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Georgia(cargo. საქართველო , Sakartvelo) is a state located in Western Asia and the Middle East, in the western part of Transcaucasia on the eastern coast of the Black Sea. Georgia borders 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 listen)) - an autocephalous local Orthodox church, which has the sixth place in the Slavic diptychs local churches and 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 partially recognized Abkhazia and South Ossetia and to the north of Turkey. According to a legend based on an ancient Georgian manuscript, Georgia is the apostolic lot Mother of God. In 337, through the labors of St. Nina Equal to the Apostles, Christianity became the state religion of Georgia. The church organization was within the boundaries of the Antiochian Church. The issue of obtaining autocephaly by the Georgian church is a difficult one. 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 Constitution of Georgia states: “The state recognizes the exclusive role of the Georgian Orthodox Church in the history of Georgia and at the same time proclaims the complete freedom of religious beliefs and beliefs, the independence of the church from the state.

Story

Early period

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

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

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

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

Having crossed the mountain called the mountain of the Iron Cross, and the Dzakhi gorge, he entered the limits of Samtskhe and stopped in the village of Zaden-gora. From here he went to the city of Atskuri, called in ancient times Sosangeti. Having reached Atskuri, the apostle chose one house near the main temple of the city and settled in it. At that time there reigned a widow who had an only son, whom she loved more than anything in the world, who was the only heir to her kingdom. Unfortunately, the widow's son died shortly before the arrival of the apostle in Atskuri.

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

Soon after the events described, Andrei went to Nigli, 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 feast.

After Pentecost, Saint Andrew took with him the Apostle Simon the Zealot, Matthew, Thaddeus and others. With them, he initially went to King Abgar, where, having preached the word of God and baptized the inhabitants, he left the Apostle Thaddeus for approval. new church. Others, bypassing the cities and villages of Cappadocia and Pontus with the sermon, finally reached Kartli (Kartalinskaya countries) (Iveria). 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 Pythodora, who, with many subjects, converted to Christianity and was baptized by Andrew himself. In Svaneti, the Apostle Matthew remained with the queen with other disciples to confirm the newly enlightened in Christianity, as Blessed Jerome testifies to this. From Svaneti, Andrei, together with Simon Kananit, went to Ossetia, where he reached the city of Fostaphora. 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 Zealot with others to confirm the new converts, while he himself went to the land of the Djikets. The Jiquets 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 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 Aegeat 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 before our era and ruled the country for sixty-three years, heard that his subjects had converted from paganism to Christianity, and began persecuting Christians. Many of them during this persecution were martyred along with the Apostle Simon the Zealot. Christianity, apparently suppressed by the fury of the king, in reality was still not defeated: there were Christians hiding in the mountains and forests, who had places of common meetings and prayers. Soon the grave of Simon 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 no longer received preachers of Christianity from anywhere and had no leaders who would confirm the new converts in their confession.

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

Meanwhile, the final affirmation 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 educator, blessed mother Nina.

Christianity as the state religion

In the period between 318 and 337, most likely in 324-326. Through the labors of Saint Equal-to-the-Apostles Nina, Christianity became the state religion of Georgia. The church organization was within the boundaries of the Antiochian Church.

In 451, together with Armenian Church, did not accept the decisions of the Council of Chalcedon and in 467, under King Vakhtang I, became independent from Antioch, acquiring the status of an autocephalous Church with a center in Mtskheta (the residence 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 with the Persian fire-worshippers, and during the period of the Turkish conquests (XVI-XVIII centuries) - with Islam. This exhausting 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 the reforms 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 managing general A.P. Tormasov and presented to Alexander I in 1811, in Eastern Georgia, instead of 13 dioceses, 2 were established: Mtskheta-Kartala and Alaverdi-Kakheti. On June 21, 1811, the Holy Synod removed Catholicos-Patriarch Anthony II from his post.

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

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

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

Restoration of autocephaly. Newest period

On March 12 (March 25), 1917, the autocephaly of the Georgian Church was proclaimed at the Mtskheta Council; Bishop of Guria-Mingrelian Leonid (Okropidze) was elected guardian of the throne of the Catholicos. On March 13, the latter notified the Exarch of Georgia, Archbishop of Kartalo-Kakheti Platon (Rozhdestvensky), of 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 Kars, Batum regions, Artvinsky, Zakatala and Sukhumi districts. Feofilakt (Klementiev), who was soon removed from Georgia by the Georgian bishops, was appointed bishop in Tiflis.

Moscow Patriarch Tikhon, in his message of December 29, 1917 to Catholicos Kirion II (Sadzaglishvili), elected at the Council in September 1917, condemned the unauthorized nature of the restoration of the 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 due to pressure from the faithful, it had to “postpone” its decision.

Communion was officially restored by the Resolution 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 not de facto part of the Georgian Church. There is also a canonical unsettledness in South Ossetia, where, according to Catholicos Ilia II, "representatives of the Russian Church Abroad are present."

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, stated: "Political the decisions do not define questions of ecclesiastical jurisdictions and spheres of pastoral responsibility. These issues should be resolved on the canonical field in the course of dialogue between the two Churches.”

On November 9, 2008, the Chairman of the DECR MP, Metropolitan (now Patriarch of Moscow and All Russia) Kirill, in an interview with the Vesti channel, said, in particular, about the Alan diocese: "Need to say that this is not just a diocese, as it were, schismatic, but the fact is 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 Kipriyanov 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 their blood for the Ossetian people, in order to defend South Ossetia, and on the other hand, the spiritual leaders of this country are under the jurisdiction of the schismatic church, which sets its main goal to destroy the unity of the Russian Orthodox Church. But that doesn't happen either. Therefore, the first thing to be done is, of course, to resolve the issue with this schismatic jurisdiction.”

On September 12, 2009, during a meeting of the Valdai discussion club, the position of the Moscow Patriarchate on the issue of the territory of the Georgian Church was confirmed by the chairman of the Department for External Church Relations of the MP, Archbishop Volokolamsky Hilarion(Alfeev).

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 Tergeti directly on the right bank of Stemindayol settlement (Gergeti settlement)

Built in the 14th century, the shrine is the only cross-domed church in the Khevi region. Near the temple, a medieval bell tower has been preserved.

AT Soviet time the church was closed, now returned to the Georgian Orthodox Church. Popular with tourists.

Directions: If you decide to climb Kazbek, then the route runs right past the temple. So it's kind of a free cultural app. Climbers have a habit of having 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 let its height scare you, if you are ready to spend an hour or two climbing and your physical form allows you to do it, then why not? The hike 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 the path that goes up at a steep angle.

Svetitskhoveli (Mtskheta)

Among the surviving historical buildings, Svetitskhoveli (Georgian სვეტიცხოველი - 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 a cedar, which marked the burial place of the robe of Christ. 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 public viewing.

In the 11th century, on the site of the damaged basilica, the Catholicos of Georgia Melkizedek I (1012-1030, 1039-1045) erected a temple. The currently existing cross-domed four-pillared 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 center of the city

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 be built in Batumi catholic church. Stepan invited artists and architects from Italy to build. 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 made 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.

The temple is currently active. cathedral Batumi and Laz diocese of the Georgian Orthodox Church.

Address: Georgia, Batumi, st. Chavchavadze, 25

Monasteries

Gelati Monastery of the Mother of God (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 all of 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-tier belfry. The mural belongs to different periods Georgian history, from the 12th to the 18th centuries; portrait images of crowned persons are especially noteworthy. Previously, many valuable icons and objects of applied art were preserved in the monastery; in Soviet times they were confiscated and distributed among museums.

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

Directions: The monastery is located a little away from the Kutaisi-Tkibuli highway. The turn has a pointer. From the highway you have to go along a winding road for about three kilometers. In front of the entrance there is a parking lot and several stalls with souvenirs.

David Gareji Monastery

According to legend, Georgia (Iveria) is the apostolic lot of the Mother of God. After the Ascension, the apostles gathered in the Zion Upper Room and cast lots on which country each of them should go to. The Blessed Virgin Mary wished to take part in the apostolic preaching. The lot fell to her to go to Iveria, but the Lord ordered her to stay in Jerusalem. St. went north. app. Andrew the First-Called, who took with him miraculous image Mother of God. St. Andrew traveled with the preaching of the Gospel to many cities and villages of Georgia. In the city of Atskuri, near the modern city of Akhaltsikhe, through the prayer of the apostle, the widow's son, who had died shortly before his arrival, was resurrected, and this miracle prompted the inhabitants of the city to accept Holy Baptism. Ap. Andrei appointed a newly enlightened bishop, priests and deacons, and before leaving on his journey he left the icon of the Mother of God in the city (a celebration in honor of the Atskur icon Holy Mother of God takes place on August 15/28).

Besides St. app. Andrew in Georgia was preached by St. Apostles Simon the Zealot and Matthias. The most ancient sources report about the preaching in Eastern Georgia of St. app. Bartholomew and Thaddeus.

For the first centuries, Christianity in Georgia was persecuted. By the beginning of the second century, the martyrdom of St. Sukhiya and his retinues (Comm. 15/28 April). However, already in 326, Christianity became the state religion in Iberia thanks to the preaching of St. equal to ap. Nina (commemorated January 14/27 and May 19/June 1 - in the Georgian Church these days are considered among the great holidays). Fulfilling the will of the Most Holy Theotokos, St. Nina from Jerusalem came to Georgia and finally confirmed her faith in Christ.

Initially, the Georgian Church was under the jurisdiction of the Patriarchate of Antioch, but already in the 5th century. according to the established opinion, she received autocephaly. This, apparently, was facilitated, among other things, by the fact that Georgia was an independent Christian state outside the borders of the Byzantine Empire. From the 11th century The primate of the Georgian Church bears the title of Catholicos-Patriarch.

Throughout its history, Georgia has been fighting against the invaders, who sought not only to seize the country, but also to eradicate Christianity in it. For example, in 1227 Tbilisi was invaded by the Khorezmians led by Jalal-ad-Din. Then the icons were brought to the bridge and all the inhabitants of the city had to spit on the faces of the icons when passing over the bridge. Those who did not do this were immediately cut off their heads and pushed into the river. On that day, 100,000 Christians in Tbilisi were martyred (they are commemorated on October 31/November 13).

The difficult situation of Orthodox Georgians forced them from the 15th century. from time to time to ask for help from the same-faith Russia. As a result, at the beginning of the XIX century. Georgia was annexed to the Russian Empire and the autocephaly of the Georgian Church was abolished. The Georgian Exarchate was formed, which was ruled by an exarch in the rank of metropolitan, later in the rank of archbishop. During the existence of the Exarchate in church life tidy up, improved financial situation clergy, spiritual educational institutions were opened, science developed. At the same time, the Georgian language was being squeezed out of worship, teaching in seminaries was also conducted in Russian. The number of dioceses was reduced, church property was at the disposal of Russian authorities, bishops of Russian nationality were appointed exarchs. All this caused numerous protests.

At the end of XIX - beginning of XX centuries. there was a clearly expressed desire of Orthodox Georgians for autocephaly. In February 1917, a revolution took place in Russia, and on March 12, the restoration of the autocephaly of the Georgian Church was proclaimed in the ancient capital of Georgia, Mtskheta. On September 17, 1917, at the Council in Tbilisi, Bishop Kirion (Sadzaglishvili) was elected Catholicos-Patriarch. The Russian Church at first did not recognize the restoration of autocephaly, as a result of which there was a break in prayerful communion between the two Churches. Communication was restored in 1943 under Patriarch Sergius (Stargorodsky) and Catholicos-Patriarch Kallistrat (Tsintsadze). In 1990, the Ecumenical (Constantinople) Pariarchy recognized the autocephaly of the Georgian Church.

Since 1977 His Holiness and Beatitude Ilia II has been the Catholicos-Patriarch of All Georgia.

Apostolic Church of Armenia; among Russian-speaking commentators, what is introduced in tsarist Russia the name Armenian Gregorian Church, however, this name is not used by the Armenian Church itself) is one of the oldest Christian churches, which has a number of significant features in dogmatics and ritual that distinguish it from both Byzantine Orthodoxy and Roman Catholicism. In 301, Greater Armenia became the first country to adopt Christianity as the state religion, which is associated with the names of St. Gregory the Illuminator and the Armenian king Trdat III the Great. The AAC (Armenian Apostolic Church) recognizes only the first three Ecumenical Councils, since at the fourth (Chalcedon) her legates did not take part (it was not possible to come because of hostilities), and at this Council very important dogmas were formulated Christian doctrine. The Armenians refused to accept the decisions of the Council only in view of the absence of their representatives on it and de jure deviated into Meophysitism, which means that (de jure again) they are heretics for the Orthodox. In fact, none of the modern Armenian theologians (due to the decline of the school) can say exactly how they differ from the Orthodox - they agree with us in everything, but they don’t want to unite in Eucharistic communion - national pride is very strong - like “this is our and we are not like you.” The Armenian rite is used in worship. The Armenian Church is the Monophysites. Monophysitism is a Christological teaching, the essence of which is that in the Lord Jesus Christ there is only one nature, and not two, as the Orthodox Church teaches. Historically, it appeared as an extreme reaction to the heresy of Nestorianism and had not only dogmatic but also political reasons. They are anathematized. Catholic, Orthodox and Ancient Eastern Churches, including the Armenian, unlike all Protestant churches believe in the Eucharist. If we express faith purely theoretically, the differences between Catholicism, Byzantine-Slavic Orthodoxy and the Armenian Church are minimal, the commonality is, relatively speaking, 98 or 99 percent. The Armenian Church differs from the Orthodox by the celebration of the Eucharist in unleavened bread, the imposition sign of the cross"from left to right", calendar differences in the celebration of the Epiphany, etc. holidays, the use of the organ in worship, the problem of " Holy Fire" etc
There are currently six non-Chalcedonian churches (or seven, if the Armenian Etchmiadzin and Cilician Catholicosates are considered as two, de facto autocephalous churches). The ancient Eastern churches can be divided into three groups:

1) Syro-Jacobites, Copts and Malabars (Malankara Church of India). This is the monophysitism of the Severian tradition, which is based on the theology of Severus of Antioch.

2) Armenians (Etchmiadzin and Cilicia Catholicasates).

3) Ethiopians (Ethiopian and Eritrean churches).

ARMENIANS - the descendants of Fogarma, the grandson of Japheth, call themselves Haykami, after the name of Hayk, a native of Babylon 2350 years before the birth of Christ.
From Armenia, they subsequently dispersed throughout all the regions of the Greek Empire and, according to their characteristic spirit of enterprise, became members of European societies, retaining, however, their outward type, customs and religion.

Christianity, brought to Armenia by the Apostles Thomas, Thaddeus, Judas Jacob and Simon the Zealot, was approved in the 4th century by St. Gregory the “Illuminator”. During the IV Ecumenical Council The Armenians separated from the Greek Church and, due to national enmity with the Greeks, separated from them to such an extent that attempts in the 12th century to unite them with Greek Church, were unsuccessful. But at the same time, many Armenians under the name of Armenian Catholics submitted to Rome.
The number of all Armenians extends to 5 million. Of these, up to 100 thousand Armenian Catholics.
The head of the Armenian-Gregorian bears the title of Catholicos, is confirmed in his rank by the Russian Emperor and has a cathedra in Etchmiadzin.
Armenian Catholics have their own Archbishops, who are appointed by the Pope
Head of the Armenian Church: His Holiness Supreme Patriarch and Catholicos of All Armenians (now Garegin II).
Georgian Orthodox Church (officially: Georgian Apostolic Autocephalous Orthodox Church; Georgian - 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 on all Georgians, wherever they live.According to a legend based on an ancient Georgian manuscript, Georgia is the apostolic lot of the Mother of God.Christianity became the state religion of Georgia through the labors of St. Nina Equal to the Apostles in 337. The church organization was within the boundaries of the Church of Antioch (Syria).
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 residence of the Supreme Catholicos). In 607 the Church accepted the decisions of Chalcedon, breaking with the Armenians. The head of the Georgian Church bears the title: Catholicos-Patriarch of Georgia, Archbishop of Mtskheta-Tbilisi and Metropolitan of Pitsunda and Tskhum-Abkhazeti (now Ilya II)

Heads of the Armenian and Georgian Churches.

Lot of the Blessed Virgin Mary

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

According to legend, the apostles Matthew, Thaddeus, Simon Kannait, who was martyred there, conducted their preaching activities there. The rise of Christianity was not easy. At the very beginning of its development, it was subjected to persecution for almost three hundred years. Tsar Farsman the 1st in the first century staged a cruel persecution of Christians who referred to hard labor in Tauris.

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 that took place, witnessed by eyewitnesses .

Orthodoxy in Georgia received official recognition in 324. This great event is connected 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.

Saint Nino was born in the city of Cappadocia into a Christian family and received a proper upbringing from childhood. Even in her youth, fleeing the persecution of 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.

Baptism

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

Being on the hunt and learning about the acceptance of baptism by his wife, Queen Nano, in anger 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 went blind. He received no help from his idols, and in desperation turned to Christ with a prayer. His sight returned.

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

On 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 christening of Georgia. Since that time, Orthodoxy has become the official state religion.

Crosses were erected in the mountains of Kartli to commemorate the victory of Christianity. And in Mtskheta, King Mirian, who laid the foundation for the construction of temples, built the first in the temple history of the country Orthodox church Svetitskhoveli (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, Orthodox Georgia never returned to paganism. Crowned apostates who tried to organize persecution of believers in Christ periodically appeared. But the Georgian people have never retreated from the faith.

Moreover, many facts are known of the mass feat of Georgians in the name of the faith of Christ. A well-known historical fact is that in 1227, Muslims led by Shahinshah Jalal Ed Din took Tbilisi and the townspeople were promised the preservation of life in exchange for desecration of the icons laid out on the bridge across the Kura. 100,000 citizens, including old women 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 destroy violently, but also to pervert the purity of the teaching:

1. Archbishop Mobidag (434), tried to introduce the heresy of Arianism. However, he was exposed, deprived of 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, the people who did not accept such attempts, Catholicos Kirion, 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 most strict guardians of the laws and regulations of Orthodoxy."

Today, 85% of Georgians consider themselves Orthodox; the Constitution of the state 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, who wrote: "The Church has always fought for the freedom of Georgia."

Christianity in Armenia and Georgia

Armenia became Christian earlier than Iveria (adopted Orthodoxy before Russia). In the church of Armenia there are differences from the Orthodoxy of Byzantium on some issues, including ritualism.

Officially, Orthodoxy was established here in 301, thanks to the active preaching work of St. Gregory the Illuminator and Tsar Tridat the Third. The latter previously stood on the positions of paganism and was an ardent persecutor of Christians. He was responsible for the execution of 37 Christian girls who fled from the persecution of the Roman emperor Diocletian, among whom was St. 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 of the existing differences in dogmas with the churches of Georgia and Russia take their origins at the time of the Fourth Ecumenical Council, held in Chalcedon in 451 regarding the Monophysite heresy of Eutyches.

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

Having abandoned the decisions of the past 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. Produced in the Catholic manner, the execution of the cross.
3. Differences of some holidays by dates.
4. Use in worship, as in Catholics, organ.
5. Differences in the interpretation of the essence of the "Holy Fire".

In 491 on local cathedral in Vagharshapat, the Georgians also abandoned the decisions of the Fourth Ecumenical Council. The reason for this step was the vision of a return to Nestorianism in the resolutions of the Fourth Council on the two natures of Christ. However, in 607, the decisions of 491 were revised, they were abandoned, relations with the Armenian Church, which continued to stand on its former positions, were broken.

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

This situation lasted until 1917, when 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 the Churches, it ranks first after the Russian Orthodox Church. The head of the Georgian Orthodox Church is the Catholicos-Patriarch Ilia II.

Georgian and Russian Orthodoxy are no different. Only politicians try to quarrel 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, like Georgia, and the indigenous people inhabiting the country are called Georgians. These names in a slightly modified form have been used in the languages ​​of other peoples for centuries.

However, today some pseudo-patriotic Georgian politicians find Russian influence in these names. Referring to the fact that in the West many people 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 important role. This is evidenced by only one fact that significant Orthodox holidays the state announces pardons for the convicts. It has become an annual tradition to conduct the rite of baptism personally by the Catholicos-Patriarch Ilia 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 published, 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.

The Old Believers feel quite comfortable here. About twenty of their communities are located in the country. Jurisdictionally, they belong to the Russian Orthodox Old Believer Church in Romania (Zugdi diocese) and the Russian Old Orthodox Church.

The Georgian Orthodox Church has 36 dioceses headed by 36 Georgian metropolitans. Patriarchates are located in Mtskheta and Tbilisi. In addition to the dioceses located 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 in South America.
6. Australian.

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

Story

Main article: Baptism of Iberia

Christianity became the state religion in Kartli in the 4th century. This significant event in Georgian history is associated with Equal-to-the-Apostles St. Nino, Enlightener of Georgia, with St. King Mirian and St. queen Nana.

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

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

After the official adoption of Christianity, Emperor St. Constantine and St. Elena was sent to Georgia part life-giving cross and the board on which the Lord stood during the crucifixion, as well as the icon of the Savior.

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.

Start Christian life in Georgia it was laid back in apostolic times. The news of Christ was carried here by His direct witnesses, among whom were the Apostles Andrew the First-Called, Simon the Zealot and Bartholomew. In the Tradition of the Georgian Church, St. Andrew the First-Called is honored as the first bishop of Georgia, and the memory is also kept of the fact that the Most Holy Theotokos herself sent the apostle to preach in Iveria.

Already in the 4th century, the eastern 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. Equal-to-the-Apostles Nina, 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, located 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 are martyred.

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

During the reign of King Vakhtang Gorgosali (446–506), the Georgian Church, previously part of the Church of Antioch, received autocephaly (independence), and an archbishop with the title of Catholicos was placed at the head of the hierarchy. A holy ascetic comes from Cappadocia to Georgia Reverend John, later called Zedazni, with his twelve followers; his disciples not only establish the monastic tradition in Georgia, but also bring the mission of Christian preaching to towns 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, 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 the kings and patriarchs, but also by the ascetic monks. One of these fathers was St. Gregory of Khandztia.

In the X-XI centuries, the period of church construction and the development of hymnography and art began, the Iberian 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 church organization and received support from the Church, defeated the Seljuk Turks in the battle of Didgori with an army. This victory completes the unification of the country and marks the beginning of the "golden age" of Georgian history.

At this time, the active work of the Georgian Church unfolded outside the state, in the Holy Land, in Asia Minor and Alexandria.

In the XIII and XIV centuries, a new period of trials began for the Christians of Georgia, now under the onslaught of the Mongols. Khan Jalal ad-Din, having conquered Tbilisi, literally flooded it with blood, monasteries and temples were defiled and destroyed, thousands of Christians were martyred. After the raids of Tamerlane, entire cities and dioceses disappeared; according to historians, there were significantly more killed Georgians than those who survived. With all this, the Church was not paralyzed - in the 15th century, Metropolitans Gregory and John were present at the Ferrara-Florence 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 XV century, united Georgia broke up into three kingdoms - Kartli, Kakheti and Imereti. In a state of fragmentation under the constant attacks 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 practice of Christianity was severely persecuted, all dioceses were abolished, and churches were rebuilt into mosques.

The 17th century was also devastating for Georgia, “the century of the royal martyrs and the multitude of the 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 has decreased even more. But Georgia continued to find the strength to resist, and the Church, represented by the Catholicos and the best bishops, called the kings and the people to unity. In 1625, the commander Giorgi Saakadze defeated the 30,000-strong Persian army. It was during this period that the concept of "Georgian" became equal to the concept of "Orthodox", and those who converted to Islam were no longer called Georgians, they were called "Tatars".

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

In 1783, the Georgievsky Treaty 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 Churches - it was no longer possible to support the spiritual centers belonging to Georgia both in Georgia itself and on Mount 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 impoverish - in the monasteries of Georgia, many venerable fathers - hesychasts labored.

In 1811, as part of an active policy of introducing Georgia into the Russian Empire, where the Church had been in a state-subordinate position for a hundred years, and the patriarchate was abolished, the Georgian Church also lost its freedom and autocephaly. An Exarchate was established on its territory, the status of the Catholicos was reduced to an exarch (archbishop of Kartli and Kakheti), over time, exarchs began to be supplied from among the Russian episcopate.

It was an ambiguous 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, and church art began to disappear from Georgian everyday life, and 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 was established Soviet authority. Tests and repressions began for the Church, representatives of the clergy and believers throughout the Soviet Union. Churches were closed everywhere, confession of faith was persecuted by the Soviet state.

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

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

At present, there are 35 dioceses in Georgia with ruling bishops, and prayers to God are offered up in Georgian parishes all over the world. The patriarch, like his best predecessors in history, went through all the trials together with his people, which earned him unheard of authority in Georgia.

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From Catholicos to Exarch: The Georgian Church after the Accession

Apostolic Church of Armenia ; among Russian-speaking commentators, the name introduced in tsarist Russia is widespread Armenian Gregorian Church, however, this name is not used by the Armenian Church itself) is one of the oldest Christian churches, which has a number of significant features in dogma and ritual, distinguishing it from both Byzantine Orthodoxy and Roman Catholicism. In 301, Greater Armenia became the first country to adopt Christianity as a state religion. , which is associated with the names of St. Gregory the Illuminator and the Armenian king Trdat III the Great.

AAC (Armenian Apostolic Church) recognizes only the first three Ecumenical Councils, because at the fourth (Chalcedon) her legates did not take part (it was not possible to come because of hostilities), and at this Council very important dogmas of the Christian dogma were formulated. The Armenians refused to accept the decisions of the Council only in view of the absence of their representatives on it and de jure deviated into Meophysitism, which means that (de jure again) they are heretics for the Orthodox. In fact, none of the modern Armenian theologians (due to the decline of the school) can say exactly how they differ from the Orthodox - they agree with us in everything, but they don’t want to unite in Eucharistic communion - national pride is very strong - like “this is our and we are not like you." In worship, the Armenian rite is used.The Armenian Church is the Monophysites.Monophysitism is a Christological doctrine, the essence of which is that in the Lord Jesus Christ there is only one nature, and not two, as the Orthodox Church teaches. Historically, it appeared as an extreme reaction to the heresy of Nestorianism and had not only dogmatic, but also political reasons.. They are anathematized. The Catholic, Orthodox and Ancient Eastern Churches, including the Armenian, unlike all Protestant churches, believe in the Eucharist. If we express faith purely theoretically, the differences between Catholicism, Byzantine-Slavic Orthodoxy and the Armenian Church are minimal, the commonality is, relatively speaking, 98 or 99 percent.The Armenian Church differs from the Orthodox in the celebration of the Eucharist on unleavened bread, the sign of the cross "from left to right", calendar differences in the celebration of the Epiphany, and so on. holidays, the use of the organ in worship, the problem of the "Holy Fire" and so on
There are currently six non-Chalcedonian churches (or seven, if the Armenian Etchmiadzin and Cilician Catholicosates are considered as two, de facto autocephalous churches). The ancient Eastern churches can be divided into three groups:

1) Syro-Jacobites, Copts and Malabars (Malankara Church of India). This is the monophysitism of the Severian tradition, which is based on the theology of Severus of Antioch.

2) Armenians (Etchmiadzin and Cilicia Catholicasates).

3) Ethiopians (Ethiopian and Eritrean churches).

ARMENIANS- the descendants of Fogarma, the grandson of Japheth, call themselves Haikami, after the name of Haiki, a native of Babylon 2350 years before the birth of Christ.
From Armenia, they subsequently dispersed throughout all the regions of the Greek Empire and, according to their characteristic spirit of enterprise, became members of European societies, retaining, however, their outward type, customs and religion.
Christianity, brought to Armenia by the Apostles Thomas, Thaddeus, Judas Jacob and Simon the Zealot, was approved in the 4th century by St. Gregory the “Illuminator”. During the 4th Ecumenical Council, the Armenians separated from the Greek Church and, due to national enmity with the Greeks, separated from them to such an extent that the attempts made in the 12th century to unite them with the Greek Church were unsuccessful. But at the same time, many Armenians under the name of Armenian Catholics submitted to Rome.
The number of all Armenians extends to 5 million. Of these, up to 100 thousand Armenian Catholics.
The head of the Armenian-Gregorian bears the title of Catholicos, is confirmed in his rank by the Russian Emperor and has a cathedra in Etchmiadzin.
Armenian Catholics have their own Archbishops, supplied by the Pope

Head of the Armenian Church:His Holiness Supreme Patriarch and Catholicos of All Armenians (now Garegin II).

Georgian Orthodox Church (officially: Georgian Apostolic Autocephalous Orthodox Church; cargo. — Autocephalous Local Orthodox Church, having 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. According to a legend based on an ancient Georgian manuscript, Georgia is the apostolic lot of the Mother of God. In 337, through the labors of St. Nina Equal to the Apostles, Christianity became the state religion of Georgia. The church organization was within the boundaries of the Church of Antioch (Syria).
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. centered in Mtskheta (residence of the Supreme Catholicos). In 607, the Church accepted the decisions of Chalcedon, breaking with the Armenians.