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Georgian diocese. Georgia Orthodox

Georgian Orthodox Church: quick reference

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

The beginning of Christian life in Georgia dates back to apostolic times. The news of Christ was brought here by His direct witnesses, among whom were the apostles Andrew the First-Called, Simon the Canaanite and Bartholomew. In the Tradition of the Georgian Church, Saint Andrew the First-Called is honored as the first bishop of Georgia; the memory is also preserved of the fact that the Most Holy Theotokos herself sent the apostle to preach in Iberia.

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 Saint Nina, Equal to the Apostles, who came to Georgia from Cappadocia. Nina’s activities are mentioned not only in hagiographic works, but also in many Greek, Latin, Georgian, Armenian and Coptic historical sources.

Starting from the 5th century, independent Georgia, located at the epicenter of the confrontation between Byzantium and Persia, was constantly subjected to devastating attacks by the Persians; kings, clergy and laity accepted martyrdom for refusing to renounce Christ.

At the same time, from early centuries, the Church of Georgia took part in the establishment of religious 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 active polemics, defending Orthodox teaching Churches.

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

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

In the 10th–11th centuries, the period of church construction and the development of hymnography and art began; the Iveron Monastery was founded on Athos; thanks to the elders and inhabitants of this monastery, Greek theological literature was translated into Georgian.

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

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

In XIII and XIV centuries begins for Christians in Georgia new period tests, now under the onslaught of the Mongols. Khan Jalal ad-Din, having conquered Tbilisi, literally filled it with blood, monasteries and temples were desecrated and destroyed, and thousands of Christians suffered martyrdom. After Tamerlane’s raids, entire cities and dioceses disappeared; According to historians, there were significantly more Georgians killed than survivors. With all this, the Church was not paralyzed - in the 15th century, Metropolitans Gregory and John were present at the Ferraro-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 15th century, united Georgia broke up into three kingdoms - Kartli, Kakheti and Imereti. In a state of fragmentation under constant blows from Persia, the Ottoman Empire and raids by Dagestan tribes, the Church continued to carry out its ministry, although this became increasingly difficult.

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

The 17th century, “the century of royal martyrs and many slain,” was also devastating for Georgia. 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 were killed.

The number of dioceses decreased even further. But Georgia continued to find the strength to resist, and the Church, in the person of the Catholicos and the best bishops, called on the kings and people to unity. In 1625, commander Giorgi Saakadze defeated the thirty-thousand-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 How statesmen, so the hierarchs of the Church sought support from the Orthodox Russian Empire that had reached the power. Active negotiations in St. Petersburg were conducted by Catholicos-Patriarch Anthony I (Bagrationi).

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

The endless blows of Persia and Turkey, although they did not suppress, largely 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. Didn't function educational institutions, large number the clergy was physically destroyed. But at the same time, spiritual life did not become scarce - many reverend fathers - hesychasts - labored in the monasteries of Georgia.

In 1811, as part of an active policy to introduce Georgia into the Russian Empire, where the Church had been subordinate to the state 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), and over time, exarchs began to be appointed from among the Russian episcopate.

This was a controversial period for the Georgian Church. On the one hand, the punitive campaigns of militant Muslim neighbors stopped, educational institutions were restored, the clergy began to receive salaries, a mission was organized in Ossetia, but at the same time, the Georgian Church found itself 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 established Soviet power. For the Church, representatives of the clergy and believers throughout the territory Soviet Union testing and repression began. Temples were closed everywhere, and the profession of faith was persecuted by the Soviet state.

In a difficult time for Russians and Georgians, amid repression, devastation and disasters, in 1943 the Local Russian and Georgian Churches restored Eucharistic communion and trusting relationships.

In 1977, Catholicos Ilia II took the patriarchal throne in Georgia. His active ministry, which attracted young Georgian intellectuals to the ranks of clergy and monastics, took place during the years of the fall of the Soviet Union, Georgia gaining independence, and a series of fratricidal wars and armed conflicts.

Currently, there are 35 dioceses in Georgia with ruling bishops; prayers are offered to God 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 unprecedented authority in Georgia.

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From the book People of the Greek Church [History. Fates. Traditions] author Tishkun Sergiy According to legend, Georgia (Iveria) is the apostolic lot Mother of God. After the Ascension, the apostles gathered in the Upper Room of Zion and cast lots to which country each of them should go. The Blessed Virgin Mary wished to take part in the apostolic sermon. It was her lot to go to Iberia, but the Lord told her to stay in Jerusalem. St. went north. ap. Andrew the First-Called, who took with him miraculous image Mother of God. St. Andrew toured many cities and villages of Georgia preaching the Gospel. In the city of Atskuri, near the modern city of Akhaltsikhe, through the prayer of the apostle, the son of a widow who had died shortly before his arrival was resurrected, and this miracle prompted the residents of the city to accept Holy Baptism. Ap. Andrei appointed a newly enlightened bishop, priests and deacons, and before leaving for the journey he left an icon of the Mother of God in the city (celebration in honor of the Atskur Icon Holy Mother of God takes place on August 15/28).

Besides St. ap. Andrew in Georgia was preached by St. apostles Simon the Canaanite and Matthias. The most ancient sources also report the preaching of St. App. Bartholomew and Thaddeus.

In the first centuries, Christianity in Georgia was persecuted. The martyrdom of St. dates back to the beginning of the second century. Sukhiy and his squads (April 15/28). However, already in 326 Christianity became the state religion in Iberia thanks to the preaching of St. equal to Nina (commemorated on 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 established her faith in Christ.

Initially, the Georgian Church was under the jurisdiction of the Antioch Patriarchate, but already in the 5th century. according to established opinion, she received autocephaly. This, apparently, was facilitated, among others, 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 fought against invaders who sought not only to seize the country, but also to eradicate Christianity from it. For example, in 1227 Tbilisi was invaded by the Khorezmians led by Jalal ad-Din. Then the icons were brought onto the bridge and all residents of the city had to spit on the faces of the icons when passing across 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, starting from the 15th century. from time to time to ask for help from Russia of the same faith. As a result, at the beginning of the 19th 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, and later in the rank of archbishop. During the existence of the Exarchate in church life order was restored, the financial situation of the clergy improved, religious educational institutions were opened, and science developed. At the same time, the Georgian language was being squeezed out of worship, and teaching in seminaries was also conducted in Russian. The number of dioceses was reduced, church property was at the disposal of the Russian authorities, and bishops of Russian nationality were appointed exarchs. All this caused numerous protests.

IN late XIX- early 20th century there was a clearly expressed desire among Orthodox Georgians for autocephaly. In February 1917, a revolution took place in Russia, and on March 12 ancient capital Georgia Mtskheta proclaimed the restoration of autocephaly of the Georgian Church. 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 communication between the two Churches. Communication was restored in 1943 under Patriarch Sergius (Stargorodsky) and Catholicos-Patriarch Kallistratus (Tsintsadze). In 1990, the autocephaly of the Georgian Church was recognized by the Ecumenical (Constantinople) Pariarchate.

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

Apostolic Church of Armenia ; among Russian-speaking commentators, the introduction introduced in Tsarist Russia 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 dogma and ritual, distinguishing it both from 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 Saint 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 (there was no opportunity to come due to hostilities), and at this Council very important dogmas of Christian doctrine were formulated. The Armenians refused to accept the decisions of the Council only due to the absence of their representatives at 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) will say exactly how they differ from the Orthodox - they agree with us in everything, but do not want to unite in Eucharistic communion - national pride is very strong - like “this is ours” and we are not like you." The Armenian rite is used in worship.The Armenian Church is 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 anathema. Catholic, Orthodox and Ancient Eastern Churches, including the Armenian, unlike all Protestant churches, believe in the Eucharist. If we present the 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 celebrating the Eucharist on unleavened bread, imposing sign of the cross"from left to right", calendar differences in the celebration of Epiphany, etc. holidays, the use of the organ in worship, the problem of " Holy Fire» etc.
Currently, there are 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 Malabarians (Malankara Church of India). This is the monophysitism of the Sevirian tradition, which is based on the theology of Sevirus of Antioch.

2) Armenians (Etchmiadzin and Cilician Catholics).

3) Ethiopians (Ethiopian and Eritrean churches).

ARMENIANS- the descendants of Togarmah, the grandson of Japheth, call themselves Hayki, after Hayki, who came from Babylon 2350 years before the birth of Christ.
From Armenia they subsequently scattered throughout all regions of the Greek Empire and, according to their characteristic spirit of enterprise, became members of European societies, retaining, however, their outward type, morals and religion.
Christianity, brought to Armenia by the Apostles Thomas, Thaddeus, Judas Jacob and Simon the Canaanite, was approved in the 4th century by Saint Gregory the “Illuminator”. During the IV Ecumenical Council, the Armenians separated from the Greek Church and, due to national enmity with the Greeks, became so separated from them that attempts to unite them with the Greek Church in the 12th century remained 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 are 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 see in Etchmiadzin.
Armenian Catholics have their own Archbishops, supplied by the Pope


Head of the Armenian Church:His Holiness the 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 sixth place in Slavic diptychs local Churches and the ninth in the diptychs of 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 reside. According to legend, based on an ancient Georgian manuscript, Georgia is the apostolic lot of the Mother of God. In 337, through the works of Saint Nina, Equal-to-the-Apostles, Christianity became the state religion of Georgia. The church organization was located within the Antiochian Church (Syrian).
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 center in Mtskheta (residence of the Supreme Catholicos). In 607 the Church accepted the decisions of Chalcedon, breaking with the Armenians.

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

Lot of the Blessed Virgin Mary

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

According to legend, the apostles Matthew, Thaddeus, and Simon Cannait, who suffered martyrdom there, also carried out preaching activities there. The emergence of Christianity was not easy. At the very beginning of its development, it was subjected to persecution for almost three hundred years. King Farsman 1st in the first century carried out brutal persecution of Christians citing hard labor in Tauris.

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


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

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

It is impossible to imagine Orthodox Georgia without these names.

She was born in Cappadocia into a Christian family and received an appropriate 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 convinced 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 aroused the wrath of the king, who was ready to execute both women. But on July 20, 323, a story similar to what happened to the Apostle Paul happened to him.


While on a hunt and learning that his wife, Queen Nano, had been baptized, he angrily vowed to execute her and Nino. But as soon as he began to threaten Nino and the queen with execution and blaspheme, he immediately became blind. He received no help from his idols and in despair turned to Christ in prayer. His vision returned.

These events took place in the spring of 323, and on May 6 of the same year, healed from sudden blindness and believing in the power of Christ, the Georgian king Mirian converted to Orthodoxy. This event became a turning point in the history of Georgia, since after his conversion the king became a staunch promoter 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 baptism of Georgia. Since that time, Orthodoxy has become the official state religion.


To commemorate the victory of Christianity, crosses were erected in the Kartli mountains. 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 she never returned to paganism. Crowned apostates who tried to persecute believers in Christ appeared periodically. But the Georgian people never abandoned their faith.

Moreover, there are many known facts of the massive feat of Georgians in the name of the faith of Christ. Well known historical fact, when in 1227 Muslims led by Shahinshah Jelal Ed Din took Tbilisi and the townspeople were promised the preservation of their lives in exchange for desecration of the icons laid out on the bridge over the Kura River. 100,000 townspeople, including women, old people and children, simple 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 Iveria, it had to withstand repeated attempts not only to forcefully destroy it, but also to pervert the purity of its 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 Shepherds who harshly condemned heresies, the people who did not accept such attempts, Catholicos Kirion, who forbade believers from any communication with heretics, and the metropolitans who stood firm in the faith and enlightened the 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 Iverians are the best of Christians, the strictest guardians of the laws and regulations of Orthodoxy.”


Today, 85% of Georgians consider themselves Orthodox; the Constitution of the state states big role Churches in its history. This was confirmed once again in his speech by Prime Minister Irakli Kobakhidze, who wrote: “The Church has always fought for the freedom of Georgia.”

Christianity in Armenia and Georgia

Armenia became Christian before Iveria (adopted Orthodoxy before Rus'). The Church of Armenia differs from the Orthodoxy of Byzantium on some issues, including rituals.

Orthodoxy officially established itself here in 301, thanks to the active preaching activities of St. Gregory the Illuminator and King Tridate the Third. The latter previously stood for 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 Saint Nino, the future enlightener of Georgia. However, after a series of miraculous events that happened to him, he believed in the Lord and became an active promoter of Christianity among the Armenians.

Some existing differences in dogma with the Church of Georgia and Russia have their origins during the Fourth Ecumenical Council, held in Chalcedon in 451 regarding the Monophysite heresy of Eutyches.


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

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

Also the differences are as follows:

  1. In the celebration of the Eucharist.
  2. Execution of the cross performed in the Catholic manner.
  3. Differences between some holidays by dates.
  4. The use of an organ during worship, like Catholics.
  5. Differences in the interpretation of the essence of the “Holy Fire”.

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

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


This situation lasted until 1917, when everything returned to its previous place and the autocephaly of the GOC was restored. In 1943 it was officially recognized by the Moscow Patriarchate, and on March 3, 1990 by the Patriarchate of Constantinople.

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

Georgian and Russian Orthodoxy no different. Only politicians try to set apart brothers in faith. Any excuse is used for this, including attempts to change the name of the country. So the word Sakrtvelo is translated from Georgian into Russian as Georgia, and the indigenous people inhabiting the country are called Georgians. These names, in 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 traditionally accepted common names are associated with the fact that Georgia is part of Russia. Some leaders in the government of the state allow themselves to voice such statements.

However, in inner life Orthodoxy takes an active part in the country and plays an important role. This is evidenced by only one fact: that for significant Orthodox holidays the state announces pardons for convicts. It has become an annual tradition for Catholicos-Patriarch Ilia II to conduct the baptism ceremony personally. 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 containing photographs of tens of thousands of the patriarch's godchildren. 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 (Zugdiya Diocese) and the Russian Old Orthodox Church.

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

  1. Western European with a department in Brussels.
  2. Anglo-Irish, the department is located in London.
  3. Diocese of Eastern Europe.
  4. Canadian and North American with a department 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.

As one of the first countries to recognize Christianity as a state religion, Georgia has many Orthodox shrines. Kept in ancient monasteries and churches, they allow you to feel the true value of the Christian faith and immerse yourself in the fertile atmosphere of past centuries. It is almost impossible to see all the relics of the state within the framework of one pilgrimage tour, but any tourist can visit the most interesting places, where the most valuable icons and relics are kept.

Famous holy places in Georgia

Bodbe Monastery

The ancient Bodbe Monastery, located 2 km from the town of Sighnaghi in Kakheti, houses within its walls the relics of St. Nino, Equal to the Apostles, the great Enlightener of Georgia, whose sermons led all the inhabitants of the country to Christ. Born in 280, the preacher was engaged in apostolic asceticism for 35 years, and before her death she retired to the miniature town of Bodbe, where she was buried. After a while, the Church of St. George was erected over Nino’s grave, next to which a monastery complex arose.

The relics of the preacher are kept in the southern aisle of the temple. Every year thousands of pilgrims come to them, eager to venerate the sacred remains and visit the St. Nino spring, the water of which is considered healing. Along with the relics, the monastery contains another revered shrine - the myrrh-streaming Iveron Icon of the Mother of God. During the Soviet period, there was a hospital in the monastery, and the image still shows traces of a scalpel left there as a memory of the hospital past of the building.

Patriarchal Cathedral of Svetitskhoveli

Svetitskhoveli Temple is one of the most important spiritual centers of the Orthodox inhabitants of Georgia. Cathedral is located in the city of Mtskheta and is one of the largest historical buildings in the state. Due to its rich and eventful history, as well as its significance for Christianity, it is included in the honorable list of UNESCO World Heritage Sites.

The history of the shrine dates back to the 4th century, when, on the advice of Equal-to-the-Apostles Nino, the Iberian king Mirian III built the first wooden church in the state. In the second half of the 5th century, a stone basilica was erected on the site of the church, and already in the 11th century the structure was replaced by a modern three-nave church, erected under the supervision of the architect Arsakidze.

According to legend, the tunic of Jesus Christ, which was brought to Georgia by Rabbi Eleazar, is kept under cover of the cathedral. During the execution, the clergyman was in Jerusalem and witnessed the lot cast on the clothes of the Savior. The place of burial of the tunic is indicated by the Life-Giving Pillar, at which in former times many miracles and healings were performed.

Samtavro Monastery

At the confluence of the Aragvi and Mtkvari rivers, on the territory of the city of Mtskheta, stands the majestic Samtavro monastery complex, consisting of the St. Nino Monastery and the Samtavro-Transfiguration Church. The structure was erected in the 4th century by order of King Mirian, who was subsequently buried within the walls of the temple. Despite repeated destruction and restoration, the complex managed to preserve the original ornaments, which have no analogues in Georgian architecture.

Inside the building there are many interesting shrines:

  • the icon of St. Nino, which has miraculous effects;
  • the relics of the anchorite Shio Mgvimsky and the preacher Abibos Nekressky;
  • icon of the Iveron Mother of God;
  • Queen Nana's grave;
  • part of a stone from the burial site of Nino in the Bodbe Monastery.

Sioni Cathedral

The Sioni Temple in Tbilisi is one of the two main Orthodox buildings in Georgia. The building received its name in honor of Jerusalem’s Mount Zion, which in the Bible is called “the dwelling place of God.” The cathedral rises on the Kura coast in the historical center of the capital. The date of its foundation is called the 6th century, but over the past years the temple has been destroyed and rebuilt more than once.

The most valuable shrine of Sioni is the Cross of St. Nino, which, according to legend, the preacher received from the Mother of God before visiting Georgia. Woven from grapevine, after Nino’s death it was kept for a long time in the Svetitskhoveli Cathedral, then traveled to Armenian churches, visited Russia, and in 1801 returned to Georgia again. Today the cross is placed in a silver icon case next to the northern gate of the altar of the Sioni Temple.

Jvari Monastery

In terms of perfection and originality of architectural forms, the Jvari monastery near Mtskheta has no equal in Georgia. Being a masterpiece of Georgian architecture, the temple was the first in the country to be included in the UNESCO list. The building rises on the top of the mountain, where, according to ancient chronicles, Saint Nino established Life-giving cross Lord's.

The construction of the building took place in the 6th century. It was originally a small church, which today lies in ruins. In 604, a larger structure was inaugurated next to it, consecrated in honor of the Exaltation of the Cross. On its facades, ancient reliefs depicting ktitors have been preserved, and inside there is a modern cross, which contains particles of that ancient cross installed by Nino.

Other Georgian shrines

Traveling across the territory of Georgia, in the cities and small villages of the country you can see many other churches, cathedrals, monasteries, which contain truly revered relics:

  • Monastery complex Shemokmedi – preserves the oldest Georgian icon, dating back to 886. The image of the Transfiguration of the Lord was brought to the temple from the Zarzm Monastery in the 16th century. Since that time, the icon has attracted thousands of pilgrims and tourists who come to relax in Western Georgia.
  • Gelati Monastery – revered thanks to the tomb of King David the Builder. It is believed that Queen Tamara was buried under its foundation, although according to other sources, her ashes were later transported to the Monastery of the Holy Cross in Jerusalem.
  • Cathedral of the Blachernae Icon of the Mother of God – the temple houses the relics of Saints John, George and Marina, a piece of the belt and robe of the Mother of God, as well as part of the sponge from which the Savior drank vinegar.
  • - into this holy place pilgrims travel to venerate the relics of Saints Constantine and David, who were martyred by the Arab invaders.
  • Metekhi Temple– is the burial place of Saint Abo of Tbilisi and Saint Shushanika, the first great martyr in Georgia, who died at the hands of her fire-worshipping husband.