Church of Caucasian Albania
The Church of Albania or the Albanian Apostolic Church was an ancient, briefly autocephalous church established in the 5th century.[1][2] In 705, It fell under the religious jurisdiction of the Armenian Apostolic Church as the Catholicosate of Aghvank[3] centered in Caucasian Albania, a region spanning present-day northern Azerbaijan and southern Dagestan.[4]
In medieval times, the Gandzasar monastery served as the See of the Catholicosate of Aghvank of the Armenian Apostolic Church,[1][5] which continued to exist until 1828 (or 1836[6]) when it was formally abolished by the Russian authorities,[5] following the forced cession of the last territories in the Caucasus maintained under Iranian Qajar rule per the Treaty of Turkmenchay and the Russo-Persian War (1826–1828).
Origins of Christianity in Caucasian Albania
According to local folk lore, Christianity entered Caucasian Albania in the 1st century AD
History
Initial Spread of Christianity in Caucasian Albania
Shortly after
After
In probably the early 5th century, a local bishop by the name of Jeremy translated the Holy Bible into the language of the Caucasian Albanians,
Struggle with Persian Zoroastrianism
According to the 5th century Armenian historian
In the mid-5th century, under King Vache II, Caucasian Albania shortly adopted Zoroastrianism due to Persian influence. The return to Christianity resulted in a war between Persia and Caucasian Albania, during which Vache II lost his heir. Neither side won; eventually Peroz I, the King of Persia from 457 to 484, offered Vache II peace and the right to remain a Christian, but only if Vache would allow his mother and wife, who were both Persian and Zoroastrian by birth, to return to their homeland. Vache complied, and lived the rest of his life in solitude.[22][23]
Golden Age
Christianity reached its golden age in the late 5th century under Vachagan the Pious (ruled 487–510), who launched a campaign against
In 488, King Vachagan convoked the Council of Aghuen in his summer residence near present-day
Proselytism among the Huns
In the 6th century AD the
Decline and Subordination
After the overthrow of Nerses in 705, the Caucasian Albanian elite decided to reestablish the tradition of having their Catholicoi ordained through the Patriarch of Armenia, as was the case before 590.[29] This event is generally regarded as the abolition of the Church of Caucasian Albania through the loss of its autocephaly, and the lowering of its hierarchical status to that of a subordinate body within Armenian Apostolic Church; namely, the Catholicosate of Aghvank.[2]
The Arab conquest and the Chalcedonian crisis led to severe disintegration of the Church. Starting from the 8th century, some of the local population underwent mass
At the beginning of
Modern Caucasian Albanian-Udi Church
In 2003, the Albanian-Udi Christian Community based in Nizh was registered in the Azerbaijan State Committee for Religious Organizations.[34] An estimated 4,500 out of the 10,000 Udis worldwide live in Azerbaijan.[citation needed]
Structure of the Church
Theology
The Church of Caucasian Albania was represented in the early
Nevertheless, in 491, Caucasian Albanian bishops, along with Armenian Catholicos Babgen I and Georgian bishops at Vagharshapat, decided to reject the Council of Chalcedon. It was not so much the dogmatic formula of Chalcedon which was the problem, the creed was accepted, but the rules on celibacy and other elements which appeared to assert Roman hegemony were a concern for Christians living under Sassanid and then Arabic rule. Later the Second Synod of Dvin held in 551 also condemned the Council of Chalcedon.[35]
At the First Council of Dvin held in 506, without ratifying Chalcedon, the Caucasian Albanian, Armenian, and Georgian churches all declared doctrinal unity with each other,
In the late 7th century, Catholicos Nerses attempted to install the
In light of the fact that leaders of the modern Caucasian Albanian Church are considering sending potential clergy to study in Russia,[44] its future may be with dyophysite Eastern Orthodox Christianity rather than Oriental Orthodoxy.
Liturgy
The liturgical language of the Church was likely one of the local tribal tongues, most likely Gargarian or
Hierarchy
The archbishop was considered the head of the Church of Caucasian Albania, and he had traditionally been ordained by the Armenian Catholicos until 590, when Caucasian Albania proclaimed its own locally ordained patriarchy.[2] In general, the seat of the Catholicos was passed down from uncle to nephew.[52] This continued until the abolition of the Church's autocephaly in 706. The city of Chola (possibly present-day Derbent, Russia) had originally been chosen to be the See of the Church of Caucasian Albania. However, in 551, due to plundering raids of "Khazars" (Kutrigurs) on Caucasian Albania, the seat of the archbishop was transferred to Partav.[11][53]
In various sources, the dioceses of Partav,
List of Caucasian Albanian Catholicoi
Lineage was established by St. Elisæus the Apostle also known as Yeghishe (dies c. 79) and considered the father of the Church of Caucasian Albania. Lineage continued with St. Grigoris, the grandson of Gregory the Illuminator. Grigoris was invited by Albanian king Urnayr to sit on the throne and continued to rule until 343 AD. Urnayr had converted into Christianity in the hands of Gregory the Illuminator. Lineage continued until 1836 when it was abolished by the Russian authorities and the position of metropolitan established from that date on.
Legacy
In the last chapter of book two, Movses Kaghankatvatsi lists monasteries that were established by Caucasian Albanians[clarification needed] in Jerusalem.[55]
- Monastery of Pand
- Monastery of Mrouv
- Monastery of St. Theotokos of Partav
- Monastery of Kalankatouyk
- Monastery of St. Theotokos of Artsakh
- Monastery of St. Gregory of Amaras
- Four other unnamed monasteries repossessed by Arabs at Kaghankatvatsi's time
As a result of the ongoing Nagorno-Karabakh conflict, the Armenian Apostolic Church has not had official representation in Azerbaijan outside Nagorno-Karabakh since the early 1990s. Even as late as 1997, the churches in Udi-populated locales were still closed as a result of the Bolshevik anti-religious campaign of the 1930s.[2]
Research and dating
In 2000–2003 the
The existing church building cannot be dated to the times of St. Elishe, but the archaeological evidence demonstrates that the church is located on an ancient cultic site. It is very unlikely that St. Elishe built in Kish a church in the modern understanding of this word. Even if the person did exist, it appears likely that he built only the altar or used an existing pagan cult structure.[57]
Bjørnar Storfjell stated that there's clear evidence that this church was built as
St. Bartholomew
According to the 6th-century archbishop and historian St. Sophronius of Cyprus, in 71, St.
See also
References
- ^ ISBN 978-0-253-20773-9 – via Google Books.
...Karabagh had been in ancient and medieval times part of the kingdom of the Caucasian Albanians. This ethoreligious group, now long extinct, had converted to Christianity in the 4th century and drew close to the Armenian church. Over time its upper classes were effectively Armenized. When the Seljuks invaded Transcaucasia in the 11th century, a process of Islamization began that resulted in the conversion of the peoples of the plain to the east of Karabagh to Islam. These people, the direct ancestors of present-day Azerbaijanis, adopted the Turkic language of their conquerors and adopted the Shi'a branch of Islam dominant in neighboring Iran. The mountains remained largely Christian, and in time the Karabagh Albanians merged with the Armenians. The central seat of the Albanian church at Gandzasar became one of the bishoprics of the Armenian church, and the memory of the once-independent national religion was preserved in the stature of the local primate, who was called Catholicos.
- ^ a b c d e f g h (in Russian) Igor Kuznetsov.Udis
- ^ Hewsen, Robert H. (2001). Armenia: A Historical Atlas. Chicago: University of Chicago Press. pp. 40, 72, 80.
- S2CID 246637768.
- ^ ISBN 978-0-8143-3023-4 – via Google Books.
- ISBN 978-0-374-22602-2 – via Google Books.
- ^ Movses Kaghankatvatsi. History of Albania. Book 1, Chapter VI
- ^ M.L. Chaumont, "Albania," Encyclopædia Iranica, I/8, pp. 806–810; an updated version is available online at http://www.iranicaonline.org/articles/albania-iranian-aran-arm (accessed on 17 May 2014)
- ^ a b (in Russian) Hieromonk Alexei (Nikonorov) History of Christianity in Caucasian Albania. Part VII.
- ^ Kaghankatvatsi, I.XI
- ^ a b c (in Russian) Caucasian Albania. The Eastern Orthodox Encyclopædia.
- ^ Kaghankatvatsi, I.XIV
- ^ Babian 2001, p. 50.
- ^ Gippert & Schulze 2007, pp. 201–212.
- ^ Gippert & Schulze 2007, p. 201.
- ^ Gippert & Schulze 2007, p. 209.
- ^ Babian 2001, p. 56-57.
- ^ Babian 2001, p. 57.
- ^ Babian 2001, p. 58.
- ^ Babian 2001, p. 59.
- ^ Babian 2001, p. 61.
- ^ Kaghankatvatsi, I.X
- Igor Diakonov. (ed.) History of the Ancient World. Vol. 3. Lec. 9: Transcaucasia and the Adjacent States between Iran and Rome. Christianization of Transcaucasia. Nauka. Moscow: 1983
- ^ Kaghankatvatsi, I.XVIII-XIX
- ^ Ivan Shopen. Materials for Description of Territory and Tribes of the Caucasus. N.Tiblen: 1856; p. 431
- ^ a b Kaghankatvatsi, I.XXVI
- ^ Kaghankatvatsi, II.XXXVI
- ^ Kaghankatvatsi, XLV
- ^ Kaghankatvatsi, III.VIII–XI
- ^ Schulze 2005, p. 23.
- JSTOR 3012134.
- ^ a b http://udilang.narod.ru/papers/Schulze_History-of-Udi.pdf [bare URL PDF]
- ^ Սամվել Կարապետյան, «Բուն Աղվանքի հայերեն վիմագրերը», Երևան, ««Գիտություն»», 1997 – 132 էջ
- ^ Sergei Markedonov. Azerbaijan: an Islamist Threat to Religious Harmony. Memo.ru
- .
- ^ a b Babian 2001, p. 98.
- ^ Christian Caucasia between Byzantium and Iran: New Light from Old Sources, Cyril Toumanoff, Traditio, Vol. 10, (1954): 139.
- ^ Babian 2001, pp. 111–114.
- ^ Babian 2001, pp. 123–24.
- ^ Babian 2001, pp. 125–26.
- ^ Babian 2001, p. 246.
- ^ Kaghankatvatsi, III.III–VII
- ^ Kirakos Gandzaketsi. The Brief History. Chapter X.
- ^ Konanchev, Zurab (August 2003). "Udins Today Ancestors of the Caucasian Albanians". Retrieved 30 December 2012.
- ^ Gippert & Schulze 2007, p. 210.
- ^ Kaghankatvatsi, II.III
- ^ Babian 2001, p. 94.
- ^ (in Russian) Zaza Aleksidze. Caucasian Albanian Scriptures Discovered
- ^ Gippert & Schulze 2007, pp. see generally.
- ^ Kaghankatvatsi, II. VII, XXIV
- ^ (in Russian) Igor Kuznetsov. Materials for the Study of the Aghvan (Caucasian Albanian) Alphabet.
- Robert Hewsen(1972). The Meliks of Eastern Armenia, p. 317.
- ^ Kaghankatvatsi, II.IV
- ^ Kaghankatvatsi, II.VII
- ^ Kaghankatvatsi, II.LII
- ^ a b J. Bjornar Storfjell, Ph.D. "The Church in Kish. Carbon Dating Reveals its True Age." Azerbaijan International, Vol. 11:1 (Spring 2003).
- ^ Official website of Baku eparchy of Russian Orthodox Church. Architectural heritage of Caucasian Albania
- ^ The Works of Sophronius, Archbishop of Cyprus (1911). Tiflis. p.397.30
- ^ Bartholomew — Some Thoughts[permanent dead link]. The Parish of Upper Coquetdale.
- ^ Evidence of the Resurrection Archived 24 September 2008 at the Wayback Machine. Christian Evidence Room.
- ^ Martyrs Mirror. p. 88
- ^ 25 August. Orthodoxy in China.
- ^ (in Russian) History of a Holiday. The Baku Diocese of the Russian Orthodox Church.
Bibliography
- Babian, Gorun (2001). The Relations between the Armenian and Georgian Churches: According to the Armenian Sources, 300–610. Armenian Catholicosate of Cilicia, Antelias, Lebanon: Kevork Melidi Netsi Literary Award.
- Gippert, Jost; Schulze, Wolfgang (2007). "Some Remarks on the Caucasian Albanian Palimsests". Iran and the Caucasus. 11 (2). Leiden, Netherlands: .
- Schulze, Wolfgang (2005). "Towards a History of Udi" (PDF). International Journal of Diachronic Linguistics. Retrieved 4 July 2012.