Abbess Seraphim (Robustova) and Cherubim (Popov), founders of women's hermitages in the mountains of Abkhazia. Temples of Sukhumi Expulsion of the Ecumenical Saint
The temple in the village of Dranda is located in Abkhazia, near the city of Sukhum. This is the most ancient building in the Caucasus, made in the Byzantine style of the 6th century. In 1885, a monastery was opened here. Also at the monastery there was a school for 50 children, a forge, a mill, and a carpenter's workshop. Nowadays, the temple operates and houses a prison.
It was built of bricks and cobblestones, designed in the Byzantine style of the 6th century. In the Middle Ages, the temple was the residence of bishops. But in 1634 it was destroyed after a Turkish raid. In 1885, the temple was restored by monks from New Athos and a monastery was opened with it. The original appearance of the monastery has changed slightly. The dome was raised and rebuilt, the walls were covered with plaster.
In 1917, the Cathedral of the Assumption of the Mother of God began to be located on the territory of the monastery, as well as a bookstore, a tomb, a printing house, a hotel, a hospital, a bathhouse, and there was a gorgeous garden around the monastery. And in 1928, the monastery was closed, then looted. Nowadays, the Cathedral of the Assumption Mother of God operates, and there is a prison in the monastery premises.
Kaman temple
The Kaman temple is located in Abkhazia, near the city of Sukhum, in the village of Kaman. The single-hall stone building without a protruding asp is the oldest building in the monastery. After the destruction of the temple, it was restored, two chapels and a three-story bell tower were added. When they were building the bell tower, they found a sarcophagus made of a block of limestone. According to legend, this was the tomb of John Chrysostom.
The temple stands in the valley of the Gumista River. Built of stone in the 11th century, without protruding asps. In old times, the church was surrounded by a wall of stone. In 1884, archaeologist Vrisis from Greece visited here and he associated the old name Gumma with the city of Kamana, where St. John Chrysostom is buried. Since then, the village has become popular among pilgrims.
After the temple was destroyed, it was restored again, two more chapels and a three-story bell tower were added. Now the temple is operational, a road was built to it through picturesque places.
History of the construction of the temple and its saints
If you drive north from Sukhum, then at a distance of fifteen kilometers you can see the village of Kaman, in which, according to legend, the Holy Martyr Basilisk was buried. Then, after another hundred years, the famous Father of the Church John Chrysostom, who is one of the three Ecumenical Hierarchs, was buried in the village. John Chrysostom at one time worked as Patriarch of Constantinople. Empress Eudoxia, who at that time was the wife of Emperor Arcadius, decided to confiscate property from one widow of a disgraced nobleman, but met resistance and censure from John Chrysostom - the saint came to their defense. Outwardly, the matter was stopped, but inside the proud empress harbored anger and anger at the Patriarch, which was strengthened by Eudoxia’s wards, who informed her that the saint was teaching about vain women, meaning herself. By the authority of the empress, a judicial panel was assembled from the hierarchs whom Chrysostom constantly tried to expose, which decided to put him to death for insulting the empress, but by the decision of Emperor Arcadius the execution was replaced by exile. But the common people did not agree with the ruling of the court and the emperor, who decided to defend the shepherd.
Expulsion of the Ecumenical Saint
However, the protection of local residents did not help the saint, who, in order to avoid unrest, independently handed himself over to the authorities. That same night, an earthquake occurred in Constantinople, greatly frightening Eudoxia. The Empress began to beg her husband to return the saint, and sent a letter to the shepherd with a plea for his return. After only two months, ill-wishers made a new denunciation, awakening even greater anger in Eudoxia. John was again expelled by an unrighteous council. His expulsion again entailed a terrible punishment that descended from Heaven to earth - a large fire engulfed the capital, turning the Senate building into charred brands, followed by barbarian raids and the death of the empress herself. Even the pagans believed that these events were connected with the expulsion of the saint, with Heavenly punishment for such condemnation of the saint of God. St. John, exiled by heretical bishops, wrote to his fellow bishops from Asia, Africa and Europe, tried to support his friends in Constantinople, comforting the suffering, instructing and supporting his adherents. A couple of years later, John was struck down by an illness that did not even allow him to get out of bed. But this only provoked his enemies; an order came to transfer him to Pitius, a remote place at that time - modern Pitsunda in Abkhazia. Saint John, exhausted by illness under escort, spent three months, in any weather, making his transition, which turned out to be his last. Having reached Kaman, the saint near the crypt of St. Basilisk received the Holy Mysteries and went to the Lord.
The main historical landmark of the village of Kaman
According to his contemporary and friend Palladius, who held the position of Bishop of Elenopolis, the soldiers who accompanied Chrysostom received instructions that if he died on the road to Pityus from exhaustion, they would receive more money. Because of this, the convoy led Chrysostom for 3 months under heavy rains and scorching sun. Having passed the city of Kamany, the guards and their charge stopped at the temple of the torment. Basilisk. Who at night appeared to John Chrysostom to report the news of the end of his torment, and to the elder of the local church, ordering him to “prepare a place for brother John.” At five in the morning the guards raised the saint to continue his journey, not paying attention to the presbyter’s requests to stay until the evening. But before they had time to travel even 30 stages, Chrysostom’s health deteriorated sharply, the convoy decided to quickly return, and soon, with the words “THANK GOD FOR EVERYTHING,” John went to the Lord. This event dates back to September 14, 407, when John Chrysostom was 52 years old. His remains were placed in the martyrium in Kamany, not far from the grave of the martyr Basilisk.
Show more1. Temple in the village. Gechripsh.
2. Temple in the village. Khashupsa (VI century).
3. Basilica church in the village of Tsandripsh (VI century).
4. Temple in the village. Achymarda.
5. Temple at the mouth of the Begerepsta River (Cold River).
6. Church of St. Hypatia of Gagra (Zvanba) in old Gagra (VI century).
7. Cave of St. Hypatia of Gagrinsky (Mamzyshkha).
8. Church of the Transfiguration of the Lord, Gagra (XX century).
9. Patriarchal Cathedral of St. Andrew the First-Called in Pitsunda (10th century).
10. Temple-chapel in honor of the Pitsunda Saints, Pitsunda village.
11. Complex of temples in Pitsunda (IV - VII centuries).
12. Temple in the Pine Grove village of Pitsunda (VI century).
13. Temple in the village. Ldzaa (IV - V centuries).
14. Temple of Akhash-nykh in Alakhadzi (VI century).
15. Church of the Virgin Mary on Bzyb (10th century).
Gudauta district
1. Temple in the village. Barn (Mugudzyrkhua).
2. Rock monastery in the village. Othara (10th century).
3. Temple in the village. Jirhua.
4. Temple of Ailaga-Abykua in the village. Bambora.
5. Church of Mary Magdalene in the village. Bambora (XIX century).
6. Church of the Intercession of the Virgin Mary in Gudauta (XX century).
7. Temple in the Abataa fortress in the village. Lykhny (VI century).
8. Church of the Assumption of the Virgin Mary in the village. Lykhny (IX - X centuries).
9. Temple-chapel in honor of the Pitsunda Icon of the Mother of God in the village. Lykhny (2003).
10. Temple in the village. Duripsh.
11. Church of the Resurrection of Christ on Mount Dydripsh (village Achandara).
12. Temple of Gudil-ihu in the village. Huap.
13. The second temple of Barn in the village. Huap.
14. The third temple in the village. Huap.
15. Temple in the village. Kulanurhua.
16. Msygukhua Temple in the village. Primorskoe.
17. Temple in the village. Kutidzra (Aatsi).
18. Church of St. ap. Simon the Canaanite in N. Athos (IX - X centuries).
19. Temple of the Anakopian Mother of God in N. Athos (VII - XI centuries).
20. Second temple in the Anakopia fortress (N. Athos).
21. Church of the Intercession of the Virgin Mary in N. Athos (1876).
22. Church of St. St. George the Victorious in the village. Anuhwa.
23. Temple of St. Andrew the First-Called in the village. Anuhwa.
24. Temple of Achanua in the village. Anuhwa.
25. Temple of Akvacha in the village. Anuhwa.
26. Temple in the village. Veselovka (Anukhva).
27. Church of St. John the Baptist in the village. Anukhva (XIX century).
28. Monastery of St. Apostle Simon the Canaanite in N. Athos (1875).
29. Church of the Ascension of the Lord on the territory of the New Athos Monastery (1894).
30. Church of St. ap. Andrew the First-Called on the territory of the New Athos Monastery (1895).
31. Church of All Saints of Athos on the territory of the New Athos Monastery (1896).
32. Cathedral of the Great Martyr Panteleimon on the territory of the New Athos Monastery (1900).
33. Temple of the Martyr Hieron on the territory of the New Athos Monastery.
34. Temple of the Icon of Our Lady "Deliverer" on the territory of the New Athos Monastery.
35. Chapel of St. Alexander Nevsky (XIX century).
36. Grotto of St. ap. Simone Kananita.
37. Holy spring of the Life-Giving Trinity on Mount Anakopia.
Sukhumi district
1. Sukhumi Cathedral of the Annunciation of the Blessed Virgin Mary (1915).
2. Church of St. St. George the Victorious on the territory of the Aitar Hotel.
3. Octagonal temple in the area of the ruins of Sebastopolis (5th century).
4. The second temple in the area of the ruins of Sebastopolis (VI - VII centuries).
5. Temple on Sukhumi Mountain.
6. Temple in the village. Basla.
7. Monastery church in the village. Basla.
8. Church of Saints Equal to the Apostles Constantine and Helen in the village. Akapa.
9. Church of the Transfiguration of the Lord in the village. Yashtukha (XX century).
10. Temple in the village. Upper Yashthua.
11. Temple in the village. Gumista.
12. Temple in the village. Abygrdzykh in Upper Esher.
13. Monastery of St. John Chrysostom in Comana.
14. Church of St. John Chrysostom in Comana.
15. Temple of the Hieromartyr Basilisk of Komani in Komani.
16. Temple on Mount Gumbihu.
17. Temple of Elijah the Prophet in the vicinity of Koman (1910).
18. Church of St. Andrew the First-Called in the vicinity of Koman (1894).
19. Temple in the village. Shroma.
20. Temple in the village. Kelasur.
21. Second church in the village. Kelasur.
22. Holy spring of the holy martyr Basilisk in Comana (IV century).
23. Place of the Third Finding of the Head of John the Baptist (IX century).
24. Rock monastic cells in the village. Basla.
Gulripshsky district
1. Temple of Elijah the Prophet in the village of Agudzera (??? century).
2. Assumption Cathedral in the village of Dranda (VI century).
3. Church of St. Theodosius (one of the buildings of the Dranda prison).
4. Church of St. Panteleimon in the vicinity of Drand.
5. Temple of the Archangel Gabriel in the village. Dranda.
6. Temple in the village. Georgievskaya.
7. Temple in the village. Vladimirovka (??? century).
8. Temple in the village. Bagmaran.
9. Temple in the village. Azanta.
10. Temple in the village. Amtkyal.
11. Fortress church in the village. Chkhalta.
12. Temple in the village. Lata.
13. Temple in the village. Marheul.
14. Temple in the village. Gerzeul.
15. Fortress temple with. Gerzeul.
16. Temple in the village. Octoberbury.
17. Second temple in the village. Octoberbury.
18. The third fortress church in the village. Octoberbury.
19. Temple in the village. Poltava.
20. Temple on Mount Chizhoush, village. Poltava.
21. Fortress church in the village of Kraevichi (Tsebelda).
22. Second fortress church, in the same place.
23. Temple in the village of Maramba.
24. Temple in the village. Yuryevka.
25. Temple on Mount Apiancha.
26. Temple on Mount Adagua.
27. Temple in the village. Naa.
28. Church in the Tsebelda fortress (VI century).
29. Second church in the Tsebelda fortress (VI century).
30. Third church in the Tsebelda fortress (VII century).
31. Dranda caves, in which before the revolution there was a small temple and monastic cells.
Ochamchira district
1. Marmal-Abaa Temple in the village. Adzyubzha.
2. Temple in the village. Adzyubzha (XIX century).
3. Temple in the village. Atara (XIX century).
4. Temple in the village. Kyndga.
5. Temple of Tlut in the village. Tahina.
6. Second temple in the village. Tahini.
7. Temple of Kulanba in the village. Arasadzykh.
8. Temple in the village. Kutol (XIX century).
9. Bzarkalou Temple in the village. Kutol.
10. Temple of Kach-nakha in the village. Jgjarda.
11. Temple of Pskal in the village. Jgjarda.
12. Gurchukh Temple in the village. Dzhgerda.
13. Temple in the village of Jgarualu.
14. Temple in the village. Guada-Ahutsa.
15. Temple in the village of Amzara.
16. Temple in the village. Katsikhalba (Pakuash).
17. Cathedral of the Assumption of the Virgin Mary in the village. Mokva (10th century).
18. Temple in the village. Beslahu.
19. Temple in the village. Jal.
20. Temple in the village. Mercula.
21. Temple in the village. Otap.
22. Fortress church in the village. Chloe.
23. Temple in the village of Androu.
24. Temple in the village. Gup.
25. Temple in the village. Akuaskia.
26. Temple in the village. Zagan.
27. Temple in the village. Gudaa.
28. Second temple in the village. Gudaa.
29. Gyuenos temple in Ochamchiry (VI century).
30. Church of St. St. George the Victorious in the village. Elyr (XI century).
Tkvarchalsky district
1. Lashkindar temple.
2. Temple in Tkvarchal.
3. House church in honor of the icon of the Mother of God "Quick to Hear".
4. Bedia Cathedral (10th century).
5. The second temple in the cathedral complex in the village. Agu-Bedia.
6. The third temple in the cathedral complex in the village. Agu-Bedia.
7. Temple in the village. Chkhortol.
8. Temple in the village. Ajampazara.
9. Second temple in the village. Ajampazara.
10. Jgerian-Abaa Temple in the village. Jgerian (River).
Gali district
1. Church of St. St. George the Victorious s. Chuburkhinji.
2. Temple in the village. Gumurish.
3. Chapel in the village. Gumurish.
4. Fortress church in the village. Mukhuri.
5. Temple in the village. Nabakevi.
6. Temple in the village. Saberio.
7. Temple in the village. Rechkho-Tziri.
8. Temple in the village. Tsarche.
9. Temple in the village. Zeni.
SUMMARY:
Gagra district - 14 churches.
Gudauta - 32 churches.
Sukhumi - 20 churches.
Gulripshsky - 30 temples.
Ochamchira - 30 temples.
Tkvarchalsky - 10 temples.
Gali - 8 temples.
Total: 144 temples (this number also includes monastery churches), two monasteries, two rock monasteries, two chapels, four revered grottoes, two holy springs.
Wooden temples are not listed here; they were completely destroyed. Their number reached approximately 20 temples. On average, the total number of temples on the territory of Abkhazia in the past reached up to 160 temples. Most of these temples are ruins.
Based on materials from the Official Website of the Abkhaz Orthodox Church. Article taken from the site: http://aiasha.ru
The “Spiritual Bonds” conference included the work of many sections in different areas. We asked a friend of our editorial board, a candidate of medical sciences, to comment on the work of one “round table”Hieromonk Antipas (Avdeichev).
On May 21, at the invitation of the professor, head of the department of general and social psychology of the Volga Region State Social and Humanitarian Academy Garnik Vladimirovich Akopov, I took part in the section “Social tension in the modern world: religious, ethno-confessional, legal aspects.” And he made a report “Peculiarities of religious consciousness among Russians in Abkhazia.” The main thing in my speech is to show the connection between social tension and the characteristics of religious consciousness. I tried to reveal this connection using the example of Abkhazia, which is close to us. For almost a year I was in the Sochi courtyard of the Valaam Monastery, which is located near the very borders with Abkhazia. We lived so close to Abkhazia that the social tension that arose there involuntarily affected us. I witnessed the internal political crisis that took place from April to August 2014 in Abkhazia. At the end of May, mass rallies took place and government buildings in Sukhum were seized. Then there was a change of head of state and republican executive power. Thanks to the restraint of the warring parties, blood was not spilled in Abkhazia! As a result of tense negotiations with the participation of Russian mediators and in order to avoid bloodshed, the President of the Republic, Alexander Ankvab, announced his resignation on June 1 last year. Two months later, a new president was elected - Raul Khajimba. What happened then? According to many analysts, an attempt was made in Abkhazia to organize the Maidan on the model of the Kyiv one. However, this failed in Abkhazia. The organizers of this unrest did not take into account the peculiarities of the consciousness of local residents. For centuries, the phenomenon of shed “first blood” among the peoples of the Caucasus inevitably developed into a long-term blood feud between clans. Therefore, local residents have a kind of powerful immunity and a special instinct for such a course of events. And as a result, the two-month crisis ended with the civilized re-election of the president. Calm reigned in the republic.
It would seem, what connection does all this have with religion? But it is there. I analyzed the situation in Abkhazia and came to the following conclusions.
The religious map of Abkhazia is diverse and is represented by Christians (64%, usually Orthodox); Muslims (14%, usually Sunni). There is a small percentage of atheists and adherents of the so-called Abkhaz religion. Christians in Abkhazia do not always strictly follow the rules of the Church. Many of the baptized Abkhazians do not know their Christian name. Muslims weakly implement Sharia law. All religious (Christian and Muslim), as well as public holidays, are celebrated jointly by representatives of different religions, who unite at one common festive table, often with joint Abkhaz prayers and offerings of wine and fruits. The most common toast: “to a united Abkhaz nation.” No one here divides themselves according to nationality or religion. People feel their unity; there is not even a hint of discord.
It would seem that spiritual blurring should have led to a serious crisis like the Maidan. But this did not happen. Why? I had no choice but to look for spiritual reasons. Some of them lay on the surface. Let us remember that this is an ancient Christian land. The Apostles Simon the Canaanite (according to local tradition, he suffered martyrdom here) and Andrew the First-Called preached here. The great Saint John Chrysostom ended his life here. In these parts Saint Basilisk of Komansky died a martyr’s death for Christ. All this still influences the spiritual life of Abkhazia and creates a special atmosphere.
At the end of the 1960s, the Glinsk Hermitage, the last monastery on the territory of the USSR that supported the spirit of eldership, was destroyed. And some Glinsky elders moved to Abkhazia. These are the elders Schema-Archimandrite Seraphim (Romantsov) and Schema-Archimandrite Adrian (Lukash). They settled deep in the Caucasus Mountains, in inaccessible areas on the territory of Abkhazia. You can read about this in the book of the monk Mercury “In the Caucasus Mountains. Notes of a modern desert dweller”, published in 2007 with the participation of Abbot N. (Abbot Efrem Vinogradov-Lakerbai, rector of the Sochi metochion of the Valaam Monastery). For more than fifteen years, these great prayer workers labored in the mountains. They left behind spiritual growth. I had the opportunity to meet one of the last witnesses to the life of these elders - monk Konstantin (Kovalchuk). He is still asceticizing right now in those places where the cells of the Glina elders used to stand. Father Konstantin has been living in these mountains for 42 years. In the early 1970s, he left Ukraine here. Father Konstantin is a neuropathologist by training. He was cared for by Schema-Archimandrite Seraphim (Romantsov).
Then I painfully searched for answers to complex spiritual questions and could not find them. And on the Intercession of the Mother of God last year I was able to meet Father Konstantin. He rarely comes down from the mountains, but then he was in Sukhumi for about a week, and I found him there. It’s an indescribable, amazing feeling when you deal with a prayer book. Who did I turn to with my questions! I visited several of our elders, was in the Raifa monastery, and in Sanaksary, and in Bolgars. And I just became more and more confused. And then, during a conversation with Father Konstantin, it was as if a complete puzzle picture had come together. Everything suddenly fell into place for me. I immediately calmed down, the answer was found.
Today, Abkhaz hermits still live high in the mountains. The extreme point that can be reached by transport (car or horse) is very far from their cells. Then you have to walk for ten hours. And so they ply along this route, sometimes carrying a load of up to forty kilograms. Pasta carries grain on itself. And the tradition of hermitage continues thanks to their feat.
These desert dwellers spiritually care for our two monasteries, who moved to Abkhazia from Mordovia. This is a monastery in honor of the Holy Trinity and the second monastery - Paraskev-Voznesensky. In Holy Trinity, the abbess is Cherubim, and in Paraskev-Voznesensk, the abbess is Seraphim. Cherubim and Seraphim... The practice of the Jesus Prayer also goes on in the mountains, in hermitages scattered throughout this mountainous republic. There are mostly Russian monasteries there. There are “Raphaelites,” the spiritual children of Hieromonk Raphael (Berestov) - he himself is now asceticizing on Mount Athos. Sometimes two or three people live in a monastery. And these quiet ascetics are the same righteous people who beg for the entire people of Abkhazia. Yes, a political catastrophe, a bloody confrontation, was planned there, but this did not happen. Those “ten righteous people” were found in the mountains, for whose sake the Lord preserved peace and tranquility in this region. The confrontation suddenly died down.
This experience needs to be studied and used in Russia.
At the section meeting, candidate of historical sciences Vyacheslav Viktorovich Sharapov spoke, he already spoke about our region, about the Volga region. The main conclusion of his speech is this: in our region there are no deep contradictions between peoples, religions and even social groups. And without external influence, this peace of ours at the regional level cannot be shaken. The Volga region is like a granite stone in the way of those who would dream of organizing a Maidan in Russia similar to the one in Kyiv. All these dirty political technologies in our region will work in the very last place. This is the optimistic forecast made by the researcher. After all, ethnic consciousness in the Volga region took shape several centuries ago, and there was a place in it for all the long-time inhabitants of these places - Russians, Tatars, Mordovians, Chuvash... All this formed into a complex and very stable conglomerate that will not be easy to destroy.
I was pleased with the speech and subsequent communication with the head of the philosophy department of the Institute of History, Archeology and Ethnography of the Peoples of the Far East of the Russian Academy of Sciences, Doctor of Philosophy Andrei Vladimirovich Popovkin, who came from Vladivostok. He is deeply Orthodox, and not just by his last name! He also spoke about Ukraine, but from a very unexpected angle. Before our eyes, the invasion of war into the mass consciousness took place. In the Far East, ordinary housewives are already arguing about field commanders in the Donbass, about the front line, about violations of the truce... These topics are of concern to literally everyone now! But after all, their region there is geographically very far from Ukraine, and yet... Andrei Popovkin rightly speaks of a change in mass consciousness under the influence of these tragic events. Now, in connection with the events in Ukraine, the book of the Belarusian writer Svetlana Alexievich, “War Has Not a Woman’s Face,” published relatively long ago, is of great interest. This book needs to be studied very seriously, because it shows the experiences of an ordinary person in war. The deformation of his consciousness under the influence of experiences at the front.
Popovkin also recommended reading the book by philosopher Ivan Ilyin “The Spiritual Meaning of War.” It was written by him back in 1915, long before emigration, under the influence of the events of the First World War. Many consider Ilyin the author of the “Book of Quiet Contemplations. The Singing Heart,” and here completely different topics, different approaches open up. This book is now almost forgotten. And its main thesis is this: “You should live only for what is worth dying for.” At that time, Ilyin even had a certain “fascination with war,” which he later, of course, abandoned.
What part of our population now plays computer games, races virtual tanks on a computer monitor? This question was posed to us by a thinker from Vladivostok. The answer is clear: a very significant part! And this cannot but worry us. After all, the war must first be waged virtually, but gradually more and more people are joining this dangerous game. And now the critical mass reaches a certain point, when the virtual suddenly breaks through into real events. This is an unexplored issue. Here a large area opens up for the work of psychologists and even theologians. Many researchers in our section referred to the works of nun Vassa (Larina), professor of theology at the University of Vienna in Austria. She is now known all over the world - the daughter of a priest of the Church Abroad, who served in a parish in New York; spiritual daughter of Archbishop Mark of Berlin, Germany and Great Britain.
Our section was located in one small room, where there were only two tables (exams were going on at the institute that day). But it was lively, interested communication.
The Department of General and Social Psychology is currently fulfilling an important state order for the study of problems of religious consciousness. This grant was received from the Russian Ministry of Education and Science.
I’ll tell you about my most vivid impression of the trip to Abkhazia. I first heard about the convent in honor of the Holy Trinity in Sukhumi from Father Ephraim. This is an unusual monastery; legends are already being made about it. For example, they say that during the first and second weeks of Lent, the nuns do not eat or even drink anything at all. As a doctor, I could not even imagine that this was possible. Do not drink for two weeks, but this is simply ruled out for medical reasons. You could die from such a “fast”! In response, they told me that they saw this “impossible” with their own eyes. And so the Lord vouchsafed me to visit there twice, first in October, and then in December, during the Nativity Fast. I came there with prejudice, but I saw healthy, energetic nuns in the monastery. They seemed to be flying above the ground, often moving at a run and did not at all give the impression of emaciated sufferers. It was the Nativity fast. It was Sunday, and after the service I legitimately expected a common meal. The fast is not strict, I thought, and at the meal I will console myself with fish. I left the temple, and they said to me: “We will bring you a meal to the hotel.” I ask why not to the refectory. “We don’t have a meal,” they answer. “What, there’s no meal?” - I am amazed. It turns out that it has long been their custom that during every multi-day fast (and not just during Great Lent) there is no communal meal in the monastery at all. Everything turned out to be even stricter than I thought. They explained that their abbess Cherubima was now ill and was undergoing treatment in Moscow. And she calls the sisters every day and every day blesses each of them, who can eat what today. He blesses one to do without food or water. Someone can have a drink today. And someone might want to eat a little.
And their service is amazing. We started serving at seven o'clock in the evening. The evening service lasted until one o'clock in the morning. I waited for everyone to finally go away to rest, but they did not leave. They gave me an hour and a half to rest, while they themselves remained in the temple. I went to the hotel and returned to the temple at half past two in the morning. Just at this time they were reading prayers for Communion in chorus. And some sisters on the steps, like chickens on a roost, sit huddled close to each other and take a nap. I read the entrance prayers. One of the sisters exclaims: “Why are we sleeping, father is already here!” He began to perform proskomedia, and it lasted until seven in the morning. They have whole volumes of synodics, and so they read them aloud, and I read them in the altar and took out parts. I was already falling from fatigue. But at six o’clock we finished reading the memorials, well, I think now I’ll at least have a little rest. But suddenly I hear: “Now bring the cemetery ones.” They also brought synodics, such plump ones. And their meaning is that all the graves that are in the Sukhumi cemetery are inscribed there, including even unmarked ones. And another synod on the Diveyevo cemetery. They read them something like this: “About the repose of Andrei, Dimitri, Matrona...” And then they read about unnamed burials: “graves numbered 1, 2, 3, 4, 5, 6... - their names, Lord, You weigh " And then, as usual, they read: “On the repose of Mary, Sergius,” and so on. This is not an uncontroversial practice; there are questions about it. But nevertheless, we read the cemetery synodics for another hour. At seven o'clock confession began. At eight they gave me half an hour to rest, and at half past nine they began to read the Hours. In total, the service lasted from seven in the evening until 11 in the afternoon. This amazed me, of course. At night they hardly sleep, because the proskomedia lasts 4-5 hours... So even now there are ascetics in Abkhazia. Now in my native places they ask me: why didn’t I stay there, in the mountains, and return back to Samara land. Probably, this is God’s providence for me. I can only reassure myself by saying that I have never acted according to my own understanding. He did everything out of obedience, with blessing, as befits a monk.
Photo by Roman Avdeichev.
Material from the ABC of pilgrims
Abkhazia(Abkh. Aҧsny [Apsny], Georgian აფხაზეთი [Aphazeti]) is a disputed territory and a partially recognized state in the northwestern part of the southern slope of the Main Caucasus Range, on the northeastern coast of the Black Sea. The capital is the city of Sukhum.
Populated areas of Abkhazia
Orthodoxy in Abkhazia
Orthodoxy in Abkhazia- history and current situation of Orthodoxy in Abkhazia.
According to legend, Orthodoxy in Abkhazia is of apostolic origin. From the beginning of the 4th century, the Abazgian diocese of the Patriarchate of Constantinople existed here. In the 8th century, the Abkhaz Catholicosate was established, uniting a number of dioceses, which existed until 1819, when it was annexed to the Georgian Exarchate of the Russian Orthodox Church. After the unilateral separation of the Georgian Orthodox Church from the Russian Church in 1917, both parishes of the Georgian Patriarchate and the Moscow Patriarchate existed in Abkhazia. With the settlement of the canonical position of the Georgian Church in 1943, all Orthodox parishes in Abkhazia became part of the Sukhumi and Abkhaz diocese of the Georgian Orthodox Church. Currently, Abkhazia is part of the canonical territory of the Georgian Orthodox Church, within which the Pitsunda and Sukhumi-Abkhaz diocese de jure operates, however, due to the political situation, the Georgian Orthodox Church does not have the opportunity to manage church life in the territory of Abkhazia. Most of the operating parishes in Abkhazia are under the jurisdiction of the Abkhazian Orthodox Church, proclaimed in 2009, which is not recognized by any Local Church. In 2011, three clergy who left the Abkhazian Orthodox Church, supported by a number of laity, formed the non-canonical “Holy Metropolis of Abkhazia.”
Story
The history of Christianity in Abkhazia dates back to the 1st century AD. It is believed that the apostles Andrew and Simon the Canaanite preached here, who was beheaded by Roman legionaries in Anacopia in the middle of the 1st century. There is information that the Apostle Matthias also preached in Abkhazia and was buried in the city of Sebastopolis.
In post-apostolic times, Christianity penetrated into Abkhazia through church leaders, Christian soldiers, and Christian government officials. Among them were the warrior-martyrs Orentius and his six brothers (IV century), two of them - Orentius and Longinus were buried in Pitsunda, one - in Ziganis); martyr Basilisk of Komana (IV century), Saint John Chrysostom (died in Komana in 407 and was initially buried in the church of the Komana monastery).
IV-VI century
At the beginning of the 4th century, an episcopal see arose in Pitiunta (modern Pitsunda), jurisdictionally subordinate to the Patriarchate of Constantinople and headed by Bishop Saphronius. This was the first church-administrative entity on the territory of Abkhazia. In 325, another bishop of Pitiunta, Stratophilus, participated in the meetings of the First Ecumenical Council. The bishopric of Pitiuna was administratively subordinate to the Archbishop of Caesarea of Cappadocia. From the 4th to the 7th centuries, seven churches were built in Pitsunda, including the cathedral basilica with the famous Pitsunda mosaic.
In the 6th century, Emperor Justinian the Great completed the process of Christianization of the ancient Abkhaz tribes, establishing a special school for Abkhaz children in Constantinople. With the participation of the emperor, the autocephalous Abazsg diocese was created with a see in the city of Sebastopolis. Instead of the only bishoprics of Pitiunta and Sebastopol in Abkhazia at that time, a whole series of episcopal sees appeared, united into one Abazsga archdiocese.
VI-VIII century
In the 6th-7th centuries, the following episcopal sees were under the jurisdiction of the Abazg archdiocese: Tsandripsh, Pitsunda, Anakopia, Sebastopol, Tsebelda, Gyuenos (Ochamchira).
The most famous cathedrals of the period of the VI-VII centuries that have survived to our time are the Tsandripsh Basilica (VI centuries) and the Dranda Cathedral (VI centuries). History has preserved for us the names of only two bishops of that period - Constantine, Bishop of Cibilium (first half of the 6th century) and Theodore, Bishop of Pitiunt (7th century).
In the southeast, the Abazg archdiocese bordered on the Laz diocese, in the northwest on the Zikh (Adyghe) diocese.
VIII-X century
This period is characterized by the widespread spread of Christianity in Abkhazia. At the end of the 8th century, the medieval Abkhazian kingdom was formed. A little earlier, the independent Abkhaz Church emerged - in the middle of the 8th century, the Abkhaz authorities sent a large church delegation to Antioch with the aim of installing their Abkhaz Catholicos in Abkhazia. At the Council of the Antiochian Church, headed by Patriarch Theophylact, it was decided to ordain one of them, named John, as a bishop and elevate the other to the rank of bishop. Upon returning to Abkhazia, Catholicos John chose the city of Pitsunda as the site of his episcopal see.
X-XVIII century
In 1390, Catholicos Arseny was elevated to the Pitsunda throne. Catholicos Arseny was a native of Western Georgia and found himself on the throne of the Abkhaz Catholicos thanks to the military campaign of the Mingrelian ruler Vamekh Dadiani against Dzhigetia (Adygea) and Abkhazia in 1390.
After him, the Abkhazian Catholicosate was headed by: Daniel (late XIV - early XV), Joachim (1470-1474), Stefan (1490-1516), Malachi I (Abashidze) (1519-1533), Joseph I (Machutadze) (1533- 1543), Evdemon I (Chkheidze) (1543-1578).
In the second half of the 16th century, the chair of the Abkhaz Catholicos was transferred from Pitsunda to the Gelati monastery in Western Georgia. From that time on, the Catholicoses began to be called “Catholicoses of Abkhazia and Imereti,” and from the 17th century, “Catholicoses of Imereti and Abkhazia.” During this period, the Abkhazian Catholicosate was headed by: Evfimiy (Sakvarelidze) (1578-1605), Malachi II (Gurieli) (1605-1629), Gregory I (Lordkipanidze) (1629-1639), Maxim I (Machutadze) (1639-1657), Vissarion I, Zechariah I (Kvariani) (1657-1659), Simeon (Chkhetitdze) (1659-1666), Evdemon II (Sakvarelidze) (1666-1669), Euthymius II (Sakvarelidze) (1669-1673), David (Nemsadze) (1673-1696), Gregory II (Lordkipanidze) (1696-1742), German (Tsulukidze) (1742-1751), Vissarion (Eristavi-Rachinsky) (1751-1769), Joseph (Bagrationi) (1769-1776).
The last Abkhaz Catholicos Maxim II, from the princely family of Abashidze, due to political disagreements with the Imeretian king David, was forced to leave to live in Russia. On the contrary, King David thought about the political independence of his state, using the support of Turkey. On the way to Palestine, Catholicos Maxim II died in the Kiev Pechersk Lavra in 1795. After the death of this Catholicos, the Abkhaz Catholicosate ceased to exist. The locum tenens of the department of Abkhaz Catholicoses: Metropolitan Dosifei (Tsereteli) and Metropolitan Evfimy (Shervashidze), were removed from Imereti in 1819.
XIX century - early XX century
In 1851, a diocese was established on the territory of Abkhazia, which received the name "Abkhazian". The diocese was included in the Georgian Exarchate of the Russian Orthodox Church and existed until 1885.
Governors of the Abkhaz diocese: German (Gogolashvili) (1851-1856), Archimandrite Alexander (Okropiridze) (1856-1857) v/u, Gerontiy (Papitashvili) (1857-1859), Alexander (Okropiridze) (1862-1869). Bishop Gabriel (Kikodze), who headed the Imereti See in 1869, was entrusted with simultaneously managing the Abkhaz diocese. During the reign of Bishop Gabriel, the process of mass baptism of Abkhazians was underway, and new parishes were opened. The first representatives of the Abkhaz clergy appeared. Particularly worth highlighting is the rector of the Lykhny Church, Hieromartyr John Gegia. A native of the village of Lykhny, Father John was one of the brightest church figures of Abkhazia in the second half of the 19th century. He participates in the translation into Abkhazian of the first religious and church book entitled “A Brief Sacred History,” published in 1866. Father John stood at the origins of the revival of the Abkhaz liturgical language. During the Russian-Turkish War of 1876-1877, Father John actively urged his fellow villagers and compatriots not to move to Turkey. On August 5, 1877, he was strangled in the Lykhny temple by his own Muslim compatriots. Today the name of this man is revered as the name of a saint of the Abkhaz Church.
In 1885, the Abkhaz diocese was reorganized. From that time on it received the name "Sukhumi". It included part of the territory of the disbanded Caucasian diocese. From 1885 to 1919, the territory of the Sukhumi diocese included populated points from the Inguri River to Anapa.
Bishops of the Sukhumi diocese: Gennady (Pavlinsky) (1886-1889), Alexander (Khovansky) (1889-1891), Agafodor (Preobrazhensky) (1891-1893), Peter (Drugov) (1893-1895), Arseny (Izotov) (1895 -1905), Seraphim (Chichagov) (1905-1906), - Kirion (Sadzagelov) (1906-1907), Dimitri (Sperovsky) (1907-1911), Andrey (Ukhtomsky) (1911-1913), Sergius (Petrov) ( 1913-1919).
By 1917, the Sukhumi diocese had 125 parish churches: 61 Abkhaz, 36 Russian, 16 Greek, 4 Mingrelian-Georgian and 8 mixed, that is, Russian-Greek and Russian-Mingrelian. The diocese had two large monasteries: New Athos Simon-Kananitsky (founded in 1875) and Assumption Drandsky.
After the February Revolution of 1917, the autocephaly of the Georgian Church was proclaimed. On May 11-14, 1917, the “Congress of the clergy and elected laity of the Abkhaz Orthodox population of the Sukhumi district” was organized in Sukhumi. The congress decided to declare the Abkhaz Church autocephalous and consider Sergius (Petrov), Bishop of Sukhumi, as the bishop of the autocephalous Abkhaz Church. The congress also greeted the restoration of autocephaly of the Georgian Church (this decision, supported by the Russian Provisional Government, was made on March 12, 1917): "Holy The Georgian Church gave birth to this independence in pain and, according to historical law, it is worthy of autocephaly. Fate was equally merciless for both the Georgian and Abkhazian Churches.” . In May 1917 The Georgian delegation arrived in Abkhazia to negotiate the annexation of Abkhaz parish churches to the Georgian Church. The Abkhaz clergy and public refused the proposals of the Georgian delegation and turned to the episcopate of the Russian Church, in connection with which on July 21, on behalf of the Holy Synod, signed by the Russian Exarch of Georgia, Metropolitan Platon (Rozhdestvensky), a telegram was sent: “Sukhum. Prince Alexander Shervashidze. Announce to the Abkhaz people that the Holy Synod considers it necessary to refer the issue of the church rights of the Abkhazians to the decision of the Local Council appointed on August 15. Until the decision of the Council, the existing diocesan administration must be maintained.” .
On August 8-10, 1917, the All-Abkhaz Congress of Laity and Clergy was held again, which addressed a request for self-government to the upcoming All-Russian Local Council. The eighteenth department of this council was supposed to consider the issue of the structure of the Orthodox Church in Transcaucasia, including the solution to the Abkhazian church issue. From the Sukhumi diocese, 4 people took part in the cathedral, led by Bishop of Sukhumi Sergius (Petrov).
Archpriest Georgy Golubtsov proposed at the meetings of the XVIII department of the Council and personally to the newly elected Patriarch Tikhon, with whom he met twice, to resolve the Abkhazian church issue in the following way: to rename the Sukhumi diocese “Abkhazian”, separate it from the Georgian Exarchate of the Russian Church, and make it independent diocese within the Russian Church, retaining the territory from Ingur to Anapa. Such a proposal was agreed upon with the Abkhaz clergy and representatives of the public of Abkhazia. The proposal was approved by His Holiness Patriarch Tikhon.
In the summer of 1918, Abkhazia was occupied by Georgian Mensheviks. Following this, the Georgian Church opened its parallel Tskhumo-Abkhaz diocese on the canonical territory of the still operating Sukhumi diocese. This diocese was headed by Bishop Ambrose (Helaya).
In 1920, Bishop Sergius (Petrov) left Russia with the retreating White Army. From that time on, the Sukhumi diocese ceased to exist, although even before the end of the 1930s, bishops were appointed who looked after a small number of “Tikhon’s” parishes. In 1924-1927, the “Tikhon” parishes in Abkhazia were ruled by Bishop Anthony (Romanovsky) of Yerevan; later they were ruled by the bishops of Baku.
By 1924, all the monasteries of the Sukhumi diocese and most of the parishes were closed. Almost all the clergy and monastics were shot or imprisoned in camps. Among the repressed clergy, the name of the rector of the Sukhumi Cathedral, priest Elizbar Achba, a new martyr of the Abkhaz Church, should be especially highlighted.
In 1943, the Russian Orthodox Church recognized the independence of the Georgian Church and resumed prayerful and canonical communication with it, while the last parish churches on the territory of Abkhazia, which had not previously obeyed the Georgian autocephalists and called themselves “Tikhonovites,” were transferred by the Russian Church to the jurisdiction of the Georgian Church. Thus, the act of opening the Sukhumi-Abkhaz diocese of the Georgian Church was legalized after 25 years.
After World War II, the Sukhumi-Abkhaz diocese was headed by: Anthony (Gigineishvili) (1952-1956), Leonid (Zhvania) (1957-1964), Roman (Petriashvili) (1964-1967), Ilia (Gudushauri-Shiolashvili) (1967- 1977), Nikolai (Makharadze) (1977-1983), David (Chkadua) (1983-1992), Daniil (Datuashvili) (1992-1993, fled, was listed as the ruling bishop until 2010).
Modernity
During the reign of Metropolitan David (Chkadua), several churches were opened, including the Church of St. John Chrysostom in Comana. After the death of Metropolitan David, Archbishop Daniel (Datuashvili) was sent to Sukhum, who in 1993, together with the Georgian clergy, left Abkhazia and moved to Georgia, where until 2010 he nominally bears the title of bishop of the Sukhumi-Abkhaz diocese.
After the flight of the Georgian clergy, four priests remained in Abkhazia: priest Vissarion Apliaa, who served in the Gudauta church during the war; Archpriest Peter (Samsonov), rector of the Lykhny Church; priest Pavel (Kharchenko), serving priest of the Gagra temple; Hegumen Vitaly (Dove), serving priest of the Sukhumi Cathedral. In the absence of direct hierarchical leadership, at the end of 1993, the mentioned priests elected from their midst priest Vissarion Apliaa as rector of the Cathedral of the city of Sukhum and representative of the Sukhumi-Abkhaz diocese in relations with the state and the Russian Orthodox Church. In 1998, the clergy of Abkhazia created the Diocesan Council of the Sukhumi-Abkhaz diocese. At the first meeting of the Council in 1998, the Charter of the Diocese was adopted and the manager of the Diocesan Council of the Sukhumi-Abkhazian Diocese, priest Vissarion Apliaa, was elected. In 2004, he held a series of informal meetings and negotiations with representatives of the Georgian Church, including Catholicos Ilia II.
In the post-war period, several churches and monasteries were opened on the territory of the Sukhumi-Abkhaz diocese: the New Athos Monastery was opened in 1994, and the Komansky Monastery in 2001. The New Athos Theological School has been operating since 2002. Worship services in the Abkhaz language have been resumed.
Relations between Georgians and Abkhazians deteriorated further after Georgia's military attack on South Ossetia in August 2008.
In connection with the acquisition of state independence by Abkhazia, on September 15, 2009, at the Meeting with the participation of all Abkhaz clergy with the aim of restoring the Abkhaz Orthodox Church, which had independent local significance of a universal nature, but was lost in 1795, the following decisions were made:
- Announce the cessation of the activities of the Sukhumi-Abkhaz Diocese of the Georgian Orthodox Church on the territory of the Republic of Abkhazia.
- Announce the creation of the Pitsunda and Sukhumi Diocese Abkhazian Orthodox Church.
- Make appropriate changes to the Charter of the Diocese.
- Prepare appropriate appeals to all Orthodox Local Churches, especially to the Patriarch of Moscow and All Rus' Kirill, the Holy Synod of the Russian Orthodox Church - with a prayer request for the restoration of the Abkhaz Orthodox Church, which ceased to exist in 1795.
- September 15, 2009 is to be celebrated as a memorable date for the Orthodox Church in Abkhazia.
In pursuance of the Resolution of the Diocesan Assembly of the Pitsunda and Sukhumi Diocese of the Abkhaz Orthodox Church, on November 4, 2009, the clergy and laity of Abkhazia turned to the primates of the Local Orthodox Churches with a “request for help in a God-pleasing and pious act, the canonical restoration and revival of the Abkhaz Orthodox Church.” The first message was addressed to the Primate of the Georgian Orthodox Church Ilia II, the second - to the Patriarch of Moscow and All Rus' Kirill
In connection with repeated appeals from the head of the Abkhaz Orthodox Church, administrator of the Sukhumi and Pitsunda dioceses, Priest Vissarion Apliaa, His Holiness Patriarch Kirill of Moscow and All Rus' sent a new abbot, Abbot Ephraim (Vinogradov), to the monastery of the Holy Apostle Simon the Canaanite in New Athos in Abkhazia.
The appointment of a new rector caused protest from some Abkhaz clergy and laity. At the church and people's meeting in New Athos on April 4, the following decisions were made: 1. To convene on May 15, 2011 a church and people's meeting in the monastery of St. ap. Simon the Canaanite in Anakopia-New Athos, with the involvement of representatives of all structures of the current Abkhaz Orthodox Church, as well as representatives of all branches of government and a wide range of public organizations, in order to openly discuss and make appropriate decisions regarding the future development of the Abkhaz Orthodox Church. 2. Invite to this Church-People's Assembly the Abkhaz clergy located abroad, namely: Hieromonk Dorotheus (Dbar), Hierodeacon David (Sarsania) and novice Leon (Ajinjal). 3. Entrust the preparation of the Church-People's Assembly to Hieromonk Andrey (Ampar), together with the monastics and staff of the monastery of St. ap. Simon the Canaanite in Anakopia-New Athos.
Despite the assurances of Metropolitan Hilarion of Volokolamsk, given to Catholicos Ilia II, about the misunderstood purpose of Abbot Ephraim’s visit to Abkhazia, today Abkhaz Ephraim himself, in the host of the Abkhaz clergy, confirmed the fact that Patriarch Kirill blessed his direction to the New Athos Monastery as abbot, at the request of Priest Vissarion. It was decided to put Hieromonk Andrei (Ampar) on trial for disobedience by Patriarch Kirill.
A number of parishioners of the Abkhaz Church, in an open letter dated April 11, 2011, asked Patriarch Kirill to recall abbot Efrem (Vinogradov), “so as not to aggravate the conflict situation, which could lead to complications in Russian-Abkhaz relations.”
Shrines
Icon of the Mother of God “Deliverer” with the saints Apostle Simon the Canaanite and the Great Martyr and Healer Panteleimon
- The original “Bichvintskaya” (“Pitsunda”) icon of the Mother of God.
Monasteries
New Athos Simon-Kananitsky Monastery
The New Athos Simono-Kananitsky Monastery is a male monastery located at the foot of Mount Athos in Abkhazia.
Founded in 1875 by the monks of the Russian monastery of St. Panteleimon from Old Athos (Greece) with the participation of the Russian Emperor Alexander III.
Since May 15, 2011, the monastery has actually been a department of the non-canonical “Holy Metropolis of Abkhazia”.
Address: Abkhazia, 354000, Gudauta district, New Athos, monastery
Telephone: (+7-840 442) 2-40-23, 2-40-26
Kamansky Monastery of St. John Chrysostom
Kaman Monastery of St. John Chrysostom is an Orthodox monastery of the unrecognized Abkhazian Orthodox Church, located in the village of Koman in Abkhazia.
Saint John Chrysostom was buried on the territory of the monastery.
In 438, his relics were transferred to Constantinople.
Address: Republic of Abkhazia, Sukhumi district, village of Kamany (Komany).
Telephone: (+7-840 442) 7-25-04.
Temples
Patriarchal Cathedral of the Apostle Andrew the First-Called (Pitsunda Church)
The Pitsunda Church, also known as the Patriarchal Cathedral of St. Andrew the First-Called, rises within the Great Pitiunt state reserve, founded in 1991 to preserve the cultural heritage of Abkhazia.
The history of the temple dates back to the 4th century, when the first ancient Christian basilica was built on the site of the Roman settlement of Pitiunt.
The cathedral is located at the intersection of two streets leading to the sea - Cypress Alley and st. them. T.I. Gitsba. In general, it is difficult not to notice the massive fence surrounding the museum complex.
Address: st. Gitsba 8, Pitsunda, Gagra district, Abkhazia.
Holy Assumption Cathedral (Dranda)
Dranda Cathedral was probably built in the 6th-7th centuries. In the Middle Ages it served as the residence of bishops. During the Turkish yoke, the temple suffered great damage, but it was restored.
Russian and Georgian historian, archaeologist and ethnographer Dmitry Bakradze, visiting the Dranda Cathedral in 1860, reported that the temple was painted with frescoes. However, over time they completely collapsed and were not restored during the restoration of the temple.
In 1880, a monastery was established at the cathedral, which was closed in 1928.
Address: Republic of Abkhazia, Gulripshsky district, village of Dranda.
Telephone: +7 940 772-69-42
Directions:
- By personal vehicle from Sukhum towards Georgia through the village of Dranda. At the Central Square, turn left (there is a sign), then about 800 meters further and the Dranda Cathedral will be visible on the right.
- Take a regular bus to Tkuarchal, Ochamchira, Gala to the Dranda stop (it’s better to tell the driver in advance where you are going), then 800 meters uphill (there is a sign). 3. With an excursion, which can be booked in any resort town in Abkhazia.
In 1909, with funds from the Greek Orthodox community of the city of Sukhum, a cross-domed, three-nave church in the neo-Byzantine style began to be built in the city center, the construction of which was completed in 1915. Initially, the temple was consecrated in honor of St. Nicholas the Wonderworker and until the 1940s it was called the “Greek St. Nicholas Church.”
After World War II, the temple became the cathedral of the Sukhumi-Abkhaz diocese of the Georgian Orthodox Church. In the 1980s, under Metropolitan David (Chkadua), significant reconstruction work took place in the cathedral, which resulted in the appearance of a chapel in honor of St. Nicholas and a number of side extensions.
In March 2010, restoration work took place in the cathedral and a gilded dome was installed, manufactured by the Chelyabinsk company Marion LLC - Zlatosfera.
Until 1990, the tomb of John Chrysostom was kept in the cathedral (later it was moved to the place of his death - in the village of Koman, in the temple of the Koman monastery). The cathedral also contains an icon of the Great Martyr Panteleimon with a particle of his relics.
On February 10, 2011, the Government of Abkhazia transferred the Annunciation Cathedral to the Abkhaz Orthodox Church for free and indefinite use.
Address: Abkhazia, Sukhum, st. Abazinskaya, 75
Main attractions
Anakopia fortress
Anakopia fortress- a defensive structure located in the city of New Athos on Mount Anakopia, the most fully preserved ancient fortification on the territory of Abkhazia.
For those who plan to get to the Anakopia fortress on their own, the main landmark will be a stop made in the form of a huge shell and decorated with mosaics, it is called “Shell”. Near the stop we turn towards Iverskaya Mountain and drive along an asphalt serpentine road past the New Athos Cave, then turn onto Chanba Street and continue moving uphill. Soon on your way you will come across an observation deck with car parking and a recreation area. Here we leave the car, buy tickets at the ticket office and, if you are lucky and there are at least a dozen tourists, we join the excursion group and, under the command of a guide, go on an hour and a half excursion.
Photo
Transport accessibility
You can get to Adler by plane or train, then get to the Psou border post by bus or minibus (half an hour on the way), cross the checkpoint on foot and get, again by minibus, to the desired place (there is no regular schedule, but from 10:00 to 20:00 minibuses depart every 10-30 minutes). On average, the road from the border to Gagra takes 20-30 minutes, to Pitsunda - 40 minutes, to Athos - 1 hour, and to Sukhum - 1 hour 40 minutes.
In 2003, the Sochi-Sukhumi train began running, passing through all major resorts (Gagra, Pitsunda, New Athos).
