This article is missing information about the church's theology.December 2018)(
|Georgian Apostolic Autocephalous Orthodox Church|
(Patriarchate of Georgia)
Coat of arms of the Georgian Orthodox Church
|Primate||Ilia II of Georgia|
|Possessions||Western Europe, United States, Russia, Turkey, Azerbaijan, Australia, Armenia|
|Founder||Saint Andrew, Saint Nino, Mirian III|
|Independence||from Antioch c. 486, |
from Russia in 1917, 1943
|Recognition||Autocephaly gradually conferred by the Church of Antioch and recognized by most of the Church c. 486 – 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 Patriarchate of Constantinople in 1990.|
|Separations||Abkhazian Orthodox Church (2009)|
|Members||3.5 million (2011)|
|Part of a series on the|
|Eastern Orthodox Church|
The Georgian Apostolic Autocephalous Orthodox Church (Georgian :საქართველოს სამოციქულო ავტოკეფალური მართლმადიდებელი ეკლესია, translit.:sakartvelos samotsikulo avt'ok'epaluri martlmadidebeli ek'lesia) is an autocephalous Eastern Orthodox Church in full communion with the other churches of Eastern Orthodoxy. It is Georgia's dominant religious institution, and a majority of Georgian people are members. The Georgian Orthodox Church is one of the oldest churches in the world. It asserts apostolic foundation, and its historical roots must be traced to the early and late Christianization of Iberia and Colchis by Saint Andrew in the 1st century AD and by Saint Nino in the 4th century AD, respectively.
Georgian is a Kartvelian language spoken by Georgians. It is the official language of Georgia. Georgian is written in its own writing system, the Georgian script. Georgian is the literary language for all regional subgroups of Georgians, including those who speak other Kartvelian languages: Svans, Mingrelians and the Laz.
Romanization of Georgian is the process of transliterating the Georgian language from the Georgian script into the Latin script.
Autocephaly is the status of a hierarchical Christian Church whose head bishop does not report to any higher-ranking bishop. The term is primarily used in Eastern Orthodox and Oriental Orthodox churches. The status has been compared with that of the churches (provinces) within the Anglican Communion.
As in similar autocephalous Orthodox churches, the Church's highest governing body is the Holy Synod of bishops. The church is headed by the Catholicos-Patriarch of All Georgia, currently Ilia II, who was elected in 1977.
In several of the autocephalous Eastern Orthodox churches and Eastern Catholic Churches, the patriarch or head bishop is elected by a group of bishops called the Holy Synod. For instance, the Holy Synod is a ruling body of the Georgian Orthodox Church.
Catholicos-Patriarch has been the title of the heads of the Georgian Orthodox Church since 1010. The first Catholicos-Patriarch of All Georgia was Melkisedek I (1010–1033). In the 15th century the Georgian Orthodox Church was divided into the East and the West parts and accordingly they were ruled by the Catholicos-Patriarch of East Georgia and the Catholicos-Patriarch of West Georgia.
Ilia II, also transliterated as Ilya or Elijah, is the current Catholicos-Patriarch of All Georgia and the spiritual leader of the Georgian Orthodox Church. He is officially styled as Catholicos-Patriarch of All Georgia, the Archbishop of Mtskheta-Tbilisi and Metropolitan Bishop of Bichvinta and Tskhum-Abkhazia, His Holiness and Beatitude Ilia II.
Orthodox Christianity was the state religion throughout most of Georgia's history until 1921, when it was conquered by the Russian Red Army during the Russian-Georgian War and became part of the Union of Soviet Socialist Republics (U.S.S.R.).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.
A state religion is a religious body or creed officially endorsed by the state. A state with an official religion, while not secular, is not necessarily a theocracy, a country whose rulers have both secular and spiritual authority. State religions are official or government-sanctioned establishments of a religion, but the state does not need be under the control of the religion nor is the state-sanctioned religion necessarily under the control of the state.
The nation of Georgia was first unified as a kingdom under the Bagrationi dynasty by the King Bagrat III of Georgia in the 8th to 9th century, arising from a number of predecessor states of the ancient kingdoms of Colchis and Iberia. The Kingdom of Georgia flourished during the 10th to 12th centuries under King David IV the Builder and Queen Tamar the Great, and fell to the Mongol invasion by 1243, and after a brief reunion under George V the Brilliant to the Timurid Empire. By 1490, Georgia was fragmented into a number of petty kingdoms and principalities, which throughout the Early Modern period struggled to maintain their autonomy against Ottoman and Iranian domination until Georgia was finally annexed by the Russian Empire in the 19th century. After a brief bid for independence with the Democratic Republic of Georgia of 1918–1921, Georgia was part of the Transcaucasian Socialist Federative Soviet Republic from 1922 to 1936, and then formed the Georgian Soviet Socialist Republic until the dissolution of the Soviet Union.
The Red Army invasion of Georgia, also known as the Soviet–Georgian War or the Soviet invasion of Georgia, was a military campaign by the Russian Red Army aimed at overthrowing the Social-Democratic (Menshevik) government of the Democratic Republic of Georgia (DRG) and installing a Bolshevik regime in the country. The conflict was a result of expansionist policy by the Russians, who aimed to control as much as possible of the lands which had been part of the former Russian Empire until the turbulent events of the First World War, as well as the revolutionary efforts of mostly Russian-based Georgian Bolsheviks, who did not have sufficient support in their native country to seize power without external intervention.
The church is the most trusted institution in Georgia. According to a 2013 survey 95% respondents had a favorable opinion of its work.It is highly influential in the public sphere and is considered Georgia's most influential institution.
According to Georgian Orthodox Church tradition, the first preacher of the Gospel in Colchis and Iberia (modern-day Western and Eastern Georgia) was the apostle Andrew, the First-called. According to the official church account, Andrew preached across Georgia, carrying with him an acheiropoieta of the Virgin Mary (an icon believed to be created "not by human hand"), and founded Christian communities believed to be the direct ancestors of the Church.However, modern historiography considers this account mythical, and the fruit of a late tradition, derived from 9th-century Byzantine legends about the travels of St. Andrew in eastern Christendom. Similar traditions regarding Saint Andrew exist in Ukraine, Cyprus and Romania. Other apostles claimed by the Church to have preached in Georgia include Simon the Canaanite (better known in the West as Simon the Zealot) said to have been buried near Sokhumi, in the village of Anakopia, and Saint Matthias, said to have preached in the southwest of Georgia, and to have been buried in Gonio, a village not far from Batumi. The Church also claims the presence in Georgia of the Apostles Bartholomew and Thaddeus, coming north from Armenia.
Gospel originally meant the Christian message itself, but in the 2nd century it came to be used for the books in which the message was set out. The four canonical gospels—Matthew, Mark, Luke and John—were probably written between AD 66 and 110, building on older sources and traditions, and each gospel has its own distinctive understanding of Jesus and his divine role. All four are anonymous, and it is almost certain that none were written by an eyewitness. They are the main source of information on the life of Jesus as searched for in the quest for the historical Jesus. Modern scholars are cautious of relying on them unquestioningly, but critical study attempts to distinguish the original ideas of Jesus from those of the later authors. Many non-canonical gospels were also written, all later than the four, and all, like them, advocating the particular theological views of their authors.
In pre-Hellenistic Greco-Roman geography, Colchis was an exonym for the Georgian polity of Egrisi located on the coast of the Black Sea, centred in present-day western Georgia.
In Greco-Roman geography, Iberia was an exonym for the Georgian kingdom of Kartli, known after its core province, which during Classical Antiquity and the Early Middle Ages was a significant monarchy in the Caucasus, either as an independent state or as a dependent of larger empires, notably the Sassanid and Roman empires. Iberia, centered on present-day Eastern Georgia, was bordered by Colchis in the west, Caucasian Albania in the east and Armenia in the south.
|History of Georgia|
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| Georgians |
|Ancient Kartvelian people|
|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 Saint Nino and its consequences, although exact dates are still debated. Saint Nino, honored as Equal to the Apostles, was according to tradition the daughter of a Roman general from Cappadocia. She preached in the Kingdom of Iberia (also known as Kartli) in the first half of the 4th century, and her intercession eventually led to the conversion of King Mirian III, his wife Queen (later Saint) Nana and their family. Cyril Toumanoff dates the conversion of Mirian to 334, his official baptism and subsequent adoption of Christianity as the official religion of Iberia to 337.From the first centuries C.E., the cult of Mithras, pagan beliefs, and Zoroastrianism were commonly practiced in Georgia. However, they now started to gradually decline, even despite Zoroastrianism becoming a second established religion of Iberia after the Peace of Acilisene in 378, and more precisely by the mid-fifth century.
Saint NinoEqual to the Apostles and the Enlightener of Georgia was a woman who preached Christianity in Georgia, that resulted from the Christianization of Iberia.
An equal-to-the-apostles is a special title given to some saints in Eastern Orthodoxy and in Byzantine Catholicism. The title is bestowed as a recognition of these saints' outstanding service in the spreading and assertion of Christianity, comparable to that of the original apostles.
Cappadocia is a historical region in Central Anatolia, largely in the Nevşehir, Kayseri, Kırşehir, Aksaray, and Niğde Provinces in Turkey.
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).
The conversion of Iberia marked only the beginnings of the formation of the Georgian Orthodox Church. In the next 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..
In the 4th and 5th centuries, the Church of Iberia was strictly subordinate to the Apostolic See of Antioch: all bishops were consecrated in Antioch before being sent to Iberia.Around 480, in a step towards autocephaly, the Patriarch of Antioch Peter the Fuller elevated the Bishop of Mtskheta to the rank of Catholicos of Iberia with the approval, or at the instigation, of the Byzantine emperor Zeno. The Church remained subordinate to the Antioch Church; the Catholicos could appoint local bishops, but until the 740s, his own election had to be confirmed by the synod of the Church of Antioch, and even after the 8th century, annual payments were made to the Church of Antioch.
In 1010, the Catholicos of Iberia was elevated to the honor of Patriarch. From then on, the premier hierarch of the Georgian Orthodox Church carried the official title of Catholicos-Patriarch of All Georgia.
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 Georgian alphabet. The impulse for a script adapted to the language of the local people stemmed from efforts to evangelize the population. A similar dynamic led to the creation of the Armenian alphabet. The exact origin of the script is still debated, but must have happened in the second half of the 4th century or the early 5th century.The introduction of monasticism, and its tremendous development, in Iberia in the 6th century encouraged both foreign cultural inputs and the development of local written works. From that moment, together with translations of the Bible, ecclesiastical literature in Georgian was produced in Iberia, most prominently biographies of saints, such as the "Martyrdom of the Holy Queen Shushanik" and the "Martyrdom of Saint Abo". Many of the saints from the first centuries of the church were not ethnic Georgians (Shushanik was an Armenian princess, Abo an Arab), showing that the church had not yet acquired a strictly national character.
This changed only during the 7th century, after the wide political and cultural changes brought about by the Muslim conquests. This new menace for local culture, religion, and autonomy, and the difficulties to maintain constant contact with other Christian communities, led to a drastic cultural change inside the Church, which became for the first time ethnically focused: it evolved into a "Kartvelian Church".The bishops and Catholicos were now all ethnic Georgians, as were the saints whose "Lives" were written from that period.
In the western half of Georgia, ancient Colchis, which had remained under stronger Roman influence, local churches were under jurisdiction of the Patriarchate of Constantinople, and were culturally and linguistically Hellenistic. Bishops from the port cities took part in ecumenical councils, from the Council of Nicea (325) together with those from the Byzantine territories. From the 6th century, those churches, whose language remained Greek, were headed by a metropolitan in Phasis.The integration of the Black sea coastal regions into what came to be known as Georgia was a long process. A first step came with the Arab invasions of the 7th and 8th centuries, which mostly affected Iberia. Refugees, among them noblemen such as Archil of Kakheti, took shelter in the West, either in Abkhazia or Tao-Klarjeti, and brought there their culture. Such movements led to the progressive merge of western and eastern churches under the latter, as Byzantine power decreased and doctrinal differences disappeared. The western Church broke away from Constantinople and recognized the authority of the Catholicos of Mtskheta by the end of the 9th century. Political unification under the Bagrationi dynasty consolidated this evolution by the end of the 10th century: in a single, unified Kingdom of Georgia, there would be a unified Georgian Church.
During the first centuries of Christianity, the South Caucasus was culturally much more united than in later periods, and constant interactions between what would become the Georgian and Armenian Churches shaped both of them.The Armenian Church was founded two decades earlier, and was during the 4th century larger and more influential than the Church in Iberia. As such, it exerted strong influence in the early doctrine of the Church. The influence of the Church of Jerusalem was also strong, especially in liturgy. The Georgian-Armenian ecclesial relationship would be tested after the Council of Chalcedon (451), whose christological conclusions were rejected by the Armenian Church and important portions of the Church of Antioch, as well as the Coptic Church based in Alexandria.
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.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. 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, Kirion I, leaned towards the Byzantine, Chalcedonian side of the debate, as Iberia was once again seeking imperial support against the Sassanid Empire, who had abolished the Kingdom in 580. The Third Council of Dvin, in 607, sanctioned the rupture with the Armenian Church.
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.
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.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.
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. Monasticism played a major role in the following cultural transformation. It started in Georgia in the 6th century, when Assyrian ascetic monks, known as the Thirteen Assyrian Fathers, settled in Iberia and founded a series of monasteries, most notably David Gareja.They were soon joined by local monks, which led to the creation of significant works of hagiographic literature in Georgian, such as the "Life of Saint Nino" and the "Martyrdom of the Holy Queen Shushanik". The golden age of Georgian monasticism lasted from the 9th to the 11th century. During that period, Georgian monasteries were founded outside the country, most notably on Mount Sinai, Mount Athos (the Iviron monastery, where the Theotokos Iverskaya icon is still located), and in Palestine. The most prominent figure in the history of Georgian monasticism is judged to be Gregory of Khandzta (759–861), who founded numerous communities in Tao-Klarjeti.
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 Peter the Iberian (Petre Iberieli, 5th century), Euthymius of Athos (Ekvtime Atoneli, 955–1028), George of Athos (Giorgi Atoneli, 1009–1065), Arsen Ikaltoeli (11th century), and Ephrem Mtsire, (11th century). Philosophy flourished between the 11th and 13th century, especially at the Academy of Gelati Monastery, where Ioane Petritsi attempted a synthesis of Christian, aristotelician and neoplatonic thought.
The Mongol invasions in the 13th century and Tamerlane in the 14–15th century greatly disrupted Georgian Christianity. The political unity of the country was broken several times, and definitely in the 1460s. Churches and monasteries were targeted by the invaders, as they hosted many treasures. As a result of those devastations, many fell into disrepair or were abandoned.In the western half of Georgia, the Catholicate of Abkhazia was established following the Mongol rule. It seceded from the Mtskheta see as the Kingdom disintegrated, and the western Catholicos thereafter assumed the title of Patriarch. This rival seat, based first in Pitsunda, then at the Gelati Monastery near Kutaisi, subsisted until 1795. During those times, contacts with the Catholic Church increased, first as a way to liberate itself from meddling by the Byzantine Church, then to find stronger allies against invaders. Between 1328 and the early 16th century, a Catholic bishop had his see in Tbilisi to foster those contacts. However, formal reunion with Rome never happened, and the Church remained faithful to Eastern Orthodoxy.
In the next centuries, Georgia, weakened and fragmented, fell under the domination of the Ottoman and successive Persian (Safavid, Afsharid, and Qajar) Empires: mostly, the Ottomans ruled the West of the country, the Persians the East, while generally allowing autonomous Georgian kingdoms to subsist under their control. With the fall of Constantinople in 1453, Georgian Christians had lost their traditional recourse against Muslims, and were left to themselves.
New martyrs were canonized by the Church after each invasion, most notably Queen Ketevan of Kakheti, who was tortured to death in 1624 for refusing to renounce Christianity on the orders of Abbas I of Persia (Shah-Abbas). Not all members of the royal families of Kartli and Kakheti were so faithful to the Church, though. Many of them, to gain Persian favor, and win the throne over their brothers, converted to Islam, or feigned to, such as David XI of Kartli (Daud Khan). Other noblemen, such as Sulkhan-Saba Orbeliani, left the weakened local Church for Catholicism, as missionaries were bringing the printing press and western culture to Georgia around 1700. Only the emergence of a strong Orthodox power, the Russian Empire, could reinforce during the 18th century the status and prestige of the Church among the elites, and the shared Orthodoxy was a potent factor in the calls for Russian intervention in the Caucasus, to liberate Georgia from Muslim domination.
In 1801, the Kingdom of Kartl-Kakheti (Eastern Georgia) was occupied and annexed by the Russian Empire. On 18 July 1811, the autocephalous status of the Georgian Church was abolished by the Russian authorities, despite strong opposition in Georgia, and the Georgian Church was subjected to the synodical rule of the Russian Orthodox Church. From 1817, the metropolitan bishop, or exarch, in charge of the Church was an ethnic Russian, with no knowledge of the Georgian language and culture. [ citation needed ] Calls for autocephaly became heard again only after the intellectual national revival that started in the 1870s; the local clergy made such calls during the 1905 revolution, before being repressed again.The Georgian liturgy was suppressed and replaced with Church Slavonic, ancient frescoes were whitewashed from the walls of many churches, and publication of religious literature in Georgian heavily censored. The 19th century was a time of decline and disaffection, as the church buildings often fell into disrepair, and the trust of people in the institution was diminished by its Russification and corruption.
Following the overthrow of the Tsar Nicholas II in March 1917, Georgia's bishops unilaterally restored the autocephaly of the Georgian Orthodox Church on 25 March 1917. These changes were not accepted by the Russian Orthodox Church. After the Red Army invasion of Georgia in 1921, the Georgian Orthodox Church was subjected to intense harassment.Hundreds of churches were closed by the atheist government and hundreds of monks were killed during Joseph Stalin's purges. The independence of the Georgian Orthodox Church was finally recognized by the Russian Orthodox Church on 31 October 1943: this move was ordered by Stalin as part of the war-time more tolerant policy towards Christianity in the Soviet Union. New anti-religious campaigns took place after the war, especially under Nikita Khrushchev. Corruption and infiltration by the security organs were also plaguing the Church. First signs of revival can be seen from the 1970s, when Eduard Shevardnadze, then secretary of the Georgian SSR's Communist Party, adopted a more tolerant stance, and new Patriarch Ilia II could from 1977 renovate derelict churches, and even build new ones. At the same time, nationalist dissidents such as Zviad Gamsakhurdia emphasized the Christian nature of their struggle against Communist power, and developed relations with Church officials that would come to fruition after 1989.
On 3 March 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. 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 Constitution of Georgia;its status and relations with the state were further defined in the Constitutional Agreement, or Concordat, signed by President of Georgia Eduard Shevardnadze and Patriarch Ilia II on 14 October 2002. The Concordat notably recognizes Church ownership of all churches and monasteries, and grants it a special consultative role in government, especially in matters of education.
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.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. 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. 83.9% of Georgia's population identified themselves as Orthodox in the 2002 census. 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 (no sources attempt to count members among the Georgian diaspora).
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:
The first head bishop of the Georgia Church to carry the title of Patriarch was Melkisedek I (1010–1033). Since 1977, Ilia II (born in 1933) has served as the Catholicos-Patriarch of All Georgia and Archbishop of Mtskheta and Tbilisi. Here is a list of the Catholicos-Patriarchs since the Church restored autocephaly in 1917:
The Malankara Orthodox Syrian Church, also known as the Indian Orthodox Church, is an autocephalous church centered in the Indian state of Kerala. It is one of the churches of India's Saint Thomas Christian community, which has its origin in the evangelical activity of Thomas the Apostle in the 1st century. The church is headed by the autocephalous Catholicos of the East and the Malankara Metropolitan, presently Baselios Mar Thoma Paulose II.
The highest-ranking bishops in Eastern Orthodoxy, Oriental Orthodoxy, the Catholic Church, and the Church of the East are termed patriarchs.
The term exarch comes from the Ancient Greek ἔξαρχος, exarchos, and designates holders of various historical offices, some of them being political or military and others being ecclesiastical.
Mtskheta is a city in Mtskheta-Mtianeti province of Georgia. One of the oldest cities of Georgia, it is located approximately 20 kilometres north of Tbilisi, at the confluence of the Mtkvari and Aragvi rivers.
Ambrosius was a Georgian religious figure and scholar who served as the Catholicos-Patriarch of All Georgia from 1921 to 1927. Best known for his opposition to the Soviet regime, he was canonized in 1995 by the Georgian Orthodox Church as Saint Ambrosius the Confessor.
Alphabetical list of Eastern Christianity-related articles on English Wikipedia
Kyrion II was a Georgian religious figure and historian who served as the first Catholicos-Patriarch of All Georgia after the restoration of independence (autocephaly) of the Georgian Orthodox Church from the Russian Orthodox Church in 1917 until his assassination in 1918. He was canonized by the Georgian Holy Synod in 2002.
George the Hagiorite, George of Athos, Giorgi Mtatsmindeli or Giorgi Atoneli was a Georgian monk, calligrapher, religious writer, and translator, who spearheaded the activities of Georgian monastic communities in the Byzantine Empire. His epithets Mt'ats'mindeli and At'oneli, meaning "of the Holy Mountain" (Hagiorite) and "of Athos" (Athonite) respectively, are a reference to his association with the Iviron monastery on Mount Athos, where he served as hegumen.
The wide variety of peoples inhabiting Georgia has meant a correspondingly rich array of active religions. Today most of the population in Georgia practices Orthodox Christianity, primarily in the Georgian Orthodox Church whose faithful make up 82.4% of the population. Around 1% belong to the Russian Orthodox Church, while about 3.9% of the population follow the Armenian Apostolic Church, almost all of which are ethnic Armenians. Adherents of Islam make up 10.7% of the population and are mainly found in the Adjara and Kvemo Kartli regions and as a sizeable minority in Tbilisi. Catholics of the Armenian and Latin churches make up around 0.8% of the population and are mainly found in the south of Georgia and a small number in Tbilisi. There is also a sizeable Jewish community in Tbilisi served by two synagogues.
Today 84% of the population in Georgia practices Orthodox Christianity, primarily the Georgian Orthodox Church. Of these, around 2% follow the Russian Orthodox Church, around 5.9% follow the Armenian Apostolic Church and 0.8% are Catholics and are mainly found in the south of Georgia but with a small number in its capital, Tbilisi.
Catholicos is the title used by head bishops of regions within the Patriarchate of Antioch having self ecclesiastical and autonomous status from the ancient period. The word "Catholicos" means "Universal" - the same word from which the name of the Catholic Church also derives.
The Church of Albania or the Albanian Apostolic Church was an ancient, briefly independent, autocephalous church. It later fell under the religious jurisdiction of the Armenian Apostolic Church that existed from the 5th century to 1830 and was centered in Caucasian Albania, a region spanning present-day northern Azerbaijan and southern Dagestan. It was one of the earliest national Christian churches.
Callistratus was a Catholicos-Patriarch of All Georgia from June 21, 1932 until his death. His full title was His Holiness and Beatitude, Archbishop of Mtskheta-Tbilisi and Catholicos-Patriarch of All Georgia.
Melkisedek I was the first Catholicos-Patriarch of All Georgia, from 1010 to 1033, reigning from Ani. He is revered as a saint by the Georgian Orthodox Church. Before him, heads of the Georgian Church only bore the title of Catholicos of Kartli. The unification of Georgia into a single kingdom by Bagrat III led to the change in title.
The 1000th Anniversary of the Christianization of Rus' was an occasion marked by events held in the USSR from May – June 1988, to celebrate the introduction of Christianity to Russia by Prince Vladimir Svyatoslavich in 988. Originally, the celebrations were planned for the church only. However, the anniversary became a statewide event. That this was allowed to occur marked a shift in Soviet policy concerning the church.
The Christianization of Iberia refers to the spread of Christianity in the early 4th century by the sermon of Saint Nino in an ancient Georgian kingdom of Kartli, known as Iberia in classical antiquity, which resulted in declaring it as a state religion by then-pagan King Mirian III of Iberia. Per Sozomen, this led the king's "large and warlike barbarian nation to confess Christ and renounce the religion of their fathers". The king would become the main sponsor, architect, initiator and an organizing power of all building processes. Per Socrates of Constantinople, the "Iberians first embraced the Christian faith" alongside the Abyssinians, but most probably Kartli would become a second state after the Kingdom of Armenia, its longtime southern neighbor, that officially embraced the new religion. The Georgian and Armenian monarchs were among the first anywhere in the world to convert to a Christian faith. Prior to the Christological controversies their Caucasian Christianity was extraordinarily inclusive, pluralistic and flexible that only saw the rigid ecclesiological hierarchies established much later, particularly as "national" churches crystallized from the 6th century. Despite the tremendous diversity of the region, the Christianization process was a pan-regional and a cross-cultural phenomenon in the Caucasus. The Jews of Mtskheta, the royal capital of Kartli, that did play a significant role in the Christianization of the kingdom, would give a strong impetus to deepen the ties between the Georgian monarchy and the Holy Land leading to an increasing presence of Georgians in Palestine, as the activities of Peter the Iberian confirm, including the oldest attested Georgian Bir el Qutt inscriptions found in the Judaean Desert.
After the dissolution of the Soviet Union, the Georgian Orthodox Church (GOC) emerged as Georgia’s most respected and influential institution.
The Georgian Orthodox Church, the country’s most influential institution...