as the official religion of the Armenian state, as well as the beginning of the organization of the Armenian Apostolic Church -in and.

A significant part of the information about the life and history of Gregory the Illuminator has a unique character. For the most part, this information is presented in the cycle “The Life of St. Gregory the Pro-sve-ti-te-lya”, the Armenian text of the that-ro-go was stored in the composition of “Is-to-rii Ar-me-nii” Aga-fan-ge-la.

Tra-di-tsi-he-but considers that Gregory the Illuminator came from a noble family of the great Ana-ka, a family of st-ven -but-or-not-in-the-middle-st-ven-but-back-to-the-Par-Armenian royal di-na-stia of the Ar-sha-kids. According to the Armenian is-to-rio-gra-fu Mov-se-su Ho-re-na-tsi (5th - early 6th centuries), the youth of Gregory the Illuminator passed in Ke-sa-rii Kap-pa -to-Ki-skoy, where he received the Christian faith and was baptized. Gri-go-riy got married (he had sons Var-dan and Ari-sta-kes), but you were -become with your soup-ru-goy Ma-ri-she because of her desire to go to the mo-na-stair. Having left Ke-sa-ria, he moved to Rome and entered the service of Trdat (the future king Trdat III We-li-to-mu (287-330; other yes-you: 274-330, 298-330)), to-to-mu, b-go-da-rya with the support of the Roman Emperor Di -ok-le-tia-na, it was possible to return the throne in Ar-menia, which was lost by his father Khos-ro-v in the fight against the main- va-te-lem of the Iranian di-na-stiya Sa-sa-ni-dov Ar-ta-shi-rom.

At first, Gregory gained the respect of Tsar Trdat for his faithful service; later, for more than 10 years, he was enshrined in ditch with poison-vi-you-mi-on-se-to-we-mi for the knowledge of Christ-an-st-va (according to other ver-si-yams, endured various mu-che-niya). Os-in-bo-z-day after the miraculous attempt of King Trdat, who subsequently accepted Christ -an-st-vo, pro-declared by the official re-li-gi-ey of the Armenian state (tra-di-tsi-on-no - about 301). Around 301-302 (according to other sources, around 314), Gregory, directed by Trdat to Kap-pa-do-kiya, received an epi- Skop-skoe stav-le-nie in Ke-sa-ria from Le-on-tiya Kap-pa-do-kiy-sko-go (which formed the basis of the tradition of the epi -a scoop of ru-co-po-lo-zhe-niya again from the bi-paradise before the Armenian Church from the ar-hi- Episco-pa Ke-sa-riy-sko-go). Upon his return to Ar-men-nia, Gregory led the pro-Christianity in the Taron and Ararat regions. tyah; At Mount Ne-bat from Gregory, King Trdat, members of his family and representatives of the nobility received baptism. In Ta-ro-n, Gregory the Illuminator founded the Church of St. John the Cross (later the center of the Glak Monastery). According to tradition, the department of episcopal ministry Gregory the Illuminator chose Ash-ti-shat, one of his tribal centers in Ta -Ron region (now not the village of De-rik in the territory of Turkey).

The establishment of the first schools in the Armenian lands for the preparation of spiritual sciences, method -but perform divine services in Greek and Syriac. The enlightened activity of Gregory the Illuminator enabled the creation of the first temple centers in Armenia, hundred-but-viv-shih-sya same center-tra-mi new Christian culture (for example, Ech-mi-ad-zin), as well as cultural tour-noy and religious sa-mo-iden-ti-fi-ka-tion of Ar-me-nii in view of the hundred-yang threat of sa-sa-nid-zo -roa-st-riy-sko-go-go-na.

Gregory the Illuminator, around 325, gave the Ash-ti-shat-ka-fed-ru to his son Ari-sta-ke-su (fu-duh-ka-to-li-kos Ari-sta-kes I (325-333)). According to legend, Gregory the Illuminator died in the Ma-ne desert shortly after the opening of the Nika-bo-ra (325). He is credited with being the author of “Multiple speeches”, “Teachings of Gregory” (included in “Is- to-riu Ar-me-nii" Aga-fan-ge-la), ka-no-nic rules (included in the Armenian "Book of ka-no-nov" and others). In the opinion of most scientists, these co-chi-ne-nies were written in Greek. At the beginning of the general reading of Gregory the Illuminator in the Christian regions of Transcaucasia from the end of V- VI centuries. About the equal-reading of Gregory the Illuminator in Armenia and Georgia, the sv-de-tel-st-vu-et re-writes the Georgian ka-to-ko- owls of the beginning of the 7th century with Armenian spirits and light-ski-mi vla-de-te-la-mi. The activities of Gregory the Illuminator are of exceptional importance for the Armenian Church after its final dispersal from the Georgian Church on Ma -in the name of the Kert-sky so-bo-re (726), while the main role of Gregory the Illuminator as the main role of the Armenian institute is underlined churches. In Byzantium, the history of Christianity became known, but no later than the 5th century; in the 8th century, celebrations A memorial in honor of Gregory the Illuminator was included in the Byzantine church calendar. The spread of Gregory the Illuminator in the Slavic lands dates back to the period no later than the 12th century, after the appearance le-niya of the first translations of the “Life” of Gregory the Illuminator into Slavic languages.

The relics of Gregory the Illuminator were re-re-da-na in November 2000 by the Pope of Rome John Paul II (1978-2005) ka-to-li-ko-su Ga-re -gi-nu II (elected to the cathedral in October 1999) and is now kept in the Yerevan Cathedral of St. Gregory of the Pro-sve- ti-te-la (opened in 2001). The right hand of Gregory the Illuminator remains in Ech-mi-ad-zi-ne as a symbol of the pre-em-st-va of the spiritual power of the first-in-ie-rar -ha of the Armenian Apostolic Church. Day of remembrance in the eastern and western churches is September 30 (October 13).

Illustrations:

Gri-go-riy Pro-sve-ti-tel. Evan-ge-lie-ap-ra-kos (XII century). Meeting of An-to-nie-in-Siy-sko-th mo-on-sta-rya. BRE Archive.

[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 of family life, the couple 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 a great (sometimes literal) similarity 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. Relations between the Armenian Church and the Syrian Churches. Echmiadzin, 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 the “History of Armenia” by Agafangel, as well as canonical rules (in Armenian “Book of Canons” " and 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 volume - 94, last quarter of the 14th century; National Museum "Rila Monastery". No. 4/5. L. 488-506, 1483); 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 Courser...”), 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: F. N. Dobryansky, Description of the manuscripts of the Vilna Public Library, Vilna, 1882, pp. 124, 133). The Brief Life of G.P. was translated no later than mid. 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: (On the problem of hipped architecture) // Sov. Arch. 1946. No. 8. P. 300-305; Bulkin V. A. Temple-bell tower in the name of Gregory of Armenia in 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 the total number of thrones), a chapel in the name of G.P. 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, series - 2 19th half of the 16th century // Russian art of the late Middle Ages: Image and meaning (Moscow, 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 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 issue of the missionary activity of St. Gregory the Illuminator // XV. 1998. N. pp. T. 1. P. 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 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 Typikon 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 hymns 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 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 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. C. Compositions of two-tier martyriums in early medieval architecture // IFJ. 1976. No. 4. P. 213-230; Stepanyan N. Art of Armenia: Features of historical and artistic development. M., 1989. P. 21).

The existence of church paintings and images 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; medium length beard. 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 art of the Middle Ages. Armenia. L., 1971. P. 46-47. Ill. 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, pp. 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 liberated from later layers 1781/82 in 1998) - the name is 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, monastery of the Great Martyr Church 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 the 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 (18th 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, 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, on 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 the Life of G.P. 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. N 2. P. 323-356. Ill. 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 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 on the fine arts of the Middle Ages. 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 Chalcedonites // 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

Hieromartyr Gregory, enlightener of Great Armenia, born in 257. He came from the line of the Parthian kings Arsacids. The father of Saint Gregory, Anak, seeking the Armenian throne, killed his relative, King Kursar, for which the entire family of Anak was destroyed. Gregory was saved by a certain relative: he took the baby from Armenia to Caesarea in Cappadocia and raised him in the Christian faith. Having matured, Gregory married and had two sons, but soon became a widower. Gregory raised his sons in piety. One of them, Orphan, later became a priest, and the second, Arostan, accepted monasticism and went into the desert. To atone for the sin of his father, who killed the father of Trdat III, Gregory joined the latter’s retinue and was his faithful servant. Tsarevich Trdat loved Gregory as a friend, but did not tolerate his Christian religion. Upon his accession to the Armenian throne, he began to force Saint Gregory to renounce Christ. The saint's inflexibility embittered Trdat, and he betrayed his faithful servant to cruel torment: the sufferer was hung upside down with a stone around his neck, smoked for several days with stinking smoke, beaten, mocked, and forced to walk in iron boots with nails. During these sufferings, Saint Gregory sang psalms. In prison, the Lord healed all his wounds. When Gregory again appeared before the king unharmed and joyful, he was amazed and ordered the torture to be repeated. Saint Gregory endured them without hesitation, with the same determination and dignity. Then they doused him with hot tin and threw him into a ditch filled with poisonous reptiles (nowadays, in the place of the saint’s suffering there is the Khor-Virap monastery - ancient Armenian “deep pit”). The Lord protected His chosen one: the poisonous creatures did not harm him. A certain pious woman fed him with bread, secretly lowering him into the ditch. The Holy Angel, descending to the martyr, encouraged his strength and strengthened his spirit. So 13 years passed. During this time, King Trdat committed another atrocity: he tortured the holy virgin Hripsimia, the elder abbess Gaiania, and with them 35 other virgins from one of the Asia Minor nunneries.

Saint Hripsimia, together with her abbess and sisters, fled to Armenia, not wanting to marry Emperor Diocletian (284 - 305), who was seduced by her beauty. Diocletian informed the Armenian king Trdat about this and suggested that he either send Hripsimia back or take her as his wife. The king's servants found those who had fled and began to persuade Ripsimia to submit to the will of the king. The saint answered that she, like all the sisters of the monastery, was betrothed to the Heavenly Bridegroom and could not enter into marriage. Then a voice came from heaven: “Be of good courage and do not be afraid, for I am with you.” The messengers left in fear. Trdat submitted the maiden to the most severe tortures, during which she was deprived of her tongue, her womb was cut open, she was blinded and killed, cutting her body into pieces. Abbess Gaiania, for encouraging Hripsimia to courageously endure torture for Christ, together with two nun sisters, was handed over to the same torment, after which they were beheaded. The remaining 33 sisters were hacked to pieces with swords and their bodies were thrown to be devoured by wild beasts. The wrath of God struck King Trdat, as well as those of his associates and soldiers who participated in the torture of the holy virgins. Possessed by demons, they became like wild boars (as Nebuchadnezzar once did. Dan. 4:30), rushed through the forests, tore their clothes and gnawed their own bodies. After some time, Trdat’s sister Kusarodukhta was told in a dream: “If Gregory is not brought out of the ditch, King Trdat will not be healed.” Then the king’s entourage approached the ditch and asked: “Gregory, are you alive?” Gregory answered: “By the grace of my God I am alive.” Then they brought out the holy martyr, overgrown, blackened and very withered. But he was still strong in spirit.

The saint ordered to collect the remains of the martyred virgins; They were buried with honor, and a church was built at the burial site. Saint Gregory brought the demon-possessed king to this church and ordered him to pray to the holy martyrs. Trdat was healed, repenting of his crimes against God, and received holy Baptism with his entire household. Following the example of the king, the entire Armenian people were baptized. Through the efforts of Saint Gregory, the Etchmiadzin Cathedral was erected in 301 (which means “the Only Begotten descended” (that is, Jesus Christ), who, according to legend, personally showed Gregory the place to build the temple), in honor of the Descent of the Holy Spirit. In 305, Saint Gregory went to Caesarea in Cappadocia and there he was installed bishop of Armenia by Archbishop Leontius. For his apostolic works he received the title of Enlightener of Armenia. Saint Gregory also converted many people from neighboring countries - Persia and Assyria - to Christ. Having established the Armenian Church, Saint Gregory called his son, Arostan the desert dweller, to the episcopal service, and he himself retired into the desert. Saint Arostan in 325 was a participant in the First Ecumenical Council, which condemned the heresy of Arius. Saint Gregory, having retired into the desert, reposed in the year 335. The right hand and part of his holy relics now rest in the treasury of the Etchmiadzin Cathedral in Armenia. According to the tradition of the Armenian Apostolic Church, which continues to this day, with this right hand the Supreme Catholicos-Patriarch of all Armenians blesses the holy chrism during the preparation of Chrism.

I.K. Aivazovsky Baptism of the Armenian people. Grigor the Illuminator (IV century), 1892 (Feodosia Art Gallery named after I.K. Aivazovsky)

Khor Virap Monastery built over the place of imprisonment of St. Gregory the Illuminator, the founder of the Armenian Apostolic Church.

Add information about the person

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 Etchmiadzin, 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 Great 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

Saint Gregory, pro-sve-ti-tel of Great Ar-menia, was born in 257. He came from the family of the Par-Fyan kings of the Ar-sa-ki-ds. The father of Saint Gregory, Anak, having reached the Armenian throne, killed his relative, King Kur-sa-ra, for which the entire clan of Ana-ka was subjected to unification. Gregory was saved by a certain relative: he took the baby from Ar-menia to Ke-sa-ria Kap-pa-do-kiy-skaya and raised him in Christian faith. Having grown up, Gregory got married, had two sons, but soon became pregnant. Son-no-vei Gri-go-riy rose in bliss. One of them, Or-fan, subsequently became a priest, and the second, Aro-stan, accepted otherness and went into the desert. In order to atone for the sin of his father, having killed his father Ti-ri-da-ta, Gri-go-riy joined the retinue after and was his faithful servant. Tsa-re-vich Ti-ri-dat loved Gr-go-ria as a friend, but did not tolerate him chri-sti-an-sko-go-ro-is-po-ve-da- nia. Upon his accession to the Armenian throne, he began to force St. Gregory to re-sign from Christ. The inflexibility of the saint was already a hundred Ti-ri-da-ta, and he betrayed his faithful servant -kim mu-kam: str-dal-tsa under-ve-si-li down the head with a stone on the neck, for several days about-ku-ri-va-li stinking smoke . During these sufferings, Saint Gregory sang psalms. In the meantime, the Lord healed all his wounds. When Gregory again appeared before the tsar unharmed and joyful, he was amazed and ordered to repeat the torture . Saint Gregory endured them without hesitation, with the same determination and dignity. Then he was covered with hot tin and thrown into a ditch, filled with poison. The Lord protected His from-brain: poisonous creatures did not harm him. A certain good woman drank his bread, secretly lowering him into the ditch. The Holy Angel, descending to the mu-che-ni-ku, encouraged his strength and strengthened his spirit. So 14 years passed. During this time, King Ti-ri-dat committed another evil: he tortured the holy maiden Rip-si-miya, old tsu igu-me-niu Ga-i-a-niu and with them 35 more virgins from one of the small-Asia-at-girls’ mo-na-sty-reys.

Holy Rip-si-mia, together with her abbot and sisters, went to Ar-me-niu, not wanting to marry im-per-ra-to-rum Dio-kli-ti-a-nom (284-305), seduced by her beauty. Dio-kli-ti-an informed the Armenian king Ti-ri-da-tu about this and suggested that he either send Rip-si-mia a message -but, or else take her as your wife. The king's servants found the refugees and began to persuade Rip-si-miya to fight for the king. The saint from-ve-cha-la, that she, like all the sisters of the obi-te-li, was pledged to the Heavenly Woman and would not enter into marriage Maybe. Then a voice came from the sky: “Go ahead and do not be afraid, for I am with you.” The senders fled in fear. Ti-ri-dat handed over the girl to the most severe tortures, during which her tongues were cut and her wombs were cut. in, the donkey and died, cutting her body into pieces. Igu-men-niya Ga-i-a-niya for inspiring Rip-si-miya to courageously endure torture for Christ’s sake. hundred, together with two sisters-ra-mi-ino-ki-nya-mi was subjected to the same torment, after which they were be-less -chief-le-ny. The rest of the 33 sisters were removed from the ru-bi-li me-cha-mi and bro-si-li te-la them to be eaten by the animals. The wrath of God destroyed King Ti-ri-da-ta, as well as those of his close wives and vo-i-novs who took part in the s-tia -for the holy virgins. Obsessed with the be-sa-mi, they relied on the wild boars (like Na-vu-ho-do-no-sor.), but Le-himself, ripped out his clothes and gnawed his own body. After some time, sister Ti-ri-da-ta Ku-sa-ro-spirit was in a dream: “If Gri-go-riy is not brought out of the ditch, King Ti-ri-dat will not be healed.” Then the near-wives of the king came to the ditch and asked: “Gri-go-riy, are you alive?” Gregory said: “By the grace of God, I am alive.” Then they behaved holy-much-no-grow-she-go, black-new-she-and-very-withered. But, as before, he was strong in spirit.

The saint ordered to collect the remains of the martyred virgins; they are honorably disposed of, and in the place of the burial a church is built. Saint Gregory brought the demon king to this church and told him to pray to the holy martyrs. Ti-ri-dat was-aimed, having dis-appeared in his crimes against God, and accepted with all his -Holy Baptism. Following the example of the king, the entire Armenian people were baptized. Behind St. Gregory, the Ech-mi-ad-zin Cathedral was erected in 301 in honor of the Procession of the Holy -go Spirit. In 305, Saint Gregory went to Ke-sa-ria Kap-pa-do-kii-skaya and an ar-hi-epi was installed there -sko-pom Leon-ti-em in the episco-pa of Ar-me-nii. For his apostolic works, he received the name of the pro-sve-ti-te-la Ar-men-nii. Saint Gregory converted many people from neighboring countries - Persia and Assyria - to Christ. Having established the Armenian Church, Saint Gregory called his son, Arosta, to the episcopal service -no-fu-stin-but-live-the-lya, and he himself retired to the pu-sty-nu. Saint Aro-stan in 325 was a participant in the First All-Len So-bo-ra, denouncing the wondrous heresy of Arius. Saint Gregory, having retreated into the wilderness, reposed in 335. The Des-ni-tsa and part of his holy relics are now in the treasure-treasury of Ech-mi-ad-zin-sko-go-federal-but -th so-bo-ra in Ar-men-nii. According to the tradition of the Armenian Apostolic Church, which is preserved to this day, this right-handed supreme li-kos-pat-ri-arch of all Armenians blah-go-word-la-et the holy world during the world-ro-va-re-niya.

See also: "" in the text of St. Di-mit-ria of Ro-stov.

The blessed and high priest of all,/ as the sufferer of truth,/ today let us praise him in songs and hymns,/ the cheerful shepherd and teacher Gregory,/ the universal lamp and champion,// Christ for the sea It is hoped that we will be saved.

Translation: Let all believers in psalmody and spiritual hymns glorify the good glory of the priest, as one who suffered for the truth, the vigilant and teacher Gregory, the world's lamp and protector, for he prays to Christ for our salvation.