The Great Orthodox Divide between Neighbors: Georgian and Armenian

The tension between Christian neighbors is deeply rooted in religious differences that have formed over centuries of misunderstanding and merciless devastation. Armenian churches sit wasting away throughout Tbilisi, and Georgian believers in Armenia have no official status. As Christians, one would think that they can resolve their differences within these orthodox churches.

Apostolic vs Orthodoxy

The country of Armenia claims to be the first to proclaim itself Christian, while Georgian religious leaders claim the third country after Ethiopia.^[1]https://eurasianet.org/armenia-property-disputes-fueling-church-tension-between-yerevan-and-tbilisi The words Apostolic and Orthodox, in their core meanings, go back to the source: one to the apostles and the other to the early church.

Among their communications together, their honor in being first seems to blind them to the possibility of the other’s interest. Religious pride is often the source of blindness in relational interactions. The history hints at some of these root challenges for these communities.

The Divide of Chalcedon

Between the 4th and 7th centuries, the Armenian and Georgian Orthodox churches shared a common ground. Yet, the Council of Dvin in 609–610 sealed them on different paths. For a century after the Council of Chalcedon in 451, the Armenian churches debated the theological issue of Christ’s nature. By 610, the Armenian Orthodox Church decided to break from Byzantine thought, stating that Christ had only one nature. The Georgian church did not follow that path but instead accepted the Eastern Orthodox position, as found in the Byzantine realm. This divided these two neighboring churches. For this reason, many Georgian frescoes resemble those found in Byzantine churches.

This Christological difference after the Council of Chalcedon (451 AD) brought clarity to the Eastern Orthodox, such as the Georgians, Greeks, and Russians, who adopted the creed of Christ’s two natures: fully God and fully man. In this belief, Christ is in his incarnation united in one person “without confusion, change, division, or separation.” While the Oriental Orthodox, such as the Armenian Apostolic, Coptic, and Assyrian Churches, rejected Chalcedon, they taught a Miaphysite understanding: Christ has one united nature that is both divine and human. Both desire to see unity in the nature of Christ, but from different perspectives. As a believer for over 45 years, I still cannot comprehend the difference between these concepts, except for the choice of words.

Armenians strongly reject the idea that they are “monophysite” (meaning that Christ had only a divine nature), but they do not use Chalcedon’s “two-nature” language. The unity of Christ’s nature was the original intent of Chalcedon, but it seemingly brought disunity among orthodox believers.^[2]https://www.britannica.com/topic/Armenian-Apostolic-Church

Furthermore, these two orthodox churches disagree on which councils they recognize, with the Armenian Orthodox only accepting the first three: Nicaea, Constantinople, and Ephesus. These have become the “official” doctrinal foundation of the Church.

The Russian Wedge

For decades, the Georgians and the Armenians seemed to dwell side by side in the city of Tbilisi, knowing that unity and kindness go a long way against the Persian, Ottoman, and Seljuk invaders. However, a historic Christian group, the Russians, came in and stirred the pot.

The Tsar of Russia, as protector of the Russian Orthodox faith, aligned with Georgian beliefs, especially in following the same doctrinal creeds, such as the Chalcedonian Creed. This similar faith seemingly prompted them to line up against the Armenians, who exerted considerable control over the economy and community in Tbilisi. These groups vied for political and religious influence in the city.

The Soviet time in Tbilisi seemed to cause quite a stir against religion, despite Stalin being from Gori, Georgia. The anti-religious movements and actions struck at the core of both the Georgian and Armenian orthodox communities. Most likely, each sought self-protection to survive.

Independence and the Final Separation

The independence movement aligned with the Georgian Orthodox Church, empowering it and eliminating the Armenian Orthodox Church.

In 1995, builders constructed the Trinity Orthodox Church on another abandoned Armenian site, the Armenian Khojivank church and cemetery. Soviet influence in the city displayed strong anti-Armenian sentiment, and Lavrentiy Beria destroyed this area. Beria, the Communist Party leader in Georgia, sought to destroy this site in 1937. Later, he headed the secret police under Stalin’s rule in the USSR and inspired widespread fear. This leader abandoned his Georgian Orthodox upbringing and actively persecuted churches and clergy, promoting state-controlled atheism.

The greatest political disasters are often the very moments that provide the greatest opportunities. What rulers meant for control, the Georgian Orthodox Church turned into an access to build anew upon this hill. Opportunities that aligned with their new independence strengthen some communities while weakening others.

Here is an exploration of Armenian history found on the hilltop of the Holy Trinity Cathedral in Tbilisi. The video tells more of the story by showing the situation on the ground.