Origins Traditions regarding Christianity's first appearance in Iberia and Colchis According to Georgian Orthodox Church tradition, the first preacher of the
Gospel in
Colchis and the
Kingdom of 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 have been 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 product 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), who is said to have been buried near
Sokhumi, in the village of
Anakopia, and
Saint Matthias, who is 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, who are said to have come north from
Armenia.
Conversion of Iberia of Cappadocia, baptizer of the
Georgians. 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 the 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 Caucasian
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, and 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 gradually began to decline, even though Zoroastrianism became a second established religion of Iberia after the
Peace of Acilisene in 378, and more precisely by the mid-fifth century. The royal baptism and the organization of the church were accomplished by priests sent from
Constantinople by
Constantine the Great. The conversion of the people of Iberia proceeded quickly in the plains, but pagan beliefs long persisted in the 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 Nicaea (325).
Expansion and transformation of the church The conversion of Iberia marked only the beginning of the formation of the Georgian Orthodox Church. In the following centuries, various processes took place that shaped the church and gave it, by the beginning of the 11th century, the main characteristics that it has retained to this day. These processes concerned the institutional status of the church within Eastern Christianity, its evolution into a national church with authority over all of Georgia, and the dogmatic development of the church.
Autocephaly In the 4th and 5th centuries, the Church of
Iberia was strictly subordinated to the
Apostolic See of
Antioch: all of its bishops were
consecrated in
Antioch before being sent to Iberia. Around 480, "[i]n an attempt to secure
Kartvelian support and to acknowledge local support for the empire, the
Byzantine government recognized – and perhaps itself instigated – the change in status of the Kartvelian
chief prelate from
archbishop to
catholicos". "According to the Antiochene
canonist and patriarch
Theodore Balsamon (1140–95), 'When the Lord Peter was the Holy Patriarch of the great and godly city of Antioch, the
Synod decided to make the Church of Iberia autocephalous.'" The patriarch he refers to must be
Peter the Fuller (ca. 488). Even so, the church in Iberia did not gain complete independence from the
mother church of
Antioch. The church remained subordinate to the Antiochian 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 Greek Orthodox Church of Antioch. "This situation of continuing canonical dependence was altered after the 11th century, when the catholicos of
Mtskheta extended his jurisdiction over
western Georgia. Since then, the head of the autocephalous Church of Georgia has been the catholicos-patriarch of all Georgia, and the church has been fully independent in its domestic and foreign affairs, with the exception of the period between 1811 and 1917.
Melchisedek I (1010–33) was the first catholicos-patriarch of all Georgia." However, other sources state that autocephaly was granted to the Church at different dates.
Ronald Roberson gives 467 as the year the Church became autocephalous. The
Encyclopedia Britannica states that the autocephaly of the Church "was probably granted by the Eastern Roman emperor
Zeno (474–491) with the consent of the patriarch of Antioch, Peter the Fuller." Other sources indicate 484 as the year the Church became autocephalous. Rapp states that "Fully-fledged autocephaly [of the Georgian Church] would not be achieved [...] until the
Arab conquest or later." The introduction of monasticism and its tremendous development in Iberia in the 6th century encouraged both foreign cultural influences 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, and Abo an Arab), showing that the church had not yet acquired a strictly national character. as
Hodegetria with Archangels from the
Tsilkani Cathedral in Georgia, 13th century This changed only during the 7th century, after the wide political and cultural changes brought about by the
Muslim conquests. This new menace to local culture, religion, and autonomy, and the difficulties in maintaining constant contact with other Christian communities, led to a drastic cultural change within the church, which became ethnically focused for the first time: 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. 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 their culture with them. Such movements led to the progressive merging of the 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.
Relations with the Armenian and Byzantine churches , an 11th-century
Georgian illuminated manuscript Gospel Book 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, during the 4th century, was larger and more influential than the Church in Iberia. As such, it exerted a strong influence on 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 opinion 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, which 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 practices.
Georgian Church during the Golden Age of Georgia , the Georgian Orthodox Church supported monasteries at holy sites outside of Georgia, such as this
Iviron Monastery in Greece. Between the 11th and the early 13th centuries, Georgia experienced a
political, economic, and cultural golden age, as the
Bagrationi dynasty managed to unite the western and eastern halves of the country into a single
kingdom. To accomplish that goal, the kings relied heavily on the prestige of the church and secured its political support by granting it numerous economic advantages, immunity from taxes, and large appanages. At the same time, the kings, most notably
David the Builder (1089–1125), used state power to get the church affairs in order. In 1103, he convened the
council of Ruisi-Urbnisi, which condemned Armenian
Miaphysitism more strongly than ever before and granted unprecedented power, second only to the patriarch, to his friend and advisor
George of Chqondidi. For the following centuries, the church remained a crucial feudal institution, whose economic and political power was always at least equal to that of the main noble families. Throughout the Middle Ages, Georgia played a significant role in supporting Orthodox Christian communities throughout the
Balkans and the
Holy Land, with significant contributions to religious centers such as the
Bachkovo Monastery in
Bulgaria,
Monastery of the Cross in
Jerusalem and the
Monastery of Iviron in
Greece. Georgian monarchs and members of the nobility made substantial donations to local churches, including financial contributions, manuscripts, and liturgical objects. Rulers such as
Queen Tamar,
David VIII, and
George V the Brilliant engaged in diplomatic negotiations with the
sultans of Egypt to secure and enhance the legal and religious rights of Orthodox Christians in the Holy Land. During this period, Georgia also maintained close ecclesiastical ties with the major patriarchates and was periodically visited by the patriarchs of
Jerusalem and
Antioch, as well as other high-ranking clergy.
Cultural influence of Christianity in Medieval Georgia Domentius IV of Georgia showing scenes of the
Triumphal Entry,
Crucifixion and
Ascension of Jesus, the
Dormition of the Mother of God, the
Raising of Lazarus, and
Pentecost. In an inscription on the handle of the cross in the Georgian
Mkhedruli script, the Catholicos-Patriarch asks for the "forgiveness of his sins" (kept at the
Walters Art Museum in the United States). 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 ensuing cultural transformation. It began 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 considered 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 were
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 centuries, especially at the Academy of Gelati Monastery, where
Ioane Petritsi attempted a synthesis of Christian,
Aristotelian, and
neoplatonic thought.
Division of the church (13th–18th centuries) painted by Damiane, the upper parts of the Ubisi vault feature three medallions in a row, with Jesus depicted as Pantocrator. The procession of the symbolical dove of the Holy Spirit is shown alongside scenes of the Annunciation, the Nativity, the Baptism, the Transfiguration, and the Pentecost''. The mural is dated to around the mid-14th century. The
Mongol invasions in the 13th century and
Tamerlane’s invasions in the 14th–15th centuries greatly disrupted Georgian Christianity. Churches and monasteries were targeted by the invaders, as they often housed valuable treasures. As a result of these devastations, many religious buildings fell into disrepair or were abandoned. The political unity of the country was broken several times, finally collapsing in the 1460s. In western Georgia, the
Catholicate of Abkhazia emerged as a distinct ecclesiastical institution. Its establishment was closely linked to the efforts of the
kings of Imereti to consolidate political control and legitimize their rule over the western regions. With the central Georgian Orthodox Church, based in
Mtskheta, under the influence of rival eastern authorities, a local, independent Catholicate allowed the Imeretian monarchy to oversee ecclesiastical appointments, secure the loyalty of the clergy, and reinforce its sovereignty. The head of the western church adopted the title of patriarch, establishing a religious center in competition with the eastern church. The seat of the Catholicate was initially located at
Pitsunda and later moved to the
Gelati Monastery near
Kutaisi, remaining in operation until 1795. During this period, contacts with the
Catholic Church increased, first as a way to free itself from Byzantine interference, and later 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 occurred, and the church remained faithful to Eastern Orthodoxy.
Under Russian and Soviet rule was demoted to archbishop by the Russian Imperial authorities. 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 placed under 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 or culture. Following the overthrow of 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 recognized 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 a wartime policy more tolerant toward 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 also plagued the church. The first signs of revival appeared in the 1970s, when
Eduard Shevardnadze, then secretary of the
Georgian SSR's Communist Party, adopted a more tolerant stance, and new Patriarch
Ilia II was able, from 1977, to 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 bear fruit after 1989.
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. 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 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 persist 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 to Protestant missionary activity has remained strong in contemporary Georgia and has 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, however, remained unrecognized by any other Orthodox authorities, including the
Russian Orthodox Church. Relations with the neighboring
Armenian Apostolic Church have also been uneasy since independence, notably due to various conflicts about church ownership in both countries. In the 2002 census, 83.9% of Georgia's population identified themselves as Orthodox. 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 had around 3,600,000 members within Georgia, (no sources attempt to count members among the Georgian diaspora).
Leak of 2021 On 13 September 2021, hundreds of files related to the clergy of the Georgian Orthodox Church became publicly available on the Internet. From these files, it became known that the State Security Service had been conducting a massive surveillance operation inside the church. The service had been watching and tapping the phones of members of the Synod, the patriarch, his assistants, bishops, priests, and nuns since 2014. The documents are organized thematically, and some concern criminal activities such as sexual relations with minors, corruption, or espionage for Russia. They also contain information on intimate relationships, drug use, and business activities. According to the Georgian Orthodox Church, "A large part of the released files appears to be falsified; in some cases, falsehood and truth are mixed together, while some parts are indeed true."
Proposal to establish Orthodox Christianity as the state religion in 2024 During the
2024 Georgian parliamentary election, the
Georgian Dream announced the prospect of a constitutional amendment designating
Orthodox Christianity as the
state religion. In contrast, the Georgian Orthodox Church has expressed skepticism, fearing that such a change could compromise its independence and increase government control. High-ranking clergy members, including Metropolitan
Shio Mujiri and Metropolitan
Nikoloz Pachuashvili, have raised concerns about the potential implications of this proposal, arguing that it could alter the traditionally independent yet cooperative relationship between the state and the church, established by the
2002 Concordat. ==Structure==