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THE PROJECT IS IMPLEMENTED BY THE GEORGIAN FOUNDATION FOR STRATEGIC AND INTERNATIONAL STUDIES.

The Expansion of in the and project offers the readers collection Editor-in-chief: Giorgi Cheishvili of scientific-popular

articles which Editor-: Tinatin Evdoshvili aims to cover the Georgian-Russian Project author: Irakli Gegechkori

relations of the Designer: Tornike Bokuchava XVIII-XX centuries in a manner different from the widely propagated perspective of the Russia.

© Georgian Foundation for Strategic and International Studies All rights reserved Ecclesiastical Relations RUSSIA’S EXPANSION IN THE CAUCASUS AND GEORGIA Between Georgia XX century and Russia

Eldar Bubulashvili

Relations Between the Georgian and Russian Churches from 1917 to the Present

After the overthrow of Tsarism on March 25 (12), 1917, the Georgian , in the presence of numerous secular figures, declared the of the Georgian in the in . This was a cultural-political act of great importance towards the restoration of Georgian statehood.

he temporary government of the Georgian Church was established under the leadership of Bishop Leonidas (Okropiridze). The temporary government, T along with the executive committee of the clergy and secular individuals, accomplished significant achievements for the recognition of autocephaly. They informed the Russian Provisional Government, the Russian Bishop Leonidas , Plato (Rozhdestvensky) and the Provisional (Okropiridze) Local Transcaucasus Government about the restoration of the (1861 — 1921) autocephaly of the Georgian Church. The Russian Synod expressed a negative attitude towards delegation sent on behalf of the provisional government of the the autocephaly of the Georgian Church. It has accused Georgian Church: “I will report to the Holy Synod and wait for the Georgian clergy of violating the religious rights of non- its and meanwhile I will remain ... your Exarch and I living in the country. Exarch Plato did not obey will enjoy the right and the power of the Exarch.” The position the resolution of the Mtskheta Assembly either. He told a of the Georgian clergy was firm: “Regardless of the answer

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of Russia was also based on the fact that, following the directives from the Russian Synod, the former Exarch Plato and the Russian clergy in and instigated by them, the Russian congregation did not recognize the restoration of the autocephaly of the Georgian Church. The former tried to physically confront the Russian parishes with the Georgian ones but this attempt was thwarted. After that, they demanded the establishment of the Caucasus Exarchate in Tbilisi under the Russian which would incorporate the non-Georgian parishes. Exarch Plato (Rozhdestvensky) (1915 — 1918) The decision of the Russian Provisional Government was unacceptable for the Georgian we get, it will not affect us whatsoever and I once again repeat Church from a canonical point of view - the orally that from now on you will not be an Exarch and all of the organization of the church on the basis of functions of the Georgian Church will transfer into my hand,” nationality or phyletism was condemned by the said Bishop Leonidas. 1872 Ecclesiastical Assembly. Despite the resistance of the former Exarch, the Georgian clergy severed all ties with the Russian Synod and the former Exarchate, and restored the liturgy in the The decision of the interim government, from the and Georgian hymns in churches and monasteries. standpoint of the Georgian clergy, would hinder the peaceful Representatives of different strata of society, such as coexistence of Georgians and non-Georgians. Therefore, the clergymen, soldiers, teachers, doctors, writers, workers autocephaly of the Georgian Church had to be recognized on ... from various parts of Georgia (, , , a territorial basis “within the borders of the ancient Georgian , Artaani, Erusheti, Samegrelo, ) welcomed Catholicosate” and non-Georgian Orthodox Christians were the restoration of autocephaly. , and the granted “complete freedom of ecclesiastical self-determination Udis supported the Georgian Church. The Udis also demanded ... as an autonomous bishopric” which would be subordinated that they be subordinated to the jurisdiction of the Georgian to the Georgian Church by ecclesiastical laws. According to Church. Congratulatory telegrams were sent from European the firm beliefs of the Church and public figures, “the legal and Russian cities. status of the Georgian in the Russian state The Georgian Church had to overcome many obstacles on had to be equal to that of the .” the way to legitimize autocephaly. This resolution was sent to the chairman of the Provisional Government of Russia, the ober-prosecutor of the Synod and the Transcaucasian Commissariat. On March 27, 1917, the Russian Provisional Against the demands of the Georgian clergy, on July 11, 1917, Government recognized the autocephaly of the Temporary Government approved the Provisional Rules for the Georgian Church in advance but decided the governance of the Russian Parishes in the Transcaucasus. that the Georgian Church should be governed The Caucasus Exarchate was created with the Russian and not by territorial but national principles. This non-Georgian (if the latter had a desire) parishes under its meant that the Georgian congregation would subordination. The Exarch of the Caucasus was awarded the be under the jurisdiction of the Georgian of Metropolitan of Tpileli with residence in Tbilisi. Later, on Church and Orthodox non-Georgians living in July 25, the interim government approved the temporary rules Georgia would remain in the administration of for the condition of the Georgian Church in the Russian state. the Russian Synod. The decision of the interim According to the statute, the of the Georgian Church government was proof that Russian politicians was referred to not as the “-Patriarch of All Georgia were considering Georgia to be an integral part and the of Mtskheta-Tbilisi” but as the “Archbishop of the Empire. of All Georgians and Mtskheta.” By this decision, the jurisdiction of the Georgian Church did not include non-Georgian Orthodox Christians living in Georgia. Tbilisi was also removed from According to the interim government, if autocephaly was the title of the Patriarch of the Georgian Church; however, recognized on a territorial basis it would contribute to the according to the approved regulation, Tbilisi was established establishment of an independent Georgian state. In addition as his residence. According to the same regulation, the to the above, the decision of the Provisional Government Georgian Church had a limited possibility for communication

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Bagrati Cathedral, photo from 30s of the XX Century with foreign autocephalous churches and relations with them were to be established only with the mediation of the Russian As a sign of protest, the Georgian clergy did Foreign Ministry. not take part in the workings of the Russian Both documents were fundamentally opposed to the Ecclesiastical Assembly in August 1917 as they ecclesiastical canons. In addition to phyletism, resolutions were invited not as representatives of the of the Provisional Government established in the same city Autocephalous Church but as of (Tbilisi) the residences of two archbishops of the same faith, the Exarchate. the Caucasus Exarch and the Catholicos-Patriarch of All Georgia which was strictly forbidden by ecclesiastical law. The Russian Synod did not support the decision of the On September 8-17, 1917, the First Ecclesiastical Assembly Provisional Government, declared the restoration of the in Tbilisi ignored the demands of the Russian secular autocephaly of the Georgian Church graceless and called on and ecclesiastical authorities and, in full compliance with the Russian parishes of Transcaucasia not to participate in the ecclesiastical canons, approved the governing charter as well service of the Georgian clergy, not to accept blessings from as established the rule of the Church not on a national but a them and not to enter “Georgian churches” or else “they would territorial basis and elected Kirion II (Sadzaglishvili) as the certainly go to hell.” Patriarch who then reported the incident to the leaders of the After the approval of the interim rules, the situation in (Constantinople, Antioch, , Georgia developed as follows: the Georgian clergy, contrary to Alexandria), the and the Armenian Catholicos. Only the the decision, appointed Leonidas(Okropiridze), the Chairman Pope and the Armenian Catholics responded to his epistle. of the Interim Government of the Georgian Church and the The Russian Church and its newly elected , the successor of the Catholicos-Patriarch as the Metropolitan Patriarch of Moscow and All Russia, Tikhon (Belyaev), of Tbilisi on August 15. On the same day, the Russian Synod responded negatively to the appointment of the Patriarch of the appointed Plato as the Exarch of the Caucasus and declared newly restored Autocephalous Church of Georgia. Tbilisi as his residence. In response, the Georgian clergy occupied the exarchate building on August 23 and relocated the administration of the temporary government of the Georgian In the second half of November 1917, the Church there. Russian Church sent a threatening letter to the

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Kirion II Kalistrate (Sadzaglishvili) Tsintsadze (1855 — 1918) (1866 — 1952)

The Patriarch of Mos- cow and All Russia, Deacon Tikhon (Belyaev) Vasil Karbelashvili (1917 — 1925) (1858 — 1936)

Georgian Catholicosate Council stating that The Russian Church did not rest and kept trying to bring the recognition of the autocephaly of the newly the Georgian Church under its jurisdiction. On December 29, restored church would not be possible without 1917, Russian Patriarch Tikhon sent a threatening epistle to its approval. The Russian also sent Georgian priests, accusing them of a schism and the violation of appeals to the Patriarchs of Orthodox Churches, ecclesiastical laws. The Russian hierarch demagogically called urging them not to establish relations with the on the clergy of the Georgian Church to act in accordance with Georgian Church. ecclesiastical laws, appeal to the Russian Synod, acknowledge their mistakes and present their requests at the Russian Ecclesiastical Assembly so as not to be segregated from the In addition, the Russian Church widely disseminated the united divine world and the Apostolic Church. Later, on August undated, unregistered, unsigned and false “epistles” of the 5, 1919, a reply epistle based on ecclesiastical canonical law Patriarchs of Constantinople and Antioch in response to a was sent to Patriarch Tikhon of Russia on behalf of Patriarch letter sent by Catholicos-Patriarch Kirion II after his coronation. Leonidas (Okropiridze). The Russian Patriarch did not respond With these “epistles,” they rebuked the Georgian Church for to the letter. After that, the Eucharistic union between the two declaring autocephaly without an agreement with the Russian churches was broken. At the same time, the unrestrained Church. The epistles also emphasized that the Georgian behavior of the Exarchs in Georgia ended. Church ostensibly had never had autocephaly and that it should be grateful to the Russian government for its peaceful existence “under the cover of the royal throne.” The content of By the decision of the Government of Georgia these “epistles” was in full agreement with the position of the of February 1919, the Caucasus Exarchate official Russian Church. Naturally, these “epistles” were written was abolished due to its activities against the in Russian. Their falsity was confirmed by Deacon Kalistrate Georgian state. Tsintsadze in one of his publications. It is also known that the Consul General of Georgia in , G. Gogolashvili, met with representatives of the World Patriarchate in who After a forced Sovietization (February 1921), the Church denied the authenticity of these “epistles.” came under heavy pressure. According to the issued

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Dranda Cathedral, , VI-VII Centuries

Congressman Communists’ Assault on Cathedral Joseph David Wagoner on March 8, 1923. (1918 — 2007)

by the new regime, the Church was outlawed, churches and to the Genoa International Conference in the spring of 1922. Even monasteries were closed, the clergy were persecuted and though the European countries did not respond to the call of the ecclesiastical sanctities were robbed and destroyed. Disguised Patriarch of the Georgian Church, it did not go unnoticed. under the slogan of internationalism, Georgian territories were handed over to our neighbors at the behest of the central government of the Union. The Russian Church seized church On March 13, 1975, Congressman Joseph property and the congregation on the expropriated territory. David Wagoner introduced the English text Due to the restriction of the territorial jurisdiction of the of Ambrose Khelaia’s memorandum to the US Georgian Church, it expressed a legitimate protest. In a letter Congress, adding that “Patriarch Ambrose’s sent to Joseph Stalin in 1923, Deacon Vasil Karbelashvili, along call is relevant. Both in 1922 and now, not only with other problems, focused on the issue of the territorial for the Georgian nation but for every nation disposal. He addressed this issue with acuteness in letters whose cherished dream is freedom and national addressed to S. Orjonikidze and P. Makharadze in 1927. independence.” The gravity of the Soviet occupation regime, the encroachment on Georgian state territory and the looting of the property of churches and monasteries were reflected in a memorandum sent The Georgian emigration raised its voice to defend Catholicos- by the Catholicos-Patriarch St. Ambrose the (Khelaia) Patriarch, St. Ambrose Khelaia, together with the members of

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Catholicos-Patriarch Catholicos-Patriarch St. Ambrose the Con- Christephore fessor (Khelaia) (Tsitskishvili) (1861 — 1927) (1873 — 1932)

R. Ivanitsky-Ingilo World Patriarch member of the Cathol- of Constantinople icosate Council Basil III (1886 — 1966) (1846 — 1929) the Catholicosate Council, who were arrested for sending the the restoration of the autocephaly of the Georgian Church memorandum and other “accusations.” Particularly active was with silence and did not respond to the letters sent to them a member of the Catholicosate Council, R. Ivanitsky-Ingilo. by the Catholicos-Patriarchs Cyrion, Leonidas and Ambrose. He wrote an extraordinary letter to the Pope, the Archbishop The epistle emphasized that the “silence of the leaders of the of Canterbury and the chairman of the League of Nations and Eastern Church was caused by this worldly view: to sacrifice asked them to denounce the injustice of the Soviet regime the interests of the small nation to the ecclesiastical status against the Georgian people. Along with other emigrants, he and well-being of the great nation.” Naturally, the Russian tried to persuade the leaders of various churches to bypass the Church is meant here. The epistle expressed the hope that the Russian Church and recognize the autocephaly of the Georgian Eastern Orthodox Churches would rebuild historical relations Church. Unfortunately, every attempt was in vain. with Georgia; otherwise, the Georgian “Church will be forced The Russian Church hindered the international recognition to defend the true and the canonical norms within of the autocephaly of the Georgian Church in every way itself by following the conducts and means it itself deems possible. At the initiative of the World Patriarch, the 8th World appropriate... and the moral responsibility for its separation Ecclesiastical Assembly was to be held. At the request of the will fall on the Eastern Orthodox Churches which did not wish Russian Church, the Georgian Church was not invited to the to acknowledge the canonical truth and expose the illegal meeting. It is true that the meeting was not held for a number claims.” Again, the World Patriarch of Constantinople met the of reasons but in 1923 the Georgian Church, on behalf of the epistle with silence. acting Catholicos-Patriarch Christephore (Tsitskishvili), sent a In order to solve the deteriorated foreign and domestic letter of reprimand to the World Patriarch of Constantinople. problems (the resistance of the Russian priests in Tbilisi Later, on July 24, 1926, with the signatures of the newly- and especially in Abkhazia), it was necessary to reach an released Catholicos-Patriarch of All Georgia Ambrose the agreement with the Russian Church. In special addresses, Confessor (Khelaia) and members of the Catholicosate the successor of the Catholicos-Patriarch of All Georgia, Council, a reprimanding epistle in the French and Georgian Metropolitan Christephore (Tsitskishvili), and Catholicos- languages was sent to the World Patriarch of Constantinople Patriarch Ambrose Khelaia once again tried to prove the Basil III once again. In addition to not having been invited to legitimacy of the restoration of autocephaly. On February the World Ecclesiastical Conference, a reprimand was also 1, 1927 on the basis of these appeals, the Russian Church expressed for the fact that Eastern Orthodox Churches met submitted a draft to the clergy of the Synod for approval which

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Bzhipi, Abkhazia, VIII-IX Centuries

had been developed by a pre-established commission. In the text of the draft we read: “The autocephaly of the Georgian Church has to be recognized. The of Tbilisi and Sokhumi should no longer be considered as part of the Synod of the clergy.” In addition, Russian parishes on Georgian territory could maintain a “Russian tinge to their church life.” The conclusion, developed by the commission, was approved by the Synod of the clergy on February 8, 1927 and stated: “A separate act on the recognition of the autocephaly of the Georgian Church shall be drafted and submitted to the Eastern Orthodox Patriarchs and the Georgian Church. May God grant that the autocephalous church of ancient Christian Georgia, connected with the Church of Orthodox Christ, live in peace and love forever.” The decision is signed by the chairman and members of the Archbishop Synod. Nevertheless, the Eucharistic union between the Churches was not restored. A rapprochement between the Russian and Georgian Churches took place during World II. During the Great Patriotic War (1941-1945), the leadership of the USSR changed its policy towards the Church, pursuing a loyal instead of violent policy towards it. With the direct intervention of the then Head Ilori St. George Church, Abkhazia, X-XI Centuries of State, Joseph Stalin, the Russian Ecclesiastical Assembly

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Patriarch of Moscow Patriarch of Moscow and All Russia Sergi and All Russia Alexy I (Starogoretsky) (Simansky) (1867 — 1944) (1877 — 1970)

prayer union and addressed the Georgian Patriarch: “Your Holiness! In your Patriarchate under your care, in the depth of the Autocephalous Church of Georgia, from now on receive all the Russian Orthodox believers living in Georgia, bless them, teach them, set each of them on the path of salvation and preserve their purity of Orthodoxy... May the grace of the Holy Spirit, the healer of the weak and the replenisher of the impoverished, grant us forgiveness for the historical sins that Archbishop of Stav- have caused, unfortunately for you and for us, the prayerful ropol and Pyatigorsk, disagreement which is now abolished with the blessing of God. Anton (Romanovsky) (1886 — 1962) Amen.” In his response, the Georgian Patriarch expressed his gratitude and added that the restoration of the canonical-based prayer union between the two Churches should be considered elected Metropolitan Sergi (Starogoretsky) as the Patriarch of an important historical event. Regarding the Russian parishes Moscow and All Russia and established a Holy Synod under the on the territory of Georgia, Kalistrate noted that they “fully Patriarchate on September 8, 1943. On September 14, 1943, maintain the national way of their church life. This attitude will the Catholicos-Patriarch of All Georgia Kalistrate (Tsintsadze) continue in the future, not only for the existing but also for the congratulated the newly elected Russian Patriarch via newly formed flock.” telegram and expressed his desire to restore the centuries-old Based on the report of Archbishop Anton, the Synod relations between the two Churches. In response, the Patriarch convened under the chairmanship of the Patriarch of Moscow of Moscow and All Russia, Sergi, sent a telegram of gratitude and All Russia, Sergi, on November 19, 1943 and established to the Catholicos-Patriarch of All Georgia and expressed his that the Eucharistic union between the Churches of Russia readiness to restore the Eucharistic union between the two and Georgia had been restored. By the same decision, the Orthodox Churches. On the initiative of the Patriarch of Moscow Russian parishes on the territory of the Georgian SSR were and All Russia, the Archbishop of Stavropol and Pyatigorsk, obliged to accept the jurisdiction of the Georgian Church, Anton (Romanovsky), visited the Catholicos-Patriarch they had to mention the Patriarch of the Georgian Church and Kalistrate in Tbilisi on October 28, 1943. His goal was to their hierarchy during worship and had to refer to Georgian restore the Eucharistic and prayer union between the Russian clergymen for the practice of confidentiality. Further, Russian and Georgian Churches. The Russian Archbishop said in his parishes had to maintain the ability to pursue the rules and statement that “the Russian Patriarchate is ready to recognize customs of the Russian Church. By the same decision, the the autocephaly of the Georgian Church on a territorial basis Orthodox congregation living on the territory of the Armenian within the Georgian SSR” because “the ecclesiastical borders SSR was also subordinated to the Georgian Church. As for the must coincide with the secular borders.” Catholicos-Patriarch Georgian churches and the Georgian in Saingilo, they Kalistrate expressed his gratitude for the restoration of the are to this date officially under the jurisdiction of the Russian Eucharistic union. After exchanging ideas with each other, Church. Only by verbal agreement is it possible to send a a joint service was held at the Sioni Cathedral in Tbilisi on Georgian preacher to Saingilo. In the current situation, due to October 31, 1943 with the participation of Georgian priests the resistance of the local authorities of , Georgian and clergymen. After the service, a prayer of thanksgiving clergymen cannot perform services in Saingilo. was offered. Russian Archbishop Anton congratulated the Patriarch of Moscow and All Russia Sergi (Starogoretsky) Georgian parish and the clergymen on the restoration of the sent a decision of the Synod on the restoration of the Eucharistic

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Kumurdo Cathedral, X Century union between the Russian and Georgian Churches to the heads of the Orthodox Churches. He expressed hope that the During 50s and 70s of the 20th century Eastern Orthodox Church would share “the mutual joy and seal the Russian Church unofficially tried to the reconciliation with prayers.” The Patriarchate of Moscow establish its representative clergymen for the and All Russia officially notified the Catholicos-Patriarch of artificially increased Russian congregation as All Georgia Kalistrate of the decision of the Russian Synod. well as congregations of other nationalities He also sent a lengthy appeal to the Russian clergy and in Abkhazia. Despite the resistance of the congregation serving on the territory of the Georgian SSR and Georgian Church, it was successful in doing called upon them to submit to the Georgian Church. so with the support of the Soviet Union’s During a service at the Moscow Cathedral on November 21, authorities. 1943, Patriarch Sergi of Moscow and All Russia mentioned the Catholicos-Patriarch of All Georgia in his prayers for the first time. After the restoration of the Eucharistic union, the Relations between the two Churches became pressing from relations between the Georgian and Russian Churches became the late 1980s and especially in the 1990s when the USSR intense. In 1945, the Patriarch of Moscow and All Russia Alexy collapsed and the newly restored Georgian independence was I (Simansky) visited Georgia and the Catholicos-Patriarch of All threatened by Russia in Abkhazia and Samachablo. It was the Georgia Kalistrate (Tsintsadze) took part in a celebration event result of Russian policy that the relations between Abkhazians in Moscow dedicated to the 500th anniversary of the Russian and Georgians escalated into an armed conflict in the 1990s Church in 1948. which was unfortunate for both peoples. Unfortunately, In the 1950s and 1970s, Russian-Georgian ecclesiastical the Russian Church also got involved in this confrontation. relations were limited to bilateral visits and congratulations Due to the conflict provoked by Russia, the indigenous on ecclesiastical and significant holidays. It is true that both Georgian population of Abkhazia became refugees in their Churches were under heavy pressure from the Soviet atheist own homeland. The of Tskhum-Abkhazia also found regime but the Russian Church was still in a privileged position itself in exile. As a result of Russian policy, a second conflict when it came to visits to foreign countries and the opening of center emerged in (Tskhinvali region) during the new churches and monasteries and religious schools. same period. Currently, the Russian Church conducts services in both conflict zones in violation of ecclesiastical laws. The

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Catholicos-Patriarch of All Georgia Ilia II has repeatedly appealed to the Patriarch of the Russian Church to resolve the political situation but to no avail. In the current situation, the administration of the Eparchies of Bichvinta and Tskhum- Abkhazia was handed over to the patriarch of the Georgian Church. Since 2010 his title has been the Catholicos-Patriarch of All Georgia, the Archbishop of Mtskheta-Tbilisi and the Metropolitan of Bichvinta and Tskhum-Abkhazia. The Russian Church is also forced to officially recognize Abkhazia and the Tskhinvali region as part of the Georgian Church in accordance with ecclesiastical canons. However, the Russian ecclesiastical hierarchs and secular authorities do not refer to the Patriarch of the Georgian Church as “the Metropolitan of Bichvinta and Tskhum-Abkhazia” which means that they do not consider Abkhazia and Tskhinvali to be under the jurisdiction of the Georgian Church. De facto, these conflict regions of Georgia are part of the Russian Church as the clergymen of the Russian Church hold services there. This is a complete violation of the ecclesiastical .

Thus, Russian-Georgian ecclesiastical relations were closely intertwined with the political relations between the two countries. The Russian secular or clerical elite still sees the Russian state as the third Rome that has the exclusive right to forcibly create the “Byzantine Commonwealths” and impose upon the small nations within these “Commonwealths” the state or ecclesiastical law tailored to its own interests.

Tiseli St. Mary Church, Akhaltsikhe, XIV-XV Centuries

Literature Consulted: 5. T. Meskhi, The Struggle for the Recognition of the Autocephaly of the Georgian Church - XX Century, , 1. E. Bubulashvili, Catholicos-Patriarch of Georgia Kalistrate №9, 2018. Tsintsadze and the Issue of Territorial Integrity in the 1930s 6. N. Papuashvili, Kalistrate Tsintsadze on Faith, and 1940s, Annals 12, Tbilisi, 2016. Citizenship and Culture, Kalistrate Tsintsadze, Sermons 2. E. Bubulashvili, Canonical Foundations of Restoration of and Speeches; prepared for publication, introduction and Autocephaly of the Georgian Church, Logos, №9 2018. study attached by N. Papuashvili, Tbilisi, 2014. 3. Epistle of the Catholicos-Patriarch of All Georgia Ambrose 7. The Restoration of the Prayer-Canonical Relations and the Catholicosate Council of the Holy Patriarch of Between the Georgian and Russian Orthodox Churches, Constantinople Basil III, Kalistrate Tsintsadze, Jubilee translated by T. Pantsulaia, Russia-Georgia Relations: The Collection, 150, Tbilisi, 2017. History and Modernity, Collection of Articles, Tbilisi, 2015. 4. I. Arabidze, Executive Committee of Georgian National 8. Егоров В., к истории провозглашения Грузинами Organizations in Moscow and the Issue of Autocephaly автокефалии своей в 1917 году, 1917, Москва. of the Georgian Church (1917), Issues of New and Recent History, №2, Tbilisi, 2011.

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