After the remarkable ultimatum signed by the "Abbot of Sveti-Tskhoveli, Shio-Mghvime, Kvatahevi, Zarzma, and Betania Monasteries", Archimandrite Joachim,(12) the storming of Betania Monastery began on the morning of August 21. Within the monastery at this time were found four monks, three novices, and several laymen, close friends of theirs.

Prior to the arrival of the storm troops, the brethren had opened the gatesof the monastery and the church. The Iveron Icon of the Most-holy Theotokos was brought to the gates of the monastery, and a Moleben of Compunction was served before it. When the crowd headed by Archimandrite Joachim and priestsfrom the Patriarchate appeared, the brethren went forth to meet them with crosses and icons. They had wanted to deliver a short address to those who had arrived. They were prevented from doing so however by Archimandrite Joachim, who, having darted behind the brethren, began to cry out: "Don'tlisten to them, get inside, get inside!" Having noted some consternation inthe ranks of the attacking forces, he began to call upon them by name in a commanding tone, ordering his glorious warriors to gallantly enter the monastery's territory, and then the crowd, having milled around, burst in to the monastery. The brethren read their address to the few who had remainedat the gates -- the drivers who had brought the crowd -- and then they retired to their cells.(13) In the church the prayer service of the victors lasted for almost two hours. Then they divided up into groups and began to pound on the cell doors. The brethren asked them not to disturb them, and declared that they did not wish to enter into any sort of "chats" whatsoever. But the knocks and cries continued. The storm troops (for the most part priests)entered into several unlocked cells without any permission at all, attempting to draw the inhabitants into a debate. In spite of these protests, they continued coercing the unresponsive brethren for the courseof an hour and a half.

After a brief conference Joachim sent some people to the Patriarchate for further instructions. Upon the return of the envoys, the concluding phase ofthe engagement began. Their main forces went into action, who, in response to inquiries, referred to themselves as "Joachim's novices". Headed by theirown high-ranking leader himself, these "novices in mufti", swearing loudly, forced their way in upon the brethren, and by shoves and kicks drove themout of their cells. To the brethren's request that they be allowed to remaina few days, the Archimandrite (who had taken a most active role in this partof the victorious operation) replied that they should clear out immediately.The bags containing the personal effects of those departing were searched. These men in mufti were waiting for the slightest provocation so that they themselves might enter directly into "physical contact" with the enemy. Outside the monastery gates there still stood some rather ashamed priests and laymen. The departing inhabitants turned to them with the request that they testify to the sheer violence done them, to which some turned away their faces, while one priest declared that "he washed his hands of them." I wonder if, in saying this, he realized how remarkably appropriate the parallel was! However (knowing Georgian priests), it's hardly likely.Already towards evening the brethren ascended the hill to the horse farm located there.(14) No one is living permanently on this farm. The watchman,who happened to be away then, some time earlier had offered the monastics the temporary use of the farm's accommodations, in the event that they should be expelled. At first they had thought to make use of the offer, but then, having reconsidered, they decided not to do so. At that moment the victorious storm troops drove up and offered them some watermelon and bread to eat. One of those in the trucks advised the exiles to spend the night in the farm buildings. Oh, gifts of the Greeks! This latter stratagem surpasses that of Odysseus!(15) Oh, the blessed simplicity of the uninitiated and weary ones! They enter and settle down for the night; meanwhile the"novice", of course, telephones the managers and informs them that someone has broken into their buildings! All this became clear in the morning withthe arrival of the horsemen accompanied by the watchman, who, however,having learned of all that had taken place, and having inspected the farm, said that they had no claims to lodge against the monastic brethren. In the morning though, the brethren left the farm and ascended further up the mountain to a settlement of dachas called Kveseti. Along the way they weremet by envoys who announced to them the Patriarch's mercy -- permission tosettle in the monastery of Shavnabada, and they offered to take them thereat once. Having received a refusal, they drove off. In the village the brethren, with the permission of the guard, settled in a half-ruinedwarehouse, where they, two to a mattress, spent last night. In leaving the monastery they, being some what bewildered, had left their warm clothing intheir cells, since the first things they had grabbed while being shoved outof their cells had been their rassas, crosses, and Gospels.(16)

This evening (August 22), during a television interview, the most honorableProtopresbyter George Gamrekeli announced that "after the lawful abbot hadentered the monastery, the brethren, as an act of protest, went off into theforest" (sic!). May their [the Patriarchate's] righteousness be with them unto the ages! Thus was brought to completion the latest glorious action ofthe Georgian Patriarchate, which no doubt will be one of the most remarkablepages of her history. But then, has it, in fact, been brought tocompletion...? It is noteworthy that this victory proved possible thanks tothe historic linking of the red KGB agents (who have now assumed the dirtycolors of "spiritual" obedience) with the laboring masses of the Patriarch.

For approximately the last ten years Archimandrite George (Khabeishvili)has been rebuilding the ancient monastery of Zarzma and re-establishing monasticism there. Until very recently the monastery was inhabited by two ofhis disciples, the nuns Fevronia and Marina, while Fr. George, their spiritual father, lived outside the monastery enclosure, in an adjacentbuilding.

Together with other pious Orthodox Christians in Georgia, Fr. George grewprogressively more alarmed and disturbed over the Georgian Church's involvement in the Ecumenical movement in general, and in the World Councilof Churches in particular. On April 14/27, 1997, the fathers of theMonastery of Saint Shio of Mghvime published a lengthy Open Letter toCatholicos-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 there afterother monastic communities and pious laymen began to publish similar declarations. Thus on May 2/15, 1997, Archimandrite George and his community at Zarzma officially severed communion with the Patriarch and with their local hierarch, Archbishop Sergius of Akhaltsikhe.

On May 20, 1997, at a hastily convened Synod, the hierarchs -- under pressurefrom various quarters -- announced that the Georgian Orthodox Church would bewithdrawing from the World Council of Churches and the Conference ofEuropean 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. George, among others, refused to recognize the decree, and remained atthe monastery of Zarzma with his two disciples. The first attempt to drivethem from the monastery was thwarted by the inhabitants of the villages surrounding Zarzma, who came to Fr. George's defense and drove off theattackers. The impoverished villagers greatly love and respect their spiritual father for his piety and generous almsgiving.

On August 19, 1997, Archimandrite Joachim (Asantiani), who had been appointed by the Patriarch as abbot over all five of the non-commemorating monasteries, 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. On August 21, 1997, the fathers at Betania werebeaten and expelled from their monastery by a mob led by ArchimandriteJoachim.(17) Three days later, on August 24, 1997, Archimandrite Joachim andhis "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. Georgerefused. The "Guests" did not leave a copy of the ultimatum with Fr. George, evidently fearing that he would publish it. And owing to the bad publicityover the storming of Betania, the Patriarchate temporarily retreated fromits aggressive stance and left the monastery of Zarzma in peace.

Then on September 4, 1997, around 6 PM, an official from the Ministry of Internal Affairs of Georgia, who introduced himself as the Chairman of the Department of Criminal Investigation and Deputy Minister of the Interior, Levan Khozrevanidze, appeared at Zarzma Monastery. He was accompanied by several other officials: the Chief of Police for the Akhaltsikhe Region,Mikhail Maisuradze; the local Chief of Police of the Adygeni area, Gela Kokhodze; and the Public Prosecutor for said region, name unknown.

hozrevanidze declared that if Fr. George did not leave the monastery voluntarily within the next few days, they would "ruin" him. (Prison slangfor slander, false rumors, and for the subsequent court cases based on such calumny.) They made it clear that if a criminal charge could be leveled against Fr. George, then the police would have a legitimate cause to get involved and drive him out.

Knowing that they were quite capable of carrying out their threats, Fr.George gave way to wrath and left the monastery on September 5, 1997. Hehoped that his voluntary departure would pacify the officials and thus allowthe nuns, who had stayed behind, to remain in the monastery. He also wished to spare the local populace who would suffer harm if they came to hisdefense.

On September 8, 1997, the Patriarch -- suddenly quite solicitous for the welfare of the villagers of the Zarzma region -- sent them a truckload offlour. The hungry villagers could certainly have used the flour, however,they sent it back to the Patriarch with a message: "We will not sell ourspiritual father for a truckload of flour!"(18)

On September 9, 1997, the local Chief of Police telephoned Fr. George, who was then in Tbilisi, and ordered him to return and calm the restless populace; otherwise he threatened to have Fr. George arrested on trumped upcharges. Fr. George refused to comply. In retrospect Fr. George feels thatit was merely a ploy to detain him, or at least to verify his whereabouts before proceeding to attack the monastery.

Later that same day, September 9, the following people arrived at the monastery: the Chief of Police for the Akhaltsikhe Region, Mikhail Maisuradze, accompanied by approximately twenty regular policemen; the local hierarch, Archbishop Sergius (Chekurishvili) of Akhaltsikhe; the Hieromonks Luke, Arsenius, and Stephen; approximately ten nuns; and the notorious Archimandrite Joachim (Asantiani), accompanied by four unidentified persons.(19) Without warning they broke in the doors of the monastery enclosure. At that time the nun Marina was ringing the bells to sound the alarm for the villagers to come to their aid. Hieromonk Stephen(Kalajishvili) seized her arm, twisted it behind her back, and dragged her away from the bells. He then tore the clappers out of the bells so that they could not be rung anymore.

Meanwhile the inhabitants of the neighboring villages had gathered. Although they were too late to prevent the mob from breaking into the monastery, they nevertheless surrounded the main church and refused entry to the crowd --even to the Chief of Police, and the Archbishop and his monastics. The villagers declared that they wanted their own spiritual father returned tothem, Fr. George, whom they had known for so many years and who had helpedthem so much. The authorities attempted to reason with them and win the mover, but to no avail. Then they announced that the villagers had one weekto think it over and calm down; otherwise there would be trouble for them.

For the time being, Mother Fevronia and Mother Marina have settled in the buildings adjacent to the monastery. The government officials and the StateChurch claim that these also form part of the monastery complex, but Fr.George counters that the land and the former school building were given tohim by the villagers in exchange for the new, larger school which he had built for them closer to their village. At present Fr. George is threateningto take the authorities to court if they do not cease harassing the nuns andtrying to evict them.

Obviously this was a serious incident. Both the Church and government,acting together, crudely violated the canons, freedom of conscience, and basic human rights.(20)

Letter in Support of the Orthodox Christians of Georgia Who are Struggling Against Ecumenism

The text given below can be used when writing to the US President, Senate, House of Representatives, the UN, and various human rights groups. This letter can be retyped or photocopied onto your own letter head. Alterationscan be made to fit the circumstances, esp. for those outside the UnitedStates.

To: _________

I (We), the undersigned American citizen(s) and Orthodox Christian(s), wish to protest the violation of freedom of conscience and human rights nowtaking place in the Republic of Georgia. By means of calumny, intimidation and threats, Orthodox monks and nuns have recently been driven out of the ancient Georgian monasteries of St. Shio-Mghvime, Kvatahevi, Betania, and Zarzma. In the case of the Betania community, eye witnesses report that the fathers were beaten and forcibly expelled from the monastery. Physical force was also used against the nuns in Zarzma. At present these pious Christian monastics and their faithful flock are being subjected to a vicious slander campaign, while their stance in defense of the Orthodox Faith is purposely being politicized and portrayed as treason to the country of Georgia.

I (We) ask that you investigate and protest this violation of human rights in Georgia, and that you express your indignation at such inhumane and uncivilized conduct.

Sincerely,

Copies should also be sent to:1) President Shevardnadzec/o Mr. Peter Mamradze Head of the State Chancellery Tbilisi, Republic of Georgia (Fax from US: 011-995-32-999-630)

2) Mr. Zurab Zhvania Chief of the Georgian Parliament Tbilisi, Republic of Georgia (Fax from US: 011-995-32-935-641)

3) Embassy of Georgia 1511 K Street, NW, Suite 424Washington, DC 20005 (202-393-5959)

FOOTNOTES

(12)Archimandrite Joachim Asantiani, appointed by the Patriarch as head of all five monasteries in place of the protesting abbots, had given the fathers of Betania Monastery forty-eight hours to vacate the premises orelse be evicted by force.

(13)Eyewitnesses report that Archimandrite Joachim shouted at the brethrenfor all to hear, that one should obey ones spiritual superiorsunconditionally, even to the point of becoming a Moslem, if so ordered! Onhearing this the brethren realized that further discussion with such aperson would be useless, and so they retired to their cells.

(14)This "farm" is a base for tourists, and consists of stables, aracecourse, and other facilities. Enthusiasts can rent horses in Tbilisi andthen spend two or three days, accompanied by a guide, following the bridle path which leads through the countryside to this farm.

(15)I. e., the Trojan Horse.

(16)The nine brethren have now been given permission by the owners to settle temporarily in a nearby dacha.

(17)Earlier the Patriarch had sent an envoy with provisions to the fathers who had been expelled from Betania, offering to allow them to return to their monastery (of course, on condition that they resume commemorating him). They replied that if the Patriarch indeed wanted them in Betania, whyhad he so recently driven them out with beatings? They sent the envoy andthe food back to the Patriarchate.

(18)No doubt some of his "novices in mufti", i.e., the thugs who had beatenthe fathers at Betania and expelled them.

(19)Subsequently it was learned that the clergymen of the State Church andthe government officials, lacking the support of the local populace, were unable to maintain their position, and thus withdrew from the monastery on the day following their attack. Archimandrite George and the nuns then reoccupied the monastery proper. Since that time they have been under intense pressure from the ecclesiastical and civil authorities to quit the monastery before the feast day of its founder, Righteous Serapion, on October 29 / November 11.