Georgian Orthodox Church
Apostolic Autocephalous Orthodox Church of Georgia | |
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Mirian III (Iberia) | |
Independence | From Antioch dates vary between 467-491 and 1010,[2][a] From Russia in 1917, 1943 |
Recognition | Autocephaly gradually conferred by the Church of Antioch and recognized by most of the Church, dates vary between 467-491 and 1010. Autocephaly quashed by the Russian Orthodox Church in 1811 on orders of the Tsar, partially restored in 1917, fully restored in 1943. Recognized by the Ecumenical Patriarchate of Constantinople in 1990. |
Separations | Abkhazian Orthodox Church (2009) |
Members | 3.5 million (2011)[3] |
Official website | www.patriarchate.ge |
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Eastern Orthodox Church |
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Overview |
The Apostolic Autocephalous Orthodox Church of Georgia (
Eastern Orthodox Christianity was the state religion throughout most of Georgia's history until 1921, when the country, having declared independence from Russia in 1918, was conquered by the Red Army during the Soviet invasion of Georgia, becoming part of the Soviet Union.[4] The current Constitution of Georgia recognizes the special role of the Georgian Orthodox Church in the country's history, but also stipulates the independence of the church from the state. Government relations are further defined and regulated by the Concordat of 2002.
The Georgian Orthodox Church is the most trusted institution in Georgia. According to a 2013 survey, 95% respondents had a favorable opinion of its work.[5] It is highly influential in the public sphere and is considered Georgia's most influential institution.[6][7]
History
Origins
Traditions regarding Christianity's first appearance in Iberia and Colchis
According to Georgian Orthodox Church tradition, the first preacher of the
Conversion of Iberia
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History of Georgia |
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Georgians ქართველები |
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Nation |
Georgia |
Ancient Kartvelian people |
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Religion |
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History of Georgia |
The propagation of Christianity in present-day Georgia before the 4th century is still poorly known. The first documented event in this process is the preaching of
The royal baptism and organization of the church were accomplished by priests sent from Constantinople by Constantine the Great. Conversion of the people of Iberia proceeded quickly in the plains, but pagan beliefs long subsisted in mountain regions. The western Kingdom of Lazica was politically and culturally distinct from Iberia at that time, and culturally more integrated into the Roman Empire; some of its cities already had bishops by the time of the First Council of Nicea (325).
Expansion and transformation of the church
The conversion of Iberia marked only the beginnings of the formation of the Georgian Orthodox Church. In the following centuries, different processes took place that shaped the church, and gave it, by the beginning of the 11th century, the main characteristics that it has retained until now. Those processes concern the institutional status of the church inside Eastern Christianity, its evolution into a national church with authority over all of Georgia, and the dogmatic evolution of the church.
Autocephaly
This article or section appears to contradict itself.(April 2021) |
In the 4th and 5th centuries, the Church of Iberia was strictly subordinated to the Apostolic See of Antioch: all of her bishops were consecrated in Antioch before being sent to Iberia.[13] Around 480, "[i]n an attempt to secure K'art'velian support and to acknowledge local support of the empire, the Byzantine government recognized – and perhaps itself instigated – the change in status of the K'art'velian chief prelate from archbishop to catholicos".[14]
"According to the Antiochene
However, other sources state that the autocephaly was given to the Church at other dates.
Territorial expansion and birth of a national church
At the beginnings of the church history, what is now Georgia was not unified yet politically, and would not be until the beginnings of the 11th century. The western half of the country, mostly constituted of the kingdom of Lazica, or Egrisi, was under much stronger influence of the Byzantine Empire than eastern Iberia, where Byzantine, Armenian and Persian influences coexisted. Such division was reflected in major differences in the development of Christianity.
In the east, from the conversion of Mirian, the church developed under the protection of the kings of Iberia, or Kartli. A major factor in the development of the church in Iberia was the introduction of the
This changed only during the 7th century, after the wide political and cultural changes brought about by the
In the western half of Georgia, ancient
Relations with the Armenian and Byzantine churches
During the first centuries of Christianity, the
At first, the Catholicoi of Iberia chose the anti-Chalcedonian camp together with the Armenians, even though diversity of opinions was always present among the clergy, and tolerated by the hierarchy.[31] The king of Iberia, Vakhtang Gorgasali, who sought an alliance with Byzantium against the Persians, accepted the Henotikon, a compromise put forward by the Byzantine Emperor Zeno in 482.[32] Such conciliation was attempted again at the First Council of Dvin in 506, and the status quo was preserved during the 6th century.
Around 600 however, tensions flared between the Armenian Apostolic Church and the church in Iberia, as the Armenian Church attempted to assert prominence in the Caucasus, in both hierarchical and doctrinal matters, whereas the Catholicos of Mtskheta,
The following centuries confirmed the Byzantine orientation of the Georgian Church, and its estrangement from the Armenian Church. Confessional disputes remained impossible to overcome, and were a staple of theological literature in both areas. The integration of western and eastern Georgian churches from the 9th century also sealed the Orthodox nature of the Georgian Church, as Byzantine liturgy and cultural forms spread to the detriment of traditional Oriental practice.[34]
Georgian Church during the Golden Age of Georgia
Between the 11th and the early 13th centuries, Georgia experienced a political, economical and cultural golden age, as the Bagrationi dynasty managed to unite western and eastern halves of the country into a single kingdom. To accomplish that goal, kings relied much on the prestige of the Church, and enrolled its political support by giving it many economical advantages, immunity from taxes and large appanages.[35] At the same time, the kings, most notably David the Builder (1089–1125), used state power to interfere in church affairs. In 1103, he summoned the council of Ruisi-Urbnisi, which condemned Armenian Miaphysitism in stronger terms than ever before, and gave unprecedented power, second only to the Patriarch, to his friend and advisor George of Chqondidi. For the following centuries, the Church would remain a crucial feudal institution, whose economical and political power would always be at least equal to that of the main noble families.
Cultural influence of Christianity in Medieval Georgia
During the Middle Ages, Christianity was the central element of Georgian culture. The development of a written Georgian culture was made possible by the creation of the Georgian alphabet for evangelization purposes.
Specific forms of art were developed in Georgia for religious purposes. Among them, calligraphy, polyphonic church singing, cloisonné enamel icons, such as the Khakhuli triptych, and the "Georgian cross-dome style" of architecture, which characterizes most medieval Georgian churches. The most celebrated examples of Georgian religious architecture of the time include the Gelati Monastery and Bagrati Cathedral in Kutaisi, the Ikalto Monastery complex and Academy, and the Svetitskhoveli Cathedral in Mtskheta.
Outstanding Georgian representatives of Christian culture include
Division of the church (13th–18th centuries)
The
In the next centuries, Georgia,
New martyrs were canonized by the church after each invasion, most notably Queen
Under Russian and Soviet rule
In 1801, the Kingdom of
Following the overthrow of the Tsar
Present-day status
On 25 January 1990, the Patriarch of Constantinople recognized and approved the autocephaly of the Georgian Orthodox Church (which had in practice been exercised or at least claimed since the 5th century) as well as the Patriarchal honour of the Catholicos.[45][46] Georgia's subsequent independence in 1991 saw a major revival in the fortunes of the Georgian Orthodox Church.
The special role of the church in the history of the country is recognized in the Article 9 of the
Many churches and monasteries have been rebuilt or renovated since independence, often with help from the state or wealthy individuals. The church has enjoyed good relations with all three Presidents of Georgia since independence was restored. However, tensions subsist within the Church itself regarding its participation in the ecumenical movement, which Patriarch Ilia II had endorsed (he served as head of the World Council of Churches between 1977 and 1983). Opposition to ecumenism was fueled by fears of massive proselytizing by Protestant denominations in Georgia. In 1997, faced with open dissension from leading monks, Ilia II rescinded church participation in international ecumenical organizations, though he stopped short of denouncing ecumenism as "heresy". Opposition against Protestant missionary activity has remained strong in contemporary Georgia, and even led to episodes of violence.[50] Separatism in Abkhazia has also affected the church: the Eparchy of Sukhumi, regrouping Abkhaz clergy, proclaimed in 2009 its secession from the Georgian Orthodox Church to form a new Abkhazian Orthodox Church; this move remained however unrecognized by any other orthodox authorities, including the Russian Orthodox Church.[51] The relations with the neighboring Armenian Apostolic Church have also been uneasy since independence, notably due to various conflicts about church ownership in both countries.[52] 83.9% of Georgia's population identified themselves as Orthodox in the 2002 census.[53] In 2002, it was reported that there were 35 eparchies (dioceses) and about 600 churches within the Georgian Orthodox Church, served by 730 priests. The Georgian Orthodox Church has around 3,600,000 members within Georgia[3][54] (no sources attempt to count members among the Georgian diaspora).
Structure
Holy Synod
The Georgian Orthodox Church is managed by the Holy Synod, headed by the Catholicos-Patriarch of All Georgia. The Holy Synod is the collective body of bishops of the church. In addition to the Patriarch, the Synod comprises 38 members, including 25 metropolitan bishops, 5 archbishops and 7 simple bishops. As of 2012, the following bishops are members of the Holy Synod, in such hierarchical order:[55]
- Metropolitan of Kutaisi and Gelati: Calistratos (Margalitashvili)
- Metropolitan of Chiatura and Sachkhere: Daniel (Datushvili)
- Metropolitan of Western Europe: Abraham (Garmeliya)
- Metropolitan of Pshav-Khevsureti: Tadeos (Ioramashvili)
- Metropolitan of Manglisi and Tsalka: Anania (Japaridze)
- Metropolitan of Margveti and Ubisi: Vakhtang (Akhvledani)
- Metropolitan of Tsilkani and Dusheti: Zosimas (Shioshvili)
- Metropolitan of Tqibuli and Terjola: Giorgi (Shalamberidze)
- Metropolitan of Urbnisi and Ruisi: Job (Akiashvili)
- Metropolitan of Alaverdi: David (Makharadze)
- Metropolitan of Nekresi: Sergios (Chekurishvili)
- Metropolitan of Shemokmedi: Joseph (Kikvadze)
- Metropolitan of Nikozi and Tskhinvali: Isaiah (Chanturia)
- Metropolitan of Borjomi and Bakuriani: Seraphim (Jojua)
- Metropolitan of Nikortsminda: Elise (Jokhadze)
- Metropolitan of Grigori (Berbichashvili)
- Metropolitan of Akhalkalaki and Kumurdo: Nikoloz (Pachuashvili)
- Metropolitan of Akhaltsikhe and Tao-Klarjeti: Theodore (Chuadze)
- Metropolitan of Khoni and Samtredia: Saba (Gagiberiya)
- Metropolitan of Batumi, Lazeti, North America and Canada: Dimitri (Shiolashvili)
- Metropolitan of Vani and Baghdati: Anton (Buluhiya)
- Metropolitan of Zugdidi and Tsaishi: Gerasimos (Sharashenidze)
- Metropolitan of Samtavisi and Gori: Andria (Gvazava)
- Metropolitan of Chkondidi and Martvili: Petre (Tsaava)
- Metropolitan of Senaki, Chkhorotsqu and Australia: Shio (Mujiri)
- Archbishop of Tsageri and Lentekhi: Stepan (Kalaidzhishvili)
- Archbishop of Bodbe: David (Tikaradze)
- Archbishop of Stepantsminda and Khevi: Iegudiel (Tabatadze)
- Archbishop of Rustavi and Marneuli : Ioane (Gamrekeli)
- Archbishop of Dmanisi, Agarak-Tashiri, Great Britain and Ireland: Zenon (Iaradzhuli)
- Bishop of Mestia and Upper Svaneti: Ilarion (Kitiashvili)
- Bishop of Gurjaani and Velistsikhe: Euthymos (Lezhava)
- Bishop of Ninotsminda and Sagarejo: Luka (Lomidze)
- Bishop of Skhalta: Spiridon (Abuladze)
- Bishop of Bolnisi: Ephrem (Gamrekelidze)
- Bishop of Hereti: Melchisedek (Khachidze)
- Bishop of Gardabani and Martqopi: Jacob (Iakobishvili)
- Bishop of Svimeon (Tsakashvili)
Catholicos-Patriarch of All Georgia
The first head bishop of the Georgia Church to carry the title of Patriarch was
- Kyrion II(1917–1918)
- Leonid (1918–1921)
- Ambrose(1921–1927)
- Christophorus III (1927–1932)
- Callistratus (1932–1952)
- Melchizedek III (1952–1960)
- Ephraim II (1960–1972)
- David V(1972–1977)
- Ilia II (1977–Present)
See also
- Secularism and irreligion in Georgia
- Christianity in Georgia
- Culture of Georgia
- Georgian Byzantine-Rite Catholics
- Georgian Catholic Church
- Georgian churches in Armenia
- Religion in Georgia
- Eparchies of the Georgian Orthodox Church
References
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- ^ a b Grdzelidze 2011, p. 275
- ^ "A Retrospective on the 1921 Constitution of the Democratic Republic of Georgia". Archived from the original on 3 July 2017. Retrieved 5 March 2015.
- ^ "Georgia's mighty Orthodox Church". BBC News. 2 July 2013.
- ^ Funke, Carolin (14 August 2014). "The Georgian Orthodox Church and its Involvement in National Politics". Central Asia-Caucasus Institute Analyst.
After the dissolution of the Soviet Union, the Georgian Orthodox Church (GOC) emerged as Georgia's most respected and influential institution.
- EurasiaNet.
The Georgian Orthodox Church, the country's most influential institution...
- ^ "Patriarchate of Georgia – Official web-site". Archived from the original on 11 January 2015. Retrieved 5 March 2015.
- ^ Rapp 2007, pp. 137–138
- ^ Toumanoff 1963, pp. 374–377
- ^ "GEORGIA iii. Iranian elements in Georgian art and archeology". Retrieved 1 January 2015.
- ISBN 0-253-20915-3. Retrieved 2 January 2015.
- ^ Grdzelidze 2011, p. 272
- ^ a b Rapp 2007, p. 141
- ^ Grdzelidze 2011, pp. 272–3
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- ^ "Georgian Orthodox church | Christianity". Encyclopedia Britannica. Retrieved 16 April 2021.
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- ^ "Géorgie: Eglise et Etat, vers un conflit inévitable? – Religioscope". www.religion.info. Retrieved 16 April 2021.
- ^ Grdzelidze 2011, pp. 264–265
- ^ Rapp 2007, pp. 139–140
- ^ Rapp 2007, p. 140
- ^ a b Rapp 2007, p. 144
- ^ Mgaloblishvili 1998, pp. 6–7
- ^ Grdzelidze 2011, p. 265
- ^ Rapp 2007, p. 145
- ^ Mgaloblishvili 1998, p. 7
- ^ Rapp 2007, p. 138
- ^ Toumanoff 1963, pp. 33-
- ^ Rapp 2007, p. 139
- ^ Rapp 2007, p. 142
- ^ a b Grdzelidze 2011, p. 267
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- ^ Grdzelidze 2011, p. 268
- ^ Grdzelidze 2011, p. 269
- ^ Grdzelidze 2011, pp. 271–272
- ^ a b Rapp 2007, p. 148
- ^ Rapp 2007, pp. 148–150
- ^ a b Rapp 2007, p. 150
- ^ Rapp 2007, p. 151
- ^ Grdzelidze 2011, p. 274
- ^ Rapp 2007, pp. 152–153
- .
- ^ Antiochenus, Petrus (31 December 2018). "The Case of Georgian Autocephaly". Orthodox Synaxis. Retrieved 26 March 2021.
- ^ "Constitution of Georgia – Official English translation" (PDF).
- ^ "საქართველოს საპატრიარქოს ოფიციალური ვებ-გვერდი". Retrieved 5 March 2015.
- ^ "Untitled Document". Archived from the original on 29 March 2015. Retrieved 29 March 2015.
- ^ Rapp 2007, p. 154
- ^ Civil Georgia. "Russian Orthodox Church 'Respects' Georgian Church Authority over Abkhazia, S.Ossetia". Retrieved 5 March 2015.
- ^ "Armenia: Property Disputes Fueling Church Tension between Yerevan and Tbilisi". EurasiaNet. Retrieved 5 March 2015.
- ^ "2002 census results – p. 132" (PDF). Archived from the original (PDF) on 23 October 2015. Retrieved 21 May 2012.
- ^ "CNEWA United States – The Orthodox Church of Georgia". Cnewa.us. 19 June 2007. Archived from the original on 12 June 2012. Retrieved 13 August 2012.
- ^ "საქართველოს საპატრიარქოს ოფიციალური ვებ-გვერდი". Retrieved 5 March 2015.
- ^ "Leaders of Georgian Church". Archived from the original on 19 January 2015. Retrieved 24 July 2012.
Works cited
- Rapp, Stephen H. Jr (2007). "Georgian Christianity". The Blackwell Companion to Eastern Christianity. John Wiley & Sons. pp. 137–155. ISBN 978-1-4443-3361-9. Retrieved 11 May 2012.
- Grdzelidze, Tamara (2011). "Georgia, Patriarchal Orthodox Church of". In John Anthony McGuckin (ed.). The Encyclopedia of Eastern Orthodox Christianity. John Wiley & Sons. pp. 264–275. ISBN 978-1-4051-8539-4. Retrieved 13 May 2012.
- Mgaloblishvili, Tamila (1998). Ancient Christianity In The Caucasus. Psychology Press. ISBN 978-0-7007-0633-4. Retrieved 20 May 2012.
- Toumanoff, Cyril (1963). "Iberia between Chosroid and Bagratid Rule". Studies in Christian Caucasian History. Georgetown UP. Retrieved 30 June 2012.
External links
- Official Web Site of the Patriarchate of the Orthodox Church of Georgia
- Georgian-language Web Site regarding Georgian Orthodoxy
- Georgian Orthodox Church – Encyclopædia Britannica
- Georgian Orthodox Churches in USA Archived 19 December 2019 at the Wayback Machine
- Article on the Georgian Orthodox Church by Ronald Roberson on the CNEWA website
- The Orthodox Church of Georgia and the Ecumenical Movement, article from the peer-review journal: http://eprints.iliauni.edu.ge/9925/1/Tinikash-Ecumenism-Georgia-%5BOffprint%5D.pdf
- Open database - Territoriality of the Georgian Orthodox Church