Venerable Fathers and Mothers of the Klarjeti Wilderness (8th–9th c.) — October 5 / October 18 (Julian Calendar)

On this day, October 5 according to the Julian Calendar (October 18 civil calendar), the Georgian Orthodox Church commemorates Venerable Fathers and Mothers of the Klarjeti Wilderness.

Tao-Klarjeti has always been bound up, in the Georgian consciousness, with a longed-for and painful sense of holiness, unity and strength. In the 8th–10th centuries, when under Arab domination cultural life in Kartli had died away, faith had dimmed and national self-awareness had declined, Tao-Klarjeti—laid waste and emptied by Arab invasions and an epidemic of cholera—was covered over with churches and monasteries. “Every monastery had a school, a seminary, where they taught reading and writing, divine law, philosophy, Greek and other languages, chanting, calligraphy, painting, goldsmithing and more. From here came forth priests and spiritual guides, translators and copyists of books, miniaturists and goldsmiths” (St. Ekvtime Takaishvili). Hagiographic works were written, liturgical collections were filled with original hymns, and sacred books were translated… The literary monuments of this period are so steeped in the national Georgian character and spirit that this age has been called the national age of our literature…

Information about the mothers and fathers who labored in Tao-Klarjeti has been preserved by the “Life of Grigol of Khandzta” by St. Giorgi Merchule. Giorgi Merchule labored in the wilderness of Khandzta in the 10th century. His epithet, Merchule, must mean one who knows the law—a theologian.

Giorgi Merchule also gives us information about Saint Nerses III, Catholicos. Nerses was Armenian by nationality. He confessed the Orthodox (dyophysite) faith and labored alongside the Georgian fathers (in the 6th–7th centuries Tao-Klarjeti gave refuge to dyophysite Armenians persecuted in their homeland). In the 630s Saint Nerses laid the foundation of the church of Ishkhani and labored there in holiness and with the gift of wonderworking.

Saint Ilarion the Catholicos, “father and builder of Tsqarostavi,” was chosen Catholicos of Kartli for his holiness and wisdom. His ministry in that office spans the period from about the end of the 850s until 860. In the list of the Catholicoi of Kartli, Saint Ilarion is named after Gabriel II (about the 830s–850s) and before Saint Arsen I the Great (c. 860–887).

Saint Stephen Mtbevari was the first bishop of Tbeti. He is known as a church writer and hagiographer, one of the brilliant representatives of the literary school of Tao-Klarjeti. From his pen comes the original work “The Martyrdom of the Holy Martyr Gobron.”

Saint Zacharia of Ancha was distinguished from childhood by piety and love of God; like the holy psalmist David, he grew up from boyhood in the free and austere life of a shepherd. With childlike sincerity the saint would gather his peers and repeat, with astonishing accuracy, the actions and words of the clergy that he had seen and heard in churches and monasteries. Once the bishop of Ancha witnessed this childish game and saw a pillar of light “come down from heaven” over the boy Zacharia. By God’s providence, having reached manhood, the saint soon became the spiritual guide of an entire brotherhood. Countless miracles were wrought through his prayer: by prayer he stopped an enormous boulder that had broken loose from a wall, drove off the birds and locusts that had invaded the monastery’s orchard and vineyard, and destroyed two terrible serpents for fear of which the brothers could no longer go to work in the vineyard. Distinguished by such holiness, Saint Zacharia was appointed bishop of the see of Ancha.

Saint Makari of Ancha held the see of Ancha at the time of the repose of Saint Grigol of Khandzta, in 861.

Saint Ezra of Ancha—“son of the nobles, the great azats”—was a figure of the 10th century.

Saint Saba of Ishkhani was a cousin of Saint Grigol of Khandzta and one of his first companions. He rebuilt the church at Ishkhani that Saint Nerses the Catholicos had built and that had already fallen into ruin, and became its bishop. With firm and unyielding words Saint Saba showed King Bagrat Curopalates the relation between earthly and heavenly kingdoms, and the supremacy of Christ’s kingdom over every worldly dominion: “Glorious king, you are ruler of the earth, but Christ is ruler of heaven and earth and the underworld. You are king of these peoples, but Christ is king of all creatures; you are king of these passing times, but Christ is king of eternity…”

With sincere humility and reverence Saint Saba received Saint Grigol and King Bagrat Curopalates, who had come to Ishkhani to see the church. He seated Saint Grigol on his own episcopal throne and himself sat beside him.

Saint John—“the new martyr of Christ… the blessed one”—labored in the monastery of Khandzta. He set out for Jerusalem to venerate the holy places; in the city of Baghdad the Saracens seized him and tortured him to force him to renounce Christianity, but by shedding his blood he proved his fidelity to the faith of the Savior.

Saint Theodore, builder of Nedzvi, and Saint Christopher, builder of Kvirike, were spiritual children of Saint Grigol of Khandzta and his first companions and supporters; together with their teacher they labored first at Opiza and then at Khandzta. The holy fathers resolved to go to Abkhazia, in the western part of Georgia, and revive monastic life there. On the way, in Samtskhe, a local nobleman named Mirian entrusted to them for upbringing his beloved son, six-year-old Arsen (later Arsen the Great, Catholicos of Kartli; commemorated September 25).

Saint Grigol of Khandzta resolved to send Theodore and Christopher back and to travel to Abkhazia himself. On the road he took the boy Ephrem as his disciple (later the wonderworking bishop of Atsquri; commemorated April 17). Saint Grigol entrusted Ephrem and Arsen to Theodore and Christopher, who had returned to Khandzta, to raise, and obtained from them a promise that they would not leave Khandzta until the boys were brought up.

When Ephrem and Arsen had grown “in perfect wisdom,” the holy fathers left the wilderness of Khandzta and founded the famous monasteries of Nedzvi and Kvirike, where they labored to the end of their lives.

Saints Abba Giorgi, Amon, Peter and Makari labored in the wilderness of Opiza. To share in the spiritual experience of the monks, Saint Grigol of Khandzta went to the wilderness of Opiza with several brothers and spent two years there. At that time the monastery of Saint John the Baptist in the wilderness of Opiza was led by Saint Abba Giorgi, the third abbot of the monastery after Saints Andrew and Samuel. By “divine knowledge” Abba Giorgi understood “the grace of their worthiness and received them with joy, not as disciples but as superiors to himself, for honor from above had been granted them by God.” It was by observing the holy lives of these blessed fathers of Opiza that Saint Grigol was strengthened in the virtues of prayer, fasting, humility and meekness. A holy Gospel copied in the wilderness of Opiza in the year 913 has survived in history.

In the second half of the 9th century Saint Serapion of Zarzma (commemorated October 29) founded the famous monastery of Zarzma. In this monastery there shone, in holiness and wonderworking, Saint Serapion’s nephew Saint Basil of Zarzma, author of the “Life of Serapion of Zarzma.” Saint Basil also preserved information about other fathers who labored in this monastery.

Saint Giorgi—“a man radiant with goodness and virtue, sweet in word and deed”—led the monastery of Zarzma after Saint Serapion. Saint Giorgi was succeeded by Saint Michael, who, in fulfillment of Saint Serapion’s prophecy, began the construction of the second church at Zarzma. This work was completed by the next abbot of Zarzma, Saint Paul, “a man who was witnessed to by all the people.”

Saint Khvedios, “a righteous and holy man,” was a hermit who labored in the neighborhood of Khandzta. It was revealed to him in advance, by divine revelation, that Saint Grigol would come to Khandzta, and he joyfully received the company of brothers who came to him. Saint Khvedios blessed them and himself asked for prayer and blessing from Saint Grigol of Khandzta, and he wished to continue living in a separate cave so as not to break his vow of solitude. After the repose of Saint Khvedios his cave was filled with a marvelous fragrance.

Saint Epiphanes was a spiritual son of Saint Grigol of Khandzta. Adorned with the gift of wonders and with steadfastness, the father was distinguished by great obedience and humility. Through his holy prayer many people condemned to death by sickness were healed. Convinced many times of the holiness and obedience of Epiphanes, Saint Grigol of Khandzta urged the brothers to behold “the humility of Epiphanes, perfect in deeds.”

Saint Mato labored in the wilderness of Khandzta. Afterward, upon the repose of the abbess of the convent, he served as the guide of that convent for forty years and “became for all an example of goodness.” His holiness and asceticism are shown by the fact that in all that time he never ate bread together with the nuns, nor ever received anything from them directly, hand to hand. When he was extremely old and ill, the saint avoided being served by the hands of the nuns; he asked a kinsman who labored in a men’s monastery to take him with him, and a year later he reposed.

Saint Zenon was the son of a noble family of Samtskhe. Raised in the service of God from his youth, he had resolved to become a monk. Shortly before carrying out his intention, “a wicked man” abducted his sister. Zenon, mounted and armed, pursued the abductor of his sister, but on the road tormenting thoughts seized him: “I am a young and renowned man, and the one I pursue is utterly contemptible.” If he overtook and killed him, he would destroy his soul; if he turned back, that too would be shameful. And he resolved: “Now I will fulfill to the Lord my vow of monasticism.” Afterward he became one of the closest disciples of Saint Grigol of Khandzta.

“Treasury of virtues, holy rule of monasticism, bulwark of the wildernesses of Klarjeti”—Saint Zenon reposed in deep old age.

Father John, abbot of Khandzta, is known for having completed the construction of the new church of Khandzta begun by his predecessor, Father Arsen, “noble by birth.” “Both of these reposed in the fatherhood of Khandzta.”

Saint Basil of Khandzta was the son of a servant-woman of the mother of Grigol of Khandzta. Grigol had foretold to him that he would become the abbot of Khandzta.

Saint Theodore and his brother Saint John labored together in the monastery of Khandzta. Saint Theodore was the abbot of the monastery. These holy fathers are mentioned by Saint Giorgi Merchule as co-authors of his famous work, the “Life of Saint Grigol of Khandzta,” though, as historians suppose, they were not co-authors of the work directly but blessed this holy undertaking and assisted it.

In the same monastery labored the monk Gabriel, known for holiness and wonderworking, who faithfully served the sick and aged monks living in the monastery. Saint Gabriel told everyone about the labors of the fathers known to him and urged them to keep firmly the rules established by the fathers who lived in the monastery.

Saint Demetre was raised by the blessed mother Saint Phebronia. He became a disciple of the holy father Grigol of Khandzta, and this “Christ-clothed” child of Grigol of Khandzta “was counted among his first disciples.” He is mentioned alongside those holy fathers “many of whom had attained the greatest measure of monastic life, and great miracles were wrought through them both while they were in the flesh and after their death.” Saint Demetre set out to venerate the holy places of Jerusalem and died there. Before his death he wrote a letter to Saint Phebronia and Saint Grigol of Khandzta.

Saints Arsen and Makari—“good monks, perfect in wisdom and workers of miracles”—were relatives of Saint Ephrem of Atsquri (commemorated April 17). They labored in the monastery of Saint Sabbas in Jerusalem and kept constant contact with the monks of Khandzta. Saints Arsen and Makari often wrote letters to the fathers laboring at Khandzta; they were joined to one another by love in Christ and by devoted service to the Mother Church and the homeland.

“The great Shio the wonderworker, who shone like the dawn over the land of Kartli”—according to Basil of Zarzma, he was the spiritual father of Saint Michael of Parekhi (commemorated May 27).

Saints Basil and Marcellus, “perfect and radiant in virtue,” were disciples of Saint Michael of Parekhi. Father Basil, who “dwelt at Parekhi” even after Saint Michael, was buried near his teacher. Those who come in faith receive healing from the holy graves.

Saint David—a great and blessed father “like the bodiless saints,” “builder of monasteries”—led the monastery of Midznadzori. He was the spiritual father of Saint Ilarion the Catholicos.

Saint Jacob, a great father of the 10th century adorned with “manifold grace,” first labored at Shatberdi and then settled in the gorge of Midznadzori, where he “shone… like the moon among the stars.”

“The great Sophron, blessed father, who by renewal built up the church of Shatberdi, and whose crown is for ever,” was a well-known church writer. Unfortunately, his literary legacy has not come down to us. Saint Giorgi Merchule, the biographer of Saint Grigol of Khandzta, counts him among the wise and perfect fathers from whom he awaited the “writing of this life.” In the same monastery labored Saint Grigol of Shatberdi. Fortunately, written monuments of the 10th century produced and copied in this monastery have survived the ravages of time and come down to us, such as the Shatberdi Collection, the Multi-Chapter of the Wilderness, and the manuscripts known as the Hadishi, Jruchi and Parkhali Gospels.

Saint Zacharia built the famous monastery of Bereti and laid the foundation for the labors, in holiness and wisdom, of the holy fathers who afterward lived there.

Saint Ilarion of Parekhi, this holy and God-clothed father, is mentioned by Saint Giorgi Merchule as one of the most prominent writers and church figures of his time.

Saint Ilarion, elder of Ubisi, labored for a long time in the Georgian monastery of Saint Sabbas in Jerusalem. In old age the holy father came to Georgia and settled at the monastery of Khandzta to labor. The exceedingly learned and well-read Saint Ilarion was charged with building the church of Ubisi and labored there until his end.

Saint Phebronia labored in Samtskhe, and afterward in the convent of Mere. Divine love and heartfelt friendship bound Saint Phebronia and Saint Grigol of Khandzta to one another.

Saint Phebronia’s holiness and wisdom are shown by the fact that the assembly of holy fathers would “undertake no matter without the counsel of Mother Phebronia.” Saint Grigol of Khandzta entrusted to Saint Phebronia a woman who had been forcibly taken from the house of King Ashot Curopalates (the holy martyr, commemorated January 29), for whom the king had an “exceeding love.” Saint Phebronia was able to refuse the king firmly when he asked that the woman be returned to the palace. It is known that heavenly angels would announce God’s will to Saint Phebronia.

With Saint Phebronia labored Saint Themistia, who for forty years served Saint Mato, the celebrant priest of the convent of Mere. As Saint Themistia herself noted, so modest were most of the sisters that Saint Mato never once received even a censer directly from their hand.

In the convent of Mere Saint Anatole (“who was called Antonios”) labored in seclusion. Angels often appeared to this holy mother, who shone with a life like that of the bodiless heavenly powers. It was announced by angels to the blessed mothers Themistia and Anatole that their spiritual father, Saint Mato, was departing this world.

Among the company of holy mothers Saint Anastasia also labored, distinguished by holiness and humility. She was of Abkhazian origin; her secular name, Beverli, has been preserved. She was the wife of King Adarnase and, as queen, greatly aided the convent of Mere. After King Adarnase unjustly came to hate the queen, Beverli went to the convent and there was tonsured with the name Anastasia.

In the convent Saint Anastasia performed the hardest obediences, always wore sackcloth, carried firewood from the forest with her own hands, and prayed without ceasing.

Saint Anastasia’s former husband, King Adarnase, suddenly fell ill. He sent messengers to the convent of Persati, where Saint Anastasia was then laboring, and asked the saint’s forgiveness. Saint Anastasia prayed for the sick king: “May Christ forgive him all his sins and heal him in soul and body,” after which Adarnase “was quickly healed.”

Radiant with holiness and humility, Saint Anastasia labored in the convent of Persati until the end of her life. God, who made her known for wonders during her life, glorified her with miracles after her repose as well: at her grave her own sick sons, Gurgen Curopalates and Sumbat, were healed, which gave rise to the healing of people afflicted with various illnesses at the grave of Saint Anastasia.

The land of Tao-Klarjeti, watered with the blood and sweat of these holy fathers and mothers—an ancient historical territory of Georgia still inhabited by Georgians today—has since 1921 (after the communist regime abolished the statehood of independent Georgia) been part of the Turkish state. The episcopal sees, churches and monasteries belonging to the Apostolic Church of Georgia are often declared to belong to Armenia, but historical reality cannot be ignored.

On October 17, 2002, the Apostolic Church of Georgia restored the eparchy of Tao-Klarjeti and Lazeti and nominally placed it under its jurisdiction; and in the persons of the saints listed above, the canonization took place of the venerable fathers and mothers who labored in Tao-Klarjeti, distinguished by “great spirituality, wonderworking, and the building of monasteries.”