History of the Georgian Orthodox Church. Orthodoxy and Orthodox shrines in Georgia Georgian Orthodox Church

Georgia is the closest Transcaucasian country to Russia, with which it is connected not only by faith, and the baptism of Georgia happened 664 years before the baptism of Rus, but also by history and culture. Many glorious names of Orthodox saints, tsars, great commanders, poets, writers, musicians and actors connect the two great countries. But the most important thing is the spiritual kinship of the peoples living in our countries.

Lot of the Blessed Virgin Mary

Christianity in Georgia originated during the time of the first apostles. Iberia went to the Mother of God by lot, when the first apostles chose countries to preach Christ. But by the will of God, this mission was entrusted to the Apostle Andrew.

According to legend, the Apostles Matthew, Thaddeus, Simon Cannait, who was martyred there, conducted preaching activities there. The formation of Christianity was not easy. At the very beginning of its development, it was persecuted for almost three hundred years. Tsar Farsman 1st in the first century organized severe persecutions against Christians, who were exiled to hard labor in Taurida.

The history of the formation of Orthodoxy in Georgia deserves special attention, because all the events associated with the baptism of Georgians have specific historical dates, and individual facts of miracles that occurred associated with this phenomenon are taken not from legends and traditions, but from real events witnessed by eyewitnesses ...

Orthodoxy in Georgia received official recognition in 324. This great event is associated with the names:

1. Saint Nino of Cappadocia. Her preaching contributed to the acceptance of baptism by Georgians.
2. King Mirian, who converted to faith thanks to Saint Nina and miraculous healing from the blindness that struck him when he turned to the Lord.
3. Holy Queen Nana.

It is impossible to imagine Orthodox Georgia without these names.

She was born in the city of Cappadocia in a Christian family and received appropriate education from childhood. Even in her youth, fleeing the persecutions of the emperor Diocletian in 303, she, among 37 Christian girls, fled to Armenia, where she miraculously escaped death, and then to Iberia, where she preached Christ.

Epiphany

The reigning Georgian king Marian and his wife Nano were staunch pagans. Thanks to Nino's prayers, the queen, who was long and seriously ill, was healed and received baptism from the saint, which aroused the wrath of the king, who was ready to execute both women. But on July 20, 323, a story similar to the one that happened to the Apostle Paul happened to him.

While on the hunt and learning about the baptism of his wife, Queen Nano, in anger he vowed to execute her and Nino. But, as soon as he began to threaten the execution of Nino and the queen and blaspheme, he immediately became blind. He received no help from his idols and in despair turned to Christ in prayer. His eyesight returned.

These events took place in the spring of 323, and on May 6 of the same year, healed of sudden blindness, believing in the power of Christ, the Georgian king Mirian converted to Orthodoxy. This event became a turning point in the history of Georgia, since after his conversion the king became a staunch guide of Orthodoxy in his country.

October 14, 324 (according to some sources in 326) in Mtskheta on the Kura River, Bishop John, specially sent for this purpose by Tsar Constantine the Great, baptized the people. Tens of thousands of Georgians were baptized that day. This date is the time of the beginning of the baptism of Georgia. Since that time, Orthodoxy has become the official state religion.

In commemoration of the victory of Christianity, crosses were installed in the Kartli mountains. And in Mtskheta, King Mirian, who laid the foundation for the construction of temples, built the first in the country's temple history, the Svetitskhoveli Orthodox church (life-giving pillar), that is, the Cathedral of the Twelve Apostles. If you happen to visit Georgia, be sure to visit this temple.

After baptism, she never returned to paganism. Crowned apostates who tried to persecute believers in Christ appeared periodically. But the Georgian people have never abandoned their faith.

Moreover, there are many facts of mass exploits of Georgians in the name of the faith of Christ. It is a well-known historical fact when in 1227 the Muslims, led by the shahinshah Jalal Ed Din, took Tbilisi and the townspeople were promised the preservation of life in exchange for the desecration of the icons laid on the bridge over the Kura. 100,000 citizens, including women, old people and children, ordinary monks and metropolitans, chose death in the name of Christ. There are many such examples in the history of Georgia.

Throughout the history of Orthodoxy in Iberia, she had to endure repeated attempts not only to violent destruction, but also to perversion of the purity of the doctrine:

1. Archbishop Mobidag (434), tried to introduce the heresy of Arianism. However, he was exposed, stripped of his power and excommunicated from the Church.
2. There were attempts to introduce the heresies of Peter Fullon.
3. Albanians (in 650) with their heresy of Manichaeism.
4. Monophysites and others.

However, all these attempts were failed, thanks to the Council of Pastors, who harshly condemned heresies, to the people who did not accept such attempts, to Catholicos Kyrion, who forbade believers from any communication with heretics, metropolitans who stood firm in the faith and enlightened believers.

Georgians who have managed to defend the purity and piety of their faith for many centuries have earned the respect of even foreign believers. So the Greek monk Procopius wrote: "The Iberians are the best of Christians, the strictest guardians of the laws and regulations of Orthodoxy."

Today 85% of Georgians consider themselves Orthodox, and the state's Constitution notes the great role of the Church in its history. This was confirmed once again in his speech by the chairman of the government, Irakli Kobakhidze, wrote: "The Church has always fought for the freedom of Georgia."

Christianity in Armenia and Georgia

Armenia became Christian before Iberia (adopted Orthodoxy before Rus). In the Church of Armenia there are differences from the Orthodoxy of Byzantium on some issues, including ritualism.

Orthodoxy was officially established here in 301, thanks to the active preaching work of St. Gregory the Illuminator and Tsar Tridates the Third. The latter previously stood on the positions of paganism and was an ardent persecutor of Christians. He was the culprit in the execution of 37 Christian girls who fled from the persecution of the Roman emperor Diocletian, among whom was Saint Nino, the future enlightener of Georgia. However, after a series of miraculous events that happened to him, he believed in the Lord and became an active conductor of Christianity among the Armenians.

Some existing discrepancies in dogma with the Church of Georgia and Russia originate in the times of the Fourth Ecumenical Council, held in Chalcedon in 451 on the occasion of the Monophysite heresy of Eutychios.

The decisions of only three Ecumenical Councils are recognized as Christians of the Armenian Apostolic Church, in view of the fact that Armenians did not participate in the fourth, as their arrival was prevented by the war. But it was at the fourth Council that rather significant dogmas of Christianity were adopted concerning the heresy of Monophysitism.

Having rejected the decisions of the last Council due to the absence of their representatives, the Armenians actually went into Monophysitism, and for the Orthodox the denial of the dual unity of the nature of Christ is a fall into heresy.

Also, the differences are as follows:

1. In the celebration of the Eucharist.
2. Execution of the cross in a Catholic manner.
3. Differences of some holidays by dates.
4. Use in worship, as in Catholics, organ.
5. Discrepancies in the interpretation of the essence of the “Holy Fire”.

In 491, at the local council in Vagharshapat, the Georgians also rejected the decisions of the Fourth Ecumenical Council. The reason for this step was the vision in the decrees of the fourth Council on the two natures of Christ of a return to Nestorianism. However, in 607 the decisions of 491 were revised, they were abandoned, relations with the Armenian Church, which continued to stand on their previous positions, were severed.

Autocephaly, that is, the administrative independence of the church, was obtained at the end of the fifth century under the ruler of Iberia Vakhtang Gorgasali. The first head of the united church of Georgia, the Catholicos-patriarch, was John Okropiri (980-1001). After joining Russia in the 19th century, the Georgian Church became part of the Russian Church, having lost its autocephaly.

This situation existed until 1917, then everything returned to its former places and the autocephaly of the GOC was restored. In 1943 it was officially recognized by the Moscow Patriarchate, and on March 3, 1990, by the Patriarchate of Constantinople.

Today in the diptych of Churches it ranks first after the Russian Orthodox Church. The head of the Georgian Orthodox Church is Catholicos-Patriarch Ilia II.

Georgian and Russian Orthodoxy is no different. Only politicians are trying to embroil brothers in faith. For this, any reason is used, up to attempts to change the name of the country. So the word Sakrtvelo is translated from Georgian into Russian, as Georgia, and the indigenous people inhabiting the country are called Georgians. These names in a slightly modified form have been used in the languages \u200b\u200bof other peoples for centuries.

However, today some pseudo-patriotic Georgian politicians find the influence of Russia in these names. Referring to the fact that many people in the West call Georgia Georgian or Georgia, which, in their opinion, is more correct, since the traditionally accepted familiar names are associated with the fact that Georgia is part of Russia. Such statements allow themselves to be voiced by some leaders in the government of the state.

However, Orthodoxy takes an active part in the internal life of the country and plays an important role. This is evidenced by only one fact that on significant Orthodox holidays the state announces pardon for convicts. It has become an annual tradition to conduct the baptism ceremony personally by Catholicos-Patriarch Elijah II. This event takes place on October 14, in memory of the baptism of Georgians by Bishop John in October 324 in Kura. A book has been released, which contains photographs of tens of thousands of godchildren of the patriarch. If you want your child to become the godson of the patriarch, then try to come here by this time.

Old Believers feel quite comfortable here. About twenty of their communities are in the country. Jurisdictionally, they refer to the Russian Orthodox Old Believer Church in Romania (Zugdian Diocese) and the Russian Ancient Orthodox Church.

The Georgian Orthodox Church includes 36 dioceses, which are headed by 36 Georgian metropolitans. Patriarchates are located in Mtskheta and Tbilisi. In addition to the dioceses within the state, there are six foreign dioceses, which include:

1. Western European with a chair in Brussels.
2. Anglo-Irish, the department is located in London.
3. Diocese of Eastern Europe.
4. Canadian and North American with a chair in Los Angeles.
5. Diocese of South America.
6. Australian.

The GOC is called the Georgian Apostolic Autocephalous Orthodox Church. In international transcription - Georgian Apostolic Autocephalous Orthodox Church.

7.1. The emergence of the Georgian Church. Christianity in Georgia I-V centuries Autocephaly problem

The first preachers of Christianity on the territory of Georgia (Iberia) were the holy apostles Andrew the First-Called and Simon the Cananite. Since the Black Sea coast often served as a place of exile for many unwanted persons in the Roman Empire, the preaching of the Gospel was carried out here by exiled representatives of the clergy, in particular, one of these was St. Clement, Bishop of Rome, exiled by Emperor Trajan. St. Clement preached in Tauric Chersonesos.

In the subsequent time, Christianity was spread by missionaries leaving the border Christian provinces (mainly Asia Minor), as well as through contacts through the clashes between Georgians and Greek Christians.

The mass baptism of Georgians took place in the 1920s. IV century thanks to the activities of St. Equal to the Apostles Nina (d. 335), who is rightfully considered the enlightener of Georgia. Arriving in Georgia, she glorified herself with a holy life and many miracles.

In 326 under King Mirian, Christianity was proclaimed the state religion of the country. Mirian built a temple in the name of the Savior in the capital of Iberia - Mtskheta, and on the advice of St. Nina sent ambassadors to the emperor, asking them to send a bishop and clergy. Emperor Constantine sent Bishop John to Georgia and the Greek priests continued the conversion of the Georgians.

It should be noted that up to its independence, the Georgian Church was under canonical subordination not to the Constantinople, but to the Antiochian Orthodox Church.

In the second half of the 4th century. part of the liturgical books was translated from Greek into Georgian.

Under the Iberian king Vakhtang I Gorgaslan (446 - 499) Georgia reached its power. In 455 he moved the capital of the state from Mtskheta to Tiflis and in the new capital laid the foundations of the famous Zion Cathedral. From ancient times to the present, the Zion Cathedral is the cathedral of the Georgian Primate. Among the shrines of the Cathedral, the cross of St. Nina, made of grapevine branches and tied by the hair of the enlightener of Georgia. Under Vakhtang, 12 episcopal chairs were opened in Georgia, and the books of the Holy Scriptures of the New Testament were translated into Georgian.

The question of autocephaly is extremely controversial in the history of the Georgian Church. In science, there are many opinions about the exact date of autocephaly. The discrepancies are explained by the lack of necessary sources that would make it possible to accurately indicate the date of the proclamation of the independence of the Georgian Church. In our opinion, the opinion on the granting of autocephaly to the Georgian Church in 457 by the Antioch see is more convincing (this version is reflected in the official data of the Orthodox Church Calendar for 2000, published by the Moscow Patriarchate). The researcher also believes that autocephaly was granted in 457, not by Antioch, but by the Church of Constantinople.

Initially, the Primate of the Georgian Church bore the title of "Catholicos-Archbishop", and since 1012 - "Catholicos-Patriarch".

Gradually, from the Iberians, Christianity spread among the Abkhazians, as a result of which in 541 the episcopal see was established in Pitiunt (present-day Pitsunda). Even in antiquity, Abazgia (Western Georgia) usually served as a center of exile. During the persecution of Christians under the emperor Diocletian, the martyr Orentius and his 6 brothers were exiled to Pitiunt; on the way to Pitunt (in Komany - near modern Sukhumi) in 407 St. But in ecclesiastical and political relations, Abazgia until the end of the VIII century. was dependent on Byzantium. The official language of the administration and the Church was Greek. Probably only at the turn of the VIII - IX centuries. the Abkhazian (West Georgian) kingdom (with the center in Kutaisi) appeared, independent of Byzantium. At the same time, tendencies towards the formation of an independent Church here began to appear.

7.2. Georgian Church under Arab and Turkish domination ( VIII - XVIII centuries). Division into Catholicosates

Since the end of the VII century. The North Caucasus is beginning to experience a wave of Arab conquests. The Byzantine Empire acted as a natural ally of the Christian Caucasian peoples in the struggle against the Muslim conquerors.

Nevertheless, in 736 the Arab commander Marwan ibn Muhammad (in Georgian sources - Murvan the Deaf) with a 120-thousandth army decided to conquer the entire Caucasus. In 736 - 738. his troops devastated southern and eastern Georgia (Kartlia), where in 740 they met fierce resistance from the Aragvetian princes David and Constantine. These princes were taken prisoner, subjected to cruel torture and were thrown by the Arabs from a cliff in the river. Rioni. Following this, the Arab army moved further into Western Georgia (Abazgia), where, under the walls of the Anakopia fortress, they were defeated and were forced to leave Western Georgia. According to the historian Juansher, the victory of the Christian Abkhaz army over the Arabs is explained by the intercession of the Anakopian Icon of the Mother of God - "Nikopea". However, on the territory of Western Georgia, the Tbilisi Emirate was created, subordinate to the Arab Caliph.

As a result of these wars, the dynasty of rulers of Abazgia - Western Georgia became stronger. This contributed to the unification of the Laziki region (South Georgia) with Abazgia into a single West Georgian (Abkhazian) kingdom. In parallel with this process, an independent Abkhaz one is taking shape in Abazgia. Most likely, this happened under the Abkhazian king George II (916 - 960), when, regardless of the interests of Byzantium, an independent episcopal Chkondid see was formed here. By the end of the IX century. Greek in divine services is gradually giving way to Georgian.

In 1010 - 1029. in Mtskheta, the ancient capital of Georgia, the architect Konstantin Arsukisdze built the majestic Cathedral "Sveti Tskhoveli" ("Life-Giving Pillar") in the name of the Twelve Apostles, considered the mother of Georgian churches. The enthronement of the Georgian Catholicos-Patriarchs has been taking place since then only in this Council.

Under King David IV the Builder (1089 - 1125), the final unification of Georgia - Western (Abkhazia) and Eastern (Kartliya) takes place. Under him, the Tbilisi Emirate was liquidated, and the capital of the state was moved from Kutaisi to Tiflis (Tbilisi) .At the same time, church unification took place: the Mtskheta Catholicos-Patriarch extended his spiritual power to all Georgia, including Abkhaz, as a result of which he received the title of Catholicos -Patriarch of all Georgia, and the territory of Western Georgia (Abkhazia) became part of the unified Mtskheta Patriarchate.

Thus, at the turn of the XI - XII centuries. the position of the Iberian Church has changed. It became one - the division into the Western Georgian and Eastern Georgian Churches disappeared. King David was actively involved in the construction of new temples and monasteries. In 1103, he convened a Church Council, at which the Orthodox confession of faith was approved and the canons concerning the conduct of Christians were adopted.

The golden age for Georgia was the time of David's great-granddaughter - St. Queen Tamar (1184 - 1213). She expanded the territory of Georgia from the Black Sea to the Caspian Sea. Works of spiritual, philosophical and literary content were translated into Georgian.

A special danger for Georgia since the XIII century. began to represent the Mongol-Tatars, especially after they converted to Islam. One of the most cruel for the Georgians was the campaign of Timur Tamerlane in 1387, which mercilessly destroyed cities and villages, people died in hundreds.

Under the influence of incessant conquests and political turmoil at the turn of the XIII - XIV centuries. there is a violation of order in church life. In 1290, the Abkhazian Catholicosate emerged from the united Georgian Church - it extended its jurisdiction to Western Georgia (center - from 1290 in Pitsunda, and from 1657 - in Kutaisi). The title of the Primate is the Catholicos-Patriarch of Abkhazia and Imereti.

At the same time, the East Georgian Catholicosate (center - Mtskheta) appeared on the territory of Eastern Georgia. The title of the Primate is the Catholicos-Patriarch of Kartala, Kakheti and Tiflis.

The long series of calamities of the Georgian Church were continued by the Ottoman Turks and Persians. During the XVII - XVIII centuries. they periodically made robbery and devastating raids on the territory of the Caucasus.

It is not surprising that until the second half of the 18th century. there were no theological schools in Georgia. Only in the middle of the 18th century. theological seminaries were opened in Tiflis and Telavi, but not having time to get stronger they were destroyed by the conquerors.

According to the Georgian historian Platon Iosselian, for fifteen centuries in the Georgian Kingdom there was not a single government that was not accompanied by an attack, or devastation, or cruel oppression by the enemies of Christ.

In 1783, the king of Kartala and Kakheti Irakli II (Eastern Georgia) formally recognized the patronage of Russia over Georgia. As a result of negotiations with Russia, in 1801, Emperor Alexander I issued a manifesto, according to which Georgia (first Eastern and then Western) was finally annexed to Russia.

Prior to the annexation of Georgia to the Russian Empire, the Georgian one consisted of 13 dioceses, 7 bishops, 799 churches.

7.3. Georgian Exarchate as part of the Russian Orthodox Church. Restoration of autocephaly in 1917

After reunification with Russia, the Georgian Orthodox Church became part of the Russian Orthodox Church on the basis of the Exarchate. Western Georgian Catholicos-Patriarch Maxim II (1776 - 1795) retired to Kiev in 1795, where he died in the same year. From that moment on, spiritual authority over both Catholicosates passed to the Eastern Georgian Catholicos-Patriarch Anthony II (1788 - 1810). In 1810, by decision of the Holy Synod of the Russian Church, he was removed, and in his place was appointed the Exarch of Iberia - Metropolitan Varlaam (Eristavi) (1811 - 1817). Thus, Gruzinskaya became directly dependent on the Russian Orthodox Church and was illegally deprived of her autocephaly.

On the other hand, the presence of Orthodox Georgians under the wing of the Russian Church revived and stabilized spiritual life in Georgia, which could not have been achieved under the previous conditions of constant conquest.

During the existence of the Georgian Exarchate, important positive changes took place: in 1817 a theological seminary was opened in Tiflis, in 1894 - a seminary in Kutaisi. Diocesan women's schools and parish schools were opened.

Since the 1860s. the journal "Georgian Spiritual Bulletin" (in Georgian) began to be published. Since 1886, the two-week church-religious magazine "Mtskemsi" ("Pastor") began to appear in Georgian and Russian, and it was published until 1902. From 1891 to 1906 and from 1909 to 1917. a weekly official magazine "Spiritual Bulletin of the Georgian Exarahta" was published in Russian and Georgian with a mandatory subscription for the clergy.

Under Exarch Archbishop Pavel (Lebedev) (1882 - 1887), the “Brotherhood of the Most Holy Theotokos” was established, which published spiritual and moral literature in Russian and Georgian, organized religious and moral readings, spiritual concerts, etc. In 1897 it was reorganized into the "Missionary Spiritual and Educational Brotherhood".

Since the 70s of the XIX century. in Abkhazia, the construction of small stone and wooden churches and monasteries is developing. At the same time, it is here, thanks to Russian monks who arrived here from Mount Athos, that the revival of the hearth of Orthodox monasticism takes place. The fact is that, according to church tradition, the apostle Simon the Cananite was buried on this land, and even in the Middle Ages, Abkhazia was one of the famous centers of Orthodoxy in Western Georgia.

Having received here a significant piece of land (1,327 dessiatines), the Russian monks of the St. Panteleimon Monastery of Athos from 1875 to 1876. began to build up this site, as a result of which the monastery was founded. By 1896 the monastery complex was fully completed, and by 1900 the New Athos Cathedral was erected. The painting of the monastery and cathedral was carried out by the Volga icon painters, the Olovyannikov brothers and a group of Moscow artists under the direction of N.V. Malov and A.V. Serebryakov. The new monastery was named the New Athos Simon-Cananite (New Athos), which still exists today.

A special direction in the activities of the Georgian exarchs is missionary work among the highlanders. The preaching of Christianity among Chechens, Dagestanis and other Caucasian peoples began in the 18th century. In 1724 St. John Manglissky spread Orthodoxy in Dagestan, having founded the Holy Cross Monastery in Kizlyar. On his initiative, a special mission was created, headed by Archimandrite Pakhomiy, in the course of which many Ossetians, Ingush and other highlanders were converted to Holy Orthodoxy.

In 1771, a permanent Ossetian spiritual commission was created (with the center in Mozdok). In the 90s. XVIII century. its activity temporarily stopped and was resumed in 1815 under the first exarch Barlaam. In 1860, on the basis of the Ossetian Spiritual Commission, the "Society for the Restoration of Christianity in the Caucasus" emerged, the main tasks of which were, firstly, the preaching of Orthodoxy, and, secondly, the spiritual enlightenment of the Caucasian population.

By the beginning of the twentieth century. In the Georgian Exarchate, there were 4 dioceses, 1.2 million Orthodox believers, over 2 thousand churches, approx. 30 monasteries.

With the beginning of the revolutionary events of 1917 and the most acute political crisis of the Russian state in Georgia, a movement for political and church independence began.

The entry of the Georgian Church into the Russian Church in 1810 was envisaged on the basis of church autonomy, but soon nothing remained of the autonomous rights of the Georgian Exaracht. Since 1811, bishops of Russian nationality were appointed by the exarchs to Georgia; the church property of Georgia was transferred to the full disposal of the Russian authorities, etc. The Georgians protested against this situation. The autocephalist sentiments of Orthodox Georgians especially intensified in the late 19th and early 20th centuries. during the work of the Pre-Council Presence (1906 - 1907), convened for the purpose of preparing and studying the draft of the forthcoming reforms in the Russian Orthodox Church.

On March 12, 1917, shortly after the overthrow of the emperor's power in Russia, Orthodox Georgians independently decided to restore the autocephaly of their Church. The Georgian church hierarchs informed the Exarch of Georgia, Archbishop Platon (Rozhdestvensky) (1915 - 1917), that from now on he would cease to be an Exarch.

The ecclesiastical administration of Georgia transferred its decision to Petrograd to the Provisional Government, which recognized the restoration of autocephaly of the Georgian Orthodox Church, but only as a national Church - without geographical borders, thus leaving the Russian parishes in Georgia under the jurisdiction of the Russian Orthodox Church.

Unhappy with this decision, the Georgians drew up a protest to the Provisional Government, where they said that the recognition of the character of national and not territorial autocephaly by the Georgian Church was resolutely contrary to church canons. The autocephaly of the Georgian Church must be recognized on a territorial basis within the ancient Georgian Catholicosate.

In September 1917, the Catholicos-Patriarch of All Georgia Kirion (Sadzaglishvili) (1917 - 1918) was elected in Georgia, after which the Georgians began to nationalize theological educational institutions.

The hierarchy of the Russian Orthodox Church, headed by Patriarch Tikhon, opposed the act of the Georgian hierarchs, declaring that it was not canonical.

The Georgians, represented by the new Catholicos-Patriarch Leonid (Okropiridze) (1918 - 1921), declared that Georgia, having united with Russia more than 100 years ago under a single political power, never showed any desire to unite with it in church terms. The abolition of the autocephaly of the Georgian Church was a violent act of the secular authorities, contrary to the church canons. Catholicos Leonid and the Georgian clergy were completely convinced of their correctness and the immutability of observing church rules.

As a result, in 1918 there was a break in prayer communication between the Georgian and Russian Churches, which lasted 25 years. Only the election of the Patriarch of Moscow and All Russia Sergius served as a good excuse for the Catholicos-Patriarch of All Georgia Callistratus (Tsintsadze) (1932 - 1952) to restore relations with the Russian Orthodox Church on the issue of autocephaly.

On October 31, 1943, the reconciliation of the two Churches took place. In the ancient cathedral of Tbilisi, the Divine Liturgy was celebrated, which united Catholicos Callistratus and the representative of the Moscow Patriarchate, Archbishop Anthony of Stavropol, in prayer. After that, the Holy Synod of the Russian Church, chaired by Patriarch Sergius, issued a ruling according to which, firstly, prayer and Eucharistic communion between the Russian and Georgian Orthodox Churches was recognized as restored, and, secondly, it was decided to ask the Catholicos of Georgia to provide Russian parishes in the Georgian SSR preserve in their liturgical practice those orders and customs that they inherited from the Russian Church.

7.4. The current state of the Georgian Orthodox Church

Monasticism and monasteries. The disseminators of monasticism in Georgia were 13 Syrian ascetics headed by St. John of Zedazni, sent here in the VI century. from Antioch St. Simeon the Stylite. It was they who founded one of the first monasteries in Georgia - Davido-Gareja. The most ancient monasteries in Georgia are also Motsametsky (VIII century), Gelati (XII century), where the kings of the Georgian kingdom were buried, Shio-Mgvimsky (XIII century).

Since 980, the Iversky Monastery, founded by St. John Iver. The monk asked the Byzantine emperor for the small monastery of St. Clement on Mount Athos, where the monastery was later founded. The Iberian monks were honored with the appearance of the icon of the Mother of God, named after the Iberian monastery, and according to its location above the monastery gates of the Gateman (Portaitissa).

In 1083, on the territory of Bulgaria, the Byzantine feudal lord Grigory Bakurianis founded the Petritson Monastery (now Bachkovsky) - one of the largest centers of medieval Georgian culture and monasticism. Close cultural ties between Byzantium and Georgia were carried out through this monastery. The monastery was actively involved in translation, scientific and theological activities. At the end of the XIV century. the monastery was captured by the Ottoman Turks and destroyed. From the end of the XVI century. the monastery was taken over by the Greeks, and in 1894 the monastery was transferred to the Bulgarian Church.

Of the saints of the Georgian Orthodox Church, the most famous are St. equalap. Nina (d. 335) (commemorated January 14), martyr Abo Tbilisi (VIII century), Venerable Hilarion the Wonderworker (d. 882), an ascetic of the monastery of St. David of Garejisky (commemorated November 19), Venerable Gregory, rector of the Khandzoi monastery (died 961) (commemorated October 5), Venerable Euthymius of Iversky (d. 1028) (commemorated May 13), Queen Ketevan of Georgia (1624), who died at the hands of the Persian Shah Abbas (commemorated 13 September).

Of the martyrs (although not canonized) of recent times, the Georgian theologian Archimandrite. Grigory Peradze. He was born in 1899 in Tiflis into the family of a priest. Studied at the Theological Faculty of the University of Berlin, then at the Philosophy Faculty of the University of Bonn. For the work "The Beginning of Monasticism in Georgia" he was awarded the degree of Doctor of Philosophy. He taught at the University of Bonn and Oxford. In 1931 he became a monk and priest. During the Great Patriotic War, he ended up in the Auschwitz concentration camp, where he died in the gas chamber.

Governance of the Georgian Orthodox Church and modern life. According to the Regulations on the Administration of the Georgian Orthodox Church (1945), legislative and supreme judicial power belongs to the Church Council, consisting of clergy and laity and convened by the Catholicos-Patriarch as necessary.

The Catholicos-Patriarch is elected by the Church Council by secret ballot. Under the Catholicos-Patriarch, there is a Holy Synod consisting of the ruling bishops and the vicar of the Catholicos. The full title of the Primate of the Georgian Church is “His Holiness and Beatitude Catholicos-Patriarch of All Georgia, Archbishop of Mtskheta and Tbilisi”.

The diocese is led by a bishop. Dioceses are divided into deanery districts.

The Parish is governed by the Parish Council (it includes members of the clergy and representatives from the laity, elected by the Parish Assembly for 3 years). The chairman of the Parish Council is the rector of the church.

The largest centers for the training of Orthodox clergy are the Mtskheta Theological Seminary (operating since 1969), the Tbilisi Theological Academy (operating since 1988), and the Gelati Theological Academy.

Divine services in the Georgian Church are performed in the Georgian and Church Slavonic languages. In the Sukhum-Abkhazian diocese, where there are Greek parishes, divine services are also performed in Greek.

Georgian is a member of the World Council of Churches (since 1962), participated in all five All-Christian World Congresses (second half of the 20th century).

At the Pan-Orthodox Conferences, the Georgian Orthodox Church did not occupy the proper place, since the Patriarchate of Constantinople reacted ambiguously to her autocephaly. In the 1930s. The Ecumenical Throne recognized the autocephaly of the Georgian Church, and later took a more restrained position: it began to consider it autonomous. This follows from the fact that the Ecumenical Patriarchate invited only two representatives of the Georgian Church to the First Pan-Orthodox Meeting in 1961, and not three (according to the established procedure, the autocephalous Churches sent three representatives-bishops, and the autonomous ones - two). At the Third Pan-Orthodox Meeting, Constantinople believed that the Georgian Church should occupy only 12th place among other Local Orthodox Churches (after the Polish one). The representative of the Georgian Church, Bishop Iliya of Shemokmed (now Catholicos-Patriarch) insisted that the decision of the Patriarchate of Constantinople be revised. Only in 1988, as a result of negotiations between the Constantinople and Georgian Churches, the Ecumenical See again began to recognize the Georgian Church as autocephalous, but in the diptych of the Local Orthodox Churches it was put it in 9th place (after the Bulgarian Church).

In the diptych of the Russian Orthodox Church, Georgian has always occupied and continues to occupy 6th place.

From 1977 to the present day, the Georgian Orthodox Church is headed by the Catholicos-Patriarch of All Georgia Ilia II (in the world - Irakli Shiolashvili-Gudushauri). He was born in 1933. Catholicos-Patriarch Ilia II continued the revival of the Georgian Church begun by his predecessors. Under him, the number of dioceses increased to 27; the oldest Orthodox Gelati Academy, seminaries and the Theological Academy in Tbilisi again turned into centers of education, with their theologians, translators, scribes and researchers; the construction of a new cathedral in the name of the Holy Trinity in Tbilisi is nearing completion, the main icon for which was painted by His Holiness; edited and published translations of the Gospel and the entire Bible in modern Georgian.

In October 2002, a major event took place in the life of the Georgian Orthodox Church: a concordat was adopted - "The Constitutional Agreement between the State of Georgia and the Autocephalous Orthodox Apostolic Church of Georgia" - this is a document unique for the Orthodox world, covering almost all aspects of the life of the Church with its ancient canonical order in the modern Orthodox state. In addition to the “Law on Freedom of Conscience,” the state also confirms its readiness to cooperate on the basis of observing the principle of independence from each other. The state guarantees the observance of church sacraments, recognizes a marriage registered by the Church. The property of the Church is now protected by law, its property (Orthodox churches, monasteries, land plots) cannot be alienated. Church valuables stored in museums and depositories are recognized as the property of the Church. Twelfth holidays become public holidays and weekends, and Sunday cannot be declared a business day.

The canonical territory of the Georgian Orthodox Church is Georgia. The episcopate of the Georgian Orthodox Church has 24 bishops (2000). The number of believers is up to 4 million people (1996).

Georgian Orthodox Church: a brief background

The Georgian Apostolic Autocephalous Orthodox Church is an integral part of the Ecumenical Orthodox Church and is in dogmatic unity, canonical and liturgical communion with all Local Orthodox Churches.

The beginning of the Christian life in Georgia was laid back in apostolic times. The message of Christ was carried here by His direct witnesses, among whom were the Apostles Andrew the First-Called, Simon the Canaanite and Bartholomew. In the Tradition of the Georgian Church, Saint Andrew the First-Called is revered as the first bishop of Georgia, and the memory of the fact that the Most Holy Theotokos herself sent the Apostle to preach to Iveria is preserved.

Already in the IV century, the East Georgian kingdom of Kartli officially adopted Christianity. The baptism of Georgia in 326, during the reign of King Mirian, is associated with the preaching of St. Nina, Equal to the Apostles, who came to Georgia from Cappadocia. Nina's activities are mentioned not only in hagiographic works, but also in many Greek, Latin, Georgian, Armenian and Coptic historical sources.

Since the 5th century, independent Georgia, which is at the epicenter of the confrontation between Byzantium and Persia, has been constantly subjected to devastating attacks by the Persians; for refusing to renounce Christ, kings, clergy and laity accept a martyr's death.

At the same time, from the early centuries, the Church of Georgia also took part in the confirmation of the doctrine: Georgian bishops were already present at the Third and Fourth Ecumenical Councils. All subsequent centuries, Georgian theologians, who were on the border of different cultures and religions, were forced to conduct an active polemic, defending the Orthodox teaching of the Church.

During the reign of King Vakhtang Gorgosali (446-506), the Georgian Church, formerly part of the Antiochian Church, receives autocephaly (independence), and an archbishop with the title of Catholicos is placed at the head of the hierarchy. From Cappadocia to Georgia comes the holy ascetic the Monk John, later called Zedazni, with his twelve followers; his disciples not only affirm the monastic tradition in Georgia, but also bring the mission of Christian preaching to cities and villages, build churches and monasteries, and establish new dioceses.

This period of prosperity is replaced by a new period of martyrdom: in the 8th century, the Arabs invade Georgia. But the spiritual upsurge of the people could not be broken; it manifested itself in the national creative movement, inspired not only by kings and patriarchs, but also ascetic monks. One of these fathers was St. Grigory Khandztiysky.

In the X-XI centuries, the period of church building and the development of hymnography and art began, the Iversky Monastery was founded on Athos, thanks to the elders and inhabitants of this monastery, Greek theological literature was translated into Georgian.

In 1121, the holy king David the Builder, who paid great attention to the church structure and received support from the Church, with an army defeated the Seljuk Turks in the Battle of Didgor. This victory completes the unification of the country and marks the beginning of the “golden age” of Georgian history.

At this time, the active activity of the Georgian Church is unfolding outside the state, in the Holy Land, in Asia Minor and Alexandria.

In the XIII and XIV centuries, a new period of trials begins for the Christians of Georgia, now under the onslaught of the Mongols. Khan Jelal ad-Din, having conquered Tbilisi, literally flooded it with blood, monasteries and temples were desecrated and destroyed, thousands of Christians were martyred. After the raids of Tamerlane, entire cities and dioceses were already disappearing; according to the testimony of historians, the killed Georgians were much more than the survivors. With all this, the Church was not paralyzed - in the 15th century, Metropolitans Gregory and John were present at the Ferrara-Florentine Council; they not only refused to sign a union with Catholicism, but also openly denounced its deviation from the conciliar teaching of the Church.

In the 80s of the 15th century, united Georgia split into three kingdoms - Kartli, Kakheti and Imereti. In a state of fragmentation under the constant blows of Persia, the Ottoman Empire and the raids of the Dagestan tribes, the Church continued to carry out its ministry, although it became more and more difficult to do so.

The southwestern part of Georgia, conquered by the Ottoman Empire in the 16th century, was forcibly Islamized, the confession of Christianity was severely persecuted, all dioceses were abolished, and churches were rebuilt into mosques.

The 17th century also became devastating for Georgia, "the century of the tsar's martyrs and the multitude of slain". The punitive campaigns of the Persian Shah Abbas I were aimed at the complete destruction of Kartli and Kakheti. At this time, two thirds of the Georgian population was killed.

The number of dioceses declined even more. But Georgia continued to find the strength to resist, and the Church, represented by the Catholicos and the best bishops, called on the kings and people to unity. In 1625, the commander Georgy Saakadze defeated the thirty thousandth army of the Persians. It was during this period that the concept of "Georgians" became equal to the concept of "Orthodox", and those who converted to Islam were no longer called Georgians, they were called "Tatars".

During these difficult years, both statesmen and hierarchs of the Church sought support from the Orthodox Russian Empire, which had reached power. Active negotiations in St. Petersburg were conducted by Catholicos-Patriarch Anthony I (Bagrationi).

In 1783, the Treaty of St. George was signed in the North Caucasus, according to which Georgia, in exchange for Russia's support, partially renounced internal independence and completely independent foreign policy.

The endless blows of Persia and Turkey, although they did not suppress, but in many respects paralyzed the intellectual and social life of the Church - there was no longer an opportunity to support the spiritual centers belonging to Georgia, both in Georgia itself and on Athos and the Holy Land. Educational institutions did not function, a large number of the clergy were physically destroyed. But at the same time the spiritual life did not become scarce - in the monasteries of Georgia many reverend fathers - hesychasts asceticised.

In 1811, within the framework of an active policy of introducing Georgia into the Russian Empire, where the Church had been in a state-dominated position for a hundred years, and the patriarchate was abolished, the Georgian Church also lost its freedom and autocephaly. On its territory, the Exarchate was established, the status of the Catholicos was diminished to the Exarch (Archbishop of Kartli and Kakheti), over time, exarchs began to be supplied from the Russian episcopate.

This was a controversial period for the Georgian Church. On the one hand, the punitive campaigns of militant Muslim neighbors stopped, educational institutions were restored, the clergy began to receive salaries, a mission was organized in Ossetia, but at the same time the Georgian Church was completely subordinate to the Russian Synod and the policy of the Empire, clearly aimed at all-Russian unification. At this time, the rich ancient traditions of hymnography, icon painting, church art began to disappear from the Georgian everyday life, the veneration of many Georgian saints came to naught.

After the February events of 1917, in March, a Council was held in Svetitskhoveli, at which the autocephaly of the Georgian Orthodox Church was proclaimed; a little later, in September, Kirion III was elected Patriarch. And already in 1921 the Red Army entered Georgia and Soviet power was established. For the Church, representatives of the clergy and believers throughout the territory of the Soviet Union, trials and repressions began. Churches were closed everywhere, the confession of faith was persecuted by the Soviet state.

In a difficult time for Russians and Georgians, amid repressions, devastation and calamities, in 1943 the Local Russian and Georgian Churches restore Eucharistic communion and trusting relationships.

In 1977, the patriarchal throne in Georgia was occupied by Catholicos Ilia II. His active service, which attracted the young Georgian intelligentsia to the ranks of clergy and monastics, fell on the years of the fall of the Soviet Union, Georgia gained independence, and a series of fratricidal wars and armed conflicts.

Currently, there are 35 dioceses in Georgia with ruling bishops, and prayer to God is being offered up in Georgian parishes around the world. The Patriarch, like his best predecessors in history, went through all the trials together with his people, thus earning an unheard of authority in Georgia.

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Georgia (cargo. საქართველო , Sakartvelo) is a state located in Western Asia and the Middle East, in the western part of the Caucasus on the eastern coast of the Black Sea. Georgia shares borders with Armenia and Turkey in the south, Azerbaijan in the southeast and Russia in the east and north. The capital is Tbilisi. The state language is Georgian.

Largest cities

• Batumi
• Kutaisi

Georgian Orthodox Church

Georgian Orthodox Church (official name: Georgian Apostolic Autocephalous Orthodox Church, cargo. საქართველოს სამოციქულო ავტოკეფალური მართლმადიდებელი ეკლესია ) is an autocephalous local Orthodox church, which has the sixth place in the diptychs of the Slavic local Churches and the ninth in the diptychs of the ancient Eastern patriarchates. One of the oldest Christian churches in the world. Jurisdiction extends to the territory of Georgia and to all Georgians, wherever they live, as well as to the territory of the partially recognized Abkhazia and South Ossetia and to the north of Turkey. According to legend, based on an ancient Georgian manuscript, Georgia is the apostolic lot of the Mother of God. In 337, through the works of St. Nina, Equal to the Apostles, Christianity became the state religion of Georgia. The church organization was located within the Antioch Church. The issue of obtaining autocephaly by the Georgian church is difficult. According to the historian of the Georgian church, priest Kirill Tsintsadze, the Georgian Church enjoyed de facto independence from the time of King Mirian, but received full autocephaly only in the 5th century from the Council convened by Patriarch Peter III of Antioch.

Article 9 of the Georgian Constitution reads: "The state recognizes the exclusive role of the Georgian Orthodox Church in the history of Georgia and at the same time proclaims complete freedom of religious beliefs and confession, the independence of the church from the state."

History

Early period

According to Georgian legendary history, Georgia is the apostolic lot of the Mother of God.

Soon after this event, the Apostle Andrew set out to preach Christianity. First, he went north from Palestine, then turned east, reached the city of Trebizond, which was at that time within Egrisi (modern Mingrelia), after preaching the Gospel there, he moved to Iberia, to the land of Did-Adchara.

There the apostle, by preaching and performing miracles, converted many people to Christianity and baptized them. According to the story of Tsarevich Vakhushti, the son of Tsar Vakhtang V, in the place where the Apostle Andrew placed the icon of the Mother of God, a healing spring was opened. Having appointed priests and deacons to newly converted Christians, built a temple in honor of the Mother of God and established church order, the apostle left them.

Before the departure of Saint Andrew from that land, the converts asked him to leave the icon of the Mother of God, but the apostle did not agree to such a request, but ordered that a board be made as large as this icon and brought to him. When the board was ready, he put it on the icon of the Mother of God, and the icon was completely depicted on the board. The apostle gave Christians a new image, which they put in their new church. Then Saint Andrew went to other lands.

Crossing the mountain called the Iron Cross Mountain and the Dzarchi gorge, he entered Samtskhe and stopped in the village of Zaden Gora. From here he went to the city of Atskuri, which was called Sosangeti in ancient times. Reaching Atskuri, the apostle chose one house near the main temple of the city and settled in it. At that time, a widow reigned there, who had an only son whom she loved most in the world, who was the only heir to her kingdom. Unfortunately, the widow's son died shortly before the arrival of the apostle to Atskuri.

According to legend, during the stay of the Apostle Andrew in Atskuri, several miracles occurred - the main one of which was the resurrection of the widow's son and the destruction of statues of pagan gods. Then, having appointed a bishop, priests and deacons to the converts, Saint Andrew wanted to go to other countries, but the queen and her subjects asked Andrew not to leave them, or to leave them an icon of the Mother of God not made by hands. The icon left by Saint Andrew was placed in a new church, erected in honor of the Mother of God.

Soon after the events described, Andrei went to Neagli, Klarjeti and Artan-Pankola, where, after a long sermon, he converted the inhabitants of those places to Christianity and baptized them. Then he returned to Jerusalem for the Passover.

After Pentecost, Saint Andrew took with him the Apostle Simon the Canaanite, Matthew, Thaddeus and others. With them he went initially to King Abgar, where, after preaching the word of God and baptizing the inhabitants, he left the Apostle Thaddeus to establish the new Church. Others, bypassing the cities and villages of Cappadocia and Pontus with a preaching, finally reached Kartli (Kartala countries) (Iberia). Further, they passed part of the Mtiuleti land to the Chorokhi River.

Then the apostles visited Svaneti, during the reign of the dowager queen, the wife of the murdered Pontic king Polamon Pifodora, who, with many subjects, converted to Christianity and was baptized by Andrew himself. In Svaneti, the apostle Matthew stayed with the queen with other disciples to establish the newly-illuminated in Christianity, as Blessed Jerome testifies to this. From Svaneti, Andrey, together with Simon Kananit, went to Ossetia, where he reached the city of Fostaphor. Here the apostles converted many to Christianity. Leaving Ossetia, they went to Abkhazia and reached the city of Sevasti (now Sukhumi), where they also converted many. Here Andrew left the Apostle Simon the Canaanite with others to approve the converts, and he himself went to the land of the Jikets. The Jikets did not accept Christianity, and, moreover, the apostle himself was almost killed. Leaving them, Andrey went to Upper Suadag.

The inhabitants of Upper Suadag adopted their religion from the apostle. From here he went to the upper shores of the Black Sea, visiting cities and villages, and finally reached the city of Patras in Ahai, where he died on the cross from the Anfipat Egeat in 55.

The faith preached by St. Andrew and the apostles who remained after his departure, began to take root among the people. Aderki, or Farsman I, who reigned in Kartli (Iberia) three years BC and ruled the country for sixty-three years, heard that his subjects had turned from paganism to Christianity, and began persecuting Christians. Many of them, during this persecution, accepted martyrdom together with the Apostle Simon the Canaanite. Christianity, apparently suppressed by the fury of the tsar, was not really defeated: there were still Christians hiding in the mountains and forests, with places of general meetings and prayers. Soon the grave of Simon the Kananit, located in the mountains of Abkhazia near Sukhumi, became the subject of deep reverence.

Since the time of this persecution, for almost half a century, Iberia has received no more preachers of Christianity from anywhere and has not had leaders who would approve new converts in their confession.

Already in the hundredth year, the Hieromartyr Clement, Bishop of Rome, exiled by Emperor Trajan to the uninhabited places of Taurida, by working miracles and instructions helped many Colchisians to remain faithful to Christianity. According to Mikhail Sabinin, between the seventy churches built by the saint during his lifetime on the shores of the Black Sea, there was also Colchis.

Meanwhile, the final approval of Christianity and the fact that it became the dominant religion was the fruit of the long-term and zealous preaching of the Apostle of All, the holy enlightener, the blessed mother Nina.

Christianity as a state religion

Between 318 and 337, most likely 324-326. Christianity became the state religion of Georgia through the works of St. Nina, Equal to the Apostles. The church organization was located within the Antioch Church.

In 451, together with the Armenian Church, it did not accept the decisions of the Council of Chalcedon and in 467 under King Vakhtang I it became independent from Antioch, acquiring the status of an autocephalous Church with its center in Mtskheta (the seat of the Supreme Catholicos). In 607, the Church adopted the decisions of Chalcedon, violating the canonical unity with the Armenian Apostolic Church ..

Under the Sassanids (VI-VII centuries), it withstood the struggle against the Persian fire worshipers, and during the Turkish conquests (XVI-XVIII centuries) - with Islam. This grueling struggle led to the decline of Georgian Orthodoxy and the loss of churches and monasteries in the Holy Land.

In 1744, the Georgian Church underwent reforms similar to those of Patriarch Nikon in Russia.

Georgian Exarchate of the Russian Church

In 1801, Georgia became part of the Russian Empire. According to the project developed by the Chief General A.P. Tormasov and presented to Alexander I in 1811, instead of 13 dioceses, 2 were established in Eastern Georgia: Mtskheta-Kartala and Alaverd-Kakheti. On June 21, 1811, the Holy Synod dismissed Catholicos-Patriarch Anthony II from his post.

From June 30, 1811 to March 1917, the (de facto) Church in Georgia had the status of the Georgian Exarchate of the Russian Church; the title of Catholicos was abolished. Varlaam (Eristavi) became the first exarch on July 8, 1811 (August 30, 1814 - May 14, 1817;

By the end of the 1810s, the Abkhaz Catholicosate was also abolished, which was included in the Georgian Exarch.

After Varlaam (Eristavi), exarchs were appointed from non-Georgian bishops, which often led to tensions with the local clergy and excesses, such as the assassination of Exarch Nikon (Sofia) on May 28, 1908 in the building of the Georgian-Imeretian Synodal Office.

Restoration of autocephaly. Newest period

On March 12 (March 25), 1917, at the Mtskheta Council, the autocephaly of the Georgian Church was proclaimed; Bishop Leonid (Okropidze) of Guria-Mingrelian was elected guardian of the Catholicos throne. The latter, on March 13, notified the Exarch of Georgia, Archbishop of Kartala-Kakheti Platon (Rozhdestvensky), about his removal from the see, which was not recognized by the Russian Orthodox Church.

On March 27, 1917, the Provisional Government recognized the autocephaly of the Georgian Church in principle. On July 10, 1917, a joint meeting of the Provisional Government and the Synod decided to establish the Caucasian Exarchate for the voluntary entry into it of the Russian parishes of Tiflis, Elizavetpol, Baku, Erivan, Kutaisi, Black Sea provinces and Kara, Batumi regions, Artva, Zagatala and Sukhumi districts. Theophilact (Klementyev) was appointed bishop in Tiflis, soon removed by the Georgian bishops from Georgia.

Patriarch Tikhon of Moscow, in his message of December 29, 1917 to Catholicos Kirion II (Sadzaglishvili), elected at the Council in September 1917, condemned the arbitrary nature of the restoration of autocephaly of the more ancient Georgian Church. Communication between the Moscow Patriarchate and the Georgian Church was interrupted.

In 1927, the Georgian Church switched to the New Julian calendar, but under pressure from believers it had to "postpone" its decision.

Communion was officially restored by the Decree of the Holy Synod of the Russian Orthodox Church on November 19, 1943.

In 1997, the Georgian Orthodox Church withdrew from the World Council of Churches.

Primate since December 23, 1977 - His Holiness and Beatitude Catholicos-Patriarch of All Georgia, Archbishop of Mtskheta and Tbilisi and Metropolitan of Pitsunda and Tskhum-Abkhazeti Ilia II.

The church consists of 35 dioceses, uniting about 300 communities; The Abkhaz diocese after 1992 is de facto not part of the Georgian Church. There is also a canonical lack of regulation in South Ossetia, where, according to Catholicos Ilia II, "there are representatives of the Russian Church Abroad."

Relations with the Moscow Patriarchate

The official representative of the Moscow Patriarchate, Archpriest Vsevolod Chaplin, in August 2008, in connection with the military conflict in Georgia, said: "Political decisions do not address questions of ecclesiastical jurisdictions and areas of pastoral responsibility. These issues should be resolved on the canonical field during the dialogue between the two Churches. "

On November 9, 2008, the Chairman of the DECR MP, Metropolitan (Now the Patriarch of Moscow and All Russia) Kirill, in an interview with the Vesti channel, said, in particular, about the Alanian Diocese: "Need to say that this is not just a schismatic, as it were, a diocese, but the fact that the head of this diocese received episcopal ordination from the Greek old calendarists. [- This is also an unrecognized hierarchy] Quite right, from the so-called Cyprian synod. All the activities of this synod in relation to Russia are aimed at weakening the Russian Orthodox Church. And what happens: on the one hand, Russian soldiers shed blood for the Ossetian people, for defending South Ossetia, and on the other hand, the spiritual leaders of this country are under the jurisdiction of the schismatic church, which aims to destroy the unity of the Russian Orthodox Church as its main goal. But it doesn't work like that. Therefore, the first thing that needs to be done is, of course, to resolve the issue of this split jurisdiction. "

On September 12, 2009, during a meeting of the Valdai Discussion Club, the position of the Moscow Patriarchate on the territory of the Georgian Church was confirmed by Archbishop Hilarion (Alfeev) of the Moscow Patriarchate Department for External Church Relations.

The Saints

Shrines

Temples

Trinity Church (Gergeti)

The Trinity Church in Gergeti (Georgian გერგეტის წმინდა სამება, Gergetis Tsminda Sameba) is located at an altitude of 2,170 m at the foot of Kazbek along the Georgian Military Highway in the Georgian village of Gergeti on the right bank of the Chkheri (Terek tributary), right above the village of Stepantsminda.

Built in the XIV century, the shrine is the only cross-domed temple in the Khevi region. A medieval bell tower has been preserved near the temple.

In Soviet times, the church was closed, now it is returned to the Georgian Orthodox Church. Popular with tourists.

Directions: If you decide to climb Kazbek, then the route runs just past the temple. So it is kind of a free cultural app. It is a custom for climbers to spend their first overnight stay here in order to adapt to the altitude.

The Church of the Holy Trinity in Gergeti can be reached on foot on foot. Don't be intimidated by its height, if you are ready to spend an hour or two climbing and your physical fitness allows you to do it, then why not? The ascent to the top takes about three hours. You will need to go through the village of Gergeti, wind along a small, harmless forest serpentine, sometimes cutting off the road with trampled paths, and climb to the top along a path that goes up at a steep angle.

Svetitskhoveli (Mtskheta)

Among the preserved historical structures, Svetitskhoveli (Georgian - life-giving pillar) is the largest in Georgia. For centuries it has been the center of Christian Georgia. Back in the 4th century, King Mirian III, who converted to Christianity, on the advice of Equal-to-the-Apostles Nina, built the first wooden church in Georgia, which has not survived to this day.

One of the foundations of the temple was the cedar, which marked the burial place of Christ's robe. In the second half of the 5th century, the pious king Vakhtang I Gorgasal built a basilica on the site of this church, the upper foundations of which were uncovered by Soviet researchers (headed by V. Tsintsadze) in the 1970s. and left for everyone to see.

In the 11th century, the Catholicos of Georgia Melkisedek I (1012-1030, 1039-1045) erected a church on the site of the damaged basilica. The presently existing cross-domed four-pillar three-nave church in the name of the Twelve Apostles was built from 1010 to 1029 under the supervision of the architect Arsakidze (mentioned in the inscription on the facade).

Address: Located in the southeastern part of Mtskheta, in the ancient city center

Cathedral of the Nativity of the Blessed Virgin Mary (Batumi)

The temple was erected in 1898-1903 by Stepan Zubalashvili in memory of the deceased mother Elizabeth, who asked to build a Catholic church in Batumi. Stepan invited artists and architects from Italy for the construction. In total, the construction cost 250 thousand rubles.

During the years of Soviet power, the temple was threatened with destruction. Among those who spoke in his defense was the writer Konstantin Gamsakhurdia. Director Tengiz Abuladze shot the film "Repentance" based on this story. As a result, the building survived and was used for different purposes in different years: there was a high voltage laboratory, an archive and other institutions.

In the 1970s, the temple was restored, and in the 1980s, it was transferred to the Georgian Orthodox Church. On May 16, 1989, the Catholicos-Patriarch of Georgia Ilia II consecrated the temple, after which about 5 thousand people were baptized.

By order of the Minister of Culture and Monuments Protection No. 3/31 dated February 21, 2011, the cathedral was included in the list of cultural heritage sites, historical and cultural monuments of Batumi.

At present, the temple is an active cathedral of the Batumi and Laz diocese of the Georgian Orthodox Church.

Address: Georgia, Batumi, st. Chavchavadze, 25

Monasteries

Gelati Monastery of the Virgin (Kutaisi)

The monastery was founded by King David IV the Builder in 1106 and became his tomb. The cathedral church was built until 1125 and for another five years it was decorated with mosaics, which are considered the best in the entire Transcaucasia. At that time, the monastery was the seat of the Gelati Academy, whose members were keenly interested in ancient Greek philosophy.

In the 13th century the churches of St. Nicholas and St. George, as well as a three-tiered belfry. The murals belong to different periods of Georgian history, from the 12th to the 18th centuries; especially noteworthy are the portraits of crowned persons. Previously, the monastery preserved many valuable icons and objects of applied art; in Soviet times, they were confiscated and distributed to museums.

Address: Georgia, Gelati (11 km. From Kutaisi).

Directions: The monastery is located slightly away from the Kutaisi-Tkibuli highway. The turn has a pointer. From the road, you have to walk three kilometers along a winding road. There is a parking lot in front of the entrance and several stalls with souvenirs.

David-Gareja Monastery

A Brief History of the Georgian Orthodox Church

In the Caucasus, between the Black and Caspian Seas, there is a country of ancient history and culture - Georgia. At the same time, Georgia is one of the oldest Christian countries in the world. The Georgian people joined the teachings of Christ in the first century, by lot, which was to show where and in what country the apostles should preach the Christian faith, by lot Georgia fell to the Most Holy Theotokos. Therefore, Georgia is considered the chosen country of the Most Holy Theotokos, who is the patroness of the country.

By the will of the Savior, the Mother of God remained in Jerusalem, and St. the apostle Andrew the First-Called, who brought with him the image of the Most Holy Theotokos not made by hands. The Holy Apostle went to the country that kept the great Old Testament shrine - the mantle of the Prophet Elijah, which was brought by the Jews, persecuted by Nebuchadnezzar, and the greatest shrine of Christianity - the unsewn tunic of our Lord Jesus Christ, which after the crucifixion the Jewish witness Elioz brought to the capital of Kartli, Mtskheta lived.

During the Apostolic times, two Georgian states existed on the territory of modern Georgia: the East Georgian-Kartli (in Greek Iberia), the West Georgian Egrisi (in Greek, Colchis). The Apostle Andrew preached in both Eastern and Western Georgia. In the settlement of Atskveri (Kartli), after preaching and converting people, he left the icon of the Most Holy Theotokos, which for many centuries had been in the Atskveri (Atskuri) Cathedral.

In Western Georgia, together with the Apostle Andrew, the teaching of Christ was preached by the Apostle Simon the Cananite, who was buried there, in the village of Koman. The Georgian land received another apostle St. Matthias; he preached in southwestern Georgia and is buried in Gonio, near modern Batumi. The most ancient Georgian sources indicate the presence of the Apostles Bartholomew and Thaddeus in Eastern Georgia.

The arrival and preaching of St. The apostles in Georgia are confirmed by both local Georgian chronicles and Greek and Latin ecclesiastical authors: Origen (2-3 centuries), Dorotheos, Bishop of Tire (4th century), Epiphanes, Bishop of Cyprus (4th century), Nikita Paphlagonsky (9th century), Ecumen (10th century), etc.

It is not surprising that the sermon of St. the apostles did not pass without a trace. In Georgia 1-3 centuries. the existence of Christian churches and communities is confirmed by archaeological materials. In the works of Irenaeus of Lyons (2nd century), Iberians (Georgians) are mentioned among Christian peoples.

Christianity became the state religion in Kartli in the 4th century. This significant phenomenon in Georgian history is associated with St. Nino, the enlightener of Georgia, with St. King Mirian and St. Queen Nana.

Originally from Cappadocia, a close relative of St. George, St. Nino to Kartli from Jerusalem, in fulfillment of the will of St. Theotokos, after St. apostles once again preached and strengthened Christianity in this land. By the grace and power of St. Nino, King Mirian and Queen Nana accepted Christianity.

At the request of King Mirian, the Byzantine emperor Constantine the Great sent clergy to baptize the king, his family and people, under the leadership of Bishop John. Before the arrival of the clergy, the construction of the church began in Mtskheta, where the Lord's tunic rested. This place is and will always be the center of the spiritual life of the Georgian nation. There is a cathedral in honor of the 12 apostles-Svetitskhoveli.

After the official adoption of Christianity, the emperor St. Constantine and St. Helena sent to Georgia a part of the Life-giving Cross and a plaque on which the Lord stood during the crucifixion, as well as an icon of the Savior.

The Georgian church dates the arrival of clergy to the kingdom and the baptism of the country by the year 326. This date is confirmed by the 5th century historian Sozimon Salamansky, the author of the chronicle "Church History", which indicates that the official adoption of Christianity in Georgia was immediately after the end of the 1st Ecumenical Council (325).

As for Western Georgia, the spread of Christianity and the existence of the church in the 1st half of the 4th century is indisputable, which is confirmed by the participation of Bichvinta Bishop Stratophilus at the Ecumenical Council of Nicea.

Since that time, Georgia and its church have firmly taken the path of Christianity and have always steadfastly defended the Orthodox teaching. Byzantine historian 6th century Procopius of Caesarea notes that "Iberians are Christians and they observe the rules of faith better than everyone we know."

Since the adoption of Christianity (and before that), the Georgian people for centuries had to almost constantly fight against external enemies-conquerors. Persians and Arabs, Seljuk Turks and Khorezmians, Mongols and Ottoman Turks, together with the conquest of the country, they tried to destroy the Christian religion. The Georgian people, in the hardest struggle, were able to preserve their statehood and defend Orthodoxy. For centuries, the struggle for statehood has been identified with the struggle for Orthodoxy. Many people, both clergy and citizens, were martyred for their faith in Christ.

World history knows no such example of self-sacrifice, when at the same time 100,000 people received the martyr's crown. Residents of the capital of Georgia - Tbilisi, refused to carry out the order of the Khorezm Shah Jalal-ed-din - to go through and desecrate the icons placed on the bridge. Men, children and old people were executed.

This happened in 1226. In 1386, Tamerlane's horde destroyed the nuns of the Kvabtakhevo monastery. In 1616, during the invasion of Shah Abbas, 6000 monks of the David-Gareja monastery were martyred.

Among the glorified saints of the Georgian Church there are many worldly people, rulers who, with their patriotism, heroism and Christian self-sacrifice, gave us an example. The tortured (princes David and Konstantin Mkheidze (VIII century), Tsar Archil (VI-century), Tsar Demetrius II (XIII century) killed by the Mongols, Tsar Luarsab II (XVII) who died at the hands of the Persians and Queen Ketevani (XVII), who was tortured by the Persians, is not complete list of these saints.

Since the proclamation of Christianity as the state religion, the Georgian Church, despite the tragic history of the country, has always been engaged in restorative and educational affairs. The country's territory is full of churches and monasteries.

Only in honor of St. Giorgi, who was always especially respected by the people and was considered the patron saint of Georgians, hundreds of churches were built.

Many churches and monasteries have become educational centers.

In the XII century, the great Georgian King David IV founded the Gelati Monastery (near the city of Kutaisi), and with him an academy, which in the entire Orthodox world was recognized as the greatest theological and scientific school. At the same time, the second well-known academy, Ikaltskaya, was operating. David is also associated with the convocation in 1103 of the Ruiss-Urbnis Church Council, which considered the most important issues in the life of the country and the church. Starting from the 5th century, when the Georgian hagiographic works of the life of St. Nino, the martyrdom of Shushanik were created, the Georgian people created a unique literature. Let's especially note the Christian art. Over the centuries, based on folk traditions, civil and temple architecture developed, many of which are recognized as the best monuments of world art. Together with the temple architecture, monumental painting - fresco, mosaic - received a brilliant development. In the general evolution of Byzantine painting, a Georgian fresco took a worthy place.

Georgians built churches and monasteries not only in Georgia, but also in Palestine, Syria, Cyprus, Bulgaria. On this side, the Monastery of the Cross in Jerusalem (now under the jurisdiction of the Jerusalem Patriarchate), the monastery of St. Jacob (in the jurisdiction of the Armenian Church), Iviron on Mount Athos (the history of the miraculous icon of the Most Holy Theotokos is connected with this monastery), Petritsoni in Bulgaria.

At various times, famous Georgian theologians, philosophers, writers and translators Peter Iber, Ephraim Maliy, Euthymius and Giorgi Svyatogortsy, Ioann Petritsi, and others worked in Georgia and abroad.

The restoration of the rights of the Georgian population in Jerusalem during the Muslim domination is associated with Georgia and its Tsar George V. The liberator from the Mongol yoke and the re-creator of the country's integrity, Tsar George V enjoyed great prestige not only in the country, but also abroad.

In 1811, the Russian Imperial Court illegally abolished the autocephaly of the Georgian Church, abolished the patriarchal rule, and the Georgian Church, as an exarchate, subordinated to the Synod of the Russian Church. In March 1917, the autocephaly of the Church was restored, and patriarchal rule was introduced. After the restoration of autocephaly, the famous figure of the Church, Kirion II, was elected the first Catholicos-patriarch.

In 1989, the Georgian Autocephalous Church, which has existed since the 5th century, was confirmed by the Ecumenical Patriarchate.

From 1977 to the present, His Holiness and Beatitude Ilya II is the Catholicos-Patriarch of All Georgia, Archbishop of Mtskheta and Tbilisi.