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ivane javaxiSvilis saxelobis Tbilisis saxelmwifo universiteti

humanitarul mecnierebaTa fakulteti

saqarTvelos istoriis instituti

xelnaweris uflebiT

giorgi maWaraSvili

didi sqizma da saqarTvelo(istoriul-wyaroTmcodneobiTi gamokvleva)

istoriis doqtoris (Ph.D) akademiuri xarisxis mosapoveblad warmodgenili disertaciis

m a c n e

Tbilisi2015

sadisertacio naSromi Sesrulebulia ivane javaxiSvilis saxelobis

Tbilisis saxelmwifo universitetis humanitarul mecnierebaTa

fakultetis saqarTvelos istoriis institutSi

samecniero xelmZRvaneli: mariam CxartiSvili

istoriis mecnierebaTa doqtori,

profesori

oficialuri recenzentebi:

murman papaSvili - istoriis mecnierebaTa doqtori,

profesori

jaba samuSia - istoriis mecnierebaTa doqtori,

profesori

disertaciis dacva Sedgeba 2015 wlis 18 Tebervals, 14:00 saaTze

ivane javaxiSvilis saxelobis Tbilisis saxelmwifo universitetis

humanitarul mecnierebaTa fakultetis sadisertacio sabWos

komisiis sxdomaze.

misamarTi: 0179, Tbilisi, i. WavWavaZis #1, ivane javaxiSvilis

saxelobis Tbilisis saxelmwifo universitetis pirveli korpusi,

auditoria #214

disertaciis gacnoba SeiZleba ivane javaxiSvilis saxelobis

Tbilisis saxelmwifo universitetis samecniero biblioTekaSi.

sadisertacio sabWos swavluli mdivani: e.

bJalava

filologiis doqtori, profesori

sadisertacio naSromis zogadi daxasiaTeba

Temis aqtualoba, kvlevis miznebi da amocanebi

aRmosavleTisa da dasavleTis qristianebs Soris momxdari

sqizma Zalian didi rezonansis mqone movlena iyo, man gavlena

iqonia mTel qristianul samyaroze. amitom, am sqizmasTan

dakavSirebuli sakiTxebi saukuneTa manZilze ar hkargavs

aqtualobas. misi istoria dResac iwvevs mecnierTa da farTo

sazogadoebis interess.

didi sqizmis istoria kargad aris Seswavlili dasavlur

istoriografiaSi, gamovlenilia misi araerTi niuansi. mocemul

Temas qarTvelma mecnierebmac miuZRvnes naSromebi. isini

ZiriTadad saqarTvelo-romis urTierTobebze amaxvilebdnen

yuradRebas. miuxedavad amisa, am urTierTobebis zogierTi

mniSvnelovani aspeqti ar aris saTanadod gamokvleuli. xolo mTeli

rigi sakiTxebisa saerTod Seuswavlelia.

Cveni sadisertacio naSromis ZiriTad mizans warmoadgens

didi sqizmis epoqaSi saqarTvelo-romis urTierTobis mTavari

faqtebis dadgena. Cven gvsurs aseve im TeTri laqebis Sevseba,

rac mocemul sakiTxTan dakavSirebiT dRemde arsebobs da gvinda

gamovarkvioT, rogori gamoZaxili hpova am sqizmam saqarTveloSi.

amisaTvis saWiroa, rom pasuxi gaeces Semdeg kiTxvebs: I.

rogori iyo qarTvelebis konfesiuri identoba didi sqizmis

epoqaSi; II. rogori iyo qarTvelebis damokidebuleba sqizmis

gamomwvevi sapolemiko sakiTxebisadmi da III. rodis da ratom

moxda eklesiuri erTobis darRveva romsa da saqarTvelos Soris.

imis warmosaCenad, Tu ra istoriuli movlenebis fonze

ganviTarda urTierTobebi qarTvelebsa da dasavlel qristianebs

Soris, disertaciaSi warmovadgenT didi sqizmis istoriasTan

dakavSirebuli ZiriTadi faqtebis mimoxilvas.

mocemul periodSi qarTvelTa konfesiuri identobis Seswavlisa

da imis gasarkvevad, Tu rogori damokidebuleba hqondaT

qarTvelebs sqizmis gamomwvevi sapolemiko sakiTxebisadmi, Cven

SeviswavleT didi sqizmis epoqis qarTuli sasuliero mwerlobis

naTargmni da originaluri Zeglebi, pirvel rigSi, qarTuli

hagiografiuli Zeglebi.

xolo saqarTvelosa da roms Soris eklesiuri erTobis

darRvevis daTariRebisTvis, Cven SevecadeT gamogvevlina uadresi

SemTxvevebi, roca dasavleTevropelebi da qarTvelebi erTmaneTs

gansxvavebuli sarwmunoebis mimdevrebad da sqizmatebad

miiCneven. amasTan, Cven SevecadeT pasuxebi mogvenaxa

kiTxvebze: didi sqizmis Semdeg Sedgenil qarTul sabuTebSi xuTi

patriarqis moxsenieba aRniSnavs Tu ara romTan erTobas da iyo Tu

ara SesaZlebeli, rom sqizmis dawyebis Semdeg saqarTvelos

SeenarCunebina romTan eklesiuri erToba.

3

mecnieruli siaxle

sadisertacio naSromis siaxle is aris, rom dadgenilia

rogorc calkeuli istoriuli faqtebi, aseve axladgamovlenili

faqtebis safuZvelze aRdgenilia istoriuli movlenis mTeli suraTi.

Cven migvaCnia, rom aRmosavleTisa da dasavleTis

qristianebs Soris sqizmis procesi daiwyo XI saukunis

dasawyisSi. xolo eklesiidan gankveTis kanonikuri procedura

dasrulda XI saukunis miwuruls, 1098 wels. amrigad, 1054 wlis

cnobili movlenebis mniSvneloba didi sqizmis istoriaSi, Cveni

azriT, gazviadebulia.

axleburad gvaqvs aseve gaazrebuli romTan qarTvelebis

urTierTobis xasiaTic. gavrcelebuli Sexedulebisgan gansxvavebiT,

Cven vasabuTebT, rom gamoCenili qarTveli saeklesio moRvaweebis

keTilganwyobili da mSvidobismoyvare urTierToba dasavlel

qristianebTan sulac ar niSnavs maT simpaTiebs kaTolikuri

sarwmunoebisadmi.

kvlevis Sedegad davadgineT aseve, rom sqizmis gamomwvev

umTavres sarwmunoebriv sakiTxebSi saqarTvelos eklesias

kaTolikuri romisgan gansxvavebuli pozicia hqonda. magaliTad,

qarTvelebisTvis ucxo iyo papisturi eklesiologia anu eklesiis

mowyobis is modeli, romlis mixedviT, umaRlesi sasuliero

xelisufleba ekuTvnis erT kacs – romis paps da misi erTpirovnuli

xelisufleba aRemateba msoflio saeklesio krebis uflebamosilebas.

aseTi swavleba ucxo iyo saqarTvelos eklesiisTvis.

amasTan, Cven faqtobrivad pirvelebma daviwyeT sistematuri

xasiaTis pnevmatologiuri Ziebani qarTul sasuliero mwerlobaSi.

am kvlevis Sedegebi asaxulia Cvens disertaciaSi da cxadyofs,

4

rom ganxilul periodSi saqarTvelos eklesia emijneboda dasavlur

dogmats suliwmidis Sesaxeb.

warmodgenili kvlevis erT-erTi mTavari siaxle isic aris,

rom Cven qarTul istoriografiaSi gavrcelebuli Tvalsazrisisagan

gansxvavebulad vaTariRebT romsa da saqarTvelos Soris eklesiuri

erTobis darRvevas. migvaCnia, rom es moxda XI-XII saukuneTa

mijnaze.

Cveni naSromis siaxle aseve isic aris, rom qarTul

samecniero mimoqcevaSi SemovitaneT axali wyaroebi. magaliTad,

leon ostielis „qronika~, romelic exmianeba „ioanesa da eqvTimes

cxovrebaSi~ moTxrobil ambavs qarTvel da romael berTa megobrobis

Sesaxeb.

siaxlea isic, rom xelnawerTa erovnul centrSi mivakvlieT

antikaTolikuri polemikuri Txzulebis Zvel qarTul Targmans,

romelic adre cnobili da, Sesabamisad, Seswavlili ar yofila.

amonaridebi am Txzulebidan pirvelad qveyndeba Cvens

disertaciaSi.

naSromis praqtikuli mniSvneloba

naSromSi mocemuli debulebebi xels Seuwyobs Sua saukuneebis

saqarTvelosa da dasavleT evropis urTierTobebisa da bizantiur-

qarTuli urTierTobebis kvlevis Semdgom ganviTarebas. Cveni

kvlevis Sedegebi gamoadgebaT qarTvelologebs, romlebic

dakavebuli arian Sua saukuneebis saqarTvelos istoriisa da Zveli

qarTuli mwerlobis SeswavliT; aseve Teologebsa da sxvadasxva

Janris patristikuli wyaroebis mkvlevarT; religiis istoriis

mkvlevarT. igi aseve daainteresebs eTnikuri da religiuri

identobebis mkvlevarT.

naSromis calkeuli nawilebi SeiZleba gamoqveyndes statiebis

saxiT. aseve SesaZlebelia maTi gamoyeneba Sesabamisi

mimarTulebis saleqcio kursebsa da saxlmZRvaneloebSi.

naSromis aprobacia

naSromis didi nawili gamoqveynebulia calkeuli statiebis

saxiT da wakiTxulia moxsenebebad rogorc erovnul, ise

saerTaSoriso samecniero konferenciebze.

naSromis struqtura da moculoba

sadisertacio naSromi Sedgeba Sesavlis, ZiriTadi nawilis (5

Tavis), daskvnebis, gamoyenebuli literaturis nusxisa da

danarTebisagan. mTlianobaSi igi moicavs A4 formatis 283 gverds,

xolo danarTebis gareSe _ 190 gverds.

naSromis Sinaarsi

Sesavali

SesavalSi vsaubrobT sakvlevi problemis aqtualobis, Cveni

Sromis miznebisa da amocanebis Sesaxeb; CamovTvliT samecniero

siaxleebs; mokled mimovixilavT ZiriTad wyaroebsa da

literaturas, aseve naSromis struqturas.

Tavi pirveli: didi sqizmis istoria

pirvel TavSi vsaubrobT didi sqizmis istoriis ZiriTad

sakiTxebze. mis pirvel paragrafSi vmsjelobT sqizmis konceptis

Sesaxeb; varkvevT, ratom xdeboda sqizmebi qristianTa Soris;

meore paragrafi didi sqizmis gamomwvev sarwmunoebriv mizezebs

eTmoba; mesame paragrafSi vsaubrobT filiokves gamo

aRmosavleTisa da dasavleTis qristianebs Soris pirvelad momxdari

5

dapirispirebis Sesaxeb; meoTxe paragrafi foti didis dros

momxdar sqizmas, xolo mexuTe – uSualod did sqizmas exeba;

meeqvse paragrafSi vmsjelobT eresiarqebis Sesaxeb.

Cveni kvlevis Sedegad gamoCnda, rom qristianTa

sazogadoebisTvis Tavidanve damaxasiaTebeli iyo gansxvavebuli

sarwmunoebrivi Sexedulebebis Seuwynarebloba. sarwmunoebrivi

uTanxmoebebi dapirispirebebisa da ganxeTqilebebis (sqizmebi)

gamomwvevi mizezi pirvel qristianebs Sorisac xdeboda.

qristianul eklesias daarsebidanve Tan dahyva sxvadasxva saxis

sqizmebisa da eresebis warmoSoba. es tendencia momdevnomo

saukuneebSic gagrZelda. istoriidan cnobili yvela sqizma,

romelic qristianebs Soris moxda, da yvela eresi sarwmunoebrivi

uTanxmoebebiT iyo gamowveuli.

didi sqizma aris aRmosavleTisa da dasaleTis qristianebs

Soris momxdari ganxeTqileba, romelsac Sedegad mohyva ori

erTmaneTTan dapirispirebuli konfesiis, marTlmadideblobisa da

kaTolicizmis, saeklesio instituciuri formiT (paraleluri

ierarqiuli struqturebis saxiT) Camoyalibeba. didi sqizma

gamoiwvia aRmosavleTisa da dasavleTis qristianebs Soris

warmoSobilma sarwmunoebrivma da eTno-politikurma

winaaRmdegobebma. gadamwyveti am dapirispirebaSi aRmoCnda

sarwmunoebrivi uTanxmoeba iseT sakiTxebze, rogoric aris papizmi

da filiokve.

sarwmunoebrivi uTanxmoeba aRmosavleTisa da dasavleTis

qristianebs Soris did sqizmamde gacilebiT adre daiwyo.

filiokves gamo maT Soris pirveli dapirispireba modxa

ierusalimSi, eleonis mTaze IX saukunis dasawyisSi. didi sqizma

ar momxdara 1054 wels. es ar iyo erTbaSad warmoqmnili

6

ganxeTqileba. aRmosavleTisa da dasavleTis qristianebis

erTmaneTisgan gayofa iyo xangrZlivi da mtkivneuli procesi. igi

1054 wels arc dawyebula da arc dasrulebula. pirvelad sqizma

romsa da marTlmadidebel aRmosavleTs Soris papizmisa da

filiokves gamo moxda IX saukunis II naxevarSi, foti patriarqis

dros. magram maSin garkveuli droiT erTobis aRdgena isev

moxerxda. meored marTlmadidebel qristianebTan kanonikuri

uTanxmoeba anu sqizma romma daiwyo XI saukunis dasawyisidan,

roca oficialurad Caamata „mrwamsSi~ filiokve. xolo dogmaturi

uTanxmoeba, filiokves arSemwynarebelTa anaTemireba, romma

daiwyo 1098 wlidan.

didi sqizmis Semdeg kaTolikurma romma ganagrZo kanonikuri

da dogmaturi siaxleebis SemoReba (daawesa, magaliTad, dogmati

papis samoZRvro ucdomelobis Sesaxeb da sxva dogmatebi) ris

Sedegadac igi ufro metad daSorda marTlmadidebel eklesias. aman

SeuZlebeli gaxada sqimis daZleva da gaerTianeba.

Tavi meore: qarTuli hagiografiuli Zeglebi dasavlel

qristianTa Sesaxeb

meore TavSi ganvixilavT didi sqizmis epoqis sami qarTuli

hagiografiuli Zeglis „ilarionis cxovrebis“, „ioanesa da

eqvTimes cxovrebisa“ da „giorgi aTonelis cxovrebis“ monacemebs

dasavlel qristianTa Sesaxeb. rogorc kvlevis Sedegad gamoCnda,

qarTul hagiografiul ZeglebSi ZiriTadad xazgasmulia is, rom

berZnebi da qarTvelebi erTmorwmuneni arian. qarTvelebs iseTive

damokidebuleba aqvT romis eklesiis sarwmunoebrivi da

sawesCveulebo tradiciebisadmi, rogorc yvelaze gamoCenil berZen

marTlmadidebel moRvaweebs. amave dros qarvelebs aqvT megobruli

da keTilganwyobili urTierToba dasavlel qristianebTan. isini

7

cdiloben xeli Seuwyon aRmosavleTisa da dasavleTis qristianebs

Soris sqizmamde arsebuli erTobis aRdgenas.

rac Seexeba Cven mier dadgenil konkretul faqtebs,

aRmoCnda, rom qarTvelebis megobroba aTonis mTaze moRvawe

italiel benediqtel berebTan ar niSnavs maT simpaTiebs

kaTolikuri sarwmunoebisadmi, radgan aToneli benediqtelebi, maTi

dasavluri warmomavlobis miuxedavad, marTlmadidebeli qristianebi

iyvnen. arc is dadasturda, TiTqos giorgi aToneli kaTolikur roms

emxroboda, radgan bizantiis saimperatoro karze wardgomisas man

daicva „mrwamsis“ ucvaleblobis wesi. giorgi aTonelma ganacxada,

rom sawesCveulebo gansxvavebebi ar warmoadgenda romTan

ganxeTqilebis mizezs, Tuki „mrwamsi“ iqneboda marTali. es imas

niSnavs, rom mas dasavlel qristianebTan eklesiuri erTobis

safuZvlad xelSeuxeblad daculi „mrwamsi“ miaCnda (swored am

safuZvelze aRadgona foti didma romTan erToba sofiis did

krebaze). giorgi aTonelma romis eklesiis Sesaxeb azris

gamoTqmisas gaimeora yvelaze cnobili berZeni antilaTini

saeklesio moRvaweebis Sexedulebebi. amis gamo, berZnebisTvis

misi sityva sulac ar aRmoCnda ucxo da miuRebeli. amrigad,

arasworia azri, TiTqos didi sqizmis epoqaSi qarTvelebi ar

iziarebdnen berZnebis Sexedulebebs romis eklesiis Sesaxeb.

qarTveli saeklesio moRvaweebis mSvidobismoyvare da

keTilganwyobili damokidebuleba dasavlel qristianebTan ar

niSnavs maTi mxridan kaTolicizmis mxardaWeras.

8

Tavi mesame: suliwmidis gamomavlobis sakiTxi XI-XIII

saukuneebis qarTul sasuliero mwerlobaSi

mesame TavSi ori paragrafis saxiT warmodgenili gvaqvs

pnevmatologiuri Ziebani didi sqizmis epoqis qarTul sasuliero

mwerlobaSi. pirvel paragrafSi ganvixilavT Zeglebs, romelTa

damowmebac dasavluri dogmatis mxardasaWerad xdeba. es Zeglebia:

grigol noselis „sauflo locvis ganmarteba“, grigol didis

„dialoRoni“ da aTanase didis „simbolo“. meore paragrafSi

vmsjelobT Zeglebze, sadac dasavluri dogmatis sawinaaRmdego

swavlebaa gadmocemuli. aq ganvixilavT eqvTime aTonelis

„winamZRvars“, ioane damaskelis „marTlmadidebeli sarwmunoebis

zedmiwevniT gardamocemas“, efrem mciris Sesavals „fsalmunTa

Targmanebidan“, anastasi sinelis „winamZRvars“, Teofilaqte

bulgarelis „ioanes saxarebis ganmarebas“, evstrati nikielis

saxeliT cnobil antikaTolikur polemikur Txzulebas.

Cvenma kvlevam warmoaCina, rom qarTuli sasuliero mwerlobis

originalur ZeglebSi laTinuri dogmati (filiokve) arsad

dasturdeba. gamovlinda mxolod ori naTargmni Zegli, sadac

kaTolikuri filiokves msgavsi azris danaxva SeiZleba (orive

berZnuli dednidan momdinareobs). magram, amave dros, maTi

marTlmadidebluri SinaarsiT ganmartebac aris SesaZlebeli.

gamoCnda iseTi Txzulebebic, romelTa berZnul dednebSi arsebuli

kaTolikuri dogmatis analogiuri azri qarTul TargmanebSi saerTod

gamotovebuli an gadakeTebulia.

Cven mier Seswavlil periodSi ufro meti raodenobiT aRmoCnda

Targmnili iseTi Zeglebi, romlebic pirdapir mimarTulia

kaTolikuri dogmatis winaaRmdeg. amasTan, diametralurad

9

gansxvavdeba erTmaneTisgan is SeniSvnebi da komentarebi,

romlebsac am Zeglebs daurTaven dasavleTevropeli da qarTveli

mTargmnel-redaqtorebi. kaTolikeebi aRniSnaven, rom am

TxzulebebSi gadmocemulia „berZenTaTvis damaxasiaTebeli

cdomileba~. xolo qarTvelebTan warmodgenili „Seiswaveni~ ufro

metad gaxazaven filiokves sawinaaRmdego azrs.

kaTolikuri filiokves winaaRmdeg mimarTuli swavleba qarTul

originalur ZeglebSic dafiqsirda. uadresi SemTxvea, rodesad

pirdapir xdeba suliwmidis Zisagan gamomavlobis uaryofa, XI

saukunis dasawyisiT TariRdeba da dakavSirebulia eqvTime

aTonelis saxelTan (ix. eqvTimes „winamZRvari“). uadresi

SemTxveva qarTul sasuliero mwerlobaSi, roca swavleba suliwmidis

Zisaganac gamomavlobis Sesaxeb iwodeba urjuloebad da

mwvaleblobad („amaT uSjuloebaTa STacÂvian mwvalebelni...~)

dakavSirebulia arsen iyalToelis saxelTan (ix. mis mier Targmnil

anastasi sinelis „winamZRvarSi“ arsebuli komentari).

mocemuli periodis qarTul egzegetikaSi wmida werilis

wignebis ganmarteba yovelTvis xdeba marTlmadidebluri SinaarsiT.

xolo uadresi SemTxveva, roca Targmnil egzegetikaSi pirdapir

aris gakritikebuli laTinuri dogmati suliwmidis Sesaxeb,

dakavSirebulia ioane WimWimelis saxelTan. qarTuli originaluri

antikaTolikuri polemikuri Txzuleba mocemul periodSi ver vnaxeT.

xolo Targmnil polemikur TxzulebaTagan uadresia evstrati nikieli

mitropolitis saxeliT cnobili traqtati, romliTac bolovdeba

arsenis „dogmatikoni“. mTlianobaSi XI-XIII saukuneebis qarTuli

sasuliero mwerlobis Zeglebidan iseTi suraTi Cans, rom

suliwmidis gamomavlobasTan dakavSirebiT saqarTvelos eklesias

igive swavleba epyra, rac marTlmadidebel berZnebs hqondaT.

9

Tavi meoTxe: kaTolikobasTan dakavSirebuli sxvadasxva

sakiTxi didi sqizmisa da jvarosnebis epoqis qarTul sasuliero

mwerlobaSi

am TavSi ganvixilavT kaTolikobasTan dakavSirebul araerT

mniSvnelovan sakiTxs. pirvel paragrafSi qarTuli Tvenebis,

svinaqsrebisa da saeklesio kalendaruli sakiTxavebis mixedviT

warmovaCenT, ra konfesiuri niSniT xdeboda saqarTvelos eklesiaSi

wmidanebis aRiareba; momdevno paragrafebSi vaCvenebT, rogor

aris asaxuli dasavleTis qristianebTan sadavo sakiTxebi

(samRvdeloTa uqorwinebloba, SabaTis marxva, saevqaristio

wesebi...) didi sqizmis epoqis qarTul sasuliero mwerlobaSi.

ganvixilavT iseT Zeglebs, rogorebicaa marTlmadideblobis

dResaswaulis „sinodikoni“ (misi ori Zveli qarTuli redaqcia),

„mcire sjuliskanoni“, „mcnebaÁ wmidisa JamiswirvisaÁ“, „didi

sjuliskanoni“, petriwonis tipikoni da ioane petriwis

bolosityvaoba, romelic darTuli aqvs prokle diadoxosis Sesaxeb

daweril Txzulebas.

rogorc gamoirkva, didi sqizmisa da jvarosnebis epoqaSi

qarTvelebi wmidanebad aRiarebdnen gamoCenil antilaTin

moRvaweebs da SeaCvenebdnen maT mowinaaRmdegeebs.

qarTvelebisTvis ucxo iyo papisturi absolutizmis idea.

saqarTvelos eklesiaSi ar miiCnevdnen romis paps im uflebebis

mqoned, riTac igi kaTolikur samyaroSi sargeblobs. qarTvelebs

hqondaT dasavleli qristianebisgan gansxvavebuli sawesCveulebo

tradiciebi. aRniSnul epoqaSi qarTvelebs damkvidrebuli hqondaT

berZnebis erTmorwmuneebis saxeli, rogorc amas mowmobs

„petriwonis tipikoni“ da sxva araerTi Zegli. da, rac aranakleb

10

sainteresoa, didi sqizmisa da jvarosnebis epoqaSi qarTvelebma

ukve icodnen dasavleT evropaSi arsebuli eresis Sesaxeb (ioane

petriwTan ixsenieba italielTa mwvalebloba).

Tavi mexuTe: eklesiuri erTobis darRveva romsa da

saqarTvelos Soris

am Tavis pirvel paragrafSi ganvixilavT mizezebs, ris

gamoc saqarTvelos eklesia gaemijna roms; meore paragrafSi

vmsjelobT am movlenis TariRTan dakavSirebiT sxvadasxva

mecnieris mier gamoTqmul mosazrebebze; mesame paragrafSi

warmovadgenT jvarosnebTan dakavSirebul saistorio wyaroebs,

romlebic cxadyofen, sinamdvileSi rodis moxda eklesiuri erTobis

darRveva romsa da saqarTveos Soris. kerZod, ganvixilavT pap

grigol IX-is, debuas, Jak de vitris, oliversis, ivironis

aqtebis, ierusalimis berZnuli sapatriarqos angariSis, oto

fraizingelis, anselusisa da pirvel jvarosnebTan dakavSirebuli

wyaroebis cnobebs. amave paragrafSi vsaubrobT qarTul aRapebSi

jvarosanTa mosaxseneblebis Sesaxeb. xolo meoTxe paragrafs

qarTul saistorio sabuTebSi xuTi patriarqisa da Svidi msoflio

krebis moxseniebis faqts vuTmobT.

Cvenma kvlevam cxadyo, rom saqarTvelosa da roms Soris

eklesiuri erTobis darRveva Sedegia im globaluri movlenisa,

romelic didi sqizis saxeliT aris cnobili. saqarTvelosa da roms

Soris eklesiuri erTobis darRvevis mizezi gaxda romis mier iseTi

sarwmunoebrivi siaxleebis SemoReba, romlebic ucxo da miuRebeli

aRmoCnda saqarTvelos eklesiisTvis (rogorc amas mowmobs ferara-

florenciis krebaze qarTveli elCi). uadresi cnoba, roca

11

dasavleTevropelebi qarTvelebs aRar miiCneven TavianT

erTmorwmuneebad, dakavSirebulia pirvel jvarosnebTan. 1099 wels

maT qarTvelebi gamodevnes golgoTidan. es gvafiqrebinebs, rom

eklesiuri erToba romsa da saqarTvelos Soris XI-XII saukuneTa

mijnaze unda darRveuliyo. Sesabamisad, XI saukunis Semdeg

Sedgenil qarTul saistorio sabuTebSi xuTi patriarqis moxseneba

ar niSnavs romTan eklesiur erTobas.

jvarosnebis mier dapyrobil miwebze moRvawe qarTvelebi,

savaneebis SenarCunebis mizniT, iZulebuli iyvnen garkveuli

droiT mieRoT unia da kaTolikur ierarqias damorCilebodnen.

zogjer es morCileba formalur xasiaTs atarebda da qarTvelebi

mainc axerxebdnen Tavisi sarwmunoebrivi tradiciebis

SenarCunebas. qarTvelTa gauniatebis uadresi SemTxvevebi XII

saukunis 10-ian wlebSia savaraudebeli (vgulisxmobT qarTveli

dedoflis mier ierusalimis laTini patriarqisgan dedaTa monastris

daarsebisTvis nebarTvis aRebas). sazRvargareTis qarTuli

savaneebis mier uniis miReba lokaluri movlena iyo. didi sqizmis

Semdeg sruliad saqarTvelos eklesiis gauniateba saistorio

wyaroebidan ar Cans.

daskvnebi

didi sqizmis epoqaSi qarTvelebis konfesiuri identoba

ganisazRvreba, rogorc marTlmadidebeli qristianoba. sqizmis

gamomwvev umTavres sarwmunoebriv sakiTxebTan dakavSirebiT

saqarTvelos eklesias kaTolikuri romisgan gansxvavebuli pozicia

hqonda (saTanado monacemebze dayrdnobiT Cven ver gaviziareT

gavrcelebuli Tvalsazrisi, TiTqos qarTvelebi kaTolicizms

12

emxrobodnen da ar eTanxmebodnen saberZneTis Sexedulebebs romis

eklesiis Sesaxeb).

eklesiuri erToba romsa da saqarTvelos Soris XI-XII

saukuneTa mijnaze dairRva da amis mizezi konfesiuri

gansxvavebuloba gaxda (aseve saTanado masalis moSveliebiTa da

argumentebis moxmobiT Cven ver daveTanxmeT mosazebas, TiTqos

marTlmadidebelma saqarTvelom daaxloebiT XIII saukunis 40-ian

wlebamde SeinarCuna eklesiuri erToba kaTolikur romTan. arsebuli

sqizmis pirobebSi SeuZlebeli iyo, rom saqarTvelos orive

dapirispirebul mxaresTan hqonoda erToba).

qarTulenovani kaTolikuri mwerloba axali drois movlenaa,

Sua saukuneebSi msgavsi araferi Cans. qarTulenovani kaTolikuri

xelnawerebi ZiriTadad XVIII-XIX saukuneebSi Cndeba. sul

ramdenime gamonaklisi gvaqvs XVII saukuneSi. am xelnawerebSi

warmodgenilia kaTolikuri Txzulebebis sakmaod mdare xarisxis

Targmanebi, romlebic qarTuli mwerlobis saganZurTan axlosac ver

mova.

qarTvelebi iyvnen marTlmadidebeli berZnebis sarwmunoebrivi

Tanamoazreni. „mcire sjuliskanonidan“ da „didi sjuliskanonidan“

Cans, rom qarTvelebisTvis ucxo iyo papisturi eklesiologia. rac

Seexeba dasavlur dogmats suliwmidis Sesaxeb, aRsaniSnavia, rom

qarTvelebs ZvelTaganve hqondaT kavSir-urTierToba sabawmidis

lavrasTan da sinas mTasTan. am saveneebSi did sqizmamde

gacilebiT adre ukve iyo damkvidrebuli suliwmidis Sesaxeb

dasavleTis qristianebSi gavrcelebuli swavlebisgan gansxvavebuli

saRvTismetyvelo tradicia. amaSi mniSvnelovani wvlili miuZRviT

iseT mamebs, rogorebic arian nilos sineli (V s.), anastasi

sineli (VII s.), ioane damaskeli (VIII s.), miqael svinkeli (IX

13

s.)... vfiqrobT, am savaneebTan urTierTobam xeli Seuwyo

qarTvelTa Soris suliwmidis Sesaxeb dasavluri dogmatisgan

gansxvavebuli swavlebis gavrcelebas. amas isic cxadyofs, rom

berZnebi da qarTvelebi erTad moRvaweoben eleonis mTaze maSin,

roca iqidan filiokves gamo moxda franki benediqtelebis

gamoZeveba (808 w.). SemdgomSi es tradicia kidev ufro gaamyares

aTonis mTaze, antioqiasa da konstantinepolSi moRvawe iseTma

didma qarTvelebma, rogorebic arian eqvTime, giorgi, efremi,

arseni,... am mamebma uzarmazari wvlili Seitanes qarTvelTa

konfesiuri identobis ganmtkicebasa da sulieri kulturis

ganviTarebaSi (amitom, Semdgom saukuneebSi moRvawe qarTvelebi,

xatovnad rom vTqvaT, maT mier datovebul ornats mihyvebodnen).

sqizmis dawyebisTanave, XI saukunis dasawyisSi, magaliTad,

eqvTime aTonelma Seadgina „winamRvari“, sadac vkiTxulobT, rom

suliwmida ar gamovals Zisagan. xolo im periodSi, roca

kaTolikeebma anaTemas gadasces filiokves anu suliwmidis

Zisaganac gamomavlobis uarmyofelni, arsenma Seadgina

„dogmatikoni“, sadac weria, rom swavleba suliwmidis mamisagan

da Zisagan gamomavlobis Sesaxeb aris urjuloeba da mwvalebloba

(„amaT uSjuloebaTa STacÂvian mwvalebelni“...). amrigad, didi

sqizmis epoqis qarTuli sasuliero mwerlobis Zeglebidan Cans, rom

qarTvelebi marTlmadidebeli berZnebis erTmorwmuneni arian anu ar

eTanxmebian dasavleTis qristianebs. Tumca, aucileblad unda

aRiniSnos, rom qarTuli mwerlobis es Zeglebi (uiSviaTesi

gamonaklisebis garda) dasavlel qristianebTan polemikis miniT ar

aris Seqmnili. aseTi Txzulebebis mizans qarTvelTa

sarwmunoebrivi identobis SenarCuneba warmoadgenda da ara

vinmesTan dapirispireba. es qarTuli hagiografiuli Zeglebidanac

13

Cans, sadac aSkaraa dasavleTis qristianebisadmi qarTvelebis

keTilganwyobili damokidebuleba. qarTvelebi cdiloben ar

gaamwvaon urTierToba, SeinarCunon kavSirebi da Tavisi

Semrigebluri damokidebulebiT xeli Seuwyon sqizmamdeli erTobis

aRdgenas.

hagiografiuli Zeglebis Seswavlam aseve cxadyo, rom

qarTvelebis megobroba aTonel benediqtelebTan ar niSnavs maT

simpaTiebs kaTolikuri sarwmunoebisadmi. aTonis mTaze moRvawe

italieli benediqtelebi iyvnen marTlmadidebeli qristianebi.

isini didi sqizmis Semdegac ganagrZoben mSvidobian moRvaweobas

aTonze. metic, isini aTonis mTis marTvaSic iReben monawileobas.

maT es uflebebi ar eqnebodaT, kaTolikeebi rom yofiliyvnen. aseT

SemTxvevaSi berZnebi aucileblad gandevnidnen maT aTonis mTidan.

rac Seexeba giorgi aTonels, man bizantiis saimperatoro

karze wardgomisas daicva „mrwamsis“ ucvaleblobis wesi. es Cans

misi sityvebidan „oden sarwmunoebaÁ marTali iyos“, radgan

termini „sarwmunoeba“ Zvel droSi warmoadgenda „mrwamsis“

sinonims. es termini am mniSvnelobiT damkvidrda sasuliero

mwerlobaSi eklesiis didi mamebisa da wmida msoflio saeklesio

krebebis avtoritetiT. amasTan, giorgi aTonelma romis eklesiisa

da dasavlel qristianTa Sesaxeb igive azri gamoTqva, rac yvelaze

TvalsaCino berZen antilaTin moRvaweebs hqondaT. bizantiis

imperatorTan saubrisas man romis eklesia da dasavleli

qristianebi maTi filiokves gamo ar moixsenia eretikosebad. es

faqti erTi SexedviT tovebda iseT STabeWdilebas, TiTqos

qarTvelma saeklesio moRvawem, berZnebisgan gansxvavebiT, mxari

dauWira kaTolikur dogmats. magram, sinamdvileSi aRmoCnda, rom

msgavsi damokidebuleba romis eklesiisa da dasavleli

14

qristianebisadmi marTlmadidebel berZenTaTvis ar iyo ucxo da

miuRebeli. gamoirkva, rom dasavleli qristianebisadmi amgvar

damokidebulebas berZeni antilaTini moRvawenic iCendnen (foti

didi, petre antioqieli patriarqi, Teofilaqte bulgareli, miqel

fselosi, nikita xoniate,...). anu berZnebs dasavleli

qristianebisadmi giorgi aTonelamdec hqondaT aseTi

damokidebuleba, mis dorsac da mis Semdegac. xolo im dros,

rodesac giorgi aTonels mouxda romis eklesiis Sesaxeb azris

gamoTqma, „Jamica marjue iyo da dawynarebuli“ anu Canda

aRmosavleTisa da dasavleTis qristianebis Serigebis perspeqtiva.

Zveli qarTuli mwerlobis arahagiografiuli Zeglebis

Seswavlis Sedegad gamoCnda, rom saqarTvelos eklesiaSi

wmidanebis aRiareba xdeboda marTlmadidebluri konfesiuri niSniT.

didi sqizmis epoqis qarTul svinaqsrebSi, Tvenebsa da saeklesio

kalendarul sakiTxavebSi ar fiqsirdeba karulis, formozis, anselm

kenterberielisa da msgavsi istoriuli pirebis wmidanad

moxseniebis arc erTi SemTxveva. piriqiT, saqarTvelos eklesiaSi

wmidanebad aRiarebdnen iseT antilaTin moRvaweebs, romelTac

kaTolikeebi anaTemas gadascemdnen (magaliTad foti didi). rac

Seexeba saerTo wmidanebs, qarTul werilobiT ZeglebSi maTi

cxovreba da Semoqmedeba marTlmadidebeli eklesiis swavlebis

Sesabamisad aris gadmocemuli.

qarTvelebi amave dros emijnebodnen kaTolikeebis msoflio

krebebs. isini ar iReben monawileobas kaTolikeebis saeklesio

krebebis muSaobaSi (gamonaklisia mogvianebiT gamarTuli ferara-

florenciis kreba). saqarTvelos eklesiis kanonikur da dogmatur

krebulebSi am krebebze miRebuli arc erTi kanoni da dogmati ar

aris Setanili. es cxadyofs, rom qarTvelebi ar aRiarebdnen

15

kaTolikeebis mier didi sqizmis Semdeg gamarTuli msoflio

krebebis madlmosilebas. amasTan, kaTolikuri romisgan

gansxvavebiT, saqarTvelos eklesia msoflio saeklesio krebad

aRiarebda foti didis TavmjdomareobiT gamarTul sofiis did

saeklesio krebas (879-880 ww.), romelsac kaTolikeebi avazakTa

krebad miiCneven.

eklesiuri erTobis darRveva romsa da saqarTvelos Soris

moxda XI-XII saukuneTa mijnaze. saRvTismetyvelo

saxelmZRvaneloebSi, romlebic didi sqizmis epoqidan dRemde aqvs

saqarTvelos eklesias (eqvTimes „winamZRvari“, ioanes

„marTlmadidebeli sarwmunoebis zedmiwevniTi gardamocema“,

arsenis „dogmatikoni“,...), gadmocemulia swavleba, rom

suliwmida ar gamovals Zisagan. aseTia saqarTvelos eklesiis

oficialuri swavleba. es pirdapir ewinaaRmdegeba filiokves _

dasavlur dogmats suliwmidis Sesaxeb. aqedan gamomdinare,

saqarTvelosa da roms Soris eklesiuri erToba ver SenarCundeboda

mas Semdeg, rac romma anaTemas gadasca filiokves

arSemwynareblebi anu marTlmadidebeli qristianebi (vgulisxmobT

1098 wlis baris krebaze Sedgenil gankveTis aqts). saqarTvelos

eklesiasa da roms Soris erToba rom swored am dros dairRva, es

pirvel jvarosnebTan dakavSirebuli saistorio wyaroebidanac Cans.

1099 wels, rodesac maT aiRes ierusalimi, macxovris saflavis

taZridan berZnebTan erTad qarTvelebic gamoaZeves. es niSnavs

imas, rom dasavleT evropelebi am dros qarTvelebs ukve namdvilad

aRar miiCneven TavianT erTmorwmuneebad. amrigad, erTobis

darRveva saqarTvelos eklesiasa da roms Soris unda davaTariRoT,

rogorc XI saukunis miwurulisa da XII saukunis dasawyisis

movlena.

16

konfesiuri gansxvavebulobis miuxedavad, qarTvelebs hqondaT

keTilganwyobili da mSvidobismoyvare damokidebuleba dasavleTis

qristianebTan. macxovris saflavis taZarSi xSiria dapirispireba

sxvadasxva qristianuli konfesiis mimdevrebs Soris. amitom aris,

rom qristes saflavis gasaRebi neitralur mxares _ muslimebs aqvT

gadacemuli. aseTi viTarebaa dResdReobiT, magram maSin, roca

qarTvelebi moRvaweobdnen ierusalimSi, rogorc saistorio wyaroebi

mowmoben, golgoTis gasaRebi maT hqondaT Cabarebuli. Cveni

azriT, es imiT SeiZleba aixsnas, rom qarTvelebi berZnebis

erTmorwmunenic iyvnen da, amave dros, maT mSvidobismoyvare

damokidebulebac hqondaT dasavlel qristianebTan. ase rom,

dapirisirebuli mxareebisTvis misaRebi unda yofiliyo, Tuki

qarTvelebs eqnebodaT Cabarebuli macxovris saflavis gasaRebi.

kaTolikuri romis mxares gadasvla ar Sedioda qarTvelTa

erovnul interesebSi. es faqtobrivad niSnavda avtokefaliaze

uaris Tqmas, radgan papisturi absolutizmis idea eklesiis

avtokefalurobas realurad gamoricxavs. amasTan, es daabrkolebda

qarTuli sasuliero mwerlobis ganviTarebas, radgan kaTolikur

samyaroSi gvianobamde mxolod laTinuri ena iyo gabatonebuli.

mravalsaukunovani qarTuli sulieri kulturis memkvideobaze uaris

Tqma umtkivneulod ver Caivlida. es aucileblad gamoiwvevda

qarTvelTa Soris iseTi saxis dapirispirebebs, rogorc xdeboda

bizantiaSi uniis momxreTa da mowinaaRmdegeTa Soris.

saqarTvelosTvis, romelic mudam idga mravalricxovani da Zlieri

sagareo mtrebis pirispir, sarwmunoebriv niadagze Sidaerovnuli

konsolidaciis dakargva namdvili erovnuli katastrofiT SeiZleboda

dasrulebuliyo.

aseTia is daskvnebi, romlebic winamdebare gamokvlevis

Sedegebze dayrdnobiT miviReT.

amasTan, mTeli rigi literaturisa da wyaroebis safuZvelze

aRvadgineT didi sqizmis istoriis detaluri suraTi; ZiriTadi

problebis Seswavlis dros, qarTvelTa konfesiuri identobis

kvlevis mizniT ilarionis, ioanesa da eqvTimes, giorgi aTonelis

„cxovrebebis“ garda SeviswavleT qarTuli sasuliero mwerlobis

arahagiografiuli Zeglebi da samecniero brunvaSi SemovitaneT jer

kidev gamoucemeli Zveli qarTul xelnawerebis masala;

saqarTvelosa da roms Soris eklesiuri erTobis darRvevis TariRis

gansazRvris mizniT SeviswavleT jvarosnebTan dakavSirebuli

saistorio wyaroebi da gavarkvieT araerTi mniSvnelovani faqti

Zveli qarTveli uniatebis Sesaxeb.

sadisertacio naSromis ZiriTadi debulebebi asaxuli gvaqvs

Semdeg publikaciebsa da moxsenebebSi

1. qarTuli hagiografiis ori Zegli dasavlel qristianTa Sesaxeb,

Jur. qarTvelologia, 2014 w., #3.

2. „ese iyavn Senda kanon marTlmadideblobisa“ (suliwmidis

gamomavlobis sakiTxi didi sqizmis epoqis qarTul sasuliero

mwerlobaSi), ilia abulaZisadmi miZRvnili mesame samecniero

konferencia, xelnawerTa erovnuli centri, Tbilisi, 25-26

noemberi, 2013 w. https://www.academia.edu/5258412/

3. suliwmidis gamomavlobis sakiTxi XI-XIII saukuneebis qarTul

sasuliero mwerlobaSi, V saerTaSoriso samecniro konferencia,

ilia WavWavaZis saxelobis quTaisis samecniero biblioTeka,

quTaisi, 16-17 noemberi, 2013 w.

https://www.academia.edu/5258420/

17

4. aTonel benediqtelTa konfesiuri kuTvnilebis Sesaxeb, Tsu

humanitarul mecnierebaTa fakultetis recenzirebuli

eleqtronuli bilingvuri samecniero Jurnali «spekali», 2013

w., #7.

http :// www . spekali . tsu . ge / index . php / ge / article / viewArticle /7

/71

5. cxovreba da Rvawli wmidisa Toma ierusalimel patriarqisa /

Жизнь и Деятельность Св. Фомы, Патриарха Иерусалимского,

saerTaSoriso samecniero konferencia „bizantinologia

saqarTveloSi – 4“, bizantinologTa saerTaSoriso asociaciis

saqarTvelos erovnuli kavSiri, ilias saxelmwifo universitetis

akad. g. wereTlis saxelobis aRmosavleTmcodneobis instituti,

iv. javaxiSvilis saxelobis Tbilisis saxelmwifo universitetis

klasikuri filologiis, bizantinistikisa da neogrecistikis

instituti, baTumis SoTa rusTavelis saxelobis saxelmwifo

universiteti, Tbilisi-baTumi-kabadokia, 24-30 seqtemberi,

2013. https://www.academia.edu/4571280/

6. „oden sarwmunoebai marTali iyos“ (giorgi aTonelis erTi

sityvis ganmartebisaTvis), revaz kiknaZi 90

(wyaroTmcodneobiTi da istoriografiuli kvlevebi, revaz

kiknaZis xsovnisadmi miZRvnili samecniero konferencia), Tsu

istoriisa da eTnologiis instituti, saqarTvelos istoriis

instituti, Tbilisi, 30-31 maisi, 2013 w.

http :// www . tsu . edu . ge / data / file _ db / faculty _ humanities / Revaz

%20 Kiknadze %20-%2090. pdf

7. benediqte nurseli da benediqtelebi Zvel qarTul werilobiT

ZeglebSi, Tamaz beraZe-75 (Tamaz beraZis dabadebidan 75

wlisTavisadmi miZRvnili samecniero konferencia), iv.

18

javaxiSvilis saxelobis Tbilisis saxelmwifo universiteti, iv.

javaxiSvilis saxelobis istoriisa da eTnologiis instituti,

Tbilisi, 27 dekemberi, 2012 weli.

https :// www . academia . edu /3028103/

8. „sarwmunoebaÁ marTali Cven qarTvelTa naTesavisaÁ“, Tb.,

2010. http://dspace.nplg.gov.ge/handle/1234/7997

9. qarTuli saeklesio mwerlobis ucnobi Zegli, „saqarTvelo da

qristianoba“: profesor-maswavlebelTa da studentTa erToblivi

samecniero konferencia, Tsu studenturi TviTmmarTveloba,

istorikosTa klubi, Tbilisi, 11-12 ivnisi, 2010 w.

10. wmida giorgi aToneli da kaTolicizmi, saerTaSoriso

samecniero konferencia „didaWaroba“, saqarTvelos

sapatriarqo, sxalTis eparqia, xulo-didaWara, 1-3 maisi, 2010

w. http://www.scribd.com/doc/87027871/

11. didi sqizma da saqarTvelo, k. kekeliZis mudmivmoqmedi

samecniero seminari (35-e seminari), xelnawerTa erovnuli

centri, 24 marti, 2010 w. http://manuscript.ge/index.php?

m=770

12. wmida eqvTime aToneli da kaTolicizmi, Tb., 2009 w.

http://dspace.nplg.gov.ge/handle/1234/8019

13. wmida giorgi aToneli da kaTolicizmi, Tb., 2007 w.

http://dspace.nplg.gov.ge/handle/1234/8005

14. lionis unia da saqarTvelo, Tb., 2007 w.

http://dspace.nplg.gov.ge/handle/1234/8001

15. kirionis kritikuli SeniSvnebi m. TamaraSvilis pirvel

monografiaze, Jur. literatura da xelovneba, 2004, #6, 142-

147.

19

16. eklesiuri erTobis darRveva romsa da saqarTvelos Soris,

niko maris dabadebidan 140 wlisTavisadmi miZRvnili

axalgazrda mkvlevarTa da aspirantTa dargTaSorisi samecniero

konferencia, iv. javaxiSvilis saxelobis istoriisa da

eTnologiis instituti, Tbilisi, 2-5 noemberi, 2004 w.

https :// www . academia . edu /3024945/ ;

http :// dspace . nplg . gov . ge / handle /1234/8016

17. meufe kirioni da mixeil TamaraSvili, Jur. mnaTobi, 2002,

#5-6, gv. 145-147. http://www.scribd.com/doc/74609488/

18. papisturi msoflio krebebis uaryofa qarTvelTagan da

eklesiuri erTobis darRveva romTan (XI-XIII saukuneTa qarTuli

samarTlebrivi Zeglebis mixedviT), kavkasiis macne, 2002, #5,

gv. 40-43.

http://www.nplg.gov.ge/caucasia/Messenger/geor/N5/SUMMARY/

7.HTM

http://www.scribd.com/doc/74888845/

19. wmida eqvTime aTonelis damokidebuleba laTino-papobisadmi,

saistorio Studiebi, 2002, #3, gv. 30–40.

20. antilaTini saeklesio moRvawe wmida foti didi Zvel qarTul

werilobiT ZeglebSi, Jur. religia, 2001, #7-8-9, gv. 55-59.

http://www.scribd.com/doc/74888562/

20

Ivane Javakhishvili Tbilisi State UniversityFaculty of Humanities

The Institute of Georgian History

With Rights of Manuscript

Giorgi Macharashvili

GEORGIA AND THE GREAT SCHISM (Historical and Source-Studies Research)

Synopsis of the PhD thesis in History

Tbilisi2015

Supervisor: Mariam Chkhartishvili

Doctor of History, Professor

Official Reviewers:

Murman Papashvili - Doctor of History,

Professor

Jaba Samushia - Doctor of History, Professor

The defense of the thesis will take place at the meeting of

Ivane Javakhishvili Tbilisi State University Academic Board on

18/02/2015, at 14:00, auditorium #214.

Address: 0179, Tbilisi, Ivane Javakhishvili Tbilisi State

University, #1 Chavchavadze Avenue, Campus 1

The thesis is available for review in the library of Ivane

Javakhishvili Tbilisi State University.

Scientific Secretary of the Dissertation Council: E. Bzhalava

Doctor of

Philology, Professor

GENERAL DESCRIPTION OF THE DISSERTATION

PROBLEM POSING, OBJECTIVES AND TASKS OF THE DISSERTATION

The East-West Schism was an event that had immense

resonance throughout the entire Christian world. Despite the

passing of many centuries the history of the Great Schism still

attracts the interest of scholars and common people alike.

The Great Schism is a well-studied topic of western

historiography. Many details of this fact are already reviled.

Georgian scholars too devoted their works to this issue being

focused at relations between Georgia and Rome. However, some

important aspects of these relationship are not investigated

with due depth, while others are missing altogether.

The goal of our dissertation is to establish the principal

facts of history of Georgia-Rome relations in period of the

Great Schism, fill up the gaps which exist in its

representation and describe the impulse of this Schism on

Georgia.

For this it is necessary to answer the following

questions: I. What was the confessional identity of Georgians

in the epoch of the Great Schism? II. What was the attitude of

Georgians towards the polemics on theological issues? III. When

and why did the Schism occur between Rome and Georgia?

The dissertation begins with displaying history of the

Great Schism providing through this way the necessary

background against which the relationship between Orthodox

Georgians and Western Christians has to be represented.

To study the Georgians' religious identity in this period

and to reveal how they reacted to the polemical theological

issues with Rome we have studied translated into Georgian

monuments as well as original writings of Georgian spiritual

literature, primarily the Georgian hagiography of the Great

Schism epoch. In order to date the rupture of ecclesiastical

unity between Rome and Georgia we attempted to find the

earliest facts, when Western Christians and Georgians

considered each other as schismatic and followers of different

religion; we also tried to give answers to the questions: does

the fact of the five Patriarchs being mentioned in Georgian

historical documents of the post-schism period signify

ecclesiastical unity with Rome? Was it possible to retain

ecclesiastical unity between Georgia and Rome?

THE SCIENTIFIC NOVELTY

The novelty of the dissertation concerns the establishing

of separate facts as well as representing whole picture of the

event on a basis of newly introduced facts.

We tend to think that the process of the schism began at

the beginning of the 11th century and the procedure of

excommunication from the Church finished at the end of the 11th

century, exactly in 1098. Thus, we think that importance of the

events of 1054 is quite often overestimated.

We also give a new interpretation to the fact of

Georgians’ friendly relationship with Rome. In contrast to the

generally accepted view, we argue that the positive attitude of

Georgians to Western Christians does not mean that Georgians

had sympathies towards Roman-Catholicism.

We found out that Georgian Church did not share position

of Rome concerning of the main polemical tenets. For example,

for Georgians concept of papacy was unacceptable. The doctrine

according to which a man, namely, the Pope, had more power than

an Ecumenical Council was strange for them.

Actually, we are first author who has carried out

systematic study of Georgian spiritual literature from point of

pneumatology. The results of the research is presented in our

dissertation and makes clear that in the period under the

consideration Georgia had distanced from the Western dogma

about the Holy Spirit.

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One of the most important novelties of the research is

that we date the schism between Rome and Georgia at the turn of

the eleventh-twelfth centuries.

We have also introduced new sources. For example, The

Chronicle of Leo of Ostia which reveals parallels with the

Georgian hagiographical monument The Life of John and Euthymios.

In the National Centre of Manuscripts (Tbilisi) we have

found unknown before old Georgian translation of an anti-Latin

polemical monument. We use the evidences of this document for

historical representation. We are publishing citations from

this monument for the first time in our dissertation.

THE PRACTICAL IMPORTANCE OF THE DISSERTATION

The conclusions of the dissertation could contribute the

development of Byzantine-Georgian studies and the studies of

Georgian-Western European relations in the Middle Ages. The

results of the dissertation might be useful for Kartvelologists

who study old Georgian literature and the history of Georgia

during the Middle Ages and theologians who study various genres

of patristic sources. The results achieved in dissertation

might be also subject of interest for researchers of religious

and ethnic identities.

The separate parts of the dissertation can be published as

articles. They could be used in university curriculums and

textbooks.

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APPROBATION

The main parts of the dissertation have been published as

scientific journal articles and presented at national and

international conferences.

THE SCOPE AND THE STRUCTURE

The dissertation consists of 283 pages (without appendix -

190 pages). The text falls into the following parts:

introduction, five chapters, conclusion, bibliography, and

appendix.

THE CONTENT OF THE DISSERTATION

Introduction.

In the Introduction we discuss the relevance of the topic,

the research subject and methods, the goal, objectives, tasks

and scientific novelty. We also give an overview of the sources

and scholarly literature and argue the structure of the

dissertation.

Chapter I: History of the Great Schism.

In this chapter we discuss the history of the Great

Schism. In the first section the point of issue is the concept

of schism. The second section concerns the main theological

reasons of the Great Schism. In the third section we describe

the first contradistinction of Eastern and Western Christians

on the issue of the Filioque. The fourth section is about the

Photian Schism and the fifth section is on the Great Schism

proper. The final section of this chapter is devoted to the

heresiarchs.

On a basis of the critical analysis of available

literature on subject we present our viewing of the event under

the consideration: the intolerance of a society for alien

religious views was characteristic feature of Christian

community from the very beginning. Different religious views

were the causes of separations even between the first

Christians. All heresies and schisms that had occurred through

the history of Christianity happened because of religious

disagreement. The Great Schism being the split of Eastern and

Western Christians resulted in the formation of two opposing

confessions – Orthodox Christianity and Roman-Catholicism with

parallel institutional and hierarchical structures. The causes

of the Great Schism were religious and ethno-political

controversies. The main reason of the Schism was disagreement

about the Papacy and the Filioque. Religious disagreements

between Eastern and Western Christians began much earlier than

the Great Schism. The first confrontation occurred at the

beginning of the 9th century. The Great Schism did not begin or

ended in 1054. It was a prolonged process. At first a schism

between Rome and Orthodox East occurred in the second half of

the 9th century, at the time of Patriarch Photios, however,

then the unity was restored. Later on, the schism i.e.

canonical disagreement of Rome with the East, started at the

beginning of the 11th century when Romans interpolated the

Filioque clause into the Creed. Rome began dogmatic

disagreement in 1098 by anathematizing those who did not accept

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the Filioque. After the Great Schism, Rome continued to

introduce novelties (for example, the dogma of Papal

infallibility and other dogmas). As a result of this, Rome

became more separated from Eastern Christians and with the time

the restoration of unity became more and more impossible.

Chapter II: The Evidences of Georgian Hagiographical

Monuments on the Western Christians.

In this chapter the evidences on Western Christians which

are preserved in Georgian hagiographical monuments of the Great

Schism period are analyzed. These monuments are The Life of Hilarion,

The Life of John and Euthimios, and The Life of George the Hagiorite. As our

research reveals, in Georgian hagiographical monuments it is

emphasized that Georgians and Greeks had one and same Faith;

Georgians had the same attitude towards Roman religious

traditions as outstanding Greek Orthodox leaders; at the same

time Georgians had friendly relations with Western Christians.

They tried to restore the unity between Eastern and Western

Christians; the Benedictine monks too, those who lived at Mt.

Athos were Orthodox Christians. Hence, Georgians’ friendship

with them does not mean that Georgians supported Roman-

Catholicism; in the debates, which took place at the court of

the Byzantine Emperor Constantine X Ducas, George the Hagiorite

defended the principle of the unchanging text of the Creed.

According to him different traditions can’t be the cause of the

schism at all if only the Faith (the Creed) would be Correct;

George the Hagiorite shared the views of the most well-known

Greek anti-Latin Fathers. Thus, in the Great Schism period

Georgians had the identical with Greeks attitude towards the

Roman Church. Chapter III: The Issue of the Procession of the Holy

Spirit in the Georgian Ecclesiastical Literature of the 11th-

13th Centuries.

In this chapter we consider Georgian ecclesiastical

literature of the Great Schism period from the point of

pneumatology. In the first section of this chapter we analyze

the monuments which are referenced for supporting the Filioque

and in the second section there are studied monuments which are

providing opposing to Filioque arguments. In the original

Georgian monuments we do not find the Filioque. We were able to

find some assertions similar to the concept of Filioque in only

two translated from Greek to Georgian monuments. In these two

cases too the theological discourse is presented in such a way,

that it is quite possible to interpret the passages from point

of Orthodoxy. We also found that in some Greek originals the

Filioque is presented, but in Georgian translations the

relevant tests are missing.

We found out also other monuments of Georgian

ecclesiastical literature directed against the Filioque. It is

worthy to be mentioned that these monuments in Georgian

translations have different comments than in the Catholic

editions.

The original Georgian monuments also preserved Anti-

Catholic teaching. The earliest example is dated by the

beginning of the 11th century and connected to Eutimius the

Athonite. The earliest occasion when the teaching of the Holy

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Spirit's procession from the Son is declared as heresy is

connected to Arsen of Ikhalto.

In the exegetic monuments of the given period we find only

Orthodox Christian comments on the books of the Holy

Scriptures. The earliest case of anti-Latin commentary is

connected to Ioane (John) Chimchimeli. We were not able to find

any original Georgian anti-Latin polemical monument of the

period under the analysis. The earliest translated work is

known by the name of Eustratius of Nicaea. This is the final

book of Arsen’s Dogmaticon.

Thus, in the monuments of Georgian spiritual literature of

the 11th-13th centuries we are attesting that on the issue of

emanation of the Holy Spirit the Church of Georgia had the same

teaching as the Church of Greece.

Chapter IV: Georgian Ecclesiastical Literature of the

Great Schism and the Crusades Period on other Questions Related

to Western Christianity.

In this chapter we discuss other questions related to the

Roman-Catholicism in the Georgian ecclesiastical literature of

the Great Schism period. In the first section we present data

from synaxarion, menologion and ecclesiastical calendars. We

show that in Georgia there was the tradition of the recognition

of saints regarding their Orthodox confessional belonging. In

the following sections we display data of Georgian monuments on

Celibacy, Saturday fasting, Eucharist traditions; we also

present data from two redactions of The Synodicon of Orthodoxy; from

The Minor Nomocanon, The Nomocanon of Fourteen Chapters, and from other

27

monuments. On the basis of the investigation we draw the

following conclusions: in the epoch of the Great Schism and

the Crusades Georgians had the tradition of recognition of

saints according to marker of Orthodox Christianity. Georgians

did not recognize the Pope in those powers which he enjoyed in

the Catholic world. Georgians had different religious

traditions than Western Christians. In this period Georgians

already knew about the Italians' heresy and Georgians were

known to be one in faith with the Orthodox Greeks.

Chapter V: Split of the Ecclesiastical Unity between Rome

and Georgia.

In this chapter we discuss when and why the Georgian

Church became separated from Rome. With this purpose we examine

the historical sources connected with the Crusaders; and we

explain why Georgians mentioned five patriarchs and the Seven

Ecumenical Councils after the Great Schism. The research shows

that the split of ecclesiastical unity between Georgia and Rome

was a result the Great Schism. The earliest notification when

Western Christians did not consider Georgians as coreligionists

is connected to the time of first Crusaders. Just because of

schism, they drove out Georgians from Golgotha in 1099. It

shows that at that time, ecclesiastical unity no longer existed

between Georgians and Western Christians.

The fact that five patriarchs are mentioned in Georgian

documents after the Great Schism did not mean that Georgia had

ecclesiastical unity with Rome. In the countries controlled by

the Crusaders, the Georgians take a union with Roman-Catholics

in order to save their monasteries. These were separate facts

of local importance and did not concern the entire country:

after the Great Schism the Church of Georgia was never united

with Roman-Catholics.

Conclusions.

The confessional identity of Georgians in the Great Schism

epoch was Orthodox Christianity. The Church of Georgia had a

different attitude than Rome on the main theological issues,

which were the causes of the Schism. The ecclesiastical unity

between Rome and Georgia was destroyed at the end of the 11th

and beginning of the 12th centuries.

Catholic religious literature in the Georgian language is

a phenomenon of modern times. There is no medieval monument of

this kind has been preserved. The majority of Georgian Catholic

texts are dated by 18th-19th centuries. Only few of them are

dated by 17th century. In these manuscripts we find low-grade

translations of the Catholic religious texts. These

translations do not belong to the treasures of the Georgian

language.

Georgians had the same with the Orthodox Greeks Faith. It

is seen from The Minor Nomocanon and The Great Nomocanon that

Georgians did not accept Papal ecclesiology and the idea of the

unlimited power of the Pope's authority. As for the western

dogma on the Holy Spirit: it is noteworthy to mention that from

ancient times Georgians had relations with the monasteries of

Mar Sabba and Mt. Sinai. In these monasteries the theological

tradition on the procession of the Holy Spirit was different

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than that of Western Christians. We tend to think that

relations with these monasteries supported the spread among

Georgians of a different teaching on the Holy Spirit then it

was in the West. It is a fact that Georgians and Greeks lived

together on the Mount of Olives, when the Frankish Benedictines

were exiled from there in 808 because of Filioque. Later on,

this theological tradition was strengthened more by Euthymios

the Athonite, George the Hagiorite, Ephrem Mtsire, Arsen of

Ikalto and others − the great Georgian churchmen who lived on

Mount Athos, in Antioch, in Constantinople. These fathers had

great contribution in the development of Georgian spiritual

culture and confessional identity. That is why Georgians firmly

stood for their principles in the consequent centuries.

Immediately after the beginning of the Schism, in the first

decade of the 11th century, Euthymios the Athonite in his

Hodegos wrote that the Holy Spirit does not proceed from the

Son. When Roman-Catholics anathematized those who did not

recognize the Filioque, Arsen of Ikalto wrote in his Dogmaticon,

that the teaching of the Holy Spirit proceeding from the Son is

heresy. Thus we can see from Georgian ecclesiastical literature

of the Great Schism epoch that Georgians were of the same Faith

as Orthodox Greeks. But it should be noted, that these

monuments of Georgian ecclesiastical literature (except the

very few) were not written for polemical purposes against the

Western Christians. They just have the intention to preserve

the Georgians' religious identity. This is also seen from

Georgian hagiographical monuments – Georgians have friendly

relationships with Western Christians, they tried not aggravate

the antagonism, but to save connections, and to support the

restoration of the unity that was before the Schism.

The friendship of Georgians with Athonite Benedictine

monks does not mean that they had sympathies towards the

Catholic faith. Italian Benedictines, who lived on Mount Athos,

were Orthodox Christians. They lived on Athos after the Great

Schism and even participated in the governance of Mt. Athos.

They would not had these rights be they Catholics.

St. George the Hagiorite defended the principle of the

unchanging Creed at the court of the Byzantine Emperor. He

emphasized that the different traditions can’t be the cause of

the schism "if only the Faith would be right". The "Faith"

during ancient times was synonymous of the "Creed". Herewith

St. George did not accuse the Western Christians in heresy

because of their Filioque. He actually repeated the opinions of

the most well-known Greek anti-Latin Fathers regarding to Rome

(Photios the Great, Peter of Antioch, Theophilactus of

Bulgaria, Michael Psellos, Nikita Choniates). Thus, his

position was not unacceptable for Greeks and he did not support

Roman-Catholicism.

In the Georgian Church there was the tradition of the

recognition of saints according to the Orthodox Christians

confessional marker. In the Georgian synaxarion and menolgion

we do not find Emperor Charlemagne, Pope Formosus, Anselm of

Canterbury. But can find Photios the Great who was

anathematized many times by the Catholics. And the saints who

are common for Orthodox Christians and Catholics in Georgian

monuments are presented as Orthodox Christian.

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Georgians also distanced themselves from the Roman-

Catholic Ecumenical Councils. They did not take part in these

councils (an exception is the Ferrara-Florence Council). We do

not find any canons or dogmas of these Catholic Councils in

Georgian monuments. This fact shows that Georgians did not

recognize the Catholics’ Ecumenical Councils. Herewith the

Georgian Church recognized the Great Council of Sofia (879-880)

as a blessed and holy ecumenical council.

The split of ecclesiastical unity between Rome and Georgia

occurred at the turn the 11th-12th centuries. In theological

textbooks of the Georgian Church, there is a teaching

presented, that The Holy Spirit does not proceeds from the Son.

This was an official teaching of the Georgian Church and this

directly opposed the western dogma on the Holy Spirit. Hence,

the ecclesiastical unity between Rome and Georgia could not be

saved after the Roman-Catholics excommunicated Orthodox

Christians at the Council of Bari in 1098. Historical materials

connected with the first Crusades, prove the same. In 1099 when

Crusades took Jerusalem, they drove out Georgians and Greeks

like old excommunicated heretics from Golgotha. This means,

that already at those times Western Christians did not consider

Georgians as being one in faith with them. So, we can place the

schism between Rome and Georgia ca. at the turn of 11th-12th

centuries.

Despite the differences in faith and traditions, Georgians

had friendly relationship with Western Christians. Because of

this, it must have been acceptable for the opposing sides that

the key to the Holy Sepulcher was entrusted to Georgians.

Changing their own confessional identity and conversion to

Roman-Catholicism did not fit the Georgians' national

interests. They might have actually lost autocephaly because of

the Papacy and Georgian spiritual literature would have been

declined because of the supremacy of the Latin language in the

Catholic world. A negation of the centuries-old Georgian

spiritual culture would have been the cause of painful clashes

between Georgians like it was in Byzantium (between the Uniats

and Orthodox Christians). Georgia always stood against numerous

foreign invaders and a loss of national religious identity

would have ended with a real catastrophe.

THE LIST OF PUBLICATIONS AND PRESENTATIONS ON THE DISSERTATION THEME

1. Two Monuments of Georgian hagiography on Western Christians,

Kartvelology: The Scientific Journal, 2014, #3.

2. ''This will be for you as the law of Orthodoxy'' (the

question of procession of the Holy Spirit in Georgian

ecclesiastical literature of the Great Schism period), III

scientific conference dedicated to Ilia Abuladze, National

Centre of Manuscripts, Tbilisi, 25-26 November 2013.

https://www.academia.edu/5258412/

3. On the question of the Holy Ghost emanation in the 11th -13th

centuries Georgian religious literature, V International

Scientific Conference, Kutaisi Ilia Chavchavadze Scientific

Library, Kutaisi, 16-17 November 2013.

https://www.academia.edu/5258420/

4. Religious affiliation of the Benedictine monks of Mount

Athos, Spekali: electronic bilingual scholarly peer-reviewed

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journal of Faculty of Humanities at TSU, 2013, #7.

http :// www . spekali . tsu . ge / index . php / ge / article / viewArticle /7

/71

5. The Life of St. Thomas, Patriarch of Jerusalem / Жизнь и

Деятельность Св. Фомы, Патриарха Иерусалимского, Byzantine

Studies in Georgia - 4: International Conference, Georgian

National Committee of Byzantine Studies, Institute of

Oriental Studies (Ilia State University), Institute of

Classical, Byzantine and Modern Greek Studies (TSU), Batumi

Shota Rustaveli State University, Tbilisi-Batumi-Cappadocia,

27-30 September 2013. https://www.academia.edu/4571280/

6. ''If only faith would be correct'' (the comment on one word

of George the Hagiorite), Revaz Kiknadze 90: scientific

conference, Institute of History and Ethnology, Institute of

Georgian History TSU, Tbilisi, 30-31 May, 2013.

http :// www . tsu . edu . ge / data / file _ db / faculty _ humanities / Revaz

%20 Kiknadze %20-%2090. pdf

7. Benedict of Nursia and the Benedictines in ancient Georgian

written monuments, Tamaz Beradze-75: scientific conference,

Institute of History and Ethnology, TSU, Tbilisi, 27

December, 2012. https://www.academia.edu/3028103/

8. ''The Right Faith of our Georgian nation'', Tb., 2010.

http://dspace.nplg.gov.ge/handle/1234/7997

9. The Unknown monument of Georgian spiritual literature,

Georgia and Christianity: scientific conference, History

Club, Tbilisi, 11-12 June, 2010.

10. St. George the Hagiorite and Roman-Catholicism,

Didacharoba: International Scientific Conference, Khulo-

31

Didachara, 1-3 May, 2010.

http://www.scribd.com/doc/87027871/

11. Georgia and The Great Schism, K. Kekelidze permanent

Workshop (35th Workshop), National Centre of Manuscripts,

Tbilisi, 24 March, 2010. http://manuscript.ge/index.php?

m=770

12. St. Euthymius the Athonite and Catholicism, Tbilisi, 2009.

http://dspace.nplg.gov.ge/handle/1234/8019

13. St. George the Athonite and Catholicism, Tbilisi, 2007.

http://dspace.nplg.gov.ge/handle/1234/8005

14. Georgia and the Union of Lyons, Tbilisi, 2007.

http://dspace.nplg.gov.ge/handle/1234/8001

15. Critical notes of Patriarch Kyrion on the first monograph

of Michael Tamarashvili, Literature and Art: Popular Science

Magazine, 2004, #6.

16. The Rupture of Ecclesiastical Unity between Rome and

Georgia (the problem of dating), Niko Mari-140: Scientific

Conference of Young Researchers, I. Javakhishvili Institute

of History and Ethnology, Tbilisi, 2-5 November, 2004.

https :// www . academia . edu /3024945/ ;

http :// dspace . nplg . gov . ge / handle /1234/8016

17. Bishop Kirion and Mikheil Thamarashvili, Mnathobi:

magazine of Writers’ Union of Georgia, 2002, #5-6.

http://www.scribd.com/doc/74609488/

18. Non-recognition of the Roman-Catholic Ecumenical Councils

by Georgians and rupture of Ecclesiastical Unity with Rome,

Caucasian Messenger: Almanac of International Association of

Caucasologists, 2002, #5.

http://www.scribd.com/doc/74888845/ ;

http :// www . nplg . gov . ge / caucasia / Messenger / geor / N 5/ SUMMARY /

7. HTM

19. The Attitude of Euthymius of Athos towards Roman-

Catholicism, historical Study, 2002, #3.

20. Anti-Latin religious leader St. Photios the Great in

ancient Georgian written monuments, Religion: Popular

Science Magazine, 2001, #7-8-9.

http://www.scribd.com/doc/74888562/

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