Apostle Andrew the First-Called. Andrew the First-Called - Intercessor and patron of Orthodox Christians
On December 13, the Church celebrates the feast day of the holy Apostle Andrew the First-Called. "Orthodox Life" has prepared some interesting facts about the life of the apostle.
Apostle Andrew the First-Called. Byzantium. Greece. Macedonia. 14th century Location: USA, Baltimore, Walters Art Museum
1. When did the apostle Andrew first see Jesus Christ?
Andrew was born in Vivsaida, was the son of Jonah and the brother of the Apostle Peter. Together with his brother, they were fishermen. Learning that John the Baptist was preaching in the Jordan and talking about the coming of the Messiah, Andrew went to the Jordan and became a disciple of John the Baptist. There are differences in the description of the meeting of the Apostle Andrew with the Savior by the evangelists Matthew and John. John tells us that Andrew saw the Savior for the first time 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 the Lake of 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, the Apostle Andrew implicitly believes in Christ and makes a decision without delay or doubt. He leaves his home, household, nets and, without hesitation, follows Christ ...
The call of Simon and Andrew to the apostolic ministry (Mark 1:14-18). 11th century One of 72 bronze door plates Cathedral (Duomo di Benevento). 1170-1220 Italy, Benevento
2. What are the episodes in the Gospel associated with the name of the Apostle Andrew?
It was the Apostle Andrew who pointed out to Christ the boy with five loaves 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). Also, Andrew was one of the four disciples of Jesus, whom He told on the Mount of Olives about the fate of the world (Mark 13:3).
3. Was the Apostle Andrew in Russia?
On the fiftieth day after the resurrection of Christ, the Holy Spirit descended on the apostles in the form of fiery tongues, and they spoke in different languages. Then the apostles cast lots: who should go to which country to preach. Andrew got 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 Gentiles.
How far in his wanderings the apostle went north is not exactly known. A later legend has survived that he went up the Dnieper and consecrated the place on which the city of Kyiv was later built. Also got to Novgorod land and was surprised at the custom of the Slavs to bathe in the bath. The visit of the Apostle Andrew to the Russian land is described in the "Sermon on Law and Grace" (1051) of the Kyiv Metropolitan Hilarion, as well as in the "Tale of Bygone Years".
Apostle Andrew the First-Called, mosaic "Christ and 12 Apostles", fragment. 6th century Italy. Ravenna. Basilica of San Vitale. Altar
4. Who erected a 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 on 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 raise many churches there and enlighten all this earth with holy baptism. Then the saint blessed the mountains and erected a cross.
5. To what last city did the apostle Andrew visit?
Apostle Andrew suffered a lot from the pagans on his way. He was expelled from the cities, stoned to death. But he still relentlessly continued to preach about the Savior, performed miracles. The last city where St. Andrew came and where he was destined to accept a martyr's death was the city of Patras. There he also performed many miracles, tirelessly and ardently preached. Almost all citizens of the city converted to Christianity. But the ruler Aegeat remained a pagan. He then ordered the execution of the apostle.
6. How did they want 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 Andrew from prison. But the apostle restrained them, saying: - Do not turn the world of our Lord Jesus Christ into a devilish rebellion. Our Lord, being betrayed to death, showed all patience, did not contradict, did not cry out. Therefore, you are silent and be calm.
Cathedral of the Twelve Apostles; Byzantium, Constantinople; XIV century; Location: Russia. Moscow. State Museum history of art. A.S. Pushkin
7. How did the apostle Andrew die?
Enraged, 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. For the execution, an oblique cross in the shape of the letter X was chosen (why such a cross is now called St. Andrew's). About 20 thousand gathered on the square, people exclaimed: - The holy man suffers unjustly! Saint Andrew continued to preach from the cross. He taught that temporary suffering must be endured. "After all, no torment is worth anything in comparison with the reward that will be for him!"
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 popular unrest. And immediately went after them to free Andrey. - Lord, do not let me be taken down from the cross! – Andrey has exclaimed, - accept my spirit with the world! Many people tried to untie him from the cross, and 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 dissipated, the apostle gave up his spirit.
On the site of the crucifixion of the holy apostle in Patras, majestic Cathedral Andrew the First-Called, the largest in Greece. It contains the cross on which the holy apostle was crucified.
Prayer to the Holy Apostle Andrew the First-Called
First-Called Apostle of God and our Savior Jesus Christ to the Church, the supreme follower, all-mighty Andrew, we glorify and magnify your apostolic labors, sweetly commemorate your blessed coming to us, appease your honest suffering, even for Christ you suffered, we kiss your sacred relics, we honor your holy memory and we believe that the Lord lives, your soul lives, and with Him you remain forever in Heaven, even if you love us with love, with which you loved us, when by the Holy Spirit you saw our conversion to Christ, and you love not exactly, but and pray to God for us, in vain in His Light all our needs. This is how we believe and this is how we confess our faith in the temple, even in your name, Saint Andrew, gloriously created, where your holy relics rest; believing, we ask and pray to the Lord and God and our Savior Jesus Christ, that by your prayers, even if he always listens and accepts, he will give us all that is necessary for the salvation of us sinners; yes, as if you were abie according to the voice of the Lord, leave your nether, you followed him steadily, so that everyone from us does not look for his own, but thinks about the creation of his neighbor and about the high calling. Having the same intercessor and intercessor for us, we hope that my prayer can do much before the Lord and our Savior Jesus Christ, He deserves all glory, honor and worship with the Father and the Holy Spirit forever and ever. Amen.
The Russian Orthodox Church has always especially revered the Apostle Andrew the First-Called as the patron and heavenly intercessor of Russia. Sailors and fishermen turn to him with prayers. He is depicted on icons as an active person, ready to stand up for the faith of Christ.
Apostle Andrew the First-Called
Why is the Apostle Andrew called the First-Called?
At that time, when the holy prophet, Forerunner and Baptist of the Lord John was preaching in Israel, the Apostle Andrew was a fisherman along with another future disciple of Christ, John, the son of Zebedee. They followed the prophet until Jesus Christ himself appeared at the Jordan. Then John the Baptist told his disciples that He was the Messiah.
“In the morning (same) form, John Jesus was coming to him and said: Behold, the Lamb of God, take away the sins of the world” (John 1:29)
“The next day John sees Jesus coming towards him and says, Behold the Lamb of God who takes away the sin of the world.” (Gospel of John, chapter 1, verse 29)
The Apostle Andrew was the first to immediately follow Christ, calling along with him a friend - John and his brother - Simon, nicknamed Peter. Simon Peter became one of the two chief apostles, most revered for his contribution to the preaching of the gospel. For some time the apostles returned to their occupation - fishing. But after the Lord again called them near the Lake of Galilee, promising to make them “fishers of men,” they finally took the path of preaching Christianity.
Patron of Russia
50 days after the Resurrection of Christ, the Holy Spirit descended on the apostles, after which they all went to different lands to carry the Good News. The Apostle Andrew went to the eastern countries: through Asia Minor, the Crimea and the Black Sea region he reached the places where Kyiv was later founded. He blessed these places by erecting a cross on one of the Kyiv mountains.
Tradition says that, having found himself in the area of modern Kyiv, the apostle said to his disciples: “Do you see these mountains? On these mountains the grace of God will shine, there will be a great city, and God will raise up many churches.”
Icons of the Holy Apostle Andrew the First-Called
Apostle Andrew visited the settlements of the Slavs on the site of Novgorod. Returning back to the Roman lands, he founded a small Byzantine village, which eventually became the second Rome - Constantinople.
On a note! It was from Byzantium that Russia received Baptism, and from the Byzantine emperors, the Palaiologos, John III adopted the idea of an Orthodox state.
How Andrew the First-Called is depicted on icons
The first icons with the face of the Apostle Andrew the First-Called date back to the 4th-6th centuries. He is often depicted in full height with disheveled gray hair, energetic.
Almost always on the icon of the Apostle Andrew there is a cross: diagonal on background or straight in the hand of a saint. Often in the temple you can see the image of the apostle blessing the faithful right hand and holding a scroll in his left.
The legends about the apostle's visit to the Russian lands and his teaching role for the Slavs gave rise to another tradition - to portray Andrew the First-Called with a book in his hands instead of a scroll.
Attention! Every year on December 13, on the day of memory of the Apostle Andrew, the icon with his face is taken out to the lectern in the temple so that believers can bow to it.
Why is the diagonal cross called St. Andrew's
Many times the apostle suffered torments for an honest sermon, but each time he remained unharmed. The last city on his earthly journey was the city of Patras. Here, having performed many miracles, the Apostle Andrew was martyred by order of the pagan ruler Egeat.
Icon Andrew the First-Called
They crucified the saint, tying his hands and feet to the planks of a diagonal cross. The sermon of the apostle for two more days was addressed to the inhabitants of the city, who already demanded from Egeat to release the condemned. As soon as the ruler decided to do this, the apostle Andrew praised God and said: "Lord, Jesus Christ, receive my spirit." The cross and the apostle crucified on it were illuminated by a radiance, and at that moment the Lord took the soul of Andrew the First-Called.
On a note! Now the diagonal cross, resembling the letter X, has become the symbol of the Russian Navy. The flag with a white cloth and a blue St. Andrew's cross is also named after the apostle.
Special veneration and petitions of believers
The veneration of the saint is formed on the basis of his life, therefore, before the icon of St. Andrew the First-Called, they pray for the protection of the Motherland, for the strengthening of faith, for intercession from demonic temptations. Throughout his earthly journey, the Apostle Andrew performed miracles of healing, therefore, at his icon, believers offer prayers for recovery from illnesses.
Troparion to the Apostle Andrew the First-Called
Like the first-called apostles / and supreme existing brother, / to the Lord of all, Andrey, pray / to grant peace to the universe / / and great mercy to our souls.
Kontakion to the Apostle Andrew the First-Called
Courage of the namesake God-speaker / and the Church of the supreme investigator, / we will praise Peter’s kinsman, / since ancient times, and now call us // come, find the Desired One.
Magnification of the Apostle Andrew the First-Called
We magnify you, / Apostle of Christ Andrew, / and honor your illnesses and labors, / in the image you worked / / in the gospel of Christ.
Prayer to the Apostle Andrew the First-Called
Первозва́нне апо́столе Бо́га и Спа́са на́шего Иису́са Христа́, Це́ркве после́дователю верхо́вный, всехва́льне Андре́е, сла́вим и велича́ем апо́стольския труды́ твоя́, сла́дце помина́ем твое́ благослове́нное к нам прише́ствие, ублажа́ем честна́я страда́ния твоя́, я́же за Христа́ претерпе́л еси́, лобыза́ем свяще́нныя мо́щи твоя́, чтим святу́ю па́мять yours and we believe, as the Lord lives, and your soul lives, and with Him abide forever in Heaven, where you also love us with love, then you loved us, when in the Holy Spirit you saw our even unto Christ, we love you, and do not love you but also pray to God for us, in vain in His Light all our needs. This is how we believe and this is how we confess our faith in the temple, even in your name, Saint Andrew, gloriously created, where your holy relics rest; believing, we ask and pray to the Lord and God and our Savior Jesus Christ, but by your prayers, even he will listen and accept, give us all that is necessary for the salvation of us sinners; yes, as if you were abie according to the voice of the Lord, leave your netherlands, you followed Him unswervingly, and every one of us, let him seek not his own, but even to the creation of his neighbor and about the high calling, yes he thinks. Having thee an intercessor and a prayer book for us, we hope that your prayer can do much before the Lord and our Savior Jesus Christ, He deserves all glory, honor and worship with the Father and the Holy Spirit forever and ever. Amen.
Everyone who is connected with the sea also considers Andrew the First-Called to be their patron, who was a fisherman before being called to preach.
Advice! It is important to remember that one should not ask the question “what helps” the icon of St. Andrew the First-Called or any other. Saints don't really have a "specialization". There is the power of God, sincere and deep faith in which works miracles and moves mountains.
Life of the Holy Apostle Andrew the First-Called
Andrew the First-Called was born at the beginning of the 1st century, was a native of the Galilean city of Bethsaida. When John the Baptist began to preach on the banks of the Jordan, Andrew, along with John Zebedee, followed the prophet. Many thought that John the Baptist was the expected Messiah, but the prophet explained to people that he was not the Messiah, but was sent only to prepare the way for Him.
Andrew, who followed the Lord before the other apostles, received the title of the First-Called. Later in the New Testament, Andrew the First-Called is reported episodically. He is mentioned among the twelve disciples of Christ. At the miraculous feeding of five thousand people, it is he who informs Jesus about the five loaves and two fishes that are available. Andrew the First-Called, together with the three chosen disciples of Christ, Peter, James and John, was a participant in the Savior's conversation on the Mount of Olives about the coming end of the world. Among the twelve disciples, Andrew the First-Called was present at the Last Supper and at the appearances of Christ to the apostles after the Resurrection, as well as at the Ascension of the Savior. The last thing known about Andrew the First-Called from the New Testament is his participation, together with everyone else, in the choice of the twelfth apostle instead of Judas Iscariot and the presence at the descent of the Holy Spirit on the feast of Pentecost.
According to legend, when the apostles cast lots on who should go where to preach, the apostle Andrew got Scythia. According to the contemporary of the apostles Ovid, this country occupied the territory north of Pontus Euxinus (Black Sea), stretching from the mountains of the Caucasus, Meotida (Sea of Azov) and the Tanais (Don) river in the east to the Gipanis (Southern Bug) river in the west and included the Crimean Peninsula , and in the north bounded by the Scythian mountains.
In the life of Andrew the First-Called, compiled by Epiphanius the Monk, it is reported that during the third journey, the apostle, passing through the southern and eastern Black Sea coast, reached the Crimea and spent considerable time in Chersonese. This life enjoyed great authority in all Orthodox Churches, at the end of the XI century it appeared Slavic translation. In addition, an original legend was created in Russia about Andrei the First-Called visiting the Russian borders - "The Word about the manifestation of Baptism in the Russian land of the holy Apostle Andrew, as he came to Russia", preserved in the Tale of Bygone Years. According to this text, Andrew the First-Called, who arrived from Sinop in Korsun (Chersonese), learned about the proximity of the Dnieper mouth and wanted to go along this river to Rome. Climbing up the Dnieper, he blessed the site of the future Kyiv, and then went north to the land of Slovenia, where Novgorod later arose.
After returning to Greece, the Apostle Andrew stopped in the city of Patros, located near the Gulf of Corinth. Since many residents believed in Christ, the local ruler Egeat kindled with hatred against the Apostle Andrew and sentenced Him to be crucified on the cross. He ordered the apostle to be crucified so that he would suffer longer. They tied St. Andrew to a cross like the letter X, without driving nails into his hands and feet, so as not to cause an early death. The unjust verdict of Egeat aroused indignation among the people, but remained in force. The martyrdom of the Apostle Andrew the First-Called followed about 62 years after the Nativity of Christ.
Apostle Andrew the First-Called has long been revered in Russia. In 1030, Vsevolod Yaroslavich, the youngest son of Prince Yaroslav the Wise, received the name Andrei in baptism. In 1086 he founded St. Andrew's Monastery in Kyiv. In 1089, Metropolitan Ephraim of Pereyaslavl consecrated the stone cathedral built by him in Pereyaslavl in the name of St. Andrew the First-Called; at the end of the 11th century, a temple in the name of St. Andrew the First-Called was built in Novgorod. At the same time, the memory of Andrew the First-Called was included in all Russian calendars. Since 1097, church services to St. Andrew the First-Called have been witnessed in the Russian tradition.
Under Emperor Peter I, who considered Andrew the First-Called to be his patron, the main order received the name "baptist of the Russian land" Russian Empire, and the St. Andrew's cross began to be depicted on the flags of the Russian fleet.
“The tradition of the gospel of the holy Apostle Andrew, even in the innermost regions of our Fatherland, does not contain anything incredible, and there is no reason to reject it unconditionally or take it for one idea.”
Metropolitan Macarius (Bulgakov), church historian.
Most of the Russian chronicles give a holistic and untruncated panorama of the events of world history and its integral part - the history of Russia and Russia. This statement also applies to the “Tale of Bygone Years” by the chronicler Nestor, which, in particular, refers to 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 descended from this mountain, where Kyiv later arose. And then he came to the Slovenes, where Novgorod now stands and went further to the country of the Varangians ... "
This legend, which, following Nestor, is cited by other Russian chronicles, is considered to correspond real events and facts only within the history of the church. As for secular historians, quite recently they unanimously recognized it as unreliable, invented and artificially inserted for opportunistic reasons. This point of view dominated and was non-debatable throughout the time when the New Testament legends (as well as the Old Testament legends) were considered mythology. pure water. However, all apostles are the same historical figures just like their teacher. And therefore, the journey of St. Andrew the First-Called through the territory of southern and northern Russia - up to the island of Valaam, the ancient Russian sanctuary - is highly probable.
At the beginning of the 19th century, it was possible to reconstruct the ancient legends, according to which the Apostle Andrew the First-Called “passed Golyad, Kosog, Roden, Scythian and Sloven and, leaving Ladoga, sat down in a boat, went to the stormy lake to Valaam, baptizing everywhere, and supplying crosses in all places stone ... ". Now, near Nikonova Bay, where once the Apostle Andrew moored to the island, the Resurrection Skete has been built. The monastic brethren sacredly honor the memory of the stay here two thousand years ago of the first disciple of Jesus.
The Apostle Andrew is a very mysterious person in general. On the one hand, he is a beloved disciple of Christ, 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 laconic about apostle number one. He - brother Peter, about whom the Gospels, subsequent books of the New Testament and church history report much more. Andrew was a fisherman, fished with his brother on the Lake of Galilee, then went to John the Baptist and for some time was his disciple until he was called to the Jordan by Jesus. Further, after the death and resurrection of Christ, he appears already traveling and preaching in Russia, upon returning 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 Andrew the First-Called to be their heavenly patron - Russia and Scotland. In memory of the martyrdom of the apostle, the oblique St. Andrew's Cross is especially revered here.
HISTORICAL 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 and Ladoga. The Radzivilov Chronicle (15th century) reinforces this message with a most curious 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” similar to a modern spacecraft (such were the first automatic satellites, and later descent vehicles). What is it really? It doesn’t look like a comet or a star at all, moreover, there were unshakable canons of their image. Similar images of "aircraft", that is, almost the same configuration and even with humanoid creatures inside, are depicted on the frescoes of the Dečani Orthodox Monastery (XIV century) in Kosovo, in Yugoslavia. What is this tradition? Where did artists of different times and countries draw identical images from? What served as a model for them? Modern historians and art historians are powerless to answer the questions posed.
Celestial objects resembling artificial satellites are usually found on ancient Russian miniatures when we are talking about miraculous phenomena and signs. For example, exactly the same “companion” is depicted in the illustrated old Russian handwritten book “A word of praise for the conception of St. John the Forerunner”, which tells about an angel descending from heaven and proclaiming a miracle: the barren wife of the clergyman Zacharias Elizabeth, with the blessing of the Lord, should conceive and give birth to the future prophet - John the Baptist. Naturally, before the eyes of ancient Russian artists there were some images and patterns, but what exactly they depicted in ancient times, now we can only guess.
An even more striking “unidentified flying object” is presented on one of the 16th century icons on the theme of the Apocalypse from the collection of the State Tretyakov Gallery: Here is a typical two-stage rocket with a detachable module and three nozzles from which flames escape.
app. dated 12 (commemorated November 30; June 30 - in the Cathedral of the 12 Apostles, in the Cathedral of the Karelian Saints and in the Cathedral of the Crimean Saints). Occurred, as well as 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). The father of Peter and A.P. was called Jonah (Mt 16.17; Jn 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 testimony of the latter about 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 a 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 coordinating this message with the Gospel of John, this vocation is usually considered the 2nd one, which occurred after the return of Jesus from the wilderness (Gladkov B.I. Interpretation of the Gospel. SPb., 1907. P. 154-155). Later in the NT, A.P. is reported sporadically. He is mentioned among the 12 disciples of Christ, where he ranks 2nd, after ap. Peter (Mt 10.2; Lk 6.14), or the 4th, after Peter, James and John (Mk 3.18), place. Together with his countryman ap. Philip A.P., perhaps, occupied some special place in the community of the apostles: with a miraculous saturation of 5 thousand people. it is he who tells Jesus about the 5 loaves and 2 fishes (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 (Jn 12:21-22). A.P., together with 3 chosen disciples of Christ, Peter, James and John, was a participant in the conversation of the Savior on the Mount of Olives about the coming end of the world (Mk 13.3). Among the 12 disciples, A.P. was present at the Last Supper and at the appearances of Christ to the apostles after the Resurrection, as well as at the Ascension of the Savior (Acts 1.13). The last thing known about A.P. from the NT is his participation, together with everyone else, in the selection of the 12th apostle instead of Judas Iscariot and the presence at the descent of the Holy Spirit on the feast of Pentecost (Acts 2.1).
Early Christian and Byzantine tradition
Regarding the later life of A.P., already in antiquity there were 2 traditions. K ser. 2nd century according to R. Kh., the apocryphal "Andrew's deeds" ascend. 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 in the south. coast of the Black Sea, moving through Pontus and Bithynia to the west. Perhaps this tradition is based on the connection of the South. Black Sea region with app. Peter (1 Peter 1:1): Later texts mention brothers preaching together. Having visited Amasia, Sinope, Nicaea and Nicomedia, A.P. crossed over to Byzantium (bud. K-pol) and ended up in Thrace, and from there to Macedonia, where he visited the cities of Philippi and Thessalonica. Then he 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 accepted a martyr's death - crucifixion on the cross. Starting from the IX century. the death of the apostle is usually dated by the reign of imp. Nero (c. 67 A.D.). In a later apocryphal legend, "Andrew and Matthias deeds" (BHG, N 109-110), the action takes place in a certain "city of cannibals" Myrna (Mirmen, Myrmidon), identified no later than the 6th century. with Issulimen or Sinope. Dr. apocryphal texts associated with this tradition transfer A.P.’s sermon to the North-West. Persia (Greek: "Acts of Andrew and Bartholomew in the city of the Parthians", Arabic. "Martyrdom of Andrew among the Kurds").
Dr. a tradition going back at least to the 1st half. III century, reflected in Eusebius of Caesarea (Cherk. ist. III 1), to-ry, literally quoting the 3rd volume of Origen's "Explanation on Genesis", believes that M. Asia, Pontus and Bithynia were the apostolic lot of ap. 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 area of preaching of A.P. 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), the material of 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 foundation of A.P. the episcopal see in Argyropolis, a suburb of Byzantium, which eventually became an important argument in the controversy between the K-field 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, developed canonical lives of A.P. were created: Narratio (BHG, No. ”, created between 815 and 843. Epiphanius Monk, who followed the alleged path of A.P., collecting legends about him. Based on some fragmentary information of church writers (Pseudo-Clementines, Pseudo-Epiphanius, etc.), local traditions, including written ones (for example, the Khersak Alphabet), 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 of the sermon where he himself did not visit. This life has been preserved in 2 editions, which, apparently, belong 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 stay of the apostle in Palestine and M. Asia and abbreviated in some other parts (BHG, N 102).
According to Epiphanius, A.P. made 3 journeys from Jerusalem along the shores of the Black Sea, and always along the route south - east - north. In the 1st, 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; from Trebizond A.P. came to Iberia and returned to Jerusalem through Parthia. On the next journey, the apostle from Antioch went to Ephesus together with St. John (the connection between A.P. and John is evidenced by ancient monuments, for example, the canon of Muratori of the 2nd century). From there, after the appearance of Christ, who ordered 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, Heraclius of Pontus, Amastris and Sinop, where the inhabitants beat him for the previous deliverance of Matthias and where he converted many to Christ, resurrecting the murdered citizen. From there he went to Amis, Trebizond and Samosata, where he debated with the Greek. philosophers. In the last, 3rd, journey, A.P. with his companions passed through Edessa, where he left ap. 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, “stubborn in paganism.” From there he crossed back to Sinop, where he installed Philologus as bishop, and from there through Chalcedon (where Bishop Tychik was installed) he arrived in Byzantium. Having made Stakhias bishop of Argyropol and laid the temple of the Mother of God on the acropolis, A.P. went through Heraclius Thrace and Macedonia to Patras. Epiphanius begins the Greek part of the life from the conversion 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 hagiographer follows the final part of the "Acts of Andrew", 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 Paflagon compiled, on the basis of its 2nd edition, the Eulogy (encomium) of A.P. (BHG, N 106) and the life of the encomiast type - “Laudatio” (BHG, N 100), in which he added to the narrative of Epiphanius a mention of the sermon of A.P. in the village. Charax in Paphlagonia, about the appointment of Bishop. Palm tree in Amastris and history with Lesbia in Patras. Simeon Metaphrastus (BHG, N 101), who used the 1st edition of the "Life" of Epiphanius, extended the area of A.P.'s sermon to the Danube and, like Nikita David, added the story of the transfer of the relics of the apostle to K-pol. Also known are several Byzantium Enkomiev A.P. (BHG, N 103-108). Further development Byzantium tradition received in Georgia and in Russia.
In Georgia
the beginning of Christ. Sermons have long been associated with the name of A.P.: Georgians (Greek Gorsins) are mentioned in some manuscripts of the apostolic list of Pseudo-Epiphanius, Epiphanius the Monk has information about Iberians. List of Pseudo-Dorotheus no later than the 8th century. was transferred to the cargo. language and is included in the shipment. homiletic-liturgical coll. Klardzhetsky many-domed (IX century), reflecting the ancient (VI-VIII centuries) liturgical practice of the Georgian Church. In con. 10th century Rev. Evfimy Svyatogorets was transferred to the cargo. the language “Praise” (“Walking and Sermons of the Holy Apostle Andrew the First-Called”) by Nikita Paflagon; already in the X-XI centuries. in app. and southwest. parts of Georgia, the original cargo was widely distributed. version of the "Praise" included by Leonty Mroveli in the 11th century. included in the cargo. Chronicle Sat. Kartlis Tskhovreba, which tells about the sermon of A.P. in the South-West. Georgia during his 3rd journey. According to the lot, Georgia went to the inheritance of the Rev. Theotokos, but in a vision the Lord Jesus Christ appeared to Her, instructing her to send A.P. Simon the Zealot went first to Trebizond, where the Mingrelians (Greek Laz) lived. Having baptized them, A.P. went to Adzharia, 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 Rev. Mother of God, 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 erected an iron cross (“Rkinis jvari”) there. In with. Zaden-Gora A.P. crushed pagan idols. The special miracles of the apostle are associated with s. Atskuri, religion. and adm. the center of ancient Samtskhe (see also the Atskur diocese), where A.P. resurrected the son of the widow of the local ruler Samdzivari from the dead, after which the widow herself and the entire Samtskhi people converted to Christianity. Seeing that the local priests were furious and began to persuade the people to abandon new faith, A.P. suggested that they leave the icon in the local temple of Apollo and Artemis for the night. Next morning statues pagan gods were broken, and the icon radiated radiance. At the request of the Samtskhi people, A.P. left the icon in a small chapel with. Atskuri (where the name of the icon came from - Atskurskaya; medieval Georgian historian Dzhuansher tells about a visit to it in the 7th century by the Byzantine emperor Heraclius, who bowed to the miraculous shrine widely known at that time and laid 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 the Ossetians. The Jiki met A.P. with hostility and tried to kill him, and the apostle, once again visiting Abazgia and Megrelia, went to Scythia. The preaching activity of A.P. on the territory of Georgia was considered by the Georgian Church as an irrefutable fact. Based on this cargo. the theologians St. George the Svyatogorets and Ephraim Mtsire (2nd half of the 11th century) repeatedly defended the autocephalous rights of the Georgian Church in disputes with the Patriarchate of Antioch. Questions of the history of the conversion of Georgians st. Ephraim Mtsira dedicated special labor, in which he put forward a provision on 2 stages of the enlightenment of Georgia - the works of the Apostle A.P. and St. equal to ap. Nina. This provision was legalized in 1105 by the Ruiz-Urbnis Council of the Georgian Church. The reliability of information about the sermon of A.P. on the territory of modern. Georgia some cargo. scientists questioned (I. Javakhishvili, K. Kekelidze), however, the factual content of the load. versions of the life of A.P. (the route of the saint, ethnotoponymy, exact description social environment and everyday life) leaves this question open. In order to identify additional evidence of A.P.'s stay on the territory of Georgia, in 1988, archaeological excavations began in the vicinity of the village. Atskuri. Structures of the 5th c. BC - 1st century, traces of the acropolis of the 1st century, grave 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 lot of A.P. (Eusebius. Church. source III 1). As a result of the analysis of references to Scythia in the works of Publius Ovid Nason (43 BC - 18 AD), a poet, almost modern. A.P., one can delineate its limits at that time. This country, according to Ovid, occupied the territory north of Pontus Euxinus (Black Sea), stretching from the mountains of the Caucasus, Meotida (Azov Sea) and the river. Tanais (Don) to the river. Gipanis (Yuzh. Bug) in the west and included the Crimean Peninsula, and in the north bounded by the Scythian, or Riphean, mountains of uncertain localization (Podosinov A. poetic text // Ancient States on the territory of the USSR, 1983. M., 1984. S. 8, 22-23). According to a number of researchers, the ethnonym "Scythians" is Late Antique and Early Byzantine. the authors could designate other peoples who lived in the North. Black Sea region, i.e., on the former. Scythian lands. However, some Byzants. monuments (for example, “Narratio”) are understood as Scythia, in which A.P. preached, the so-called. M. Scythia - Rome. province and early Byzantium. church diocese at the mouth of the Danube (region of modern Dobruja, Romania). However, this province appeared only during the reforms of the imp. 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 the Crimea and spent considerable time in Chersonese (PG. 120. Col. 215-260). This life enjoyed great authority in all orthodoxy. Churches, in con. 11th century his fame appeared. translation. In addition, an original legend was created in Russia about a visit to A.P. Rus. limits - “The Word about the manifestation of Baptism in the Russian land of the holy Apostle Andrew, as he came to Russia”, preserved in the composition 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 “want to go to Rome”; climbing up the Dnieper, he blessed the place of Bud. Kyiv, and then went to the north, to the land of Slovenia, where Novgorod later arose; marveling at the local customs, the apostle departed for Rome, and from there returned to Sinop (PSRL. T. 1. St. 7-9).
By the 11th century refers to the growth of veneration for A.P. in Russia: in 1030 Vsevolod Yaroslavich, the youngest son of Prince. Yaroslav the Wise, received the name Andrei in baptism, in 1086 he founded the Andreevsky (Yanchin) monastery in Kyiv. In 1089, the Metropolitan of Pereyaslavl. Ephraim consecrated the stone cathedral he built in Pereyaslavl in the name of St. Andrew the First-Called, in con. 11th century in Novgorod, a temple was built 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 gospels of the Gospels - Reims 1st floor. 11th century (L. 1v.), Ostromirova 1056-1057. (L. 243) and Arkhangelsk 1092 (L. 138v.). The Menaion of 1097 contains the service of A.P. (Yagich. S. 493-503).
From the 12th century the tradition of legends about A.P. in Russian continuously developed. Prologue. Included in the 1st edition Prologues short life A. P. "The Passion of the Holy, and Praiseworthy, and the First-Called Andrew, the Brother of the Great Peter" (RNL. Sof. No. 1324. L. 74v.-75, end of the XII - beginning of the XIII century; State Historical Museum Khlud. 187. L. 71ob. - 73, 1282), in the Prologue of the 2nd edition - also "The Word on the manifestation of the Baptism of the Russian land" (RGADA. Type. No. 153, 161, 164, XIV century). In the 1st floor. 14th century the life of A.P. was again translated into Slav. language (apparently by the Serbs on Athos) as part of the Stish Prologue. It is found in large numbers in Yugoslavia. and Russian lists of the XIV-XVII centuries. An “updated” edition is also known, in which both texts about A.P. are combined - the life and “The Word on the manifestation of the Baptism of the Russian Land” (the earliest list is RNB. Sof. No. 1374, until 1513). In hagiographic literature, the “Word” is first found in the life of St. Stephen of Perm, written by Epiphanius the Wise c. 1420
In VMC under 30 Nov. a selection of texts dedicated to A.P. (Joseph, archim. Table of contents VMC. Stb. 209-210) is placed. In addition to the prologue life and the Tale of A.P.’s journey to Russia, 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 Symeon Metaphrastus (BHG, N 101b) and the commendation of Proclus, Patriarch of K-Polish (BHG, N 103).
The memory of A.P. is celebrated in all east. and app. calendars. According to the Typicon of the Great c. IX-X centuries on the day of memory of A.P., a litiya was made in the church of the Holy Apostles, where the relics of A.P. were located; where he served. A.P. had his own troparion, which indicates his special veneration. In the Studian-Aleksievsky Typicon of 1034 (GIM. Syn. No. 330. L. 101-101v., XII century) and the Evergetid Typicon of the 1st half. 12th century (Dmitrievsky. Description. T. 1. 328-329) the service of A.P. is indicated in composition similar to the six-fold one (see Signs of the holidays of the month), and the Evergetid Typicon allows for the possibility of singing the canon of A.P. instead of the ordinary canon of Octoechos at pannihis. According to Southern Italian editions of the Studian statute - the Messinian Typicon of 1131 (Arranz. Typicon. P. 63-64) - in the service of A.P., Vespers is similar to that performed during the doxology 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, which is now used in the Russian Orthodox Church (Tipikon. T. 1. S. 297), as well as what is accepted in the present. time in Greek Churches, - A.P., a polyeleos service is performed.
Following A.P., placed in modern. Greek service Menaia, completely coincides with the modern. Slavic. Troparion A. P. 4th tone " 
", kontakion of the 2nd voice" 
”and the canon of the 1st voice of A.P., compiled by John the Monk (additions to it and discrepancies published according to the manuscripts of the Vienna National Library by K. Hannik - Hannick C. Studien zu liturgische Handshriften der Osterreichischen Nationalbibliothek. W., 1972. S 36), are already indicated in the Studial Typicons and Menaions, as Greek. (for example, RNB. Greek. 227-1. L. 156-157ob., XII century), and Slav. (RGADA. Syn. type. No. 91, 1097; RGADA. Syn. type. No. 92, XII century. L. 199-204ob.-Yagich. Service Menaia. S. 493-504). The corpus of stichera and sedals dates back to the time of the Studian Rule, but many stichera and sedals appear only in the Jerusalem Menaion; among the stichera there are self-vowels, inscribed in printed liturgical books with the names of Andrew of Jerusalem, Anatoly, Herman. In the Jerusalem Menaia, among the texts of the service of A.P., the memory of which is celebrated on the days of the Nativity Fast, there are several. the stichera of the pre-feast of the Nativity of Christ, which are not indicated in the monuments of the Studien tradition. The Jerusalem Menaions 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 Studial and Jerusalem Typikons, following the Polish system of liturgical readings, at the liturgy, as in the present. time, the prokeimenon, the apostolic reading, the alleluiarium and the general communion of the apostle are indicated, the gospel reading is special, about the calling of A.P. by the Lord (Jn 1. 35-51); Typicon of the Great c. indicates a reading from Matthew 4. 18-23.
From the manuscripts of Christ. East XI-XIV centuries. 4 canons are known that were not included in the printed Menaion, hymnographers Herman, George, Andrei and anonymous (Ταμεῖον. Ν 297-300. Σ. 110-111). In the Serbian the service Menaion (Athos, Zografsky Monastery, No. 53 (88), 1st half of the 13th century) contains the canon of A.P. of the 4th tone, written by St. Naum Ohridsky († 910), with an acrostic: "" (S. Kozhukharov. Songwriting on the Old Bulgarian scribe Naum Ohridsky // Literary History. Sofia, 1984. No. 12. P. 3-19). Troparion A. P. 3rd tone, indicated in the Typicon of the Great c. "Τῆς νοητῆς θαλάσσης τοὺς ἀνθρωποβόρους ἰχθύας ἐσαγήνευσας" (Mateos . Typicon. T. 1. P. 116) and translated into Slav. the language in the Prologue of the 1st edition - "" (RNL. Sof. No. 1324. L. 74ob.-75, late XII - early XIII century), - was not included in the printed liturgical books.
In 1867, A. N. Muravyov compiled an akathist to A. P. (Ponomarev S. I. Akathists: (Bibliographic notes). St. Petersburg, 1890. P. 11; Akathist. M., 1994. T. 1. pp. 117-125).
In the hymnographic texts (Minea (ST). November. L. 282-294v.) A.P. is called a relative of the ap. Peter, a student of St. John the Baptist, after become a disciple of the Lord Jesus Christ. The meaning of the name Andrei (Greek - courageous) is played out: “ 
"(kondak). The calling of A.P. Peter is described: “ 
”(troparion of the 4th song of the 2nd canon), the apostolic sermon of A.P., 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 Mauropod, Met. Evchaitsky (XI century). Healings through the prayer of A.P. and miracles from his honest relics are mentioned. A.P. is called the heavenly patron of the city of Patras: “ 
"(4th stichera on Praise).
BUT . YU . Nikiforova, O. V. Loseva
Iconography
Along with the apostles Peter and Paul, he is represented in many gospel stories and the deeds 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 ampule from Dvin). In Byzantium. in hagiographic literature there are references to the miraculous images of A.P.: according to Epiphanius the Monk, the ancient image of the apostle, written on marble, was in the chapel in Sinop .; others - over the gates of the house of John Scholasticus near Perdix in the K-field.
Already in the early monuments, the appearance of A.P. has pronounced individual characteristics: gray tousled hair and a short thick beard; like other apostles, he is dressed in a tunic with claves and a himation. According to the description of Epiphanius Monk, "he was not small in bodily constitution, but tall, nosy, eyebrows, slightly hunched."
A. P. is represented in the domed mosaic of the Orthodox Baptistery (Ravenna), ser. V c., - with a wreath in his hands; in the oratory of the Archbishop's Chapel (Ravenna), 494-519, - bust, in a medallion; in c. San Vitale (Ravenna), ca. 547; in the apse of the catholicon of the mon-rya vmts. Catherine at Sinai, 550-565; on the fresco of the apse of the VI chapel in Bauit (Egypt), VI century, - with the Gospel; in the apse Santa Maria Antiqua (Rome), 705-707, and others. In the post-iconoclastic period, A.P. was usually depicted with a scroll in his hand, for example, on the mosaics of the narthex of Osios Loukas in Phokis (Greece), 30- e gg. XII century, or with a cross on a long shaft - on the mosaic of the apse of c. Santa Maria Assunta in Torcello, c. 1130; Chapel of the Sacramento Cathedral in Trieste, 1st floor. XII century; Cathedral at Cefalu in Sicily, c. 1148
“The Baptism of the Lord” (the church of Panagia Mavriotissa in Kastoria (Greece), end of the 12th century); on the icons "Cathedral of the 12 Apostles" (1st third of the 14th century; Pushkin Museum; c. 1432; NGOMZ).
The martyrdom of A.P., crucified on the cross (called "St. Andrew's"), is presented in the Minology of Basil II (Vat. gr. 1613. R. 215, 976-1025); on the icon "The Menaion for September, October, November", XII century. (monastery of the martyr. Catherine in Sinai) a crucifixion of A.P. was placed on a tree. In the XVII-XIX centuries. this iconography was developed in Russian. icon painting (for example, “Apostolic Deeds and Sufferings”, XVII century (GMMK)). This theme was common in the Catholic. art.
The special veneration of A.P. in Russia was reflected in his image on the miniature of the Radzivilov Chronicle (BAN OR. 34. 5. 30. L. 3ob.; 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 ap. John the Theologian: on an icon from the iconostasis of 1408 of the Assumption Cathedral in Vladimir (TG); on an icon from a deesis of 1444-1445. c. Dormition from Paromenia in Pskov (PIAM) - in a red chiton and a dark green himation, with the Gospel in his hands; on the icon of the 15th century. from the Deesis (Museum-Reserve "Dmitrovsky Kremlin"), on the Rostov icon from the Deesis tier, end. 15th century (GMZRK), - with a scroll in hand. On the icon, ser. 16th century (CAC MDA) it is presented together with arch. Michael; 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 his life "1717 (VGIAHMZ). A complete cycle of 80 miniatures with the life of A.P. is contained in a manuscript of the 17th century. (OLDP F 137. L. 1-96ob).
Lit .: Ré 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
