Concerning on Christianization of Caucasus's nations
Zurab Kananchev
Last year was not only the end of second millennium, at the same time it
was 2000- millennium of Christianity. For the short period of time from the
moment of its appearance, Christianity with the efforts of their preachers
spreaded in some eastern countries. In this connection more interesting and
actual question becomes a problem of christianization process in eastern states
and recognition by them of Christianity as a state religion. In historical
literature it is accepted to consider the beginning of IV century , when
Christianity acquired a status of state religion of Roman Empire. This fact was
registered in the range of edicts by Roman emperors. In such a way, on 30th of
April of 311 in Nikomidiya Galeriy issues an edict about toleration, after which
were canceled all repressive measures against Christianity. Christians were
allowed to live in accordance with their belief, construct churches (F.I.
Uspenskiy. History of Byzantine Empire, th. 1 St. Petersburg 1913., p. 79). The
second and more loyal with respect to Christians by resolution was accepted in
July of 313 so called Milan edict by Konstantin the Great and Litsiniy.
According to this edict Christianity was given a status of one the official
religion of Roman Empire. In the text of Milan edict , particularly, was said:
"We resolved to grant Christians and all others the rights of free
confession of belief which they prefer" (Citation by: History of ancient
Rome. St. Petersburg, 1998., p.817). Acceptance of this resolution was
considered not only like important political measure, reasonability of this step
was caused by concrete situation of the beginning of IVc., this recognition of
Christianity was dictated by historical necessity. With Konstantin the Great
(306-337) starts the process of jointing of government with church, therefore
was officially accepted victory of church and defeat of government. In this
connection there was caused a fact that by Armenian historians was brought a
conception, by which in Armenia Christianity was already recognized as state
religion in 301 (S.T.Yeremyan Armenian in crisis's period of slave-holding
society and formation of feudal relations. In the book Esssays on USSR's history
(III-IXcc) Moscow, 1958., p. 168; G.Avakyan. Armenian apostolic church, its
place in modern Armenian society. "Central Asia and Caucasus" No 2 (3)
1999 p. 168). We suppose that this fact is completely wrong, scientifically
baseless and that is why at the base of sources we try to prove absurdity of
that dating. We also consider, that our proof has principal character, as for
today Armenia tries to take themselves a historical role in Christian world.
First preachers of Christianity in Armenia were saint apostles Varfolomey and
Faddey. So, Albanian historian Moissey Kalankatuysliy informs the following:
"We, citizens of East, got St. apostle Faddey, which after his arrival to
Armenia to Artaz area, got a decease of martyrdom from Armenian tsar Sanantruk".
Favstos Buzand called Armenian tsar Sanantruk an apostle-killer (History of
Armenia of Favstos Buzand. Yerevan, 1953., p.7). Together with apostle Faddey
were harassed his five students (V.A. Abaz. History of Armenia. St. Petersburg.
1888., p.105). One of St. Fadey' s students Elisey, who was rescued from
violence, after his arrival to Jerusalem, told to co-apostols about harassing
death of his teacher. And here in Jerusalem, he relies upon patriarch Iakov and
gets instead East: (F. Mamedova. Political history and historical geography of
Caucasian Albania (III c. B.C. - VIII A.D. Baku "Elm" 1986. p223-224).
Futher Moisey Kalankatuyskiy informs, that "...directed the way from
Jerusalem to Persia, leads to mascuts, to avoid Armenia , and begins to preach
Gog..." (History of Agvan Moisey Kalankatvatsi. th.6, p.6). By passing of
Armenia and unwillingness to preach here, creates an impression that this
country was not ready for perception of Christ's teaching. Apostles Varlofomey
and Faddey preached not only in Maly Asia, i.e. in Armenia, but also in
Caucasus, Caucasian Albania. If to lead parallels, we can note that differing
from Armenia, in Caucasian Albania Christianity not only found a support in
people, but also, as Moisey Kalankatuyskiy informs, "... saint high priest
(Elisey), after his arrival to Gis (Kish), established a church, and brought
bloodless sacrifice (at this place raised our first churches, ------ and
enlightenment)" (History of Agvan Moisey Kalankatvatsi. th.3, p. 7). So,
Armenia in the period of initial spreading of Christianity, was a land, where
this religion didn't find its followers. Acception of Christianity as a state
religion by Armenia is connected with the name of Armenian tsar Tiridat III and
parfenian St. Grigoriy Enlightener. Concerning exact time of this event , it is
necessary to find out roots of date's appearance - 301. As we suppose this
dating came as a result of information from Moisey Khorensliy about the fact
that accession of Tiridat III in Armenia is related to 3 year of roman emeror's
ruling Diokletian (284-305) - (History of Armenia of Moisey Khorenskiy.
Translation N.O. Emin. M., 1893 p. 127). At this base there is a conclusion
about the fact that advent of Tiridat to Armenia was in 287. Together with
Tiridat to Armenia came Grigoriy Enlightener whom Armenian tsar incarcerated him
into the hole. The time in incarceration define in 14 years, after what St.
Gregory was released and started to preach Christianity. In such a way, to the
date of advent and accession of Tiridat in 287 add these 14 years and we are in
301. Substantiating this date, S.T. Yeremyan intentionally connects accession of
Tiridat III and signing of Nisibin peace to 287 (S.T. Yermenyan. p.168).
Although it generally known that Nasibin peace was signed in 298. In the same
publication S.T. Yeremyan after 18 pages indicates the exact date of Nisibin
peace agreement. (p.186). Therefore, the date of Christianity's acceptance is
related to the date of Tiridat's accession and signing of peace agreement in
Nisibin. We should pay our attention to the real date of Tiridat III coming to
Armenia. As source informs, after the capture of Armenian territory by Sasanid
Iran Armenian nakharars Artavazd Makdakuni and Tiridat III run to Rome under the
protection of emperor (History of Armenia of Moisey Khorenskiy, p 121-122). To
the name of roman emperor Diokletian is related accession of Tiridat (History of
Armenian nation from ancient times to nowadays. Under the edition M.G.Nersesyan.
Yerevan, 1980, p. 60). But the date we should consider as his accession to the
throne is not 287 but 298. As precisely that year was signed for a period of 40
years Nisibin peace agreement between Rome and Iran, by which Armenia referred
to the sphere of Rome's interests (History of Ancient World: Decline of ancient
societies. edition 3. M., 1989., p 279). The confirmation of this date is the
fact that sources do not mention about Tiridat during the period of invasion of
Sasanid's army to Armenia in 295., also there is no information about him in
battle in 297 in Bosven area, from Armenia there participated Artavazd
Mamikonyan (S.T. Yeremyan. p.186), in this period of time Tiridat in Armenia is
not mentioned. An absence of date about Tiridat during such a complicated moment
of Armenia's history proves that Armenian tsar appears here not in 287, and only
after signing as agreement, i.e. in 298. This data is accepted today by numerous
of historians, including Armenian also (Mesrob K. Krikorian, The formation of
canon law of the Armenian church in IV-th century// The Christianisation of
Caucasus (Armenia, Georgia, Albania). Resumes; Appeal of Georgia. 1989. p.62;
History of Armenian nation from ancient times till today, under edition M.G.
Nercesyan, Yerevan., 1980., p.60) Acceptance of Christianity in 301 couldn't
take place according to the following reasons. Diokletian in 303-304 starts to
lead antichristian actions, which mentioned in the history under the name of
"Great persecutions". He issued 4 edicts, directed against Christians
and had a purpose of trial to renew prestige of previous religion. The Christian
church itself in III-in the beginning of IV appears as ideological rival of
Roman official ideology, after that collision of church with government during
this period was mediated by political moments. First edict of Diokletian ordered
to banish Christians from public service, and also sanctioned destroyment of
churches. The second edict required from Christian priesthood to perform a rite
of sacrifice to roman Gods - refusal was punished by imprisonment. The third
edict guaranteed a freedom to Christian priesthood, which will bring sacrifices
for God. The fourth one obliged all citizens of empire to perform sacrifice -
for the refusal of this edict's performing there were used repressive measures,
which were mass and bloody (V.A. Fedosik. p.9, p.46-47; The World History. th.2
M., 1956., p. 743). In accordance with those events, which happened in Rome, by
Tiridat II (298-330) also were undertaken persecutions for Christians.
Persecutions in Rome and Armenia were interconnected, for "Both of monarchs
considered Christianity as corrupting element ... and tried to avoid it"
(History of Armenian nation from ancient times till nowadays., under the edition
M.G. Nersesyan. Yerevan, 1980., p.88). So in "History of study about
church's fathers" it is said: "Armenian tsar wanted to be obedient to
the case of Diokletian and wished to support brutal persecution of
Christians". (Historical study about church's fathers th. 1., St.
Petersburg, 1859., p.156). At once after coming to Armenia in 298 Tiridat put on
racks of Grigoriy Enlightener and for the refusal to worship heathen gods was
put into the hole for 15 years. (N.Y. Marr. Christening of Armenians, Georgians,
Abkhazians, Alans by St. Grigorian. Arabian version Agafangel. ZVO, 1905., th.
XVI, p.67-71). Persecutions of Christians by Tiridat III in 303-304 is connected
with the names of Ripseme, Gayane and 32 nuns. For defining of arrival date to
Armenia and acception of martyrdom by saint maidens a great role plays an
information of Agafangel. In the letter of Diokletian to Tiridat it is said
that: We inform you about everything what was caused to us with respect to
Christians." (N.Y. Marr.). In such a way, this letter could be written by
him in the period of "Great Persecution", i.e. in 304. In the same
message Diokletian requires from Tiridat to find and bring back to him Repseme,
to whom Diokletian decided to marry: "Try to find them, kill people which
are with her and bring her back to me!" (p. 77). If Armenian tsar would
like Ripsime he was allowed to get her to himself. Tiridat ordered to find and
bring to him maidens. After that he takes an opportunity to outrage upon Ripsime.
Among Christian maidens was widely spreaded a vow of celibacy. For Kiprian
maidens are like peculiar moral ideal (V.A. Fedosik). The carnaging over
"Christ's fiancees" for refusing to have intimacy with Armenian tsar
was very savage. In such a way, imprisonment of Grigoriy Enlightened in 298 and
conferring of excruciating death of saint maidens in 304 - are the links of the
one chain. Tiridat in consequence carried our a political order of his master
Diokletian. Historical reality, logic of events of that time confirms that in
301 Tiridat couldn't be Christian Enlightener as it was not in accordance with
his politics towards Christians, particularly, to maidens, which instead of
refuge found a death there. According to the data of Agafangel, after execution
of saint maidens, Tiridat got madness "... And he started to eat his own
meat" (N.Y. Marr. p. 91). After when his sister Kusarodukt insisted for
getting a freedom of St. Grigoriy, Tiridat recovered the last. This event most
probably took place in 313. Originated from the date of imprisonment of Grigoriy
Enlightener in 298 and from the period which he passed in the hole, i.e. 15
years, we can calculate - 298+15=313. In the same year Grigoriy Enlightener with
preach of Christianity moves around Armenia together with Tiridat. There are
mentioned the following points of their visit: Til, Artasat, K-sat-n, Afrujia,
Arzen, Mitredan and Derzan area (p, 119). For Armenians it was necessary to
accept this religion, and refuse from heathenism. Recently government announced
Christianity as illegal and gave a shrift to its followers. A special attention
should be given to the fact that data of freedom of St. Grigoriy and the
beginning of preach in Armenia coincides with the date of proclamation of Milan
edict in 313. Most probably these events are interconnected. To consider 313 as
the date of Christianity's proclamation as a state religion of Armenia can not
be possible. There should be some more time before Grigoriy Enlightener was
accepted as a bishop by Kessariy Bishop Leontiy. Church structure of different
regions of Roman Empire had katekhumenat, which passed not less than 3 years.
Katekhumens- are Christians, which didn't accept christening and that is why
they did not have full rights for the church (V.A. Fedosik. p.27). Katekhumenat
was a preparation of Christians for the christening and served for priesthood as
an strong influence on simple members of Christian church at the initial stage
of Christian enlighting. Katekhumenat formatted in Christians a belief in
exclusiveness of the church. He was necessary as for the struggle with
heathenism and also for the struggle with the herecy inside of
Christianity.(p.27-28). Naturally, that Grigoriy Enlightener should know about
this practice used in Roman Empire. We can suppose that the same thing also was
used by Grigoriy Enlightener. This process of katekhumenat in Armenia, differing
from other parts of Roman Empire, was less prolonged. According to our opinion a
process of enlightenment in Christianity prolonged here about one year and only
after that St. Grigoriy gave his approval to Tiridat to christen Armenians. The
necessity to inflict Armenian tsar and Armenians for katekhumenat was stipulated
by the fact that Crigoriy Enlightener watchfully related to the wish of Tiridat
to accept Christianity. In his memory, possibly, he still had brutal relation of
Armenian tsar towards him, as to Christian. Christening probably took place in
314. In this year on the river beach of Euphrates christened as ruling best
specimens and also a part of population. So, 314 year as a year of official
recognition of Christianity as a state religion in Armenia. In 315, having in
disposal a flock, St. Grigoriy started to episcop, the confirmation for that is
the following: "He episcoped from 17 year of Tiridat's ruling...." (S.
Glinka. An overview of Armenian nation's history from the beginning of life and
till revival of Armenian area in Russian Empire. pII. M., 1833., p 18-19). I.E.
in 314 Armenia starts to be a country, which officially accepted Christianity,
and from 315 St. Grigoriy prepared saint priests, giving them a direction
"{ ... all over Armenian land." (N.Y. Marr. p.137). Together with
Armenian tsar also accepted Christianity Albanian Tsar Urnair (F. Mamedova. work
ment. above p.228) Caucasian Albania also officially accepted Christianity.
Moisey Kalankatuyskiy informs: "....God visited human kind, lighted up the
whole West via the Great Emperor Konstantin, and enlightened the Great Armenia
via Tiridat. He (God) turned into belief the East, which already cognized saving
appearance of real son..." (History of Agvan Moisey Kalankatvatsi. th. 9 p.
9-10). In such a way, to announce Armenia as first state which accepted
Christianity is baseless. Concluding all mentioned above it is necessary to
note: first, from the second half of IIIc. Armenia was in political dependance
of Rome, and after signing Nisibin peace agreement Armenia officially was
related to the sphere of Roman Empire's influence, it is also confirmed by the
fact that Tiridat III ascened Armenian throne owing to Diokletian; second,
Tiridat, for the reason that owing to Diokletian he ascened Armenian throne
carried out identical politics towards Christians, especially it appealed during
the period of "great persecution"; third, leading a political
necessity, after the proclamation in 313 of Milan edict Tiridat III paid an
attention to Christianity, and as the source indicates, "by its own will or
enforce from aside first accepted Christianity". (History of Armenia
Favstos Buzand Yerevan 1953 p., 31). Tiridat "tried to separate Armenia
from heathen Persia" (History of Armenian nation p. I. From ancient times
and till the end of XVIIIc. Yerevan., 1944., p.70), fourth, during the period of
ruling of Konstantin the Great (306-337) Armenia paid tribute to Rome and there
was no question about acceptance of such decision the proclamation of
Christianity as a state religion with due regard for Rome; fifth date of
official proclamation of Christianity as a state religion in Armenia is to be
considered 314. In this connection we consider expedient to indicate to the
disparity of reality of that time the trial of Armenian historians to date an
acceptance by Armenia the Christianity in 301. The purpose of Armenia to make
the date of Christianity more ancient is just once more loudly to declare about
their existence. Celebrating so-called 1700 anniversary of Christianity's
acceptance , Armenian claim architectural monuments of Caucasian Albania as
their own, particularly, Albanian Gandzasar cathedral XIIIc. So they make
suitable historical facts in favor of their political ambitions. It is
appropriate to mention the words of Avraam Lincoln: "We can always lie to
one person, we can some time lie to all people, but we can not all the time to
lie to the whole nation". This statement can be related to the activity of
Armenian "historians from politics", to whom peculiar to falsify
historical facts. We can only guess what else Armenian historians prepare for
us.