Divine passion. The love for God in ancient Georgian hagiography

Jesus said to Simon Peter, "Simon, son of Jonah, do you love me more than these?" He said to him, "Yes, Lord; you know that I have affection for you."
John 21, 15

Three most ancient Georgian lives of martyrs – of Shushanik, Eustathi and Abo are not only the confession of faith, declaration of belief in Christ, fidelity to Him, but they are also the confession of love for Christ, declaration of divine passion.

In this aspect these three lives somewhat are in contrast with Georgian hagiographical literature of posterior times. Although these works also contain so indispensable elements of spiritual life like faith, fidelity, selflessness and, in conclusion, of course, love for God, but relations with God are now regulated, mediated, framed. Surely immediated and thrilling contacts come true here, but divine being and love for Him are not now only foundation and aim of spiritual labour. A cloister, a state, language, culture, divine service, ecclesiastical canons and ascetic rules, spiritual fathers, kings and princes enrich, complicate, colorize brighter the area of christian devotee, and they attract his attention and his love as well.

Let us remember for instance graveside weeping of Grigol Chandzteli (IX cent.) over king Ashot Kouropalate or the same of Giorgi Mtcire over Giorgi Agiorite (XI cent.), where these two saints appear not only as objects of the exceptional love, but also as stars illuminating the universe, as new gods.

“O my king, mighty and glorious, stronghold of churches and bulwark of christians, where had I wait for you, whether from east or from west, whether from north or from south? Since all nations were in your possession... This marvellous wonder – pious sovereign”¹.

“And when you heard it, you understood: strength of deed and accordance of words showed you this great ascetic, as pillar raised, as icon painted so that passing by in this world may see it, the new Abraham, gentle, like David, wise, like Solomon, unrancorous, like Moses, innocent, like Samuel, holy, like Joseph, contemplator of invisibles, like Daniel...”²

Or well-known Ioane-Zosime's “The praise and glory of Georgian language”, where named language, like a certain living soul, is furnished with human name and biography, in whiсh there are traits of the Saviour's fate – humiliation, assumption, burial, resurrection and all languages denunciation, and raises according senses in author's soul – sympathy, admiration, hope.

“Georgian language is hidden down until the day of His second coming to give testimony, in order that God may denounce all languages by this language. And this language is asleep to this day. And in the Gospel this language is named Lazarus... And... all mysteries are hidden in this language... And this language, adorned and blessed by Lord`s name, humble and humiliated, waits for second coming of Lord”.

These love and admiration do not desagree with the christian doctrine and the love for God. God by Himself elevated men to the degree of gods by the lips of psalmist the king David³, He personally glorified and invested with exceptional grace some of them.⁴ But augmentation of objects of love is accompanied by possibility of weakening love for God, God's decolourizening as object of love.

No such enticement, temptational, complicated circumstances exist for ancient georgian martyrs.

“You know, o my Lord Jesus Christ, - Eustathy of Mtckhetha, being on the edge of the grave, addresses to God, - that I do not prefer somebody to you,.. but loved You only Lord”⁵.

Their love is not a blind sense of men with a narrow outlook. Their conceptions of God are exalted and complicated, according to Christian theology and vision. For Shushanik and her neighbors God is not some indifferent deity, but the only, “true” God.

“Varsken rejected the true God”, - exactly this way tell her about her husband's apostasy. And the word "true" gives this message about her husband’s treason and the abdication to God that amazing force that had not been abated until now.

Also for Eustathy and Abo the way to Christ is, at the same time, the path to knowledge and learning.

“Then again, I entered the church, - says Eustathy to Vezhan Buzmir, Persian marzapan - governor of Kartli and his judge, - and Archdeacon Samoel and connoisseur of the law came up to me and said to me: “Why have you come to church so assiduously?” I told him: "Sir, you know me and who I am. But I do not like this domestic law (faith) and I want someone told me the law of the Jews and Christians. And what law would be more holy, that I would love”.⁶

Likewise, and for the holy Abo, by the testimony of Joane Sabanisdze, Christianity is not only grace, perceived by heart, but also teaching, verified by mind.

“Then began to comprehend and learn the divine holy books of the Old and the New law (covenant) ... So he became perfect in every learning, which the holy Catholic church has through Christ”.⁷

But their God, their Christ does not converted because of this in God of philosophers and theologians⁸ - an object for cognition and learning, but is so close that the characters have had a variety of feelings and emotions.

“And the man told her the truth and said, that Varsken rejected the true God. Once blessed Shushanik heard this, she fell to the ground and beat her head down and said weeping: "Unhappy Varsken got poor, because he rejected the true God”⁹.

“And when I went inside, - recalls Iakob Tsurtaveli meeting with Shushanik in prison, after her first agony, - I saw her face was broken and swollen, and raised my voice and wept. And holy Shushanik told me: "Do not cry for me, because this night was for me the beginning of joy"¹⁰.

What can be attributed that strange joy after a severe beating, if not the fact that it was experienced for the sake of loyalty to loved one?

However, Shushanik herself and Iakob Tsurtaveli do not disclose the cause of joy, but about what they modestly silent, martyr Abo and his judge are frankly talking.

“The judge told him: "What do you have such a sweetness of Thy Christ, so even death does not make you feel sorry for yourself?" Saint Abo told him: "If you want to know the sweetness of Him, believe in Christ and be baptized into Him, and then you will deserve to know the sweetness of Him”¹¹.

There is one common trait, which might indicate to us on earthly reason why these three heroes reject all earthly passion. This can be attributed to their non-Georgian origin, their alienation in the land, among the people, where the fate of Providence has prepared for them a heroic career.

But, at least for two of them - for Evstati and Abo being far from homeland is not accidental and disastrous circumstance. They knowingly and voluntarily choose the life in a strange land and among strangers.

Remoteness from the homeland, its abandonment, is the first sacrifice, which they bring to the Lord. This is the first step, which deprives them of the firm basement, the earth's support. Incidentally, there were many Georgian Christians who acted the same, who considered remoteness from their homeland and relatives and staying in a foreign land as one of the stages of spiritual ascent - Grigol Khandzteli, Hilarion the Georgian, Joane and Giorgi Hagiorites (of Holy Mountain) and many others.

For them resettlement in Georgia is not a search for a new homeland, at least, earthly homeland. They come here to seek Christ, they come, because Christ has called them here, they appointed a meeting here.

“We stayed in domestic law (the faith), we knew Persian law - Evstati and others captured Christians say to marzapan - but when they came to Kartli and saw the Christian law, we have become Christians and now the Christians are, for the Christian law is holy and odor, and very good and beautiful, and another law can not be compared to the Christian law”.¹²

“But to come here to us he [Abo] did not decide himself, but also as the Lord said to Abraham blessed ... and this with a wave [call] of God ... come here ... because of the love of Christ”.¹³

Withdrawal from the country means separation not only from a particular place, it means parting with a familiar world, in the words of ancient writers, the world of the Persian or Arabian world: parents, brothers and sisters, faith and customs of fathers and grandfathers.

"Holy Evstati said - says anonymous biographer: - I was out of the Persian world, from the valley Arshaket, from the city Gandzak. And my father was a magician (fire-worshiper) and my brothers were magicians, and my father taught me the magic. But I did not like the domestic law".¹⁴

Iovane Sabanisdze explores roots of life of his hero Abo with particular depth.

"He was a generation of Abraham, the sons of Ishmael, from the tribe of Saracens, and not from someone else's seed was born, or born of concubines, but completely kind of Arabia, on the father and mother, whose father and mother and his brothers and his sisters were in the same city, Baghdad of Babylon ... And there was an adept, well mixing the fragrant ointments. And he was taught to read and write saratsin, the sons of Ishmael, the sons of Abraham, born of Hagar”.¹⁵

Farewell to the homeland, their people, tearing out those deep roots that linked Evstati and Abo with previous life, continues here in the new land, because at the time of Evstati in Kartli not only lived, but dominated his former compatriots and coreligionists - Persian fire worshipers, and at the time of the Arab Abo the same position was already occupied by Muslim Arabs. Both till the last moment clung to them and resisted their removal from his people and his faith. Abo even had to move out of Georgia - to Khazaria to overcome the attraction of these roots and return to Kartli obtaining spiritual freedom.

All this underlines the greatness of the sacrifice which these heroes brought to the altar of Christ. They brought the victim not to a new kind of earth bait, or even the most sublime heavenly doctrine, but according to their own words, personally to God, the Trinity, Christ and love for Him.

But fate requires repetition of the sacrifice. All three martyrs obtain in Kartli their second home, two of them - the family, and Abo, friends and associates. One of those friends - Iovane Sabanisdze shows that this friendship was not superficial and cool feeling.

"I want to praise you, a very glorious martyr of Christ, - drawn Sabanisdze to his murdered friend, - but do not dare, because above my understanding exalted praise your virtues. Again, I'm afraid I remain silent, because of the blessed Christ's love you love me, while you were in this world of ours".¹⁶

From the Sabanisdze’s information it is clear that the circle of Abo’s friends is not limited to the future author of his martyrdom.

Due to the proximity to the prince Nerse, as well as its unusual, from the standpoint of Georgians, even sensational personality - a man who, during the Muslim rule in Kartli rejected Islam and confessed Christ - Abo acquainted with the Prince of Abkhazia during his stay there, no doubt, for the same reason, after his first arrival in the Kartli region, and especially after the return, at Abo, and here was supposed to appear a lot of admirers, among them, the Catholicos Samoel, who first described with admiration of the new martyr "intercessor before Christ for us and for our whole world ",¹⁷ that is, declared him heavenly patron of Kartli.

When Sabanisdze calls Abo a teacher who has made scientists smarter, approved vacillating, delighted approved, gentiles inspired the thirst of Christ Slavery, I suppose, he means not only the impact that had on the residents of Tbilisi and Georgians in general the fact of his martyrdom, but also during the life of Abo influence of his personality, activities and sermons.

Evstati’s martyrdom also reveals to us a picture of how thoroughly settled in Georgia the future martyr.

"And his name was Gvirobandak, but he was young boy, aged about thirty years. And he came to the town of Mtskheta and studied shoemaking. And he saw the law of the Christian and ministry of Christ and the phenomenon of power of the Holy Cross. He loved the law of Christianity and believed in Christ. And when he learned shoemaking business, he brought his wife, a Christian and himself became a Christian and was baptized. In baptism he was named Evstati. And holy Evstati lived in Christianity and goodness of Christ."¹⁸

Yet neither Abo, nor Evstati were not occupied at the new home with such a provision, which belonged to Shushanik. She, being a representative of the fraternal people, the daughter of the hero of joint struggle against foreign invaders - Persians, brought up among the Georgians, Georgian governor's wife - the queen, mother of four children of the ruler, she at the same time appears as a protector and guardian of her subjects, is held in universal love and appreciation.

"Your trouble is our trouble, and your joy - it is our joy. You were for us not only the queen, but you watched all of us as your children", - said Iakob Tsurtaveli to Shushanik on behalf of the people.

And we have seen repeatedly that "our" and "all of us" are not empty words.

"Then brought holy Shushanik and led her unshod and bareheaded, as some unworthy. And no one dare to cover her head, because pitiahsh riding followed her and scolded her many curses. And a large crowd of women and men walked with her, many untold. They lifted their voices and wept, tearing apart their cheeks and compassionately shed their tears because of the holy Shushanik”.¹⁹

"Unfortunate, do not you brought up by her? And even if he [Varsken] kills you for her, so what? "²⁰- Reminds Iakob jailer Shushanik of her care about him, about a man who, presumably, did not belong to a high stratum of society, and nevertheless received maternal care of queen. These words also show what a strong sense, what kind of willingness to sacrifice, caused Shushanik personally in him, Iakobe.

Even when relatives asked Shushanik for reconciliation, compromise with Varsken, a traitor and an apostate from the true God, they do not give some shameful considerations, but remind her of imbued with love kinships.

And Dzhodzhik begged her and said: "You are our sister, do not ruin this house queen. Told him the holy Shushanik: "I know that I am a sister and that together we brought up”.²¹

“Do not ruin this house queen”. These words of Dzhodzhik even with one hand throw light on Shushanik place at her new home. In exhortation of brother Shushanik appears as the main pillar of their common home, the cornerstone of Varsken and his family possessions, the destruction of which marks the death of the entire house. What, incidentally, happened a few years after the martyrdom of Shushanik, when the king of Kartli Vakhtang Gorgasali defeated, captured and executed Varsken pitiahsh.

But the new environment, and new relationships, as well as the old, abandoned earlier, can not be an obstacle to martyrs on the path that leads to Christ.

"Then he [Varsken] sent Dzhodzhik, his brother and wife of Dzhodzhik, his sister-in-law, and the bishop of his house and told them:"So say to her: get up and come to your place and do not hold such a way of thinking! if not, then I would dragged brought you." And when they came and went in to the Holy Queen, and a lot of convincing words said to her, then holy Shushanik told them: "Wise people, you say well, but do not believe that I will still be his wife. I thought that I will turn him to me and he would recognize the true God, but now you are forcing me to do so? Is it nothing to me! And you, Dzhodzhik, are no longer my brother, and I'm not your sister-in-law and your wife is not my sister, [you] who are standing on his [Varsken] side and participate in his affairs."²²

"And when Evstati and Stephane went to Tbilisi, said Evstati to his mother-in-law and his wife and children, and his slaves and bondmaids: "Let me go, because I would not come back here and I will not deny Christ, and they did not let me go alive, but I'm going to die in Tbilisi in prison and my head is to be cut off”.²³

The most intimate, most intense feelings can not shake the loyalty of these heroes of Christ.

"And they said blessed Shushanik that: "He [Varsken] compelled your children to engage in magic". Then she began to bow to God with strong crying and her head throbbed onto the ground, sighed and said: "I thank you, O Lord my God, because they were something not mine, but you have given them [me], as you wish, it will be done, O Lord, but protect me from the affairs of foe”.²⁴

"You know, my Lord Jesus Christ - Evstati of Mtskheta before the execution is drawn to Christ - that I did not prefer you: neither father nor mother, no brothers or relatives, but you alone, Lord loved."²⁵

For Georgians appearance of these martyrs in Georgia and their heroic death there was both a religious and national event, because for them then and fortunately also subsequently faith and nationality were equal to each other. It is not accident that religious choice Abo and sacrifice for Christ formed the basis of the first and best in Georgia's patriotic literary work.

However, the heroes themselves do not look at Georgia's anything other than Christ. Although their alienation, and as Shushanik - her orphanhood may more reinforce the love of Christ, their aspiration to the abode of the Heavenly Father.

Surprisingly, the Georgian authors of their lives actually share that mentality. They do not seek in this blessed Georgia anything other than Christ and loyalty to him. Even the author of the first in Georgia openly patriotic manifest Ioane Sabanisdze, if you look closely, is not captivated by anything in Georgia, fears nothing to lose, nothing prides, finally, nothing remembers in his homeland, except Christ, except faith in Christ and union with Christ their compatriots, "who for five hundred years of time and furthermore instructed by the grace of holy baptism." Around this is formed and with this is satisfied his patriotism.

Of course, it's a personal mood of Georgian spiritual writers, but may suggest that such a selfless love, blind to all earthly goods they learned from their heroes too.

Out of the mouth of Evstati of Mtskheta for the first time in the Georgian language is heard declaration of love for native land - the request to the Lord that his remains, after death in Tbilisi, are "back" in Mtskheta and were buried there. But this desire, as it turns out, due to the fact that for Evstati Mtskheta associated with the most exciting meetings with Christ. Evstati three times in different circumstances, repeats the request, and each time confirmed, that his love for Mtskheta and desire the last resting place there, have only one reason, that this is holy city, where Evstati was baptized, joined the Christian faith, and vouchsafed to see Jesus face to face.

"Lord God Jesus Christ, if only you will confer me die for your name in Christianity, don’t deign that my flesh will be thrown out and eaten by dogs and birds of heaven, but order my flesh to come back here and be buried in Mtskheta, where I was baptized."²⁶

"But this I beseech you, our Lord Jesus Christ, that my body was buried in Mtskheta, where I was baptized by the hand of Samoel katalikoz and became worthy of the Christian law."²⁷

“And this I pray and beseech you, and I beg of you the Good, that my body would not left here in Tfilisi, but that it was buried in holy Mtskheta, where you come to me”.²⁸

If Evstati recalls some earthly substance, it is once again the servant of Christ Catholicos Samoel, who joined his through the sacrament of baptism with Jesus Christ.

These ancient martyrs do not seek in this life, in this world any consolation, any beauty and delight.

Grigol Khandzteli, a contemporary of martyr Abo and who was brought up the same as the Abo, by the couple - Prince Nerse and his wife, being a selfless devotee, an ascetic, still feels and observes the beauty of the world, with delight and admiration laud the nature of South Georgia.

"O pious king, - says Grigol Khandzteli to Abkhaz king Demetrius - even if I will multiply very words, my mind would not be able to tell you the beauty of the desert ... The country of those deserts has uniform nature and a good connection to the sun and air, for any excessive heat does not burn them, neither too strong cold does not bother staying there... And it [country] has good water and the trees voluntarily and without insufficiency growing in those sands of those, innumerable oaks and plenty of pleasant waters, natural joy given by God (these places)”.²⁹

While Iakob Tsurtaveli paint in terrible colours one country, in which the queen Shushanik was suffered in prison.

"At the time of summer as the fire burning heat of the sun, hot winds and harmful waters, why the inhabitants of the place, full of disease, from water swollen and yellowed, stabbed repeatedly and withered and scabby, erysipelous, with swollen faces and living not long, and there is nobody old in those countries. And she in such a fortress here six years was concluded and in the heavy bonds gave thanks to God."³⁰

Grigol Khandzteli carefully chooses the natural environment for monastic feat. At the request of the same king Demetrius, and with it, "they walked the land, estimated at a monastery. And they were displeased the saint. And he said to the king:" In this country there is neither land nor water, where to build a monastery. For the talent monasticism - is fasting. And on this land it is impossible to fast because of the spirit of the murderous heat”.³¹

But what is not suitable for the activities of the monk-hermit, same terrible conditions seem the best field for heroism of martyr Shushanik.

“For six years in the fortress has performed and blossomed divine decorum: fasting, constant waking, standing, worship without boredom, and reading books not boring. Lit and adorned all that fortress by spiritual harp.”³²

Grigol Khandzteli, Athos fathers with their associates do no hurry to connect with Christ in the kingdom of heaven, they are creating an analogue terrestrial celestial paradise, a temporary paradise, with a desire and zeal equipped with good amenities and decorate worldly kingdom.

"And Gabriel, glorious aznauri (nobleman), with a extraordinary good sent father Grigol and gave him everything, and masons to build the stone church ... And blessed Grigol made smooth the place for the church ... and made the sign of the cross over place for Holy Church, and began to build. So excellently has been completed the oldest church of Handzta ... At this time, the holy fathers in all those saints deserts began to build monasteries and holy churches."³³

"And although Iovane was bored by this, but for the rest of Georgians, and moreover, for the edification of Tornik he undertook such a task. And by God's grace, they found the perfect place in the middle of the Holy Mountain and built with great sweat and labor the monastery and churches in the name of the Holy Virgin and St. John the Baptist. And they bought at his own expense a lot of places, monasteries and solitary cells around a large monastery, down to the sea, all that is beautiful and desirable and convenient for the staying of spiritual monks.”³⁴

But these martyrs, because of the circumstances and voluntarily chosen fate, like Christ, have no where to lay their heads. For this, they remain only the instrument of execution and place of execution, as for Christ - the cross and Golgotha.

«And a scribe came up and said to him, «Teacher, I will follow you, wherever you go». And Jesus said to him, «Foxes have holes, and birds of the air have nests; but the Son of man has nowhere to lay his head»³⁵. - «When Jesus had received the vinegar, he said, «It is finished»; and he bowed his head and gave up his spirit».³⁶

“And thanked God and said: "Blessed be the Lord my God, because in peace of him I lay down and fell asleep." And commited his soul to the Lord, who welcomes everyone”.³⁷

"And blessed Evstati rejoiced and thanked God ... And when he finished the prayer and praying and supplication unto the Lord, he said to the servants of marzapan: "Now fulfill the definite commandment over me ... Then they laid their hands on him and they struck with a sword in his honourable neck, and cut off his head, and he gave his soul to Christ the Lord”.³⁸

"And this blessed itself tore that clothes, which was clothed and nude impressed a cross on his face and body, and said:" I thank and bless you, Holy Trinity, as vouchsafed me to touch the deed of your saints martyrs". And having said this, his hands folded like cross on his back and with a cheerful face and daring spirit cried out to Christ and bowed his neck to the sword. And they struck him with a sword three times, for they thought that the fear of death can separate him from Christ, but the holy martyr in silence bravely took the sword, until he gave his soul to Lord".³⁹

For the love that burns these three, the most appropriate, suitable, equivalent effect is death, sacrifice, the shedding of blood for the sake of Him who shed blood himself out of love for these three and similar creatures.

"In the great battle shall come, the queen" - warns Iakob his spiritual daughter.

"Presbyter, and I am ready for the great battle" - Shushanik strongly counters this warning.

"He [Varsken] had a bitter mind, he will expose you to torture and suffering" - Iakob continues as if to test and disclose the specific and terrible meaning vague "the great battle." But meets the same inflexibility.

"It is better for me at the hands of his death, than the perdition of my soul".⁴⁰

Spiritual strength and dedication Shushanik not only conform to the test, but far exceed it. Where there is only threaten holy queen torture and anguish, there she is ready for death.

"Lord God, You know, that I am diligently going to die"⁴¹ - Shushanik confirms again and again its heroic mood.

“That for the grace to be me here, where there is no fear, nor death of Christ? - says the Holy Martyr Abo, when the Prince of Abkhazia calls on him to refrain from returning to Tbilisi because the Arabs, the ruling there could force him to renounce Christ. Conversely, to remain in Abkhazia, has in mind for the continuation of ascetic works. But even those ascetic writings, which at that time enjoyed the greatest appreciation and respect throughout the Christian world, seem to martyr Abo, compared with the death of Christ, occupation less attractive and even deprived of grace.

Quite differently, as a full recompense for the sacrifices of Christ, he sees the sacrifice and shed blood for Christ.

"And again on the day this Friday, my Lord Jesus Christ, who spread his hands on the cross, through his passion gave vilified and all over the land made a laughingstock of the enemy of the whole world. Now I have also to go into battle with the enemy of Christians and through shedding of my blood for Christ make it [the enemy] a hissing and a reproach for all Christians."⁴²

And Eustathius of Mtskheta at all equates love for Christ and self-devotion for Him.

“But I loved you One Lord, and your name's sake, here, cut off my head today”.⁴³

“And one petition ask her all the bishops and nobles together, so that she ordered fetters in protection and sanctuary for all. On that holy Shushanik said: Who am I, some unworthy? But for your, godlovings, let priest fulfill your desire that way ... I, beloved, and so, send in that predestined way the eternal. Instead of that my sorrow Christ will give me joy, instead of those persecution - rest, through beatings them, and my dragging and vilification I get glory and honor in heaven, the endless".⁴⁴

“Then knelt down and lifted up his eyes to heaven and said:

"Lord God, the Almighty ... for this I pray and beseech thee, and I ask for you, the good, that my body will not left here in Tfilisi, but that it will be buried in holy Mtskheta, where you come to me. And that my bones will have the grace and healing power, such as those of previous ".

And he heard a voice that spoke to Evstati and said: "Not less will you be that those previous who believed in me. And do not worry about your body. It will be as you said to be". And blessed Evstati rejoiced and thanked God”.⁴⁵

"And, as he [Abo] received the true and life-giving Sacrament, said: "I thank You, O Lord my God and Jesus Christ, who gave me your giving life flesh as parting wishes, and as joy and approval of me - honest your blood! Now know, that you did not leave me, but you stood with me and I with You."⁴⁶

The Lord not only strengthens them on the path of heroism, not only became close with them, but he identified with them, connected with them, so that their personal Calvary becomes a kind of reproduction of Christ's crucifixion, and their posthumous celebration is permeated with the glory of the risen Savior.

Self-sacrificing love for Christ who bequeathed the holy martyrs Shushanik, Evstati and Abo and descriptors of their heroism portrayed, constantly lit new hearts throughout Georgian history. Joint sacrifice of hundred thousand martyrs in Tbilisi (XIII century) and the incredible torture, which great-martyr Queen Ketevan suffered (XVII century), were the greatest manifestation of this tradition. This love was and is of vital national importance. For without it feat of martyrdom of the Georgian people of many centuries would not have been. The example and witness of the martyrs has a more general reminder that the Christian faith - is not only true teaching, high morals and rich culture, but in the first place - is the love for Christ, for God, which is higher than any other sense.

Archpriest Joseph Zeteishvili