The history of Christianity in Abkhazia goes back to apostolic times. Reliably know that here the apostles preached Andrew and Simon Kananit. The latter, in the middle of the century I was beheaded in the Roman legionaries Anakopii (present-day New Athos), and was buried there. In place of burial and today high ancient temple in honor of Simon Kananita. There are notified and that the apostle Matfy (disciple of seventy) also led his sermon in Abkhazia and was buried in the city Sebastopolise (modern Sukhum).

In posleapostolskoe time Christianity crossing into Abkhazia through church leaders to refer here, the war-Christians, government officials-Christians caught out of favor with the Roman emperors. Among them were: warriors-Orenty martyrs and his six brothers (IV in.), Two of them - Orenty Longin and buried in Pitsunda, one - in Ziganise (p. Gudava), svyaschennomuchenik Vasilisk Komansky (IV in.) Prelate John Chrysostom (Komanah died in 407 year), commander times Justinian the Great - Bess, etc.

At the beginning of the century in Pitiunte IV (modern Pitsunda) arises Bishop, a church community, led by Bishop Safroniem. This was the first religious institute in Abkhazia, which became the foundation for future Abkhazian Church. In the year 325, Bishop Pitiunta Stratofil I participated in the Ecumenical Councils. His name appears in virtually all the surviving participants in this authoritative lists of the Council. Pitiunskaya bishop was subordinate to the jurisdictional Archbishop Kesarii Kappadokiyskoy (Pontiyskoy head of the Church) through the Metropolitan Neokisariyskogo. With the IV to VII century in Pitsunda bazilikalnyh built seven temples, including the Basilica of the famous cathedral Pitsundskoy mosaic.

In V century Sebastopolise (modern Sukhum) also occurs Christian community led by the Bishop. Sebastopolsky Kerkony bishop takes part in the IV Ecumenical Councils. Here in Sebastopolise oktogonalnaya church built in honor of a warrior-martyr Oresta (IV-V cc.). The name of the saint became known through archaeological excavations end 80 - 90 x start - ies of the XX century, it does not know the rest of the Christian world.

In VI century Emperor Justinian the Great, through his chief eunuch Euphrates Abazga completes the process of Christianization drevneabhazskih tribes, gives children a Christian education abazgskim, ustraivaya special school for them in Constantinople; conducts reforming the church institute in Abkhazia. With the direct participation of Emperor created Autocephalous Abazsgskaya Diocese with faculty in Sebastopolis (Sukhumi). Instead Pitiuntskoy and Sebastopolskoy Bishop, the only Christian communities who had headed the bishops, there are a number of episcopal chairs (with a cathedral temples), combined into one Abazsgskuyu diocese, headed by the archbishop. It was not yet Autocephalous (independent), in the full sense of the word Abkhaz Church. Autocephaly, in this case, was to independence Abazsgskogo Metropolitan Archbishop of Neokesariyskogo - Archbishop Abazgsky directly subordinated to the Archbishop of Constantinople. However, this was a new major step towards the creation of the Abkhazian Church. Pitsunda since then loses its significance as the main Christian centre of Abkhazia, relay will be transferred Sebastopolisu (Sukhumi).

On the basis of archaeological materials found that VI-VII centuries in the conduct Abazgskoy diocese, which is on the list of dioceses Autocephalous Church of Constantinople means under number 34, were episcopal chair: Tsandripshskaya, Pitsundskaya, Anakopiyskaya, Sebastopolskaya, Tsebeldinskaya, Gyuenosskaya (Ochamchira). All these bishops have a cathedral churches, temples and branches in various corners of Abkhazia. The most famous cathedral that period, come down to our time - this Tsandripshskaya basil (VI century). Drandsky and Cathedral (VI in.). History has kept us the names of only two bishops this period: Constantine, Bishop Tsibiliuma (Gekreuzigt floor. VI in.) And Theodore, Bishop Pitiuntskogo (VII in.). In the south-east borders the Diocese Abazgskaya Lazskoy diocese, in the north-west Zihskoy (Adygskoy) diocese. All the above mentioned diocese then served on the Church of Constantinople. Of special note is the role of Christianity in ending the slave trade in Abkhazia. With the full approval of Christianity in Abkhazia (with the Emperor in Yustiniane VI century) sales not only slaves, but oskoplennyh children came to an end. But with the decline of Christianity in Abkhazia a thousand years this terrible phenomenon has become even more terrible shape.

In abazgi VII century, and apsily sanigi act as fully Christian tribes and their rulers once again sponsor the defenders of the Orthodox faith, expelled Byzantine emperors-heretics. The student famous Byzantine theology and the father of the Church Reverend Ispovednika Maxima, St. Anastasia, "presbyter and apokrisiary Rome, in mid-VII century wrote about Abkhazia, as a country" hristolyubivyh abazgov ", but its rulers as" Presiding hristolyubivyh. " The letter mentioned and a St. Stephen's, and gospel in Abazgii Apsilii, to overthrow the falsity of the teachings monfelitov. St. Stephen died in the house "hristolyubivogo Abazgii ruler" and was buried in Abkhazia. St. Stephen, teacher. Maxim Ispovednik, Anastasy and blessed holy Anastasy supplement list Abkhazian holy Church.

VIII-X century - a period of prosperity Christianity in Abkhazia. All the best works of construction of temple and church art last fall precisely in this period. A characteristic feature of this period - dominated by the Abkhazians themselves to life his Church.

At the end VIII arises Abhazskoe orthodox medieval kingdom. A bit earlier, and raises self-Abkhaz Church. The emergence of these two institutions were interconnected. The organizers Abhazskogo orthodox state clearly aware that their legitimacy is directly related to the establishment of the Abkhazian Church. The head of the Church committed anointing ceremony at the kingdom, the corresponding Byzantine imperial court.

In mid-VIII century Presiding Abkhazia send a large delegation to the church of Antioch in order to set the Catholicos, ie Abkhazian heads of the Church. The Church of Constantinople, protect the interests of the Byzantine Empire in Abkhazia, never gave the right to autonomy of the Abkhazian Church, so the delegation was sent to the Antioch Church, which during the Arab conquest in the East, was independent in its actions from the Byzantine emperor and the Patriarch of Constantinople. Most of the participants in the embassy died in a road at the hands of thieves. Prior to Antioch came only two. At the Cathedral Church of Antioch, led by patriarch Feofilaktom, it was decided ordained one of them, named John Abkhazians, Catholicos of self and the other - in Bishop. Henceforth Abkhaz Church had the right to vote and rukopolagat Catholicos cathedral local bishops. This right has not been Abazgskoy hierarchs from the diocese. But the Abkhaz Catholicos were pominat worship at Antioch patriarch. Closure of the canonical depending on the Antioch Church happens, presumably, in the year 820, with the Patriarchs of Antioch Iove. Upon his return to Abkhazia, Catholicos John, the first head of the Abkhazian Church, Pitsundu elects its chair, not Sebastopolis. The latter has always been and will be a long forefront of the Greek population of Abkhazia and the Church of Constantinople. Pitsunda returned a Christian name of the main centre of Abkhazia and kept his dignity until the end of the Abkhazian Church.

Resulting in mid-VIII century Abkhaz Church will stand at the beginnings of the establishment Abhazskogo medieval state. It will shape the ideology of the State, directing the wealth and power of the Abkhazian kings and to maintain the intrinsic value among the people. With each name of the then ruler of Abkhazia blagolepnoe involves the construction and decoration of churches and cathedrals, outstanding architectural monuments of the whole Northern Caucasus and the Black Sea and the East. The bulk of these monuments, namely Pitsundsky Cathedral, Bzybsky temple, Lyhnensky temple, the temple Simon Kananita, Mokvsky pyatinefny cathedral and the temple in Nizhny Arhyze represent unique Abkhaz hramostroitelstva school. In the Abkhaz XI century masters will take part in construction of temples in Kiev.

In the above listed cathedrals and churches, even before the XVII century kept many shrines. Among them should be allocated Christian shrines world significance. This is one of the nails, which was nailed to the cross Savior, he Bediyskom kept in the temple, there is also a part of thorns and the crown. In Mokvskom Cathedral kept particle of the Lord's Cross, most of the relics pervomuchenika and Archdeacon Stephen, particle relics of Saint Nicolas Mirlikijskogo, Amvrosiya Mediolanskogo etc.

During this period of liturgical use a par with the Greek language and introduces the Abkhaz language. This is evidenced by the Moravian-Pannonskoe biography of St. Constantine Philosopher, in the monkhood Kirill, the brother of St.. Methodius. St. Constantine, speaking in Venice before the Western clergy, to the protection of the rights Soversheniya worship in national languages, listed the people, who by then had already committed worship in their own languages. The list mentioned abazgi. It should be noted that this is not just about interpreting the use of the Abkhaz language, but also creating writing, presumably using the Greek spelling. With the names of individual Abkhazian kings, linked the spread of Christianity among the Alans (Ossetian) North Caucasus. For this to them - Constantine III and George II - was expressed special thanks patriarch of Constantinople Nicholas Mistikom. History has retained several letters addressed to the patriarch of the aforementioned Abkhaz kings.

The Abkhaz Church in this period interfered in church life Crimean neighbouring peoples, ready-tetraksitov. For them, because of infection of Constantinople iconoclastic heresy, in Pitsundskom rukopolagaetsya Cathedral of St. John the bishops in Gothic. Abkhazia in this era, still accepts persecuted for the Orthodox faith: ikonopochitateley persecuted Arabs and Christians from Armenia and eastern Georgia. There is an assumption that it will Komany Abkhaz harbour at the hands of the world ikonobortsev Christian shrine - honest head of John the Baptist, the third gain which happens here in mid-IX century.

Especially I would like to recall two more important events in the history of the Abkhazian Church of the period, which will be duly noted in the future, in the church calendar Abkhazian Church.

The first - a military invasion of the Arab-Murvana ibn Muhaam-madam in 30 - s VIII in years. In the course of which was then besieged the capital of Abkhazia - Anakopiya. The defeat in the battle and the hasty removal of Arabs from Abkhazia is due zastupnichestvu of Virgin Mary, was a battle the night before his nerukotvorny image - Anakopiyskoy Mother of God. During the night from the blood of cholera deaths of 35,000 Arabs. Without exaggeration, if we compare Anakopiyskoe battle to the famous battle of Charles Martel with the Arabs at Poitiers. As of Poitiers in 732 had been averted the danger of moving Arabs to the north of Europe, and under Anakopiey was halted their advance to the Caucasus.

Georgians is groundless woe today in the Abkhaz commitment to radical Islam should not forget history. The walls of the fortress Anakopiyskoy then conceal the hands of Murvana Gluhogo not only Abkhaz, but Georgians headed by the king and his brother Archilom Mirom who fled from devastated Kartli and Egrisi. Later in the years 778-80 Anakopiya again take the ruler Kartli Nerses together with family and filed, who also escaped from the Arabs. Among the subjects was Nerses martyr and Abo, Arabic boy, adopted the faith of Christ, who, leaving, the rulers of Abkhazia says: "What a joy to be in Abkhazia, where there is no danger even to die for the name of the Lord Jesus Christ."

Unfortunately, Anakopiyskaya icon of the Virgin lost. Apart from her, the most revered icons in Abkhazia were: Pitsundskaya icon of the Mother of God (two of them today are in Tbilisi, one - in Bachkovskom monastery in Bulgaria and is one of icons and most honour the Bulgarian Orthodox Church), the icon of the Abkhaz king Leon III, Kachskaya icon Archangels Raphael and Seraphim, etc.

The second event - a holy martyrdom Evstafiya Apsilskogo. The martyr was the first Evstafy Abkhazians, which recognized the sanctity of the whole Eastern Church. He, in the year 738, as Apsilii ruler, was captured Arab military leaders Suleymanom ibn Isamom. In the year 740 Evstafy saint martyred in the city suffered Harane, which subsequently took place on his relics and miracles of healing. It is unfortunate, but on this holy Abkhazian Church, in honor of which shall be erected temples, both in his native Tsebelde, and in many places Abkhazia, today are unaware most of his countrymen.

At the end of X-century change dynasties on the throne Abhazskogo kingdom, which will mark the beginning of the creation of a unified medieval "and kartvelov Abkhaz kingdom." This state lasted three centuries. Instead, Greek and Abkhaz languages in the liturgy introduced Georgian language, although there is information about local use and Abkhaz, and Greek until the XV century. The Institute of Manuscripts behalf KS Kekelidze in Tbilisi today and kept two naprestolnyh Gospel at Old language XIII century. One of Pitsundskogo Cathedral, the second of Mokvskogo cathedral. The fate of another prayer and the Gospel Psaltiri XI century temple of Mokvskogo held in early XX century in Martvilskom monastery, is unknown. With the participation of the East-Georgian Church is gradually replacing ethnic Episcopate, fewer and fewer we will meet in the history of Bishops-Abkhaz or Greeks. We know the name of only one Abhazskogo Catholicos of the period, Catholicos Nicholas (approximately the second half of the XIII century), however, mentioned in the chronicles and other Abkhaz Catholicos only without names. The territory of the Abkhazian Church or Katolikosata covered, as in the preceding period, all of Abkhazia and western Georgia.

In XI century Anakopiya proved in the hands of the Greeks. At that time, overhauled Anakopiyskoy temple. He was consecrated in honor of the martyr Theodore Tirana. It should be noted that the famous Holy Monastery of Iveron on Mount Athos, which accounts for the flourishing of this period, the monastery was Abkhaz-Kartvelian unified state. Participation in the life of the monastery nor took only Georgians, but Abkhazians. According to some reports, one of the rector of the monastery was Abkhaz origin. Nereshen issue and ethnicity medieval Christian thinker John Petritsiya, which some researchers believe the Abkhazians, attributed it to "grammar Abazgom" mentioned in the works of famous Byzantine philosopher John XI century Italy.

In XIII-XV centuries Abkhazia was in the area of political and economic influence of Genoa, which are based on the Black Sea coast are a number of trading factors. Genoese traders drew attention to these places representatives of Catholic monastic orders. True, the Catholic mission in Abkhazia has been unsuccessful, although it left quite a significant mark on the religious traditions, culture and other Abkhaz peoples of the Caucasus. For example, so popular among Abkhaz, the old New Year holiday - a Catholic origin. Here it must be said that missionary activities of the Catholic Church has intensified, the truth again unsuccessfully, in the second half XVI and XVII centuries.

At the end of the XIV century, namely in 1390, to the throne was erected Pitsundsky Catholicos Arseny. In the Russian Church and historical science, this date was the date officially recognized education Abkhazian Church. There is information that the Church of Constantinople and, in that year, the Church recognized the Abkhaz autonomous and independent of the Constantinople Patriarchate. Catholicos Arseny, born in western Georgia, was on the throne because of the Catholicos of Abkhaz military campaign Megrelian vladetelya Vameka Dadiani at Dzhigetiyu (Adygeyu) and in Abkhazia in 1390. Catholicos Arseny and all its subsequent successors to the department came from imeretinskih and Megrelian aristocratic names. Since then, the Abkhazians were denied the opportunity not only to occupy the chair Catholicos, but any episcopal chair. Stories, in the second half of the second millennium, know the name of only one bishop-Abkhaz, is named Metropolitan Chachba (Shervashidze), and he has held a chair outside Abkhazia.

In the XIV century re-signs several temples in Abkhazia. Of particular highlight is preserved frescoes Lyhnenskogo Pitsundskogo temple and cathedral. Almost lost Mokvskogo unique frescoes, Bediyskogo, Simon Kananitskogo Drandskogo and temples.

In the middle of the XV century Constantinople fell. One year after the fall of Constantinople in 1454 year, the Turkish navy seized the city Sebastopolis (Sukhumi). Since then begins a gradual decline of Christianity in Abkhazia, while Islam is in the process of infiltration, mainly among the nobility. It only reinforced the position of Islam in the early XIX century, with the emergence of, ironically, Christian Russia in the Caucasus.

At the same time, migration occurs part of the population of Abkhazia to the North Caucasus. Final answer to the question, what prompted abazinov move from coastal areas of Abkhazia for the Caucasian ridge, there is no. However, it should be pointed and that definitely traced and religious motives. Resettlement began since the advent of Turkish Muslims in Abkhazia and was associated with an attempt to preserve the Christian faith. Pioneers known throughout the North Caucasus numerous names Iuan (Ionovy) have been relocated from Abkhazia Orthodox cleric Anakopiyskogo temple Simon Kananita - John Alshunba.

In the second half of the XVI century shift occurred chair Abkhaz Catholicos from Pitsunda to Gelatsky monastery in western Georgia. Since then, the Catholicos should be known as Catholicos Abhazskimi and Imeretinskimi ", with the XVII Century Imeretinskimi and Abkhaz." Before transferring the department headed by the Abkhaz Church: Catholicos Ioakim (between 1470-1474 he worked.), Malachi I (between 1519-1533 he worked.) Evdemon and I (1557-1578). At last Catholicos, as we have said, Dept. moves to the Gelati. Among the historians pointed out several reasons that have affected the department shift from Abkhazia in western Georgia. The main reason, in our view, is that people from western Georgia, seized with the help of the ruler Megrelii Abkhaz Catholicos in the throne in 1390, did not allow him to climb the representative of the Abkhaz people. Hence the following consequences which are responsible for the removal of the Catholicos of Abkhazia. First, the Abkhaz people away from the Church, because there are a foreign language, and someone else's clergy, privozimoe Catholicos of West Georgia, did not understand that, in turn, or did not want to understand the aspirations of the majority of parishioners who were Abkhazians. For distant from the Church of naturally occurring decline among Christian foundations of the Abkhazians. Secondly, does not stop strife between Abkhazia and vladetelyami Megrelii always been Catholicos, ethnic Georgians, in a difficult position, until the threats to their physical elimination. The Abkhaz vladeteli in this period were always on the side of Christianity, but not on the side of Christianity, used through the Catholicos Megrelian vladetelyami in their political and economic calculations. All of this would have been if the Catholicos, Dept. of whom was in possession of Abkhaz vladeteley would have been ethnic Abkhazians. Do not stop, and in the future, feuds between Abkhazia and Megreliey, has also become one of the main reasons, will not allow Abhazskim Catholicos, then return to Pitsundu. They remain forever in "Avinonskom capture." The truth is, given the significance of Pitsunda, the cradle of the Abkhazian Church, Catholicos period "imeretinskogo capture", before the end of the XVII century, came to cook Pitsundsky Cathedral Holy Miro.

After Catholicos Evdemona I Abhazskuyu Church headed by the Catholicos following:

Evfimy (1578 - 1605's.)
Malachi II (1605 - 1629's.)
Pope Gregory I (1629 - 1639's.)
Maxim I (1639 - 1657's.)
Zechariah (1656 - 1659's.)
Simeon (1659 - 1666's.)
Evdemon II (1666 - 1673's.)
David (1673 - 1696's.)
Gregory II (1696 - 1742's.)
Herman (1742 - 1751's.)
Vissarion (1751 - 1769's.)
Joseph (1769 - 1776's.)
Maxim II (1776 - 1795's.)

Last Abkhazian Catholicos, Maxim II, the names of the princely Abashidze, was forced to leave the residence permit in Russia because of political differences with imeretinskim King David. Catholicos tended to Russia and the alliance with her, he saw salvation Imeretinskogo State. King David was thinking about opposite political independence of his state, using the support of Turkey. On the road to Palestine Catholicos Maxim II in 1795, died in Kiev-Pechersk Lavra. With the death of Catholicos ceased to exist Abkhaz Orthodox Church. Locum chair of the Abkhaz Catholicos: Metropolitan and Metropolitan Dosifej Evfimy in in 1819 will be just removed, however, Russian authorities have already, of Imereti.

About the church life in Abkhazia in XVII-XVIII centuries, know that all churches, mainly in Gudautskoy part, in the early XVII century, come to the desolation. In Abzhuyskoy part in the XVII century found the names of bishops Drandskoy, Mokvskoy and Bediyskoy dioceses. But soon these churches and dioceses will be looted and set on fire by Turk-Muslims.

There is no denying the importance of Islamic culture in the lives of many people, but the fact remains that, under the influence of Islamic Turkey Abkhazia experienced unprecedented cultural decay. Throughout XVI-XVIII centuries in the territory of Abkhazia virtually no single architectural monument, which stood its artistic significance would be one of the monuments of the previous time. Particular importance should be allocated Elorskogo temple in this period. In XVII century happens wonderful event associated with St. George Pobedonostsem. This is - a wonderful phenomenon sacrificial bull on the day of memory of St. George in November, when a huge number here people flock from around the Caucasus. Proceeding from the Patriarch of Antioch words Makar III, visited here in the middle of XVII century, we can compare this miracle blessed with a miracle nishozhdeniya fire at Easter in Jerusalem. Jerusalem miracle came when the risk was destroying the Arabs Muslim holy sites of Jerusalem, and it is a miracle, inspires respect from the Arabs, actually saved the honour of the Christian shrines and destruction. Similarly Elorskoe miracle came when the risk of total destruction was the Turkish-Muslim Christian holy places Abkhazia, and it is a miracle, did not allow Turkish-Muslims to repay the latest icon lamps Christian Church in Abkhazia.

In the years 1732-33 St. George, came to the Abkhaz will become militant, headed by standing Mancha (Manuchar) Chachba, inspire them and with them come into battle with troops of the Turkish pasha and his ally imeretinskogo Tsar Alexander. Symbols of this victory - two small dagger entered St.. George, in the morning and found on its icon in the temple. Even before the end of the XIX century temple in Elorskom these relics were living proof of wonderful events.

In all likelihood, refers to this period and the lives of Reverend Ipatiya Gagra. This holy Church of the Abkhazian kind Zvanba, cell in a cave in the mountain valley Mamzyshha. Apparently, after the death, he was buried in a temple in Gagrskom Abataa because his name was linked in many sources, the temple. Once a fortress, in which the church of St.. Ipatov, was occupied by Russian garrison, the name of the saint became equated with the name of St.. Ipatov, Bishop Gangrskogo. But this is incorrect. St. Ipaty Gagrsky and St. Ipatov, Bishop Gangrsky - these are two completely different person, not having anything to do with each other than similarity of names.

In XVII century decline of Christianity in the process of metamorphosis occurs Pagan religion of Christianity in the Abkhazians. In other words, modern Paganism Abkhazians - have distorted Christianity, requires some replenishment. This process went as follows. On the XIV century, as we have said, the Abkhaz people have been deprived of the opportunity to have bishops of their environment. The latter circumstance has meant that when because of feuds between Abkhazia and vladetelnymi prince Megrelia, Catholicos fled Abkhazia, the Abkhaz have remained virtually without arhipastyrej, ie, a situation which is seen in our time. Bishop Sukhumi, Georgian origin, born in the city of Tbilisi, during the 1992-1993 war, casts his flock and left for Georgia. Diocese, Bishop deprived, deprived and the possibility of ordination of priests for the Abkhaz people.

Further developments in XVII was so. After years of an outstanding died with his priests of the Abkhaz people, perform their functions have become their children, the so-called "self-priests", which the Abkhaz scholars - historians and ethnographers - in the XX century, dubbed priests. At the same time a process of transformation and zapustevshih temples, which gradually turned into pagan sanctuary. And such a Christian origin, holidays, as Old New Year, Nanscha, Hazhkyra, or rite praying for rain "Atsunyscha" becoming pagan.

In Abkhazia in 1810 is part of the Russian Empire. In the first half of the XIX century, because he does not stop the Caucasian War, church life in Abkhazia has been virtually paralysed. At this time we have only three existing temple - it Pitsundsky, Lyhnensky and Elorsky. In the second quarter of XIX century Pitsundsky Lyhnesky temples and cease to function. When Emperor Nicholas I was an attempt to creating a diocese in the territory of Abkhazia. Chair of the bishop to be placed in Lyhnenskom temple. Pastor Tsagerskogo monastery, hieromonk Antony (Dadiani), brother's wife Abkhaz vladetelya Mikhail Chachba, was recommended as a last surrogates on faculty Abkhazian diocese. To this end ieromonaha Anthony erected to the rank of Archimandrite. However, the chair was not open.

As in 1851 on the territory of Abkhazia was called Diocese. This Diocese officially called "Abkhazian" and was included in the composition of the Georgian Exarchate of the Russian Orthodox Church. The Abkhaz Diocese lasted until 1885.

Bishops Abkhazian diocese:

Gerontopsychiatry (1851-1856).
Herman (1856).
Alexander (1856-1869).
Gabriel (1869-1885).

Bishop Gabriel, headed Imeretinskuyu faculty in 1869 was asked to manage and Abkhazian diocese. All the above named bishops were from Georgia, all of them, except for Bishop Gabriel, cared little about the revival of Christianity in Abkhazia. The Abkhaz bishops without having a cathedral church and buildings to manage the diocese, lived at the residence of Prince Mikhail vladetelnogo Chachba, Lyhnah in summer, winter in Ochamchirah.

In the period of Bishop Gabriel is in the process of mass Christenings Abkhaz, open up new parishes. "Society for the restoration of orthodox Christianity in the Caucasus" built several temples in the Abkhaz villages. A first representatives of the Abkhaz clergy. Particularly worth allocate the prior Lyhnenskogo temple, svyaschennomuchenika John Gegia. Born Lyhny village, Father John one of the brightest church leaders of Abkhazia in the second half of the XIX century. He participates in the translation into the Abkhaz language church's first religious-book entitled "Brief History of the Holy" which came out in 1866. Father John stood at the beginnings of the revival of the Abkhaz liturgical language. But, his life cut tragically. During the Russian-Turkish War, 1976-77 years, the father of John actively encouraged and their fellow countrymen - not to move to Turkey, saying that they deceived, and that in Turkey a terrible fate awaits them. His words proved prophetic. August 5, 1877 he was strangled in his temple Lyhnenskom same fellow-Muslims. Today the person's name, the name of honour as the Church of St. Abkhazian, and we hope that far hour of his official glorification.

In 1875, launched a well-known throughout the Orthodox world Novo-Simon-Kananitskogo Athonite monastery. This monastery was created as a place where, in the event of capture Greeks Panteleymonovskogo Russian monastery on Mount Athos St. (Greece), to relocate Russian monks. However, the governor Caucasus and the local church heads and thought about using afonskih monks in educating the Abkhazians. In 1976, while Pokrova Church of Our Lady, opens in New Athos monastery and school for boys Abkhaz. Monks in 1882 will restore the temple Simon Kananita. During 30 years in the New Athos monastery will be built by huge with the central cathedral for 3000 people, with a large subsistence farming, with its own hydroelectric plants and many other buildings. In the early XX century, the monastery brotherhood among 500 were monks and two-Abkhaz.

In 1872, a decree was issued on the opening missionary monastery in Pitsundskom cathedral. However, due to passive activities monks Trinity-Sergius Lavra, aimed at Pitsunda, the monastery was closed shortly. In 1885, Pitsundsky Cathedral moved to the Novo-Athonite monastery as Skete, and in the same year he was consecrated in honor of Assumption of the Virgin, although in ancient times, he always called in honor of the Apostle Andrew. In the early XX century, there lived up to 80 monks.

In 1885, the reorganization takes place Abkhazian diocese. Since then, the diocese will be referred to as the "Sukhumi". Its members will include part of the territory, disbanded Caucasian diocese. From 1885 until 1918, the territory Suhumskoy diocese will extend from the Inguri River to Anapa.

Bishops Suhumskoy diocese:

Gennady (1886-1889).
Alexander (1889-1891).
Agafodor (1891-1893).
Peter (1893-1895).
Arseny (1895-1905).
Serafim (1905-1906).
Kirion (1906-1907).
Dimitrij (1907-1911).
Andrew (1911-1913).
Sergius (1913-1918).

All the above listed bishops, with the exception of Bishop Kiriona, were Russians. They all have excellent education, were graduates of religious academies, many of them were candidates theological sciences. A special love and respect among Abkhazians enjoyed bishops - Gennady (Pavlinsky) and Agafodor (Transfiguration). Bishop Seraphim (Chichagov), later known hierarch, the UOC Cathedral of the Russian Church in 1997 will be among the canonized svyaschennomuchenikov. The most odious of all Suhumskih bishops, Bishop Kirion (Sadzgelashvili), after the revolution will be elected the first Georgian Catholicos Autocephalous Church. In a year when strange circumstances, he would be killed. When his time of Sukhumi diocese, the process was reinforced ogruzinivaniya Abkhazians. He appointed priests in the Abkhaz-Georgian Orthodox parishes, which Abkhazians had to communicate in a confession through an interpreter.

By 1917, Suhumskaya diocese had 125 parish churches: 61 Abkhaz, 36 Russians, 16 Greek, Georgian-mingrelo 4 and 8 mixed, that is Russian-Greek and Russian-mingrelskih. Diocese has had two major monastery: Novo-Afonsky Simon-Kananitsky (founded in 1875) and Assumption Drandsky. Drandsky monastery was founded in the same afonskimi monks in 1880. Pastor of the monastery were Suhumskie bishops. When the monastery has a printing house and church-parish school for the Abkhaz children. Had two Skete monastery on the outskirts of Drandy and farmstead in Sukhumi, Ekaterinodare, Novorossiysk and Eyske. The number of inhabitants reaches up to 300 people. Diocese and had two major women's monastery: Mokvsky Assumption monastery and Komansky Vasilisko-Zlatoustovsky monastery. Komansky nunnery founded in 1898, the number of sisters reached up to 300 people. Mokvsky monastery was founded in 1902. Both the monastery were a major economic and educational activities.

In the early XX century appears a generation of educated Abkhaz clergy. This protoirey Dmitry Maan, Nikolai Ladaria priest, Father Joseph Lakerbaya, Illarion Kuchuberiya priest, Father Alexander Azhiba, Nikolai Pateypa priest, Father George Tumanov, etc. They are actively involved in the translation committee. Thanks to the fruitful work of this commission, the Abkhaz language will be issued: Bogosluzhebnoe Gospel, the Holy Liturgy. John Chrysostom, Liturgical compilation Trebnik, stave common Abkhaz liturgical hymns and other zhitiynaya and morally-nazidatelnaya literature. November 6, 1907 in Lyhnenskom temple held its first service on the Abkhaz language. Apart from the clergy attended by the Abkhaz and prominent public figures. Symbol of faith read Dmitry I. Gulia, later founder of the Abkhazian literature, which also participated in the translation committee. On 13 November the same year and passed a similar prayers in the cathedral Mokvskom. Above called Abkhaz clergy has been seriously engaged and deed education Abkhaz people. They created the Church and parochial schools in the Abkhaz villages. In the early XX century in Abkhazia has operated up to 100 church schools. Many graduates of these schools later became prominent social, cultural and political leaders of Abkhazia. Dmitry Gulia absorb instrument Adzyubzhinskogo priest from the temple, Samson Chanba Drandskoy studied at the convent school, Nestor Lakoba - in Novo-Afonskoy convent school.

After the February Revolution of 1917, was proclaimed avtokefaliya Georgian Church, that is the independence of the Georgian Church from the Russian Church. After two months, in May of 1917, most Georgian delegation arrived in Abkhazia to hold accession talks Abkhaz parish churches to the Georgian Church. The Abkhaz clergy and the public rejected the suggestion of the Georgian delegation. At the end of May in Sukhumi congress was organized by clergy and laity elected Abkhaz Orthodox population of Sukhumi district. The congress, again rejecting suggestions of representatives of the Georgian Church, had decided to declare the Abkhaz Autocephalous Church and the bishop take Abkhazian Autocephalous Church - Sergius (Petrova), bishop of Sukhumi. This decision was informed by telegraph Holy Synod Russian Church. Holy Synod in two months responded to the name Prince Alexander Chachba that church Abkhazian issue will be considered Pomestnym Cathedral Church of All Russia, which will open on August 15, 1917. Until a decision is necessary to preserve the existing cathedral diocesan administration, that is the ecclesiastical institution in the territory of Abkhazia remains Suhumskaya Diocese of the Russian Church, not the Abkhaz autonomous Church. The Abkhaz have agreed to this proposal.

In August 1917, opened the Local Council of Russian Orthodox Church. Eighteenth Division of the cathedral was to consider the device of the Orthodox Church in the South Caucasus, including Abkhazia and the decision of the church. From Suhumskoy diocese took part in the Cathedral of 4 Rights, headed by Bishop Sergei Suhumskim. Representatives of the Abkhaz clergy, unfortunately, did not hit the cathedral. Protopresbyter Dmitry Maan, which was supposed Sukhumi be a representative of Bishop Sergius, after returning last in September 1917 in Abkhazia, for whatever reasons, then was replaced by George protoireem Golubtsovym.

Protopresbyter George Golubtsov suggested at the meetings of 18 Division of the Council and the newly elected patriarch personally Tikhon, with whom he had met twice to resolve the Abkhaz question the church as follows: rename Suhumskuyu diocese in the "Abkhaz", to take her from the Georgian Exarchate of Russian churches, and make it self - in the diocese of the Russian Church, while retaining her territory from Ingura to Anapa. Otherwise, in the words of. George Golubtsova, will open its avtokefalisty Georgian-Abkhaz Tshumo diocese in the territory of Abkhazia. Such a proposal has been agreed with the Abkhaz clergy and members of the public Abkhazia. The proposal was approved by the holy patriarch Tihonom. But something happened, what was most afraid of. George Golubtsov.

During the summer of 1918 proved Abkhazia is occupied by Georgian Menshevik. Following this, the Georgian Orthodox church opens on the canonical territory of his diocese Suhumskoy Tshumo-Abkhaz diocese. Lead this diocese - Bishop Amvrosy (Helen). Since then, in effect, ceased to exist Suhumskaya Diocese, although before the end of 30 - ies for it secretly rukopolagalis bishops. Those bishops really did not have any authority, they okormlyali small number "Tychonoff" parishes (so then they called themselves).

After Bishop Amvrosiya (Helen) Sukhumi, the Abkhaz diocese, then still unrecognized Georgian Church, headed by bishops following:

John (1921-1925).
Christopher (1925-1927).
Efrem (1927).
Melchizedek (1927-1928).
Pavel (1928).
Varlaam (1929-1934).
Melchizedek, the second time (1935-1943).

All these bishops were ethnic Georgians. The real power and authority they do not possess, as Soviet power by then almost destroyed the Orthodox Church in Abkhazia. By 1924, all monasteries were closed and most Suhumskoy diocese parishes. Almost all the clergy and monasticism were shot or put in camps. Among repressed clergy should be allocated specifically addressed to the Rector of Sukhumi Cathedral (Cathedral was blown up in 1937) - a priest Elizbara Achba, the new Abkhazian Church. Materials are being prepared for the canonization of this man. By the end of 30 - ies of the XX century does not remain a single priest Abkhazians.

In 1943, Russian Orthodox church, in 25 years, recognized the independence of the Georgian Church and prayer re-canonical communion with it. In 1943, the last parish churches in the territory of Abkhazia, not subject to this Georgian avtokefalistam and to call themselves "tihonovtsami, were finally handed over to Russian, Georgian Church. Thus, the Georgian avtokefalistov anticanonical act - opening Suhumo Georgian-Abkhazian Diocese Church on the canonical territory of the Russian Church of the Diocese of Sukhumi in 1918 - in 25 years has been legitimized. Of course, in 1943 the Abkhaz people on a final, legal acts of transfer of temples and monasteries Abkhazia to the Georgian Church, no one asked.

After the Second World War, Sukhumi, the Abkhaz diocese headed by:

Anthony (1952-1956).
Leonid (1957 -?).
Roman (? -1967).
Elijah (1967-1977).
Nicholas (1977-1983).
David (1983-1992).
Daniel (1992-1993).

All of these bishops, with the exception of Bishop Anthony, were posted from Georgia. The most familiar two: Bishop Elijah (Shiloshvili), now head of the Georgian Church and Bishop David (Chkadua), Metropolitan subsequently, an active participant in ecumenical movement. When the Greek church bishop Antoni city of Sukhumi was transferred to Sukhumi-Abkhazian diocese.

This temple became a cathedral, and remains so to this day. During this period, from Sukhumi, the Abkhaz diocese there was no monastery. On the whole territory of Abkhazia functioned only six churches: Suhumsky cathedral, Suhumskaya church cemetery, Elorsky temple, the temple Lyhnesky, Gagrinskaya Pokrovskaya Church and Gudautskaya Pokrovskaya Church. The latter two churches (private houses, transformed into a temple) were opened after World War II. The number of clergy and does not reach 10 people. Clergy were mostly Russian. Only when the Metropolitan Davide (Chkadua), at the end of 80 - ies, the Georgian clergy has become greater. During the Khrushchev harassment at the Orthodox Church of Mount Abkhazia becoming a haven monks from different parts of the USSR. Pustynnozhiteli Abhazskih in mountainous areas have emerged in the late XIX century. The small monastic community in Tsebelde, Azante, Amtkele, Dvurechii, Pshu become true spiritual center for all people of orthodox Soviet Union. Many of those who secretly visited these communities, to receive spiritual guidance subsequently became known hierarchy of the Russian Church, rector of monasteries, clergymen, professors of the Theological Academy.

During the period of adjustment, this time of the Metropolitan David (Chkadua), were engaged a few more temples, including the Holy Temple. John Chrysostom in Komanah. At that time, Metropolitan David Suhumo clergy and the Georgian-Abkhazian diocese has been actively involved in political actions by the Georgian nationalists and "Zviadist", and these shares are often held in the courtyard of Sukhumi cathedral. Such behaviour of Georgian-Abkhazian clergy Suhumo ottorgalo Abkhazian people of the diocese of the Church.

In the early 90 - s of the first priests appear Abkhazians: priest Zechariah Shakaya (ordained in Central Asia) the prior Tkvarchelskoy church in honor of icons "Skoroposlushnitsy" and the priest Vissarion Apliaa, Simon Knanita the prior temple at the New Athos.

Clergy Suhumo-Abkhazian Diocese of Georgians were on the side of those who in 1992 introduced tanks into Abkhazia and unleashed a war. Metropolitan David (Chkadua) in August 1992 together with E. A. Shevardnadze in the square in front of the building Sovmina Abkhazia welcomed the capture of Sukhumi Georgian gangs. A few days after the speeches on television, where the Metropolitan David called Georgians to war with the Abkhazians, he died in Tbilisi in the unknown circumstances.

After the death of David in the Metropolitan Sukhum was sent to Archbishop Daniel (Datuashvili), who, like his predecessor, continued to inspire Georgian "warriors" in the war with the Abkhaz people. After the liberation of the Abkhaz troops city of Sukhumi in September 1993, Archbishop Daniel together with the Georgian clergy fled to Georgia (Abkhazia, leaving the Christian flock to their fate), where he is still nominally is the title of bishop Suhumo-Abkhazian diocese. In Tbilisi Metropolitan Daniel - an active participant in all activities of the so-called "Government of the Abkhazian autonomous republic in exile". He also participates in all Georgian-Russian church activities as head of Sukhumi, Abkhazian diocese.

After fleeing the Georgian clergy in Abkhazia left four priests: Vissarion Apliaa priest, served during the war in Gudautskoy Church; Protopresbyter Peter (Samsonov), the prior Lyhnenskogo temple; priest Paul (Kharchenko), Gagra temple priest servant; hegumen Vitaly (Dove), servant Sukhumi priest cathedral. In late 1993, the above elected clerics from their environment priest Vissariona Apliaa rector Cathedral city of Sukhumi and Sukhumi, the Abkhaz representative of the diocese in the relationship with the state and the Russian Orthodox Church.

In 1998, Diocesan Council was established Suhumo-Abkhazian diocese. At the first meeting of the Council in the same year the Charter was adopted Dioceses and elected Governor of the Council Sukhum Diocesan-Abkhazian diocese priest Vissarion Apliaa. In the postwar period in the territory of Sukhumi, the Abkhazian-diocese was opened a few temples and monasteries. In 1994, Novoafonsky monastery opened in 2001, Komansky monastery. Since 2002, operates Novoafonskoe spiritual school. The number of clergy added Abkhaz young educated ieromonaha. Renewed prayers at the Abkhaz language.