name of G.P. (1535-1536, died in the 18th century). There was also a fresco with his image in the icon case. In c. St. Simeon the God-receiver, in the Zverin mon-re in Novgorod, the image of G.P. is placed in the lower register of the south. lunette (minologues for September; after 1467 - early 70s of the 15th century). In c. St. Nicholas the Wonderworker, in the Gostinopol mon-re, the half-figure of the saint is depicted in a pillar 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. consecrated north-west. chapel in the Cathedral of the Intercession on the Moat in Moscow (1555-1561) in memory of the capture of the Arskaya tower and the fortress wall of Kazan during the Kazan campaign of Tsar Ivan the Terrible on September 30 - on the day of the commemoration of the saint.

A rare Russian is known. icon G.P. 1st third of the 17th century. (SYHM). The saint (gray-haired, long-bearded) is depicted in a cave, with him 2 lions and snakes; to the left over the cave the widow who fed him bent over with bread in her hands; in the upper left corner - a city surrounded by a fortress wall. To the right of the cave is the naked Tsar Trdat, with an animal head, grazing pigs (whip in his hand); in the center above - the image of the Savior not made by hands; on the upper margin - the text of the Life of G. P., written in gold in 6 lines (Icons of the Stroganov estates of the 16th-17th centuries. Moscow, 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 Christ. Art. St. Petersburg, 2002. S. 224-225. Fig. 173): G. P. is shown imprisoned in a ditch, at the edge of which there is a widow, and on the left - hobbled, 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 con. XVI century, G. P. “... it is written like this: by the likeness of Basil of Caesarea; a brada lighter than Vasiliev, with gray hair; the robe of the Holy Mother of God, in omophorion, the green underside is smoky, the patrachilus is white; overgrown hair; dry and black ”(Yeritsov A. D. Initial acquaintance of Armenians with northeastern Russia before the accession of the Romanov dynasty in 1613 // Caucasian Bulletin. 1901. No. 12. P. 50, 51). The obverse icon-painting originals of the consolidated edition (18th century) say: “Holy Hieromartyr Gregory the Great of Armenia, Rus, aka Basil of Caesarea, a lighter than Vasilyev's brada, with gray hair, and on it an amphora, a robe, the holy gaff, game, underside is smoky, and the pot is "(Bolshakov. Original icon-painting. S. 34-35), and in the same original the image of Basil the Great, archbishop. Caesarea, is described exactly the opposite: "... black, in the form of a hunchback ..." (Ibid. S. 62; the same see: Filimonov. Iconographic original. S. 162, 231).

The image of G.P. was quite widespread in Russian. church art of the 16th-20th centuries, as evidenced by the existence of Orthodox Christians dedicated to him. temples, the saint was traditionally included in the Menaion icons, on which he is represented as a saint (the Menaion icon from Joseph of the Volokolamsk monastery (1569, Tretyakov Gallery), the annual Menaion icon (late 19th century, UKM) - everywhere with the signature: "Schmch. Gregory"). The images of G.P. were most often of a patronal character as images of the same name saint. So, on the embroidered sudar with the image of the Holy Trinity, inserted by the Kazan governor, Prince. G. A. Bulgakov-Kurakin "according to his parents" in the mon-r, G. P. presented with selected saints (1565, National Museum of the Republic of Tatarstan, Kazan). A number of leaders of the Russian state were named after this saint and honored his memory, in particular, Prince. GA Potemkin was the initiator of the construction of several. arm. and Orthodoxy churches in the name of G. P. in St. Petersburg, Rostov-on-Don, Nikolaev and other cities; arm. the communities built churches in the name of G.P., counting, among other things, on Potemkin's patronage. Historical events related to the saint's memory day were celebrated.

In Western European art

the image of G.P. is rare, since 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 the Life of G.P. was translated into lat. language in the X century. At the same time, G. P. was well known in lat. the world thanks to the veneration of his relics, preserved in Naples, and then in Rome (in 2000 transferred to the cathedral in the name of St. Gregory the Illuminator in Yerevan), the existence of an extensive arm. diasporas in Europe, as well as the union with Rome of the Armenian Cilician kingdom 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 Armenians. catholic Mkhitarist Order, founded in 1701

The most extensive cycle with scenes from the Life of G. P. in Western Europe. art of modern times is in c. San Gregorio Armeno in Naples (founded in 930, rebuilt in 1574-1580, architect JB Cavagna; frescoes by L. Giordano, 1679) and includes the main scenes from the Life of the Saint: the imprisonment of G. P .; the madness of Trdat turned into a boar; Trdat's petition for healing from G.P .; baptism of Trdat G.P .; vision of G.P .; foundation of the church by G.P .; worship of Trdat G.P .; G. P. - Primate of the Armenian Apostolic Church; Assumption of G. P .; transfer of the relics of G. P. 3 Greek. monks in Naples. In the altar of the temple - 3 paintings with the image of G.P. F. Frakanzano (1635) ("Gregory the Illuminator on the Throne", "Gregory the Illuminator with Tsar Trdat turned into a boar", "Liberation of St. Gregory the Illuminator from the dungeon at the behest and in the presence of Tsar Trdat"). The pictorial cycle of the Life of G.P. was created in 1737 by F. Tsugno for the arm. mon-rya of the Mkhitarists on the island of San Lazzaro in Venice (paintings with the main scenes: G. P. in captivity; baptism of Trdat; healing of Trdat) (Pilo G. M. F. Zugno // Saggi e memorie di storia dell " arte Venezia 1958/1959 No. 2 P. 323-356 Il 3).

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 some ancient Russian monuments. art // IFZh. 1967. No. 2. S. 167-168; he is. On the image of Gregory the Illuminator on the reliquary of 1293 // VON. 1971. No. 11. S. 84-88; Mijovi. Menologue. S. 180, 188, 194-195, 277-279, 320; he is. Cargo. Menologists from the 11th to the 15th centuries // Zograf. 1977. No. 8. S. 17-23 (Bibliography); Thierry N. The painting of the church of St. Grigory Tigran Khonenets in Ani (1215) // 2nd Intern. symposium on cargo. art. Tbilisi, 1977. P. 1-16; Durnovo L. A . Essays on the visual arts of the medieval. Armenia. M., 1979.S. 28; Ayvazyan K. IN . The cult of Gregory of Army, "army faith" and "army heresy" in Novgorod (XIII-XVI centuries) // Rus. and arm. medieval. lit-ry. L., 1982.S. 255-272; he is. History of relations Rus. and Arm. Churches on Wed. century. Yerevan, 1989.S. 74-76; Lifshits L. And. Monumental painting of Novgorod XIV-XV centuries. M., 1987.S. 517-522; Lidov, A. M. The art of the Chalcedonian Armenians // IFZh. 1990. No. 1. S. 75-87; idem. The Mural Paintings of Akhtala. M., 1991. S. 39, 75-77; Arutyunova-Fidanyan IN . A. Orthodoxy Armenians in the North-East. Rus // DGVE. 1992/1993 M., 1995.S. 196-208; Evseeva. Book of Athos. S. 194, 238; Ter-Sarkisyants A. E. History and culture of the arm. people from ancient times to the beginning. XIX century. M., 2005.S. 471-472.

V. E. Suslenkov