In the Holy Scriptures, the expression “God of our fathers” They worshiped the Lord God in Israel, just as Abraham, Isaac, and Jacob. The worship of the foreign “gods” was regarded as the denunciation of the ancestors, the nation, its history, and the past, denying the Creator of the universe, “the God of gods,” or true. The loving nation of God lived in the love of “the God of the fathers”.
We, Georgians, have been worshiping our Lord for two thousand years now – Jesus Christ, the Holy Trinity. For over two thousand years many generations lived in the love of the true God, so we can say that our God of our ancestors is Jesus Christ and is blessed by the Lord God of our fathers.
JEHOVAH is trying to make our people worship the “God” preached by them. The denial of the Father of the Fathers will happen to the part of the Georgians following the rejection of the true Church and Mother of the Georgian Church. Refusing the ancestors of the ancestors of the ancestors, becoming a parish of foreign churches, they suffered a great loss because they lost national consciousness and parenting the nation.
It is true that the best part of the Georgians has not lost the national self-consciousness, but the fact is that the greater part is assimilated with different Muslim people. After denying the national church, the Greeks, the Gregorian and the Roman churches in the different peoples were similar to the Georgians. In addition, Georgians and other sect members of the Mother Church reject the church.
Let us consider the martyrdom of Georgians. While Georgians are now considered a small number, but at the end of the XV century, before the collapse of the United States, it stood beside other big nations. By the time of the establishment of the Ottoman Empire, Georgians were inhabited by not only the largest parts of the Transcaucasian region, but also the origins of the Euphrates, Chorokhi and Aresia Gorges in Asia Minor. As a result of the Georgians’ enlightenment, a number of Georgians have arrived – Lasage, Hereti, East Kakheti (Saingilo), Meskheti, Kvemo Kartli (Tashiri, Abozi, Gelakun), Abkhazia. I was shocked Georgians living in the Caucasus in Georgia in the Caucasus. It was a particularly grave loss for Meskheti and Eastern Kakheti (Saingilo) for the Georgian national body. During the XVII-XVIII centuries, the great state of Georgia has become a small country as a result of the mass mobility of Georgians.
Georgians living in Meskheti region (30 000 sq km) were martyrs, kumurdoeli, Ishkhneli, Ancheli, Arzrumeli, Mtbvari, Tsurtsabeli, Tskaratsaveli, Ereheli, Valashkerteli, Aneli, Kareli, Baneli and Dadashneli bishops. Meskheti, according to Saint Ilia Martvili, was an academic of Georgian Christianity and was surprised by the fact that Georgians who were dedicated to Christian faith, who for centuries have been defending their faith, have become very quick, while in other regions (eg in Kartli and Kakheti) Self-relocated Naaghmdegeboda.
The religious situation in Meskheti was complicated before the spread of Muslimism. As Ivane Javakhishvili explored, the rapid spread of Muslimity in Meskheti has helped to somehow make even the unscrupulous ecclesiastical policies of Atbasi. While there was Christianity in this area and its inhabitants were heartfelt believers, Attabagas fought for almost a hundred years (from the middle of the XV century) to violate the integrity of the Georgian Church and to separate the Meskhetian Church from its borders. Unfortunately, they managed to make it and the Church of Meskheti became “independent” from Mtskheta Cathedral. The church separatism of the bishops of the mosque-saber was also helped. The separation of Meskheti Church resulted in fateful results from the Georgian Church. As in the Iv. Javakhishvili writes that the separation of Meskheti’s mother from the church broke up the spiritual-faith union that united with the rest of Georgia: “Meskhetians are doubtful, in contrast, the ruthless struggle produced by the Atbags of the Meskheti Church of Georgia and of course, On the one hand, this bitter struggle diminished the authority of the Church and Christianity in the eyes of the people, on the other hand the clergy of Meskheti, the mother of the church, and the separation of the Church, disallowed the ability to fight against the spread of the Muslim. Wherever Christianity has devoted to Islam, the national decline of Georgians has begun and it started to erupt, “writes Ivane Javakhishvili (see A. Jaaparidze, sixteenth church history, T. IV, pp 405).
The authority of the Christian Church fell to Meskheti so that Georgians living in the same conditions were Muslims, not Armenians. Hakob Karnets reported that after the order of Sultan (Ibrähim I, 1640-1648), Christians were burdened with the turmoil (in this corner of Meskheti, where the Oshki and Khakhuli churches) the Georgian population was so troubled by the taxes that the Muslims received unity and the Armenians Christianity has survived. According to Tashiani, Armenians have maintained their faith in Akhaltsikhe Preserve Center and other large settlements in Meskheti. It was true that it had political reasons, but the decisive significance of the population was the subordination of the population. According to the Armenian scholar, the Armenian population of Meskheti was only politically subjected to Saposho and spiritually with his theological centers, in this case, associated with Echmiadzin, the Armenian Church being the parish of Armenians residing abroad to sustain national self-awareness. Georgians living in Meskheti and other parts of Georgia also maintained their nationality as well as only the mother church. As it was mentioned, the population of the Georgian Church lost Georgians. The humility of the Georgians was also meant to shatter national self-awareness. Under the consciousness of the XVII-XVIII centuries, “Georgian” was called ethnic Georgians, who were also the parish of the Georgian Church. And the ethnic origin of Georgians, who have been called by the Armenian, Greek, or Catholic churches, have been called “Armenians”, “Greeks” or “French”.
The episcopacies of Meskheti: XVI c. In the second half almost all episcopacies were abolished in the course of a hundred years after the cancellation of Bani, Ishkhani and Anchis bishops (dioceses). So that the XVII c. In the 60’s, there was only one episcopacy in this area. The churches, which remained rich, were rich in golden icons, icons, precious stones, and books. Nationally Georgian Rostom Pasha XVII c. In the Middle Ages, he collected the Christian holiness in the churches and palaces of Meskheti, removing the precious stones and collecting them with the gospel, crosses and other ecclesiastical books that were like water from them, gold and silver flowing (p. 419).
The bishops and ecclesiologists from the abolished Episcopacies in Meskheti went to Guria, Imereti, Kartli, Kakheti or Samegrelo. Sh. According to Lomsadze, XVII c. In the 30-ies, the Bishop of Liberty fled to Tibet and became a “lazy”, XVIII c. In the beginning the Bishop of Atskuri moved to Imereti and finally received “Genetics”.
Despite the current situation, the bishops still had some influence on the population in Meskheti. It seems to have taken into account Sultan’s door. Sulthan appointed a bishop with a special bishop in Meskheti, which resulted in the bishop’s persecution.
In 1640, Sultan’s firman was merely acknowledged, and it seemed to be a crap. The unification of several Episcopal chapters for one bishop was caused by the protection of Ishkhani, Atskuri, Sapari and Tibet eparchies. Other episcopacies of Meskheti have already been abolished. After that, in just a hundred years, the religious situation was even worse. In the 40s of the XVI century, the existence of Georgian Episcopacy in Meskheti was okay to Ottoman, and by the end of the century it was unacceptable. In Orthodox Christianity, Ottoman Empire saw the foundation of the Russian-Georgian Union and in no way wanted to abdicate the territory of Akhaltsikhe. For this reason, Ottoman was fighting against the Georgian Church every effort. The Russian Empire, which threatened to destroy these countries, found its pillar in the Caucasus. The Ottoman-Persian states threatened Russia’s growing empire. The Russian Empire’s base was the Orthodox Georgia in the Caucasus. Ottoman and Persia hoped that the Georgian Church would be relieved as a result of the relief of the Russian empire in the Caucasus. Persians and Ottomans were fighting against the Georgian Church, it seems that other Christian churches, themes and parishes were legally mentioned in these countries, as it is known that the Armenian and Greek Patriarchate were active in the Ottoman capital and the Armenian Patriarchate of Echmiadzin in the territory of Iran. According to the accepted rule, despite all Orthodox national origins living in the Ottoman territory, the Greek Patriarchate must obey, and all the Gregorian – the Armenian Patriarchate. In the Ottoman Empire, Meskheti and Lazeti, because the Georgian Church’s parish was banned, the Catholic and Gregorian religions were successfully circulated among the Georgians. People were comforted by the fact that they did not condemn Christianity and did not accept the mahmatanyam and only the other, though it was a non-national church.
Because of the current situation, the last bishop of Meskheti, which was mentioned at the same time, was a mosque-saber-Ishkhneli-Mtzvari, forced to become Orthodox and had to receive Catholics. Sh. Lomszadze writes – “This only episcopacy in Samtskhe-Javakheti seems to exist until 1763. At the end of 1763 and early 1764, the bishop of that party, George, forced to leave Orthodoxy … Instead of a Catholic faith, it was enough to make Turkish officials stop the persecution of the Episcopal. But the Catholic bishop was persecuted by the Patriarch of Echmiadzin … The Patriarch of Armenia had obtained Sultan’s right to guardians of Caucasian Christians in Turkey “(pp 420-421). The Georgian population of Meskheti and Lazeti rejected the Georgian Church for the socio-political situation and low national self-consciousness in the Ottoman Empire, and the Catholic Church, Gregorian and Greek churches, which further disintegrated Georgian national consciousness. The Georgians of Meskheti and Lazeti have been converted into relics after their mother’s departure from the Church and in accordance with the existing consciousness they were divided into Turks, French, Greeks and Armenians according to their credentials. Maintaining Georgians Only Meskheti, a vast majority of the population of the country, was able to live in the Kartli and Imereti border, and they were deprived of the Christian Georgian episcopacies. Majority of Meskhetian Georgians have already been humiliated by the XVIII century, but the Georgian language has not yet been forgotten.
It is important to note that in Ottoman do not force me anymore. There was such socio-economic conditions that people were “voluntarily” mocking. Forced exhortation only applied to the exception. “The process of force of the population has not received a massive character, it did not correspond to social and economic interests of the empire. Usually Muslims have been able to improve their public and economic conditions “(p. 412). The Meskheti and Ottoman authorities used every effort that the Georgian Church had to undertake economic and legal grounds and the remaining Georgians stayed at the other church. Such a situation indeed produced its fruit. The Georgian Church was alienated from the Georgian Church.
As already mentioned, Javakhishvili thinks that the rapid mobility of the Georgians in Meskheti was the result of the bureaucracy of Atataggi and Meskhetian bishops. At a time when the country was a Christian, they wanted to separate the Church of Meskheti from the mother of the Georgian Church under the leadership of the bishop of the masculine. Church separatism was accompanied by cursing and defamation by the clergy and the Georgian Church, which was then called the Church of Mtskheta (according to the city of the Patriarch).
From Mtskheta to the “independence” of the bishops of Meskheti, not only local Georgian authorities, but also foreign clergy. During this period, the Patriarchs and Metropolitans of Jerusalem, Antioch, were invited specially in Meskheti. They, as if, after the examination of the old diplomas, determined that the Church of Meskheti was not a Mtskheta, but Antiochia-Jerusalem.
Separatism of the Meskhetians was generally the basis for the collapse of the United States of Georgia. After the shameful war with the village Aradet, when the former king of Meskheti was defeated, the king of Meskheti was able to open the way to “independence”. The Apostolic Church of Georgia, as a rule, has been actively involved in the restoration of a centralized government. The work of the Georgian Church in this area was totally unacceptable for Meskhetians, especially during the liturgy in the church and monasteries of Meskheti. The priesthood recalls the name of the Georgian king in the first place according to the ecclesiastical rules and prayed for his longevity. At that time, the ruler of the king and the Meskhetian ruler mentioned in prayer was mutually exempt from death. The Meskhetian aims to set up not only the state but the church as a whole. Their purpose was to create an independent state of Meskheti. It was necessary to recognize the legitimacy of the separation of Meskheti Church from the Georgian Patriarchate by the Greek Antioch-Jerusalem Patriarchate. Indeed, XV-XVI centuries were invited to Antioch-Jerusalem, Iv. I. So to say “mokalmase” high priests, who were the extreme economic hardship because of (the patriarchates already in the Muslim-occupied countries located and financially strong hardships), were forced to do the Meskhetian richest ruler requirements (especially for that time the Orthodox d Meskhi amateur church leaders not to stand firm in the faith, but also the rich offerings were offered to foreign Orthodox centers; they were rebuilt in Iviron monastery in Greece).
Foreign high priests traveled to Mtskheta with suspicion. The recognition of the “Independence” of the Church of Meskheti was to be politically conspicuous in Meskhetian churches, monasteries and Christian populations in the fairness of the Atb therein church policy. The high priests of the Church of the Patriarchate of Meskhetian separation so the legality of their history – the church of Georgia has always been dependent on the Patriarchate of Antioch, because the church has not autocephaly legal basis, it is still subject to Antioch, so the disruption, as the Georgian country spiritually Antioch daekvem Ebareba, that justice will be restored and therefore, the allocation is not illegal atabag fight Mtskheta church action, but also the restoration of church law. – So the foreigners were convinced of the monks of Meskheti and the church figures.
The patriarch of Georgia arrived in Meskheti during one such visit of the foreign bishop. As the chronicler wrote, “on the top of the cover” and “bulls under the law”, they hosted and received a traveling companion for the disintegration of the Georgian Church. Sapara represented the bungalow of Meskhetian princes, and their palace was located there; Here, they are actively supporting monks of the Atataggi Church. The climbing of the Patriarch of Georgia on the “cover of the top” and the “ecclesiastical penalty” of clergymen who were desperate were not accidental. But despite the attempt of the Patriarch of Georgia, “Meskheti Church was separated from the rest of Georgia, which brought disastrous results to the Georgian nation”.
Soon afterwards, Meskhetian was soon conquered by Ottoman. According to Vakhushti, after Ottoman Emperor, the Ottoman authorities have been deprived of possessions for the church and monasteries of Meskheti, and the clergy remained unchallenged for Christian peasants. Georgian Christians remaining uneducated were attached to various religious themes. In the course of time they were divided between Greek, Roman and Gregorian churches.
Ivane Javakhishvili wrote that the separatism in Meskheti has burdened the Georgian Church with authority. The strongness of the Christian faith of the population was based on the authority of the Church. The downfall of the Georgian Church has opened the way for the spread of Muslimism. Muslim preachers noticed the religious diversity of the Georgians and used them for their benefit.
The Meskhetians were mumbling at the time of Mahmadi, a formidable formula, from which they could not justify the beliefs of their ancestors, but also their nationality. The Ottoman documents that have been called “the rule of Georgian martyrdom” have come to us. It contains a formula wherein the Christian mentality is defined. In particular, the document says that it is not as if it was to condemn Jesus Christ and the Mother Goddess, but only the “Law of the Georgians”, in particular the statement: “Saint Mary, the Son, Jesus the Apostle, the God of the Apostle, the Mother of the Apostles are servants of God … Muhammad Our holy man, the servant of the Apostle God, the law of the law of the doctrine is That is, the Apostle is the Seed of God. “I believe that the law of the Georgians was evil, it was gonna be the Devil’s favorite” – (p. 410).
Therefore, when a Georgian man was forced to do so, he publicly called “the law of the Georgians” and called it “gonchi, blind and evil”. At the same time, you should have publicly called “the law of the Tatars” and to declare that you believe in the sanctity of the Muslim religion. We should think that once the Georgians in the Oshka and Khashuri, the Georgian taxes, or the “Georgian Church”, after the change of voluntary belief in the scope of the taxes written in a stumbling manner, were “subdued”, or “the law of the Tatars”.
We should pay attention to the fact that Georgian Christians living in the Ottoman Empire were only “Georgian Laws” and not the Christian Church, or they did not charge the Greek Law, the Armenian Law, the French Law. From that point it seems that the Ottoman authorities in their country were persecuted by the Georgian Church with special cruelty, showing some loyalty to other Christian churches. Orthodoxy of the Georgian Church, as it was noted, was very ostracized by the Ottoman and Persians. They knew that the convergence of Georgian and Russian states was based on the unity of the Georgian and Russian churches. Regrettably, the Russian state did not want to return the Muslim Georgians to the bottom of the church, but, according to the documents, the Georgian Muslims were ready to be converted again (in the sense that they were still protected by the Christian rules) , But the Russian administration does not have it, Irikit, is actually the part of the Muslims, forcing the country to settle in the Ottoman Empire, and instead the Christian Armenian population gave the right to live there.
Sh. Lomszadze writes: “Being brutally and unheard of in Asia, even in Asia there is not heard the brutality of the Russians in Meskhetians, especially in Akhaltsikhe, became known throughout the Ottoman Empire. The population was scared everywhere. The whole anatolian panic covered “. In fiery homes, women, elderly and children were burning. With 400 people locked in a large building in the city, As eyewitnesses of Akhaltsikhe recording, the Russian administration’s hostility to Meskheti in the face of Christian faith has begun to host Georgian Muslims. Because of this, the Muslim Church’s activities, theological doctrines, and the slogans were specially brought from Anatolia. The youth of fanaticism looked at these ridiculers of Allah and gradually left the Georgian language “(p. 426).
In the 20th century, after the establishment of Atheist domination, the Georgian Muslims left Meskheti in large numbers requested the government to open them to Georgian schools. “You are Tatars, Learned Taught” – With such a resolution Georgians will be visited by officials. As it was mentioned, the great part of the Georgians of the Southern Georgia, so the names of the enlightened are countless. We can not name any single family in Georgia, if they did not receive the same mahmatanity; The village of Tkhemlana, Magradze (Tsoriokhi), Javakhishvili, Mchedlishvili, Talakhadze and others (in Sakuneti), Gogoladze, Nadiradze and others, Others – (Zikilia), Japaridzes (Tsinubani), Loladzes – (Gurkelia), Chitadze D Others – Agara, and so on – from Akhaltsikhe – the Erzurum to the villages of the villages and thousands. This resulted in the withdrawal of the mother from the church. This must be exemplary for everyone. People who have been a part of the Georgian nation for centuries and worshiped in different Muslim countries, some in Uzbekistan or Tajikistan in the passport, some Turkish or Azeri , but they feel that they are the father God is a disgusting Georgian, and she is sorry for her biblical child.