George the First-Called. Andrew the First-Called: Unsolved Mysteries

On December 13, the Church celebrates the feast day of St. Apostle Andrew the First-Called. "Orthodox Life" has prepared several interesting facts about the life of the apostle.

Apostle Andrew the First-Called. Byzantium. Greece. Macedonia. XIV century Location: USA, Baltimore, Walters Art Museum

1. When did the Apostle Andrew first see Jesus Christ?

Andrew was born in Vibsaida, the son of Jonah and the brother of the Apostle Peter. Together with his brother, they were fishermen. Having learned that John the Baptist was preaching in the Jordan and talking about the coming of the Messiah, Andrei went to the Jordan and became a disciple of John the Baptist. There are differences in the descriptions of the evangelists Matthew and John of the meeting of the Apostle Andrew with the Savior. John narrates that Andrew first saw the Savior when the holy Forerunner pointed to the walking Jesus Christ, “Behold the Lamb of God,” Matthew - that the Savior met the brothers on the shore of Lake Gennesaret when they were fishing and turned to them with the words: “Follow me, and I will make you fishers of men.” In both cases, Apostle Andrew unconditionally believes in Christ and makes a decision without delay or doubt. He leaves his home, household, networks and, without hesitation, follows Christ...

The calling of Simon and Andrew to apostolic service (Mark 1:14-18). XI century One of 72 bronze door plates Cathedral (Duomo di Benevento). 1170-1220 Italy, Benevento

2. What episodes are there in the Gospel associated with the name of the Apostle Andrew?

It was the Apostle Andrew who pointed out to Christ a boy with five loaves of bread and two fish, which were then miraculously multiplied to feed the crowd (John 6:8-9). Together with Philip, he brought to the Savior some Greeks who wanted to worship the true God (John 12:20-22). Andrew was also one of the four disciples of Jesus, to whom He told on the Mount of Olives about the destinies of the world (Mark 13:3).

3. Was the Apostle Andrew in Rus'?

On the fiftieth day after the resurrection of Christ, the Holy Spirit descended on the apostles in the form of tongues of fire, and they spoke in different languages. Then the apostles cast lots: who should go to which country to preach. Andrew received the lands of Bethany and Propontis, the lands of Thrace and Macedonia, as well as the lands of Thessaly and Scythia. He went through all these countries preaching the Gospel to the pagans.

It is not known exactly how far the apostle went north in his wanderings. A later legend has been preserved that he climbed up the Dnieper and consecrated the place on which the city of Kyiv was later built. And also got to the Novgorod land and was surprised by the custom of the Slavs to take a steam bath. The Apostle Andrew’s visit to the Russian land is described in the “Sermon on Law and Grace” (1051) by Metropolitan Hilarion of Kyiv, as well as in the “Tale of Bygone Years.”

Apostle Andrew the First-Called, mosaic "Christ and the 12 Apostles", fragment. VI century Italy. Ravenna. Basilica of San Vitale. Altar

4. Who erected the cross on the Kyiv mountains?

According to legend, the Apostle Andrew, having decided to go from Korsun to Rome, climbed up the Dnieper and stopped for the night in the Kyiv mountains. Getting up in the morning, he said: “Believe me, the grace of God will shine on these mountains, great city will be here, and the Lord will erect many churches there and enlighten this entire land with holy baptism. Then the saint blessed the mountains and erected a cross.

5. What was the last city the Apostle Andrew visited?

The Apostle Andrew suffered a lot from the pagans on his way. He was expelled from cities and stoned. But he still relentlessly continued to preach about the Savior and performed miracles. The last city where Saint Andrew came and where he was destined to die a martyr’s death was the city of Patras. There he also performed many miracles and preached tirelessly and passionately. Almost all the citizens of the city converted to Christianity. But the ruler Egeat remained a pagan. It was he who ordered the execution of the apostle.

6. How they wanted to save the apostle from martyrdom?

When the holy apostle was placed in prison, the people turned to him. They wanted to kill Egeat and free Andrei from prison. But the apostle restrained them, saying: “Do not turn the peace of our Lord Jesus Christ into a devilish rebellion.” Our Lord, being betrayed to death, showed all patience, did not argue, did not cry out. Therefore, you too remain silent and calm.

Council of the Twelve Apostles; Byzantium, Constantinople; XIV century; Location: Russia. Moscow. State Museum history of art named after. A.S. Pushkin

7. How did the Apostle Andrew die?

The angry Egeat ordered Saint Andrew to be crucified on the cross, tying his hands and feet, so that the apostle would not die immediately, but would suffer for a long time. An oblique cross in the shape of the letter X was chosen for the execution (which is why such a cross is now called St. Andrew's). About 20 thousand gathered in the square, people exclaimed: “The holy man is suffering unjustly!” Saint Andrew continued to preach from the cross. He taught that temporary torment must be endured. “After all, no torment is worth anything in comparison with the reward that comes with it!”

On the second day, the people surrounded the house of Egeat and demanded that the apostle be taken down from the cross. “A holy, honest, meek and wise man should not suffer like this!” Egeat was afraid of the popular unrest. And he immediately went after them to free Andrei. - Lord, do not let me be taken down from the cross! – Andrey exclaimed, “receive my spirit in peace!” Many people tried to untie him from the cross, but could not. Their hands became dead. Then a bright light shone. So it was impossible to watch. This heavenly light shone for half an hour, and then, when it dissipated, the apostle gave up the ghost.

On the site of the crucifixion of the holy apostle in Patras, the majestic Cathedral of St. Andrew the First-Called, the largest in Greece, was erected. It contains the cross on which the holy apostle was crucified.

Prayer to the Holy Apostle Andrew the First-Called

First-called Apostle of our God and Savior Jesus Christ, supreme follower of the Church, all-validated Andrew, we glorify and magnify your apostolic works, we sweetly remember your blessed coming to us, we bless your honorable suffering, which you endured for Christ, we kiss your sacred relics, we honor your holy memory and we believe that the Lord lives, and your soul is alive and dwells with Him forever in Heaven, where you love us with the same love with which you loved us, when through the Holy Spirit you saw our turn to Christ, and not just loved, but and pray to God for us, all our needs are in vain in His Light. This is how we believe and this is how we confess our faith in the temple, also in your name, Saint Andrew, gloriously created, where your holy relics rest; Believers, we ask and pray to the Lord and God and our Savior Jesus Christ, that through your prayers, who always listens and accepts, will give us everything we need for the salvation of us sinners; Yes, just like you, according to the voice of the Lord, leave your surroundings, you unswervingly followed him, and let everyone from us seek not his own, but let him think about the creation of his neighbor and about the heavenly calling. Having you as an intercessor and prayer book for us, we trust that my prayer can accomplish much before our Lord and Savior Jesus Christ, to Him belongs all glory, honor and worship with the Father and the Holy Spirit forever and ever. Amen.

ap. from 12 (memorial November 30; June 30 - in the Cathedral of the 12 Apostles, in the Cathedral of Karelian Saints and in the Cathedral of Crimean Saints). Occurred, like the ap. Philip, from Bethsaida (John 1.44), A.P. lived in Capernaum (Mk 1.29) in the same house with his brother Simon Peter (Mt 4.18; Mk 1.16). Peter's and A.P.'s father's name was Jonah (Matthew 16.17; John 1.42) (some ancient manuscripts of the Gospel of John offer a different version of his name - John). According to the Gospel of John, A.P. was one of those 2 disciples of St. John the Baptist, who, after the last testimony of Christ in Bethany, followed the Savior (John 1. 35-40). Having become the first disciple of Christ (hence his traditional nickname - the First-Called) and spending a day with Him, A.P. then brought his brother to Him (John 1.41-42). According to the evangelists Matthew and Mark, A.P. and Peter were engaged in fishing, during which they, together with James and John, were called by the Savior on the shore of Lake Gennesaret. (Mt 4.18; Mk 1.16).

When this message is reconciled with the Gospel of John, this calling is usually considered the second, which occurred after the return of Jesus from the desert (Gladkov B.I. Interpretation of the Gospel. St. Petersburg, 1907. pp. 154-155). Subsequently, A.P. is reported sporadically in the NT. He is mentioned among the 12 disciples of Christ, where he ranks 2nd, after the ap. Peter (Mt 10.2; Lk 6.14), or 4th place, after Peter, James and John (Mk 3.18). Together with his fellow countryman, Ap. Philip A.P. may have occupied some special place in the community of the apostles: with the miraculous feeding of 5 thousand people. it is he who informs Jesus about the availability of 5 loaves and 2 fish (John 6.8-9), and in the story of the Hellenes who came to Jerusalem for Easter, Philip, to whom they first turned, conveyed their request to A.P., and together they went to Jesus (John 12:21-22). A.P., together with 3 chosen disciples of Christ, Peter, James and John, took part in the Savior’s conversation on the Mount of Olives about the coming end of the world (Mark 13.3). Among the 12 disciples, A.P. was present at the Last Supper and at the appearance of Christ to the apostles after the Resurrection, as well as at the Ascension of the Savior (Acts 1.13). The last thing that is known about A.P. from the NT is his participation, along with everyone else, in the choice of the 12th apostle instead of Judas Iscariot and his presence at the descent of the Holy Spirit on the feast of Pentecost (Acts 2.1).

Early Christian and Byzantine tradition

Regarding the future life of A.P., already in ancient times there were 2 traditions. K ser. II century The apocryphal “Acts of Andrew” date back to R.H. According to their text, reconstructed primarily on the basis of the “Book of Miracles” by Gregory of Tours (Liber de virtutibus beati Andreae Apostoli, c. 591-592), the apostle began preaching the Gospel to the south. shore of the Black Sea, moving through Pontus and Bithynia to the west. Perhaps this tradition is based on the connection between South. Black Sea region with ap. Peter (1 Peter 1.1): later texts mention the joint preaching of the brothers. Having visited Amasia, Sinope, Nicaea and Nicomedia, A.P. crossed to Byzantium (bud. K-pol) and ended up in Thrace, and from there to Macedonia, where he visited the cities of Philippi and Thessalonica. He then went to Achaia, where he visited the cities of Patras, Corinth and Megara. Throughout the journey, the apostle performed numerous miracles and healings. Imprisoned in Patras, he suffered martyrdom - crucifixion. Since the 9th century. The death of the apostle is usually dated to the reign of the emperor. Nero (c. 67 AD). In a later apocryphal tale, “The Acts of Andrew and Matthias” (BHG, N 109-110), the action takes place in a certain “city of cannibals” Myrna (Myrmen, Myrmidon), identified no later than the 6th century. with Issulimen or Sinope. Dr. apocryphal texts associated with this tradition transfer the preaching of A.P. to the North-West. Persia (Greek: “The Acts of Andrew and Bartholomew in the city of the Parthians”, Arabic: “The Martyrdom of Andrew among the Kurds”).

Dr. a tradition dating back to at least the 1st half. III century, reflected in Eusebius of Caesarea (Church history III 1), who, literally quoting the 3rd volume of Origen’s Commentary on Genesis, believes that M. Asia, Pontus and Bithynia were the apostolic inheritance of the apostle. Peter, while A.P. went to Scythia. This tradition was developed in the so-called. apostolic lists dating back to the lost sir. texts of the 4th century (Th. Schermann). In the early editions of these lists, the scope of A.P.’s preaching was extended to all nomadic Iranian-speaking tribes related to the Scythians: Saks, Sogdians, Sarmatians; later, in the list of Pseudo-Epiphanius (VI-VII centuries), the preaching of A.P. in Scythia was combined with the martyrdom of the apostle in Patras described in the “Acts of Andrew”; then, in the list of Pseudo-Dorotheus (VIII-IX centuries), material from the “Acts of Andrew” about the preaching of A.P. in Pontus was also added here; The same list also reflected the legend about the founding of A.P.’s episcopal see in Argyropolis, a suburb of Byzantium, which over time became an important argument in the polemics between K-pol and Rome on the issue of the hierarchy of the Patriarchal Thrones (F. Dvornik).

In Byzantium, as a result of the processing of ancient legends, detailed canonical lives of A.P. were created: the not widespread “Narratio” (BHG, N 99; 1st half of the 7th century or 9th-10th centuries), the more widely recognized “Life of Andrew ", created between 815 and 843. Epiphanius the Monk, who walked along the supposed path of A.P., collecting legends about him. Based on certain fragmentary information from church writers (Pseudo-Clementine, Pseudo-Epiphanius, etc.), local traditions, including written ones (for example, “Alphabetary of Khersakov”), and the revised ending of the “Acts of Andrew,” Epiphanius placed the action of apocryphal sources in the context of the canonical Acts of the Apostles, eliminating fantastic elements and skipping those places in the sermon where he had not visited himself. This life has been preserved in 2 editions, which apparently belonged to the pen of Epiphanius himself: the 1st, created as a continuation of the “Acts of Andrew and Matthias” (BHG, N 95b), and the 2nd, supplemented by information about the apostle’s stay in Palestine and M. Asia and abbreviated in some other parts (BHG, N 102).

According to Epiphanius, A.P. made 3 trips from Jerusalem along the shores of the Black Sea, always along the route south - east - north. In the 1st year, together with Peter, he visited Antioch, Tiana, Ancyra, Sinope, where he freed Matthias from prison. Then Peter went to preach in the west. lands, A.P. moved east. In Amis, he, together with Matthias and 7 other disciples, preached in the synagogue, which he turned into a temple of the Virgin Mary; from Trebizond A.P. came to Iberia and returned through Parthia to Jerusalem. On his next journey, the apostle from Antioch went to Ephesus together with the apostle. John (the connection between A.P. and John is evidenced by ancient monuments, for example, the Muratori canon of the 2nd century). From there, after the appearance of Christ, who commanded him to go to Scythia, A.P. went to Phrygia and Nicaea, where he cast out demons, killed a dragon, pacified robbers and crushed idols (some of these miracles go back through local tradition to the “Acts of Andrew”). After 2 years, he visited Nicomedia, Iraklia Pontus, Amastris and Sinope, where the inhabitants beat him for his previous deliverance of Matthias and where he converted many to Christ, resurrecting a murdered city dweller. From there he went to Amis, Trebizond and Samosata, where he discussed with the Greek. philosophers. On the last, 3rd, journey A.P. and his companions passed through Edessa, where he left the apostle. Thaddeus, to Iveria and Susania (Svaneti?). Leaving the app there. Matthias, he moved to Alania and Abazgia, where he parted with his other companion, ap. Simon the Canaanite. Through Zikhia, where A.P. barely escaped death, he arrived in the Bosporus, the inhabitants of which willingly listened to his sermons, and then to Feodosia and Chersonesus, “persistent in paganism.” From there he crossed back to Sinope, where he installed Philologus as bishop, and from there, through Chalcedon (where Bishop Tychicus was installed), he arrived in Byzantium. Having made Stachios bishop of Argyropolis and founded the temple of the Mother of God on the acropolis, A.P. headed through Iraklia of Thracia and Macedonia to Patras. Epiphanius begins the Greek. part of the life from the appeal of the Apostle Maximilla, the wife of the Achaean proconsul Egeat, and his brother Stratocles, for which A.P. was imprisoned and then crucified on the cross (here the hagiograph follows the final part of the “Acts of Andrew”, while also mentioning the episodes not preserved in any of the other texts).

All subsequent authors who wrote about A.P. Nikita relied on the “Life” of Epiphanius. David Paphlagon compiled, on the basis of its 2nd edition, the Eulogy (encomium) of A.P. (BHG, N 106) and the life of the encomiastic type - “Laudatio” (BHG, N 100), in which he added to Epiphanius’s narrative mention of A.P.’s sermon in the village. Charax in Paphlagonia, about the installation of bishop. Palma in Amastris and the story of Lesbian in Patras. Simeon Metaphrastus (BHG, N 101), who used the 1st edition of Epiphanius’s Life, extended the area of ​​A.P.’s preaching to the Danube and added, like Nikita David, a story about the transfer of the relics of the Apostle to K-pol. Several are also known. Byzantine Enkomiev A.P. (BHG, N 103-108). Further development of the Byzantine Empire. tradition received in Georgia and Rus'.

In Georgia

the beginning of Christ sermons have long been associated with the name of A.P.: Georgians (Greek Gorsins) are mentioned in certain manuscripts of the apostolic list of Pseudo-Epiphanius, information about the Ivers is available from Epiphanius the Monk. List of Pseudo-Dorotheus no later than the 8th century. was transferred to cargo. language and included in the cargo. homiletic-liturgical collection. Klarjet polychapter (IX century), reflecting the ancient (VI-VIII centuries) liturgical practice of the Georgian Church. In con. X century St. Euthymiy Svyatogorets was transferred to cargo. language “Praise” (“The Walk and Sermons of the Holy Apostle Andrew the First-Called”) by Nikitas Paphlagon; already in the X-XI centuries. in zap. and southwest parts of Georgia, the original cargo was widespread. version of the “Praise” included by Leonti Mroveli in the 11th century. included in the cargo. chronicle collection Kartlis Tskhovreba, telling about the sermon of A.P. in the South-West. Georgia during his 3rd trip. According to the lot, Georgia became the inheritance of the Most Holy. The Mother of God, but the Lord Jesus Christ appeared to Her in a vision, instructing him to send A.P. there. Having received Her miraculous icon from the hands of the Mother of God, A.P., together with the apostle. Simon the Canaanite first went to Trebizond, where the Mingrelians (Greek Laz) lived. Having baptized them, A.P. went to Adjara, performed many miracles there (in particular, with the help of the icon of the Mother of God, he brought out a source of healing water) and laid a c. in the name of the Most Holy Our Lady, where he left a miraculous copy of Her image, attaching it to an ordinary board. Crossing the pass on the way to Samtskhe (Southern Georgia), the apostle planted an iron cross there (“Rkinis Jvari”). In the village Zaden-Gora A.P. crushed pagan idols. The special miracles of the apostle are associated with. Atskuri, religious. and adm. the center of ancient Samtskhe (see also Atskur diocese), where A.P. raised the son of the widow of the local ruler Samdzivari from the dead, after which the widow herself and the entire Samtskhe people converted to Christianity. Seeing that the local priests were furious and began to persuade the people to abandon the new faith, A.P. suggested that they leave the icon in the local temple of Apollo and Artemis for the night. The next morning, the statues of the pagan gods were broken, and the icon radiated radiance. At the request of the Samtskhi residents, A.P. left the icon in the small chapel in the village. Atskuri (where the name of the icon came from - Atskuri; the medieval Georgian historian Juansher tells of a visit to it in the 7th century by the Byzantine Emperor Heraclius, who venerated the miraculous shrine, widely known at that time, and founded a temple in its name). Then the apostle continued his preaching in Tao, Klarjeti, Megrelia, Abazgia and Svaneti, after which he headed north to preach Christianity to the Ossetians and Djiks (Greek Alans and Zikhs); Having reached the city of Fostafor in Ossetia, he performed many miracles and baptized Ossetians. The Djiks met A.P. with hostility and tried to kill him, and the apostle, having once again visited Abazgia and Megrelia, went to Scythia. The preaching activity of A.P. on the territory of Georgia was considered by the Georgian Church to be an irrefutable fact. Based on this, the cargo. theologians Rev. George Svyatogorets and Ephraim Mtsire (2nd half of the 11th century) repeatedly defended the autocephalous rights of the Georgian Church in disputes with the Antiochian Patriarchate. Questions regarding the history of the conversion of Georgians, Rev. Ephraim Mtsire dedicated a special work, in which he put forward a position on 2 stages of enlightenment of Georgia - through the works of the Apostle A.P. and St. equal to Nina. This provision was legalized in 1105 by the Ruiz-Urbnis Council of the Georgian Church. Reliability of information about A.P.’s preaching on modern territory. Georgia some cargo. scientists questioned (I. Javakhishvili, K. Kekelidze), but the factual content of the cargo. versions of the life of A.P. (route of the saint, ethnotoponymy, accurate description of the social environment and life) leaves this question open. In order to identify additional evidence about A.P.’s stay on the territory of Georgia, archaeological excavations began in 1988 in the vicinity of the village. Atskuri. Structures of the 5th century were discovered. BC - 1st century, traces of the acropolis of the 1st century, burial goods.

Veneration in Russia

The basis of the legends about A.P.’s visit to the Russian land is Origen’s testimony about Scythia as the apostolic inheritance of A.P. (Eusebius. Church history III 1). As a result of the analysis of references to Scythia in the works of Publius Ovid Naso (43 BC - 18 AD), a poet almost modern. A.P., one can outline its limits at that time. This country, according to Ovid, occupied the territory north of Pontus Euxine (Black Sea), stretching from the Caucasus Mountains, Meotida (Azov Sea) and the river. Tanais (Don) to the river. Hypanis (Southern Bug) in the west and included the Crimean Peninsula, and in the north limited by the Scythian, or Riphean, mountains of uncertain localization (Podosinov A. Ovid and the Black Sea region: Experience in source analysis of a poetic text // The most ancient states on the territory of the USSR, 1983. M., 1984. P. 8, 22-23). According to a number of researchers, the ethnonym “Scythians” is Late Antique and Early Byzantine. the authors could refer to other peoples who lived in the North. Black Sea region, i.e. in the former Scythian lands. However, some Byzantines. monuments (for example, “Narratio”) are understood as Scythia, in which A.P. preached, the so-called. M. Scythia - Rome. province and early Byzantine. church diocese at the mouth of the Danube (region of modern Dobrudzha, Romania). However, this province appeared only during the imperial reforms. Diocletian (late 3rd century) and, therefore, did not exist at the time of Origen.

In the life of A.P., compiled by Epiphanius the Monk, it is reported that during the 3rd journey the apostle, having passed along the South. and Vost. Black Sea coast, reached Crimea and spent considerable time in Chersonesos (PG. 120. Col. 215-260). This life enjoyed great authority in all Orthodox churches. Churches, in the end. XI century his glory appeared. translation. In addition, an original legend was created in Rus' about the visit of A.P. Rus. limits - “The Word about the manifestation of Baptism in the Russian land of the Holy Apostle Andrew, who came to Rus',” preserved as part of the PVL. According to this text, A.P., who arrived from Sinope to Korsun (Chersonese), learned about the proximity of the Dnieper mouth and “desired to go to Rome”; Having climbed up the Dnieper, he blessed the place. Kyiv, and then went north to the land of the Slovenes, where Novgorod later arose; marveling at the local customs, the apostle left for Rome, and from there returned to Sinope (PSRL. Vol. 1. Stb. 7-9).

By the 11th century. refers to the growth of veneration of A.P. in Rus': in 1030 Vsevolod Yaroslavich, younger son book Yaroslav the Wise, received the baptismal name Andrei, in 1086 he founded the St. Andrew's (Yanchin) Monastery in Kyiv. In 1089, Metropolitan of Pereyaslavl. Ephraim consecrated the stone cathedral he built in Pereyaslavl in the name of St. Andrew the First-Called, at the end. XI century A temple was built in Novgorod in the name of St. Andrew the First-Called. At the same time, the memory of A.P. was included in all types of Russian. calendars. The oldest mentions of A.P. are in the month books of the Gospels - the Reims 1st half. XI century (L. 1v.), Ostromirova 1056-1057. (L. 243) and Arkhangelsk 1092 (L. 138ob.). The Menea of ​​1097 contains the service of A.P. (Yagich, pp. 493-503).

From the 12th century The tradition of legends about A.P. in Russian continuously developed. Prologue. The Prologues of the 1st edition included short life A.P. “The Passion of the Holy, and Most Praiseworthy, and First-Called Andrew, Brother of the Great Peter” (RNB. Sof. No. 1324. L. 74ob.-75, late XII - early XIII century; GIM. Khlud. 187. L. 71ob. - 73, 1282), in the Prologues of the 2nd edition - also “The Tale of the Manifestation of Baptism in the Russian Land” (RGADA. Type No. 153, 161, 164, XIV century). In the 1st half. XIV century A.P.’s life was again translated into glory. language (apparently by the Serbs on Mount Athos) as part of the Stish Prologue. It occurs in large quantities Yuzhslav and Russian lists of the XIV-XVII centuries. An “updated” edition is also known, which combines both texts about A.P. - the Life and “The Sermon on the Manifestation of Baptism in the Russian Land” (the earliest list is the Russian National Library. Soph. No. 1374, before 1513). In hagiographical literature, the “Word” is first found in the life of St. Stephen of Perm, written by Epiphanius the Wise c. 1420

In VMC on November 30. contains a selection of texts dedicated to A.P. (Joseph, archim. Table of contents of the VMCH. Stb. 209-210). In addition to the prologue life and the Legend of A.P.’s journey to Rus', the VMCH contains a translation of the “Acts of Andrew and Matthias” (BHG, N 109), the 1st edition of the “Life” of Epiphanius the Monk (BHG, N 95b), an excerpt from the “Tale” Simeon Metaphrastus (BHG, N 101b) and the laudatory word of Proclus, Patriarch of Poland (BHG, N 103).

The memory of A.P. is celebrated in all Eastern. and zap. calendars. According to the Typikon of the Great Ts. IX-X centuries on the day of memory of A.P., a lithium was performed in the Church of the Holy Apostles, where the relics of A.P. were located; His service took place there. A.P. had his own troparion, which indicates his special veneration. In the Studian-Alexievsky Typikon of 1034 (GIM. Sin. No. 330. L. 101-101v., XII century) and the Evergetid Typikon of the 1st half. XII century (Dmitrievsky. Description. T. 1. 328-329) the service of A.P. is indicated in composition similar to the sixfold one (see Signs of the holidays of the month), and the Evergetid Typikon allows for the possibility of singing on the pannikhis of the canon of A.P. instead of the ordinary canon of Octoechos. According to southern Italian. edition of the Studite Charter - Messinian Typicon of 1131 (Arranz. Typicon. P. 63-64) - in the service of A.P. Vespers is similar to that performed during the doxological service, and Matins is similar to polyeleos - with the reading of the Gospel, as well as with the replacement of kathismas with antiphons (Ps 18, 19, 20). According to the Jerusalem Typicons - the first printed Russian. 1610, currently used in the Russian Orthodox Church (Typicon. T. 1. P. 297), as well as the one adopted today. time in Greek Churches, - A.P. a polyeleos service is performed.

The succession of A.P., placed in modern. Greek official Menea, completely coincides with modern. Slavic. Troparion A.P. 4th tone "", kontakion 2nd tone " "and the canon of the 1st tone of A.P., compiled by John the Monk (additions to it and discrepancies were published from the manuscripts of the Vienna National Library by K. Hannick C. Studien zu liturgische Handshriften der Osterreichischen Nationalbibliothek. W., 1972. S 36), are already indicated in the Studite Typikon and Menaion, like the Greek. (for example, RNB. Greek. 227-1. L. 156-157ob., XII century), and glory. (RGADA. Syn. typ. No. 91, 1097; RGADA. Syn. typ. No. 92, 12th century. L. 199-204v. - Yagich. Service Menaions. P. 493-504). The body of stichera and sedalia dates back to the time of the Studite Charter, however, many stichera and sedalia appear only in the Jerusalem Menaions; Among the stichera there are self-concords, inscribed in printed liturgical books with the names of Andrew of Jerusalem, Anatoly, and Herman. In the Jerusalem Menaions, among the texts of the service of A.P., whose memory is celebrated during the days of the Nativity Fast, several are placed. the stichera of the forefeast of the Nativity of Christ, not indicated in the monuments of the Studite tradition. The Jerusalem Menaion also contain the 2nd canon of A.P. and the canon Mother of God 1st voice, anonymous, without acrostic.

In the Typikon of the Great Church, the Studite and Jerusalem Typikons, following the Polish system of liturgical readings, at the liturgy, as in the present. time, the prokeimenon, the apostolic reading, the alleluia and the general sacrament of the apostle are indicated, the gospel reading is special, about the calling of A.P. by the Lord (John 1. 35-51); Typikon of the Great Church indicates a reading from Matthew 4. 18-23.

From the manuscripts of Christ. East XI-XIV centuries. 4 canons are known, not included in the printed Menaion, by the hymnographers Herman, George, Andrei and anonymous (Ταμεῖον. Ν 297-300. Σ. 110-111). In Serbian The official Menea (Athos, Zograf Monastery, No. 53 (88), 1st half of the 13th century) contains the canon of A.P. in the 4th tone, written by St. Naum Ohridski († 910), with an acrostic: “” (Kozhukharov S. Songwriting on the Old Bulgarian scribe Naum Ohridski // Literary History. Sofia, 1984. No. 12. P. 3-19). Troparion A.P. of the 3rd tone, indicated in the Typikon of the Great Church. “Τῆς νοητῆς θαλάσσης τοὺς ἀνθρωποβόρους ἰχθύας ἐσαγήνευσας” (Mateos. Typicon. T. 1. P. 116) and translated into glory. the language included in the Prologue of the 1st edition - “” (RNB. Sof. No. 1324. L. 74 ob. - 75, late XII - early XIII centuries) - was not included in printed liturgical books.

In 1867, A.N. Muravyov compiled the Akathist A.P. (Ponomarev S.I. Akathists: (Bibliographic notes). St. Petersburg, 1890. P. 11; Akathistnik. M., 1994. T. 1. pp. 117-125).

In hymnographic texts (Minea (ST). November. L. 282-294 vol.) A.P. is called a relative of the ap. Peter, a disciple of St. John the Baptist, after. became a disciple of the Lord Jesus Christ. The meaning of the name Andrey (Greek - courageous) is played on: “ "(kontakion). The calling of A.P. Peter is described: “ "(troparion of the 4th song of the 2nd canon), A.P.’s apostolic sermon, especially among the pagans. The death of A.P. on the cross is described: “” (troparion of the 8th song of the 2nd canon of A.P.), also noted in the epigram on the apostles John Mavropod, Metropolitan. Euchaitsky (XI century). Healings through the prayer of A.P. and miracles from his honest relics are mentioned. A.P. named heavenly patron Patras: " "(4th stichera on Praise).

A . YU . Nikiforova, O. V. Loseva

Iconography

Along with the apostles Peter and Paul, he is represented in many gospel stories and acts of the apostles. The earliest images of him are preserved on a fresco from the catacomb in Karmuz (Egypt), IV-VI centuries; rare individual images - on an ivory diptych, 450-460. (Victoria and Albert Museum. London), and ampoules (for example, on a ceramic ampoule from Dvin). To Byzantium. hagiographical literature contains references to miraculous images of A.P.: according to the testimony of Epiphanius the Monk, an ancient image of the apostle written on marble was in a chapel in Sinope.; others - above the gates of the house of John Scholasticus near Perdix in K-pol.

Already in the early monuments, the appearance of A.P. has pronounced individual characteristics: gray tousled hair and a short thick beard; like the other apostles, he is dressed in a tunic with claves and himation. According to the description of Epiphanius the Monk, “he was not small in build, but tall, long-nosed, with broad eyebrows, and slightly hunched over.”

A.P. is represented in the domed mosaic of the Baptistery of the Orthodox (Ravenna), ser. V century - with a wreath in hands; in the oratorio of the Archbishop's Chapel (Ravenna), 494-519, - bust, in a medallion; in c. San Vitale (Ravenna), approx. 547; in the apse of the catholicon of the monastery VMC. Catherine in Sinai, 550-565; on the fresco of the apse of Chapel VI in Bauita (Egypt), VI century, - with the Gospel; in the apse c. Santa Maria Antiqua (Rome), 705-707, etc. In post-iconoclastic times, A.P. was usually depicted with a scroll in his hand, for example, on the mosaics of the narthex of Hosios Loukas in Phocis (Greece), 30- e years XII century, or with a cross on a long shaft - on the mosaic of the apse c. Santa Maria Assunta in Torcello, ca. 1130; Chapel del Sacramento of the Cathedral of Trieste, 1st floor. XII century; cathedral to Cefalu in Sicily, approx. 1148

“Baptism of the Lord” (Church of Panagia Mavriotissa in Kastoria (Greece), late 12th century); on the icons “Cathedral of the 12 Apostles” (1st third of the 14th century; Pushkin Museum; ca. 1432; NGOMZ).

The martyrdom of A.P., crucified on the cross (called “Andreevsky”), is presented in the Minology of Basil II (Vat. gr. 1613. R. 215, 976-1025); on the icon “Menaion for September, October, November”, 12th century. (Monastery of the Great Martyr Catherine on Sinai) A.P.’s crucifix is ​​placed on a tree. In the XVII-XIX centuries. this iconography was developed in Russian. icon painting (for example, “Apostolic Acts and Sufferings,” 17th century (GMMC)). This theme was common in Catholicism. art.

The special veneration of A.P. in Rus' was reflected in his depiction in the miniature of the Radzivilov Chronicle (BAN OR. 34. 5. 30. L. 3v.; end of the 15th century).

Along with the images of the supreme apostles, the image of A.P. was often included in the high iconostasis, where it was usually placed opposite the apostle. John the Evangelist: on an icon from the 1408 iconostasis of the Assumption Cathedral in Vladimir (Tretyakov Gallery); on an icon from the Deesis 1444-1445. c. Dormition from Paromenya in Pskov (PIAM) - in a red chiton and dark green himation, with the Gospel in hands; on an icon of the 15th century. from the Deesis (Dmitrov Kremlin Museum-Reserve), on the Rostov icon from the Deesis rank, end. XV century (GMZRK), - with a scroll in his hand. On the icon is gray. XVI century (CAM MDA) he is presented together with arch. Mikhail; on the image from the Nikolo-Koryazhemsky Monastery (before 1661; SIHM) - full-length, in prayer to Christ; on the Vologda icon “Ap. Andrew the First-Called in the Life" 1717 (VGIAHMZ). Full cycle of 80 miniatures with the life of A.P. is contained in a 17th-century manuscript. (OLDP F 137. L. 1-96ob).

Lit.: R é au L. L "origine de la croix de Saint-André // Mémoires de la Societé des antiquaires de France, 1932; idem. Iconographie de l" art chrétien. P., 1958. Vol. 3. P. 76-84; Lechner M. Andreas // LCI. Bd. 5. 1973. Sp. 138-152; Pillinger R. Der Apostel Andreas: Ein Heliger von Ost und West im Bild der frühen Kirche. W., 1994.

N. V. Kvlividze

“The tradition of the gospel of the Holy Apostle Andrew, even in the inner regions of our Fatherland, does not contain anything incredible, and there is no reason to reject it unconditionally or accept it as one idea.”
Metropolitan Macarius (Bulgakov), church historian.

Most Russian chronicles provide a holistic and unabridged panorama of events in world history and its integral part - the history of Rus' and Russia. This statement also applies to the “Tale of Bygone Years” by the chronicler Nestor, which, in particular, speaks of the Apostle Andrew the First-Called, who visited the territory modern Russia in the 1st century AD, blessed the Russian land and predicted a great future for it.

Nestor narrates: “When Andrei taught in Sinop and arrived in Korsun, he learned that not far from Korsun was the mouth of the Dnieper and headed to the mouth of the Dnieper and from there went up the Dnieper. And it so happened that he came and stopped under the mountains on the shore. And in the morning he got up and said to the disciples who were with him: “Do you see these mountains? On these mountains the grace of God will shine, there will be a great city and God will erect many churches.” And he climbed these mountains, blessed them, and put up a cross, and prayed to God, and came down from this mountain, where Kyiv subsequently arose. And he then arrived to the Slovenes, where Novgorod now stands, and went further to the country of the Varangians...”

This legend, which, following Nestor, is cited in other Russian chronicles, is considered to correspond real events and facts only within the framework of church history. As for secular historians, quite recently they unanimously recognized it as unreliable, fictitious and artificially inserted for opportunistic reasons. This point of view dominated and was non-disputable throughout the entire time when New Testament legends (as well as Old Testament legends) were considered mythology clean water. However, all apostles are the same historical figures, like their Teacher. And therefore the journey of Andrew the First-Called through the territory of southern and northern Rus' - right up to the island of Valaam, the ancient Russian sanctuary - in highest degree probable.

At the beginning of the 19th century, it was possible to reconstruct ancient legends, according to which the Apostle Andrew the First-Called “traversed Golyad, Kosog, Roden, Scythian and Slovenian and, leaving Ladoga, sat down in a boat, went into the stormy lake to Valaam, baptizing everywhere, and putting crosses in all places stone..." Nowadays, near Nikonova Bay, where the Apostle Andrew once landed on the island, the Resurrection Skete has been built. The monastic brethren sacredly honor the memory of the stay of the first disciple of Jesus here two thousand years ago.

Apostle Andrew is generally a very mysterious person. On the one hand, he is Christ’s favorite disciple, an ardent supporter of the new teaching, the first to respond to the Teacher’s call to follow him and the first to declare him the Messiah, which is why he received the nickname of the First-Called. On the other hand, little is known about him. The Gospels are tight-lipped about the number one apostle. He - brother Peter, about whom the Gospels, subsequent books of the New Testament and church history report much more. Andrew was a fisherman, he and his brother fished on Lake Galilee, then he went to John the Baptist and was his disciple for some time until he was called to the Jordan by Jesus. Further, after the death and resurrection of Christ, he appears already traveling and preaching in Rus', upon his return from where in the Greek city of Patras he was crucified on an oblique cross by order of the Roman proconsul. Two countries that have always sympathized with each other consider St. Andrew the First-Called their heavenly patron - Russia and Scotland. In memory of the martyrdom of the apostle, the oblique St. Andrew's cross is especially revered here.

CHRONICLES UFO

Russian chronicles only added mysteries to the biography of the Apostle Andrew - and not only a detailed story about his journey through Transnistria, Novgorod region and Ladoga region. The Radzivilov Chronicle (XV century) reinforces this message with a most interesting illustration, which depicts the erection of a cross on the banks of the Dnieper. But what is especially interesting is that in the upper right corner of the miniature there is an “aircraft” depicted, similar to a modern spaceship (these were the first automatic satellites, and later the descent vehicles). What is it really? It doesn’t look like a comet or star at all, and besides, there were unshakable canons for their image. Similar images of “flying machines”, that is, almost the same configuration and even with humanoid creatures inside, are depicted on the frescoes of the Decani Orthodox monastery (14th century) in Kosovo, Yugoslavia. What kind of tradition is this? Where did artists of different times and countries get identical images from? What was their model? Modern historians and art critics are powerless to answer the questions posed.

Celestial objects that resemble artificial satellites, are found in ancient Russian miniatures, as a rule, when we are talking about miraculous phenomena and signs. For example, exactly the same “companion” is depicted in the illustrated ancient Russian manuscript book “A Word of Praise on the Conception of St. John the Baptist,” which tells about an angel descending from heaven and announcing a miracle to them: the barren wife of the clergyman Zechariah Elizabeth, with the blessing of the Lord, should conceive and give birth to the future prophet - John the Baptist. Naturally, the ancient Russian artists had some images and templates before their eyes, but one can now only guess about what exactly they depicted in ancient times.

An even more striking “unidentified flying object” is represented on one of the 16th-century icons on the theme of the Apocalypse from the collection of the State Tretyakov Gallery: it depicts a typical two-stage rocket with a detachable module and three nozzles from which flames shoot out.

How did Andrew the First-Called become the first of the apostles? You will learn about the life, prayers, stories and icons associated with the saint if you read our article!

Apostle Andrew the First-Called: life, icon, prayer

At the very beginning of His ministry, Christ passed by two fishermen who were casting nets into the Lake of Galilee. He told them the most simple words: “Follow Me, and I will make you fishers of men.” They did just that, abandoning their entire previous life overnight. These were Simon (Peter) and Andrey. Why is Andrew called the First-Called?

The brothers were from the village of Bethsaida. The Evangelist John narrates that even before, Andrew was a disciple of John the Baptist and heard him call Jesus “the Lamb of God.” After all, this was the most important thing in His earthly ministry: not preaching, not miracles, but the sacrifice that He had to make on the cross, becoming the Lamb for the salvation of all mankind. Andrew believed in this immediately, and therefore we call him today the First Called - he was the first of the apostles to be called. It was he who pointed out to Christ a boy with five loaves of bread and two fish, which were then miraculously multiplied to feed the crowd. He, together with Philip, led some Greeks to Christ (we do not know of another such case), but in general Scripture tells little about Andrew. Basically, his life is known to us from his Acts and Life.

When the apostles went to preach, they divided among themselves by lot the countries in which they were to proclaim the Good News. Andrei got the coast of Pontus Euxine, that is, the Black Sea. The southern shores (including the Crimean southern coast) were part of the then “civilized world,” that is, the Roman Empire, and in the northern Black Sea region lived barbarians who were called Scythians. How far to the north the Apostle Andrew went in his wanderings, we do not know for sure - a relatively later legend has been preserved that he climbed up the Dnieper and consecrated the place on which the city of Kiev was later built, and even how he got to Novgorod land and was surprised by the custom of the local residents to take a steam bath in the baths. Apparently, this is still fiction: early sources say nothing about this journey to the north, it left no traces, and it’s hard to imagine such a trip in the 1st century AD. e. pretty hard. But we can still say that the Apostle Andrew was the first who began to spread Christianity “in our direction.” It is likely that he visited Chersonesus - the future Sevastopol.

Another story is also reliable - that the Apostle Andrew visited Byzantium, the city on the site of which Constantinople was later built, founded a Christian community there and ordained Bishop Stachys, an apostle of the seventy. The Life tells of many miraculous healings and even resurrections performed through the prayers of the apostle in different cities, and of the cruel persecution to which he was subjected.

After his trip to the Black Sea region, the apostle went to the capital of the empire - Rome, where his brother Peter was. Emperor Nero then ruled in Rome, and times of persecution were coming for Christians, in which both brothers were destined to perish.

From the capital, Andrei decided to return to his previous places. On the way, he stopped in the city of Patras on the Greek Peloponnese peninsula, where he witnessed the persecution of Christians and spoke in their defense before the Roman governor named Aegeates. “You are the destroyer of the temples of the gods, Andrei, trying to draw the people into an insane sect, which the rulers of the empire decided to destroy,” the Roman answered him. The most unacceptable thing in Christian teaching was for him the sermon about the crucifixion of the Savior, because this is painful and shameful execution was reserved for the most hardened criminals from the lower strata of society. How can you worship the Crucified One?!

In response to this, the apostle told Egeates in detail about the history of the creation of the world and the Fall, about the earthly life of the Savior and the meaning of death on the cross and called on him to share the Christian faith in order to “find his own soul.” He laughed: “Do you want to convince me that I am dead?” From his point of view, only a madman could believe in all this, and in order to challenge the apostle’s faith, he began to threaten that he would put him to death on the cross.

The price of preaching was indeed high, but the apostle was ready to pay it. Andrei was thrown into prison awaiting imminent execution, and crowds of people gathered around it, ready to riot to free the innocent sufferer. He preached to them, urging them not to hinder what was about to happen, because temporary suffering would lead him to eternal glory. And, in the end, he himself once agreed to follow the Lamb...

For the execution of the Apostle Andrew, an oblique cross in the shape of the letter X was chosen (which is why such a cross is now called St. Andrew’s), and so that his torment would be longer, Egeat ordered not to nail him, but to tie his hands and feet. “O cross, consecrated by my Lord and Master, I salute you, image of horror, you, after He died on you, became a sign of joy and love!” - with these words the apostle ascended to this cross. He hung on it for two days before his death, for two days he talked with the people standing around...

The memory of the Apostle Andrew is celebrated on November 30 according to the old style, and on December 13 according to the new style. The long-standing legend about the apostle's preaching in the lands of future Rus' gave rise to a special attitude towards him on the part of the rulers of the Russian Empire: the Order of St. Andrew the First-Called became the highest order of the state, and the flag with the St. Andrew's Cross still overshadows the Russian navy.

Apostle Andrew the First-Called: icons

Prayers to St. Andrew the First-Called

Troparion
to the apostle Andrew the First-Called:

As the first-called apostles/ and the supreme brother,/ the Lord of all, Andrew, pray/ to grant peace to the universe// and great mercy to our souls.

Kontakion
to Apostle Andrew the First-Called:

Let us praise the courage of the same-named eulogist/ and the Church’s supreme successor,/ Peter’s relative,/ before now, as in ancient times/ and now we cry: come, thou who have found the Desired.

Andrey DESNITSKY

The Apostle Andrew was from Galilee. This northern part of the Holy Land was distinguished by its fertility and picturesqueness, and its inhabitants were good natured and hospitable. The Galileans easily got along with the Greeks, who inhabited their country in large numbers; many spoke Greek and even wore greek names. The name Andrey is Greek and means “courageous.”

When John the Baptist began to preach on the banks of the Jordan, Andrew, together with John Zebedee (who came from the same city - Bethsaida), followed the prophet, hoping to find an answer to his spiritual questions in his teaching. Many began to think that maybe John the Baptist was the expected Messiah, but he explained to people that he was not the Messiah, but was sent only to prepare the way for Him. At that time, the Lord Jesus Christ came to John the Baptist on the Jordan for baptism, and he, pointing to the Lord, said to his disciples: “Behold the Lamb of God, who takes away the sins of the world.” Hearing this, Andrew and John followed Jesus. The Lord, seeing them, asked: “What do you need?” They said: “Rabbi (Teacher), where do you live?” “Come and see,” Jesus answered, and from that time they became His disciples. On the same day, the Apostle Andrew went to his brother Simon Peter and told him: “We have found the Messiah.” So Peter joined the disciples of Christ.

However, the apostles did not immediately devote themselves entirely to the apostolic title. From the Gospel we know that the brothers Andrew and Simon Peter and the brothers John and James had to return to their families for a while and take up their usual work - fishing. A few months later, the Lord, passing by Lake Galilee and seeing them fishing, said: “Follow Me and I will make you fishers of men.” Then they left their boats and nets and from that day became constant disciples of Christ.

Andrew, who followed the Lord earlier than the other apostles, received the name First-Called. He remained with Christ throughout the entire period of His public ministry. After the Resurrection of the Savior, Apostle Andrew, together with other disciples, was honored with meetings with Him and was present on the Mount of Olives when the Lord, having blessed them, ascended to Heaven.

After the descent of the Holy Spirit, the apostles cast lots as to who should go to which country to preach the Gospel. Saint Andrew inherited the countries lying along the Black Sea coast, the northern part of the Balkan Peninsula and Scythia, i.e. the Land on which Russia was later formed. According to legend, the Apostle Andrew preached on the Tauride Peninsula, then climbed north along the Dnieper and reached the place where Kyiv subsequently arose. “Believe me,” the apostle said to his disciples, “that the grace of God will shine on these mountains: a great city will be here, the Lord will enlighten this land with holy baptism and will erect many churches here.” Then the Apostle Andrew blessed the Kyiv mountains and erected a cross on one of them, heralding the acceptance of faith by the future inhabitants of Rus'.

After returning to Greece, the Apostle Andrew stopped in the city of Patros (Patra), located near the Gulf of Corinth. Here, through the laying on of hands, he healed many people from illnesses, including the noble Maximilla, who believed in Christ with all her heart and became a disciple of the apostle. Since many residents of Patras believed in Christ, the local ruler Egeat was inflamed with hatred against the Apostle Andrew and sentenced Him to crucifixion. The apostle, not at all afraid of the verdict, in an inspired sermon revealed to those gathered the spiritual power and significance of the Savior’s suffering on the cross.

Governor Egeat did not believe the apostle's preaching, calling his teaching madness. Then he ordered the apostle to be crucified so that he would suffer longer. St. Andrew was tied to the cross like the letter X, without driving nails into his hands and feet, so as not to cause quick death. The unjust sentence of Egeat caused indignation among the people, nevertheless this sentence remained in force.

Hanging on the cross, the Apostle Andrew prayed incessantly. Before the separation of his soul from his body, the heavenly light shone on Andrew’s cross, and in its brilliance the apostle departed into the eternal Kingdom of God. The martyrdom of the Apostle Andrew the First-Called followed about 62 years after the Nativity of Christ.

The Russian Church, having accepted the faith from Byzantium, whose bishops trace their succession to the Apostle Andrew, also considers itself his successor. That is why the memory of Saint Andrew the First-Called was so solemnly revered in pre-revolutionary Russia. Emperor Peter I established the first and highest order in honor of the Apostle Andrew, which was given as a reward to dignitaries of the state. Since the times of Peter the Great, the Russian fleet has made its banner the St. Andrew's flag, a blue X-shaped cross on a white background, under the shadow of which the Russians won many victories.