The Georgian Orthodox Church joined the World Council of Churches in 1962. The present Catholicos-Patriarch of Georgia, Ilia II (Shiolashvili), was elected in December of 1977. In January of 1979, in recognition of his contribution to, and ardent support of Ecumenism, he was chosen as one of the six presidents of the World Council of Churches. He held this post until 1983.

In the late 1970s it was decided to re-establish monasticism in the ancient monasteries of Georgia. At that time only a few convents were still open. Learning that a certain Georgian, Michael Sheklashvili, had been a novice for over two years already at the renowned Pochaev Monastery, Patriarch Ilia summoned him to return to Georgia, where he was tonsured, being given the name John, and subsequently was ordained to the priesthood. Fr. John was entrusted with the weighty obedience of restoring several of the more venerable Georgian monasteries. Having rebuilt one monastery and having gathered and established a brotherhood therein, Fr. John would be transferred to another ruined monastery, there to repeat the same process. Thus over the course of many years Archimandrite John has been the spiritual father of most of the monastics, and many of the parish clergy, of the Georgian Orthodox Church.

The recent severing of communion with Patriarch Ilia II on the part of the non-commemorators is the result of a struggle against Ecumenism of over fifteen years duration. Fr. John and others protested sharply when, at the Paschal Liturgy in 1984, Patriarch Ilia gave Communion to two Roman Catholic priest-monks from Austria who were attending the service. This did not stop the Patriarch from appointing such a prominent monastic as Archimandrite John spiritual director of the newly opened seminary in the mid-1980s. However, he promptly removed him from that post when he learned that Fr. John intended to teach and preach against Ecumenism.

Archimandrite John, together with those monastics, clergy, and laymen close to him, grew progressively more alarmed and disturbed over the Georgian Church's involvement in the Ecumenical movement in general, and in the World Council of Churches in particular. Within the Georgian Church constant rumblings could be heard which did not always reach the ears of the laity. Over the years countless oral protests have been made. However, it was only after the collapse of the Soviet Union, and Georgia's declaration of independence, that information became more available, and that dissent could be voiced more openly and publicly. And it was only gradually that the majority came to an awareness of the magnitude of the iniquity of Ecumenism, and to a comprehension of it as actual heresy.

The recent civil war in Georgia thrust all other concerns into the background. Now that a semblance of civil order has been established, the issue of Ecumenism has returned to the forefront in all its intensity. Articles concerning this topic have been appearing in the newspapers on a regular basis.

In the Spring of 1994, Patriarch Ilia II proclaimed from the ambo of the Sveti-Tsoveli Cathedral in Mtskheta -- the preeminent church of Georgia -- that "the Oriental Orthodox Churches have recognized the [Ecumenical] Councils, and have accepted Orthodoxy." This took place during the visit to Georgia of Metropolitan Damascene of Switzerland, Director of the Patriarchal Center in Chambésy (Geneva), and Professor Phidas of the University of Athens, Theologian of the State Church of Greece. At the time no one in Georgia had the faintest idea what was meant by the term 'Oriental Orthodox Churches'. This deceptive pronouncement was followed by a propaganda campaign in the mass media claiming that the Armenians, of whom there are many in Georgia, and other Monophysites had supposedly accepted the Orthodox Faith and could now be permitted to receive Holy Communion in the Georgian Orthodox Church. The truth only became known when contradictory information refuting these statements was received from Mount Athos and other sources abroad. The attempts on the part of some of the Georgian clergy and laity to investigate this issue and to explain the truth to the common people only evoked the bitter animosity of the Patriarchate.

In September 1995 the Georgian Orthodox Church convened a Local Council, which was attended by all of the hierarchs, and by representatives of the monastics, parish clergy, and laity. Archimandrite John and those opposed to Ecumenism were not invited to attend or to participate in the deliberations of the Council. Nevertheless, the issue of Ecumenism was raised during the sessions. The Patriarch declared that they had not met in order to discuss this topic, and he dismissed it out of hand. However, it was stated that, if the need should arise, the Holy Synod of the Georgian Orthodox Church would make the appropriate decision concerning the question of withdrawal from the Ecumenical movement. Thus the Georgian Church's participation in this movement was recorded in the official documents of the Council, and confirmed by the ecclesiastical authorities.

In early 1997 Archimandrite Lazar Abashidze published a forty-page booklet vehemently condemning Ecumenism.(1) Entitled: "Pascha Without the Cross",(2) it contains the following admonition: "Do not be scandalized concerning all this, O reader; we in no wise desire this terrible schism, which will definitely take place if Ecumenism continues to grow... By this forewarning we wish to postpone this tragedy for as long as possible..." This first salvo proved to be the harbinger of much more, although Fr. Lazar subsequently sought to disassociate himself from the non-commemorators, and even turned on them.(3)

Seeing that their pleas and admonitions fell on deaf ears, and beholding the evil waxing ever stronger, the opponents of Ecumenism pondered over what course of action to take. To continue simply writing articles seemed fruitless. Thus at the beginning of Great Lent 1997, Archimandrite John and the brethren of the St. Shio-Mghvime Monastery resolved to devote the entire period of the Fast to special prayers and fasting, that God might enlighten them concerning what they should do. (Besides their usual rule of prayer, the fathers took upon themselves additional prayers and prostrations, each according to his strength and zeal.) The monasteries of Betania and St. David Garedzhe were informed of their intention. Upon completing the Great Fast, Fr. John and the brethren served the Holy Liturgy each day of Bright Week, again praying fervently that they might be enlightened. Then at the end of the week they met to discuss the matter, and they concluded that they should act. This decision was arrived at in a prayerful and conciliar manner. Once again they told the other communities of their plans.(4) Nor were the ecclesiastical authorities left in ignorance. The Patriarch and the hierarchs had been repeatedly urged to take measures against Ecumenism, otherwise, they were told, many of the faithful would be departing. For two weeks prior to the publication of their "Open Letter", Fr. John and the others had been warning the parish clergy of what was about to happen. From the very beginning the fathers had planned to conduct their campaign against Ecumenism in three stages: 1) withdrawal of the Georgian Orthodox Church from the World Council of Churches; 2) severing of communion with all the other Orthodox Churches involved in the Ecumenical movement, otherwise withdrawal from the WCC would be meaningless; 3) promulgation of an official Anathema against Ecumenism. Therefore, the subsequent accusations of their opponents that the fathers acted rashly, or that they keep escalating their demands, are groundless.

Thus on April 14/27, 1997, the fathers of the St. Shio-Mghvime Monastery published their "Open Letter to Catholicos-Patriarch Ilia II", in which they denounced the heresy of Ecumenism, and declared that they were severing communion with the Patriarch for his adherence to, and participation in, this heresy. Soon thereafter other monastic communities, parish clergy, and pious laymen began to publish similar declarations: the Lavra of St. David Garedze on April 17/30; the monastery of Betania on April 18 / May 1; and the monastery of Zarzma on May 2/15. Then on May 6/19, 1997, the monastics and parish clergy of the Shemokmedi diocese wrote their own "Open Letter" to the Patriarch and Synod of the Georgian Church, begging them to leave the WCC and thus prevent schism. In the event that their pleas went unheeded, they threatened to join the non-commemorators.

On May 20, 1997, at a hastily convened Synod, the hierarchs -- under pressure from various quarters -- announced that the Georgian Orthodox Church would be withdrawing from the World Council of Churches and the Conference of European Churches. However, the Synod also suspended the non-commemorating clergy from serving, and relieved them of their positions. At the same time the protesting laymen were banned from receiving Communion. Fr. John and the others refused to recognize the Council's decree, and remained at their posts.

The Patriarchate's sudden capitulation caught everyone off guard. In the words of Fr. John: "We expected a long struggle and thought that the Synod would create a special commission which would slowly consider this issue. The Synod's decision was absolutely unexpected for us and we do not think that this is the best decision in the current situation." By suspending the non-commemorating clergy, the Synod demonstrated quite clearly that its withdrawal from the WCC was only a tactical ploy meant to placate the protesters and to buy time. The fathers had initially hoped to convince the hierarchs to leave the World Council of Churches, and only then present them with step two. Perhaps, they reasoned, having already withdrawn from the WCC, and, as it were, having nowhere else to go, the hierarchy might just consent to the next two stages.

For their part, the church authorities, when they heard these further demands, felt that they had been tricked into taking a step to which they would never have consented had they known what was to follow. The hierarchs had expected that the protesting fathers would have been satisfied with the concessions granted, and that they would now leave them in peace. Perhaps at a later date they could even quietly re-join the WCC, or simply not implement the decision already reached. Consequently, they were shocked, angered, and embittered by the non-commemorators' persistence.

If, as their accusers contend, the zealot fathers had determined from the very beginning to break away from the Patriarchate no matter what, then they would have advanced impossible demands from the start. They could have raised not only dogmatic questions, but also the matter of much needed church reforms, the canonical and moral violations of the hierarchs, the commercial dealings of the Patriarch, etc. Yet their one concern has been for the purity of confession of faith of the Georgian Orthodox Church.

Soon after the publication of the "Open Letter", a systematic campaign of slander against the zealot fathers began in the media. All channels of public expression have been closed to them. Meanwhile, the Press Office of the Patriarchate has persistently sought to politicize the non-commemorators' stance in defense of the Orthodox Faith, and to depict these pious Christian monastics and their faithful flock as traitors to Georgia. The accusation of ambition has also been leveled against them, which is absurd, since Fr. John and the other archimandrites could easily have become bishops years ago, had they so desired. (Even Patriarch Ilia himself conceded this point.) The fathers have repeatedly declined to respond to all such attacks. They categorically refuse to allow this dogmatic debate to be lowered to the level of innuendo and gossip.

For the most part, public opinion is on the side of the non-commemorators, especially now after the violent seizure of the monasteries by the Patriarchate. Within the Patriarchate itself there is great confusion and consternation over the apparent lack of the hoped-for total support from the government. Whereas the government is leery of appearing too deeply involved, for fear of the possible political and economic repercussions from its newly gained Western allies, especially the United States.

The fathers of St. Shio-Mghvime Monastery sent copies of their "Open Letter" first to the Holy Mountain of Athos. (And to their fellow cleryman in the US, Fr. Andrew Boroda. See below.) Previously the Athonite fathers had been very supportive of the monastics in Georgia, both spiritually and materially, especially the monastery of Xeropotamou. Now however, other than two letters of encouragement from some non-commemorating zealot fathers, the response was negative. The commemorators on Mount Athos were put in an embarrassing position and were hard pressed to explain to the Georgians -- for whom the Holy Mountain has always been the ultimate authority in church affairs -- how it is that they are found in communion with "World Orthodoxy", and through them also in communion with Monophysites and Uniates. On June 5/18, 1997, the Athonite fathers wrote a sympathetic letter of support to Patriarch Ilia II, which was published in the government's official newspaper in Tbilisi. The Georgian monastics were not intimidated by this duplicity, and in their letter of June 29/ July 12, they censured them soundly. Meanwhile, on June 26 / July 9, Archimandrite John had published his "Open Letter to the Synod" of the Georgian Church. Not being discouraged by this initial lack of support, the Georgian monks then sent copies of their first and second letters to various groups abroad: to others on Mount Athos, to hierarchs on mainland Greece, to Metropolitan Vitaly and Fr. Victor Potapov of the Russian Orthodox Church Abroad, and again to Holy Transfiguration Monastery in Boston.

How we came to learn of these zealot fathers in Georgia, and to meet them, was truly providential. In the Spring of 1997 Fr. Andrew Boroda, a married priest from Tbilisi, Georgia -- a spiritual son and disciple of Archimandrite John Sheklashvili -- was staying at St. Tikhon's Monastery (OCA) in South Canaan, Pennsylvania. Having arrived several months earlier bearing letters of recommendation from Patriarch Ilia II to Metropolitan Theodosius, he had become increasingly more disillusioned with the state of affairs in the "canonical" jurisdictions in the West. As he subsequently wrote to Metropolitan Theodosius: "...that which I observed while still in Georgia, and which I have seen and learned in other countries and places, and finally, that which I have encountered here in America, has led me to a sad conclusion concerning so-called 'World Orthodoxy'. There is an unprincipled attitude to the Dogmas and Canons, universal, petty, inter-jurisdictional contradictions, moral degradation, and, for the most part, a distorted hierarchy of values. All, all of this, compels me to seek my salvation with those who still remain within the channel of Apostolic Tradition." During the first week of May (N.S.) Fr. Andrew travelled to Boston to visit his fellow iconographer and former classmate, Xenia Pokrovsky, who lives in Boston with her husband and children, and knows us well. Thus it was that he happened to be at the monastery when the storm broke in Georgia immediately following the publication of the "Open Letter" to the Patriarch of April 14/27, 1997. By means of telephone calls and faxes Fr. Andrew was able to communicate regularly with the fathers in Georgia and to keep abreast of events as they unfolded. Having read the "Open Letter" and the Georgian Synod's subsequent decision placing the non-commemorators under ban, our hierarchs here in North America wished to support them in their struggle for the Faith, and so on May 9/22, they wrote a pastoral letter of encouragement to the faithful in Georgia, which was greatly appreciated by them. Fr. Andrew Boroda remained at the monastery for another three months, eventually submitting an official petition to be canonically received into our Church, which was granted.

At the end of May 1997 (N.S.), after the Synod of the Georgian Orthodox Church had suspended the zealot fathers, Bishop Ambrose of Methoni, of the synod of Metropolitan Cyprian (Koutsoumbas), visited Georgia. Several years ago Fr. Vasily Mkalavishvili had travelled to Greece and had been received into the jurisdiction of Metropolitan Cyprian. The Eparchy of Gldani (a suburb of Tbilisi) was then established, which comprises Fr. Michael and his parishioners.(5) While in Tbilisi, Bishop Ambrose met with Archimandrite John Sheklashvili and Archimandrite George (Khabeishvili), Abbot of the Zarzma Monastery. Their talks were informative, but inconclusive. The non-commemorators in Georgia had already learned of the divisions among the Old Calendarists, and had agreed to jointly investigate the various jurisdictions before coming to any decision.

During the week of June 16/29 -- June 22 / July 5, 1997, a delegation, composed of Archimandrite John, Abbess Sidonia and the nun Catherine, and the pious layman, George Pkhadze -- travelled to Moscow in order to meet and speak with Bishop Ephraim of Boston, who was then paying a pastoral visit to the flock in Russia. There they were also able to discuss church affairs with the Exarch for Russia, Fr. Victor Melehov, and his local parishioners, and to observe church life. The members of this delegation then returned to Tbilisi and reported their impressions to the faithful waiting there. Meanwhile other delegations had also been sent to the Holy Mountain, to Greece proper, and elsewhere. Fr. Andrew Boroda, already in America, was commissioned to investigate the various jurisdictions there.

After this initial meeting with Bishop Ephraim in Moscow, Archimandrite John and the others decided that it would be best if Fr. John went to America himself to discuss ecclesiastical matters in more detail. An invitation was duly sent, and Archimandrite John arrived at Holy Transfiguration Monastery in the evening of July 4/17, 1997, the feast of the Royal Martyrs of Russia. While he was in Boston, it was discovered that Fr. John stood in dire need of qualified medical treatment owing to chronic attacks of gall stones. He had been quite reluctant to undergo an operation again in Georgia, having almost died during a previous appendectomy performed there. Subsequently his gall bladder was surgically removed, and he spent several more weeks at the monastery recuperating from the operation. Throughout the course of his stay in Boston, Fr. John was in constant contact with the faithful at home in Georgia. Information and impressions were regularly exchanged, and all decisions were arrived at by mutual consent. After careful consideration and much prayer, Archimandrite John and those with him came to the conclusion that the Synod of Archbishop Auxentius, of blessed memory, is the canonical Orthodox Church of Greece. Thereupon he submitted a formal petition to be united to our Church, and was canonically received. Archimandrite John remained at Holy Transfiguration Monastery for over two months, departing for Georgia on August 30 / September 12, 1997.

Meanwhile events in Georgia had been progressing at a rapid pace. Patriarch Ilia II had appointed a commission of sixteen members -- including three bishops, several priests, and a few laymen -- to investigate the question of the Georgian Church's stand toward Ecumenism and its relations with the other Orthodox Churches involved in the Ecumenical movement. A delegation was sent to Betania Monastery to invite the fathers there to participate in the work of this commission. The fathers of Betania, however, refused to participate in the Patriarch's commission. They sent back a handwritten reply, and appended the text of their "Anathemas Against Ecumenism", dated July 22 / August 4, 1997, and signed by Abbot Haggai and the nine monastics with him. It seems that the sixteen members of the commission were already divided in their opinion concerning Ecumenism and what steps the Georgian Church should take. Some were even saying that it was time to get out, anathematize the movement, and ask forgiveness for ever having been involved. However, the zealot fathers are convinced that the present hierarchy of the official Georgian Church will never leave the ruinous path it is on, and that all these maneuvers are simply an attempt to buy time. That is why they did not wait for further developments, but broke off communion with the Patriarchate.

Fr. Andrew Boroda returned to Tbilisi on July 21 / August 3, 1997. He immediately met with the monastics, parish clergy, and faithful to discuss the situation with them. He also met with representatives of the Patriarch, at their request, and openly admitted that he had joined the Auxentiite Synod, and declared that he intended to continue functioning as a priest. They served their first Liturgy on the Feast of the Dormition of the Theotokos. Fr. Andrew has been receiving the monks, nuns, and laity by confession and chrismation. To date he has chrismated over forty laymen, including women and children.

The Patriarchate was sorely troubled and greatly embarrassed by the fact that some of the most ancient and venerable monasteries of the Georgian Church were still occupied by non-commemorating monastics. Consequently, calumny, intimidation and threats were resorted to in order to drive them out. Archimandrite John had repeatedly said that if the government should get involved, then the fathers would not be able to retain control of the monasteries. He stated as much again before leaving for the States, but the fathers wanted to make a stand and struggle anyway, especially the younger ones. Fr. John was of the opinion that it would have been better to spend their time and energy searching for other quarters and getting established there. Yet he did not feel justified in suppressing their zeal and imposing his own will on the communities. They all did solemnly vow to meekly accept whatever might happen to them, and not to strike back if they should be physically assaulted -- a thing forbidden to the monastic calling and unbecoming of Christians. By this time Archimandrite George (Barishvili), Abbot of the St. Shio-Mghvime Monastery, and the brethren with him -- weary of the constant harassment -- had given way to wrath and retired from the monastery. They maintain their solidarity with the other non-commemorators.

The Patriarch commenced the campaign of seizing the monasteries by first appointing Archimandrite Joachim (Asantiani) as Abbot over all five of the non-commemorating monasteries. On August 6/19, 1997 -- the feast of the Lord's Transfiguration -- Archimandrite Joachim delivered an ultimatum to the fathers of Betania Monastery that they were to vacate the premises within forty-eight hours or else harsher measures would be taken. Then on August 8/21, 1997, the fathers at Betania were beaten and expelled from their monastery by a mob of laymen led by Archimandrite Joachim. (6)Three days later, on August 11/24, 1997, Archimandrite Joachim and his "novices" showed up at the Zarzma Monastery and presented a similar ultimatum to the Abbot, Fr. George: surrender the monastery within twenty-four hours, otherwise they would take it by force. Fr. George refused.(7) These "Guests" did not leave a copy of the ultimatum with Fr. George, evidently fearing that he would publish it.(8) And owing to the bad publicity over the storming of Betania, the Patriarchate temporarily retreated from its aggressive stance and left the monastery of Zarzma in peace. About this time the same sort of ultimatum was transmitted to Kvatahevi Monastery. Archimandrite Vasily and the brethren there voluntarily withdrew several days before the Dormition of the Theotokos, in order to avoid any possible disturbances among the crowds of pilgrims that regularly gather for the monastery's feast day.

Then on August 22 / September 4, 1997, government officials, backed by police officers, appeared once more at Zarzma Monastery to press their demands. Hoping that his voluntary departure would pacify the officials and thus allow the nuns -- who had stayed behind -- to remain in the monastery, Fr. George left on August 23 / September 5. In doing so, he also wished to spare the local populace who would suffer harm if they came to his defense. Returning on August 27 / September 9, the officials, the police, and church dignitaries broke in the doors of the monastery enclosure without warning. Here too, physical force was employed against the nuns. Now there is still even greater consternation at the Patriarchate: unlike Soviet times, the government, fearing for its reputation with the West, and embarrassed by what has already taken place, is not supporting the Church to the degree that the Patriarch would wish; while the press, television, and public opinion are openly critical of how the Patriarch has handled this situation, and most sympathize, at least passively, with the zealot fathers.

On the ecclesiastical New Year, September 1/14, 1997, Archimandrite John Sheklashvili arrived home in Tbilisi. Soon thereafter he and the brethren from Betania Monastery, through the generosity of an anonymous donor in the United States, were able to purchase a house on two and a half acres of land in the village of Patardzeuli, thirty-five kilometers from the capital. Here they have founded the Zion Monastery of the Dormition of the Theotokos. Thus with the coming of the new year, a new beginning has been laid with the help of God.

However, the other three communities of monks, and three of nuns, are still without housing or a means of livelihood, having been forcibly driven out of their monasteries and convents. At present they have been scattered, and are living in the homes and apartments of relatives and friends. Funds are greatly needed so that each group can buy property and live together again as monastics. Since the usual channels of the mass media have been closed to them, and publishers have been instructed not to print anything for them -- not even paid commissions, they are also in dire need of funds to purchase publishing equipment. Their chief goal is to educate and enlighten the Orthodox Christians of Georgia in true Orthodoxy. Donations to aid our suffering brothers and sisters in Georgia, present-day confessors for the Faith, can be sent to them in care of Holy Transfiguration Monastery, 278 Warren Street, Brookline, MA 02146 USA.

We pray that the Lord will save and protect His little flock in Georgia!

GLORY BE TO GOD FOR ALL THINGS!

Holy Transfiguration Monastery

In October of 1997, Metropolitan Ephraim of Boston paid a pastoral visit to the flock in Georgia.

FOOTNOTES

(1)Fr. John has stated that the original version of Fr. Lazar's article was so strongly worded -- even harsh, that he advised him to moderate some passages and to delete others altogether.

(2)By the title, "Pascha Without the Cross", is meant the attempt to achieve bliss without labor or suffering, to seek the crown and reward without contesting lawfully, to reach Pascha while evading the Cross. Ecumenism is the broad, smooth way leading to destruction -- the exact opposite of Orthodoxy.

(3)Fr. Lazar had been one of Archimandrite John Sheklashvili's closest disciples. Fr. John himself had tonsured him, recommended him for ordination, and then made him abbot of Betania Monastery in his stead. Until recently Fr. Lazar had been out of favor with the Patriarch on account of his anti-Ecumenical publications. Earlier he had written a public protest against an ecumenistic "Orthodox" textbook published by the Patriarchate. Because of this Patriarch Ilia removed him as abbot of Betania. At present, however, Fr. Lazar is back in the good graces of the Patriarch because he is now attacking in print his own spiritual father and mentor, Fr. John. The Patriarch is quite pleased, and is even helping to disseminate his articles, in which Fr. Lazar now refers to Ecumenism as a great evil, but no longer as a heresy. For his part, Archimandrite Lazar had assured the zealot fathers that, out of consideration for them, he did not intend to publish his articles officially, but would only be distributing photocopies privately.

(4)Archimandrite Gregory (Kobakhidze), Abbot of the Lavra of St. David Garedzhe and a former disciple of Archimandrite John -- while sympathizing with the fathers, and himself eventually breaking off communion with the Patriarchate -- did not wish to give battle, and so withdrew from the monastery before the publication on April 14/27, 1997 of the "Open Letter" to the Patriarch. He has since joined the synod of Archbishop Chrysostom Kiousis, but remains on good terms with the other Georgian fathers.

(5)In some published accounts Fr. Michael is erroneously referred to as "Archimandrite", while in actual fact he is a married priest with a wife and grown children.

(6)These thugs sarcastically referred to themselves as "Fr. Joachim's novices". Eyewitnesses report that Archimandrite Joachim shouted at the brethren for all to hear, that one should obey ones spiritual superiors unconditionally, even to the point of becoming a Moslem, if so ordered!

(7)An earlier first attempt to drive Fr. George and the nuns from the monastery was thwarted by the inhabitants of the villages surrounding Zarzma, who came to their defense and drove off the attackers. The impoverished villagers greatly love and respect their spiritual father for his piety and generous almsgiving.

(8)Previously many people had found it difficult to believe that the Georgian Church could actually be delivering ultimatums to the monastics to clear out of their monasteries in forty-eight hours or else. Now of late the text of the ultimatum to the Betania fathers has been found and published. It has caused an uproar. People are asking: What is this -- Marshall Zhukov demanding unconditional surrender from the Nazis at the capture of Berlin?