Assyrian Fathers
Assyrian Fathers were monastic servants who, in the 6th century, came to Georgia from Syria. Sources mention them as either “Twelve” or “Thirteen Assyrian Fathers”. In reality, there were more of them, however, 12-13 is used as a sacred number.
The purpose of the Assyrian Fathers was to protect and strengthen Christianity in Georgia. I. Javakhishvili thought that they were Dyophysites. According to K. Kekelidze, they were Georgian Monophysites. There are records confirming that at this time, several Syrian monastic servants also visited Armenia and Albania for the same reason. Ioane Zedazneli (John of Zedazeni) organized and oversaw the coming of Assyrian Fathers to Georgia. First came Davit Garejeli (David of Gareja) in the first half of the 6th century, the second was Ioane Zedazneli (John of Zedazeni) with his students in the mid-6th century, and lastly arrived Abibos Nekreseli (Abibos of Nekresi) in the 70s of the 6th century. History preserved the names of Assyrian Fathers whose works left a visible trace. These are, not to mention those above, Shio Mghvimeli (Shio of Mgvime), Ioseb Alaverdeli (Joseph of Alaverdi), Anton Martkopeli (Anton of Martkopi), Tadeoz Stepantsmindeli (Thaddeus of Stepantsminda), Piros Breteli (Pyrrhus of Breti), Iese Tsilkaneli (Jesse of Tsilkani), Stepane Kizikeli i. e. Khirseli (Stephen of Khirsa), Isidore Samtavneli (Isidor of Samtavisi), Mikael Ulumboeli (Michael of Ulumbo), Zenon Ikaltoeli (Zenon of Ikalto), Elia Diakoni (Elia the Deacon), also Pimeni, Natane, and Ioane.
Assyrian Fathers built numerous monasteries in East Georgia, spread Christianity to Georgian pagan and North Caucasus populations, and ecclesiastically bound the northern regions to Georgia. Their work facilitated the spread and strengthening of Georgian Christian culture, created the foundation for the fight for freedom against Iran, and strengthened Greek-Byzantine cultural and political orientation. At the same time, these places became centers of Georgian literacy and education. The work of the Assyrian Fathers had an immense impact on the socio-economic situation. The monastery centers they established facilitated the agricultural development of uninhabited areas. Their creed, which was defined by extreme asceticism, did not spread in Georgia and remained an individual characteristic of the Assyrian Fathers. Georgian asceticism was relatively moderate and resembled Greek asceticism more. The work of Assyrian Fathers in Georgia reflected traditional cultural and religious relations with the Christian Middle East, namely Syria. There is a large collection of hagiographic literature created about these relations (see. Life of Assyrian Fathers).
Source: სურელ მოღვაწეთა ცხოვრების წიგნთა ძველი რედაქციები, ილ. აბულაძის გამოც., თბ., 1955.
Literature: კეკელიძე კ., საკითხი სირიელ მოღვაწეთა ქართლში მოსვლის შესახებ, წგ.: ეტიუდები ძველი ქართული ლიტერატურის ისტორიიდან, [ტ.] 1, თბ., 1956; მისივე, ქართული ლიტერატურის ისტორია, ტ. 1, თბ., 1960; მეტრეველი ს., წმინდა ასურელ მამათა „წამება-ცხოვრებანი“, თბ., 2010; ჯავახიშვილი ივ., ქართველი ერის ისტორია, წგ. 1, თბ., 1979 (თხზ. თორმეტ ტომად, ტ. 1)
B. Lominadze
