RELIGION IN GEORGIA’S SOCIOPOLITICAL LIFE

Abstract

Christianity was brought to Georgia by Apostles Andrew the First Called, Simon of Canaan, and Matthias. St. Nino of Cappadocia completed the Christianization process. Early in the 4th century, Christianity officially became the state religion and throughout the country’s history played a huge role in Georgia’s sociopolitical life. So, it can be considered one of the older Christian states. For many centuries the Georgians, encircled by enemies who professed a different religion and repeatedly tried to subjugate them and impose Islam on them, remained loyal to their faith. Christianity became a symbol of Georgia’s independence. At the same time, Georgia is a multinational and multi-confessional country; from time immemorial it has been populated by many different ethnic groups which followed different religions; some of them rooted in distant past are still very much alive.

Jews brought Judaism to Georgia, Armenians belonged to the Armenian Apostolic Church, Arabs brought Islam to Georgia, which the local Muslims still confess; and the Catholic Church reached Georgia when Europe displayed a particular interest in our country.
When Russia used force to accede Georgia in 1801, Protestant and other sects began infiltrating Georgia: the Mennonites, Molokans, Dukhobortsy, and later Baptists, Pentecostals, and Adventists.

Recently, the Jehovah’s Witnesses, Krishnaists, etc. have appeared. At first there were no Georgians among them; over time, however, the situation changed. Today, a lot of Georgians have embraced Catholicism, or become Baptists, Pentecostals, Old Believers, Evangelicals, Jehovah’s Witnesses, Krishnaists, Muslims, etc. The Georgian state and the Georgian nation have invariably demonstrated tolerance of members of other ethnic groups and confessions. There has been no enmity among them: Georgians and Jews have been living side by side for twenty-six centuries. Religious tolerance in Georgia is best illustrated by the fact that Georgian Christian Orthodox and Armenian Apostolic churches, a Catholic cathedral, a synagogue, and a mosque all function in Tbilisi.

Georgian historians write that at all times religious tolerance was taken for granted, so it was never mentioned in the Georgian historical sources, while amazed foreigners never failed to mention the Georgians’ religious tolerance, humanity, and hospitality. In the final count, these features saved Georgia from total extinction. Georgian historians commonly quote from a French traveler, Jean Chardin: “It seems that these Georgian properties are rooted in the traditional freedom of religion typical of their country.”1

Religious tolerance and the acceptance of alien customs, interests, and way of life have survived over the centuries. Anatoly Sobchak, who chaired a commission of the U.S.S.R. Congress of People’s Deputies sent to study the causes of the tragic events of 9 April, 1989 in Tbilisi, said in a TV interview: “The Georgians stand out among all the trans-Caucasian nations because of their religious tolerance.” He repeated this in an article that appeared in Ogonek magazine: “From time immemorial, Georgia has stood out because of its ethnic tolerance. For many centuries it has been home to hundreds of thousands of Armenians, Azeris, Abkhazes, and other peoples. Despite this,there have never been ethnic conflicts… Georgians have always been marked by a high level of religious tolerance.”2

Recent events again confirmed the Georgians’ tolerance: despite the grave consequences of the bloody clashes during the Georgian-Oset and Georgian Abkhazian conflicts inspired by Russia’s aggressive forces, the Georgians never developed hatred of the Osets, Abkhazes, or Russians.