Adoption of Christianity by Alanya

In the literature there is an idea of ​​the X-XI centuries. as the "golden age" in the history of Alanya. There are grounds for such ideas: by the beginning of the 10th century. The Alans freed themselves from Khazar dependence and acquired political sovereignty, the military power of the Alans grew significantly, possessing, according to Al-Masudi, a 30,000-strong army, an early feudal statehood was formed, headed by kings and military retinue nobility. The internal readiness to accept baptism was combined with a favorable change in the political situation, and Byzantium hastened to take advantage of this. Spontaneous penetration of elements of Christianity was replaced by a purposeful long-term action at the level of interstate relations. There can be no talk of any accident. At the beginning of the X century. Alania joined the family of Eastern Christian Orthodox countries and embarked on the path of familiarization with Christian civilization.

Our sources about the beginning of the Christianization of the Alans are scarce and do not give any complete picture of events. Based on the available data, it is often necessary to restore the historical context, and this always gives a touch of subjectivity and conjecture. However, we will revisit this issue.

The author of a work on Christianity among the Alans, Yu. A. Kulakovsky, testified that the Alans “were in the X century. Christian people." The adoption of Christianity among them dates back only to the beginning of the 10th century. and that "the enlightenment of the Alans with the light of Christianity took place during the patriarchate of Nicholas the Mystic... when he occupied the patriarchal throne for the second time, the ruler of Avazgia was directly involved in this." For a long time, subsequent researchers proceeded from these conclusions of an authoritative scientist. Among them is the author of these lines.

However, we have already seen the much earlier beginning of the spread of Christianity in the North-Western and Central Caucasus. With the activity of the Patriarch of Constantinople Nicholas the Mystic, the apogee of the process of interest to us is connected: the official baptism of Alania, as it was in 988 in Russia. When and how did this historic act take place?

The main and quite reliable source for the Christianization of the Alans is the letters of Patriarch Nicholas the Mystic, sent by him to the missionaries in Alania and interpreted by Yu. A. Kulakovsky. There can be no doubt that the patriarch was informed, for it was he who initiated the conversion of the Alans. Let's try to present in general terms and, to some extent, presumably the Christianization of the Alans at the beginning of the 10th century.

Plans for the conversion of the Alans to Christianity matured in Constantinople only between 912-914, and intensive correspondence between the Mystic and the missionary monks was carried out in 914-918. I have a somewhat different picture, which stems not only from some direct facts, but also from the context of the events of the 9th century, when the Alanian king was already a “Christian in his heart”, and the cause of the communion of the Alans moved forward. It is for this reason that the first mission to Alanya was sent to the first patriarchy of the Mystic between 901-907. Letter 79 testifies to this, where the patriarch writes to the missionaries: “I know that many needs, many sorrows hamper your holy stay there. And I myself imagine the wilderness of the country, the customs of the people with whom you live, alien customs, and I heard about it from your apocrysi-arius. guide their teaching...” This letter was written by Nicholas the Mystic shortly after his return from imprisonment to the monastery of Galakrina in 912 and can be attributed to the same year 912. We do not have any information about the activities of the Byzantine-Christian missions in Khazaria in the 10th century, and it was hardly possible after the official Judaization of Khazaria at the end of the 8th century. Therefore, we proceed from the assumption that the letter 79 by Nicholas the Mystic was sent to the missionaries in Alania in 912 and it provides very valuable information about the first stage of the energetic Christianizing activity of Nicholas the Mystic, interrupted by his subsequent exile. It should be assumed that the first mission was sent to Alania between 901-902 and 906-907. Since in 912 the preachers were still in the North Caucasus, their stay here should have been at least 5-6 years. By the way, I note that the French historian of Byzantium V. Laurent also considers the date of the beginning of the Christianization of the Alans to be 903.

The facts of interest to us were commented on by G. Fikker. According to this researcher, the head of the first mission was the monk Evfimpi, who later became the abbot of the Olympic monastery in Greece and was also involved in the conversion of the Bulgarian king Simeon. Euthymius “filled the Alans with the word of faith and, like the apostle, called them to God,” which earned him a position on Olympus. Under the emperor Leo the Philosopher (886-912), the archbishop of Alania was guilty of schism together with Nicholas the Mystic. We do not know the details of this case, but it is obvious that in this case, by the beginning of the exile of the patriarch in 907, the Alans already had their own ordained bishop, who could be repressed along with the patriarch. And this, in turn, prompts to recall the data that slipped through the literature about the mention of the Alanian metropolis in the “Charter” of Leo the Philosopher, although Alanya is not yet in the notations of this time. It is possible that the newly formed metropolis did not have time to get into notifications and become titular, especially since its organizer soon fell into exile, and at this stage the matter died out, although the mission in Alania remained. In accordance with the above, we cannot overestimate the results of the activities of the first Greek-Christian mission in Alanya. Most likely, they were very modest, because there is not even a hint about the baptism of the ruler of the Alans and his entourage.

After the return of Nicholas the Mystic from imprisonment in 912, the first Alanian mission also returned to Constantinople. Soon after this, efforts to convert Alania resumed, Peter was ordained archbishop of Alania, "who left the world from his youth." This event can be attributed to 914, because it refers to the "sorrowful circumstances" in which the patriarch was. The mentioned circumstances could be related to the unsuccessful uprising of the plebs of Constantinople in 913 and the ambivalent position of the patriarch in these events, after which he fell out of favor and was pushed aside from public affairs. It can also be assumed that in 914 the second Greek-Christian mission headed by Peter went to the North Caucasus. Since that time, the most active correspondence between Constantinople and the Alanian mission began, the time of which dates back to 914-918. “During this period, apparently, the titular archdiocese was formed in Alanya, which was not yet listed in the notations of the patriarchal office,” and Peter appeared in Alanya not earlier than the spring of 914. Letter 46 (about 916-917) and letter 135 (about 916-918) make it possible to specify the time of the adoption of Christianity as the state religion within a decade and date the beginning of a major church building in Alanya. Letter 51 of Nicholas the Mystic contains an indication that the ruler of Alania himself was baptized, i.e. achieved the goal that failed the first mission. Since the date of the letter 51 is between 914-916, 916 can be taken as the date of baptism of the ruler (king) of Alania and his entourage. I stop at this date because it was in 916 that the Abkhaz ruler Constantine III (893-916) died and his son George II ascended the throne.

How important the success achieved was politically and diplomatically for Byzantium, can be seen from the new persistent efforts of Constantinople. From letter 135, referring to 916-918, we see that the patriarch sends another, third mission to Alania to help Peter, who constantly complained about difficulties. It is headed by Euthymius "with some other monks." This is probably the same Euthymius who led the first mission in 901-907-912, was experienced and knew the host country well. Yu. A. Kulakovsky was sure of this, but drew attention to the fact that the Mystic did not accidentally warn Peter against strife with Euthymius, since both missionaries began to claim primacy in the conversion of the Alans. Apparently, Euthymius had some reason to talk about his priority, since in letter 133 Nikolai the Mystic reports that the Alans are a people again called to piety. The first "call" of the Alans could be in 901-907. through the efforts of Euphemia - we see no other option. But the fact of bickering between Euthymius and Peter is obvious. One gets the impression that Euthymius acted autonomously in the territory of the North Caucasus and did not obey Peter, although the latter was an archbishop.

Let us pay attention to other versions that eluded the researchers of Alanian Christianity. We mean letter 106 of Patriarch Nikolai, addressed to the Bishop of Kherson. In it, the patriarch praises the bishop for his concern for the enlightenment with the light of Christianity of some people, “deceived and almost caught by an evil demon from the bowels of piety,” and invites the bishop of Kherson to elect a worthy person as a bishop for this people and send him to Constantinople for consecration, for previously this people had no shepherd. The date of letter 106 is unknown to us. It is assumed that the letter we are talking about the Alans. If it had justified itself, we would have received new facts confirming the already discussed above version of the penetration of Byzantine Christianity through the Crimea, moreover, on the initiative of the Kherson hierarch. However, there is no certainty about this, because it could be about some kind of “barbarian” people of the Crimea, and not about the Alans of the North Caucasus.

In full accordance with the time of the conversion of Alania to Christianity determined above, there are data from the Notations of Constantinople. The first mention of Alania is contained in the notations of the 10th century, where there is already Russia. Alania occupies the 61st place after Russia, and is no longer an archdiocese, but a metropolia. This is rightly explained by the political significance of the Alans at that time, which is evidenced by the formula of the Byzantine emperor's appeal to the ruler of Alania: in the North Caucasus, only he is recognized as an independent sovereign and "spiritual child."

Kerasuntos became a permanent stopover of this kind, which aroused the objections of the monks. Nevertheless, after the death of the Metropolitan of Alania (name and year not indicated), Nikolai was appointed in his place, and the clergy of Alania presented their property rights to the monastery in Kerasunta and obtained a positive decision from Emperor Basil II Bulgar-slayers during his stay in Trebizond in 1021 But soon the emperor reversed his decision, and the typicon of Patriarch Sisinius II came into force again. Byzantium did not expand its borders so much through Christianization as it ensured the subjugation of small peoples.

The official adoption of Christianity in 916 by Alania, which then constituted a significant part of the North Caucasus, did not mean the complete and irrevocable victory of the new religion. A strong alliance between the secular authorities and the church in Alanya has not been formed. This led to superficial Christianization, noted by the Byzantine clergy and European missionaries of the 13th century, Orthodoxy in Alanya acquired the features of “folk Christianity”, simplified as much as possible and combined with pagan cults and rituals. The fact that a strong union of power and the church did not develop as a result of the Christianization of Alania is evidenced by the Arab author of the first half of the 10th century. Masudi is a contemporary of events.

On November 1, 2017, a press conference was held in the capital of North Ossetia dedicated to the 1100th anniversary of the Baptism of Alania and the interim results of this year's activities.

At the beginning of the event, Bishop Leonid made a statement on the celebration of the 1100th anniversary of the Baptism of Alania. The document specifically notes:

“The Decree of the President of the Russian Federation formulates the recognition of the highest state power, following the Church and the scientific community, the fact of a direct successive connection between the medieval Alanian Christian state and modern Alania-Ossetia, and all, regardless of the current borders. It is absolutely fair, since it is here, in this single ethno-cultural space, that the Ossetian people have preserved their identity and ancient culture, an integral part of which many centuries ago was Christianity - Alanian Orthodoxy, which absorbed and preserved the cultural tradition of previous millennia.

Much has been written about the fundamental importance of Christianity in the history of Alanya. Its adoption, which took place between 912 and 925, contributed to the centralization of the Alanian state, its entry into the area of ​​​​a highly developed Byzantine civilization, the emergence and wide distribution of its own writing based on the Greek alphabet. With the adoption of Christianity, Alania becomes a powerful state that had significant influence among the surrounding countries and peoples.

The bishop drew the attention of journalists to the fact that “it was precisely the Christian state past that contributed to the rapid and deep integration of Alania into the Russian world after joining Russian Empire. It is difficult to overestimate the importance of Christianity for the formation and development of the Ossetian national culture, intelligentsia and officers. Kosta Khetagurov, Akso Koliev, Seka Gadiev, Blaska Gurzhibekov, Soslanbek Edziev, or, for example, Issa Pliev, who sang in the church choir in his youth - these and many other Orthodox Christians became workers of national revival, ensuring the emergence of Alania of the new time.

Answering the question of journalists about what steps will be taken by the Church and state structures to implement the Presidential Decree, Bishop Leonid pointed out that at the first stage a concept will be developed, a program will be prepared, and an organizing committee and a working group will be created. It should be understood that all this can be realized only if there is close cooperation between the Church and the state, with the support of the broadest sections of our society, Vladyka added.

According to Bishop Leonid, the main task of preparing for the celebration of the anniversary in 2022 is the revival of Alanian Orthodoxy, which involves the implementation of an extensive program that affects all areas of cultural life, including the preservation and development of the Ossetian language, the restoration and preservation of historical monuments, social projects. For example, the ongoing translation of liturgical texts not only contributes to the development of the Ossetian language, but also becomes a guarantee of its preservation and practical use for an unlimited future.

“It is very important that Ossetians could pray in their native language in churches,” the archpastor noted. — We are not inventing anything new, but reviving the Alanian tradition, because it is known from historical sources that the Alans praised the Lord in their native language. The Commission for the translation of liturgical texts into the Ossetian language, which includes both representatives of the Church and secular specialists, meets weekly in the diocesan administration. The work is not fast, very time-consuming, requiring academic knowledge both in the field of linguistics and in the field of theology.

The Vladikavkaz diocese is well aware that for the full performance of services in the Ossetian language, appropriate training of the clergy is required. For this, an agreement on cooperation was signed between the Vladikavkaz diocese and the North Ossetian state university them. K.L. Khetagurov, on the basis of which it is planned to create advanced training courses for the clergy. Within the framework of the courses, among other things, the study of the Ossetian language will be organized. In October, the diocese and SOSU announced the start of training in the specialty "Theology" on the basis of the Faculty of History of SOGU from the next academic year - this became possible thanks to the close cooperation of the Vladikavkaz diocese and the leadership of SOSU represented by Rector Alan Uruzmagovich Ogoev and Dean of the Faculty of History Zalina Timurovna Plieva.

In continuation of the press conference, Bishop Leonid spoke about the projects in the field of culture that the diocese implemented in 2017. One of them is an essay contest in the Ossetian language “Family. Surname. Fatherland" / "Binontæ. Myggag. Fydybæstæ».

“We received about a hundred essays from people different ages. The competition aroused great interest, the public asked that it become an annual event,” the archpastor said. — One of the winners was the writer Daur Kaurov, who writes poetry for children in the Ossetian language. Daur leads a lonely life, and when our representatives visited him to present him with an award and a diploma, he was very touched. Also among the winners is Fatima Alikova, a journalist, a former hostage in the Beslan school. Her essay about three days was translated into Russian in September 2004 and published in the Foma magazine.

Another field for the implementation of initiatives in the field of culture was the competition works of art"Alania: images of the past". Scientists, publicists and just the general public in last years faced with the fact that interest in the Alanian past has increased, and there is practically no visual material that would correspond to this interest. At the same time, according to Bishop Leonid, many amateurish works appeared that do not stand up to criticism either in terms of artistic value or in terms of historical authenticity.

“The influence of visual symbols on the worldview of an ethnic group should not be underestimated,” the bishop explained. - We can all name the paintings that have become symbols of a particular era. But after Makharbek Tuganov, a national school of the historical genre was never created in the Ossetian fine arts. Together with our Union of Artists, we organized a series of meetings between artists and historians dedicated to key points Alanian history from ancient times to the present day. At the Museum of Antiquities of Alanya at SOGU, the artists were shown authentic archaeological material, which will help to achieve greater historicity in the works.”

“Now the competition is coming to an end, and an exhibition of competitive works will be held in the near future. The prize fund is not that big yet, but it is pilot project, and let's hope that next year it will be enlarged. In addition, the geography of the competition will be expanded. This month, with the support of the Ministry of Culture of South Ossetia, a presentation of the competition will be held in Tskhinval,” said Bishop Leonid.

“The more than acute issue of preserving historical monuments can and should also be addressed in preparation for the anniversary,” the bishop said. — On the territory of our republic there are many unique medieval temples — all of them are in disrepair and require restoration. With them and with other crumbling monuments, our historical memory is being erased, we are losing the past, and therefore ourselves. By restoring them, we are able to pass on this tangible past to our children.”

Bishop Leonid said that in the coming months, work will resume on the construction of the Alexander Nevsky Cathedral, which will be the largest in the North Caucasus. It completes the ensemble of four Alexander Nevsky churches, symbolizing the cross along the borders of our Fatherland. Three other temples - on the western, northern and eastern borders of Russia - have already been built. According to the ruling bishop, the construction of the temple in Vladikavkaz was suspended for objective reasons: an additional check of the project documentation was carried out, shortcomings were eliminated, and we can already say that construction will resume in February 2018.

In addition, the restoration of the historical bishop's residence on the street. Tsereteli, which should become a spiritual and educational center. Regular divine services began in the Church of the Apostles Peter and Paul in the village. Elkhotovo, where construction and Finishing work. The church of the Righteous Matrona of Moscow was founded on the territory of the Laska orphanage.

“We are reproached for allegedly building everything up with temples,” Vladyka added. - So, before the revolution, only in Vladikavkaz there were 29 churches (in the rest of Ossetia - 53 precisely established), parish and brownie. For example, on the site of the Ossetian Theater there was a church of Saints Peter and Paul, on the site of Zhukovsky Park - in honor of Alexander Nevsky, in Pushkin Square - Spaso-Preobrazhensky, etc. Therefore, all these talks are untenable.”

Bishop Leonid informed the journalists that the Vladikavkaz diocese had asked the city authorities to return the pre-revolutionary name "Malaya Rozhdestvenskaya" to Voikov Street. This step, according to the archpastor, would be both historically fair and quite logical - it is on this street that the oldest church in Vladikavkaz, consecrated in honor of the Nativity of the Blessed Virgin Mary, is located.

The VI St. George Readings “Orthodoxy. Ethnos. Culture”, which will be held on November 23 and 24, the week of the national holiday Georguyba. The topics for discussion this year are:

• Christian history of Alania and the countries of the Caucasus;
• hagiographic monuments as a historical source;
• Christianity and Alanian culture;
• problems of protection of cultural and historical heritage;
• neo-paganism in modern Alania and in the post-Soviet space.

Both scientists from North Ossetia and representatives of other regions of the Russian Federation and neighboring countries are invited to participate in the readings.

Bishop Leonid noted that after his appointment as Administrator of the Parishes of the Russian Orthodox Church in the Republic of Armenia, he regularly visits this country.

“Armenia is a strategic partner of Russia in the Transcaucasus, and cooperation on various issues, including through church channels, has great importance for our states. Since the beginning of the year, a number of important meetings have taken place - with the Catholicos of All Armenians Garegin II, representatives of the Armenian authorities, and others. A great event in Russian-Armenian relations was the consecration of the Exaltation of the Cross Church of the Russian Orthodox Church in Yerevan in October of this year,” the bishop said.

“Our Church takes an active part in the settlement of the conflict in Nagorno-Karabakh. On September 8, I participated in a trilateral meeting of the spiritual leaders of Russia, Armenia and Azerbaijan, the negotiation process was initiated by His Holiness Patriarch Kirill. Let's hope that our efforts will bear good fruit," added Bishop Leonid.

In conclusion, the archpastor invited journalists to the consecration of the revived church in honor of the Kazan Icon of the Mother of God in the village. Nizhny Zaramag, which will take place on the patronal day - November 4.

The fact of the adoption of Christianity as the official religion of the Alanian state is reliably established by documentary evidence - a series of letters from Patriarch Nicholas the Mystic of Constantinople (at the cathedra in 901-907 and 912-925), one of the organizers and direct participants in this process. Analysis of these documents introduced into scientific circulation by the classic of Russian Byzantine studies Yu.A. Kulakovsky, allows us to assert that the official adoption of Orthodox Christianity (that is, the baptism of the tsar and the ruling elite, as well as the establishment of a separate diocese as part of the Patriarchate of Constantinople) occurred between 912 and 925, during the second patriarchate of Nicholas the Mystic. A more accurate (up to a year) dating is currently not possible; in addition, the date of the official adoption of Christianity by one or another state is almost always set with a certain degree of conventionality and is symbolic. Thus, the choice of any year in the range from 2017 to 2025 to celebrate the 1100th anniversary of the Epiphany of Alanya is scientifically legitimate and historically justified.

Ossetia adopted Christianity before Russia. This widespread argument is advanced by Orthodox Ossetians in order to prove that our primordial faith is the faith of Christ. Indeed, this is so, in the 9th century Christianity penetrated into the Alanian borders. But only a couple of Alanian princes accepted it in order to establish trade and business relations with Byzantium. And so they still continued to practice their religion. And is it possible, because of a few people who only on paper recorded themselves as Orthodox, to consider everyone else the same? "They are only called Christians, but in everything else they are ignorant ... But in Tagauri, Kurtauli, Valagiri, Digoria and Basian, the leaders and nobles are Mohammedans, and ordinary peasants are Christians, but they are ignorant of one and the other faith. They all revere the idol who is called Vachila". (Georgian historian of the 18th century, Prince Vakhushti) "Given the well-known savagery and unbridledness of the Ossetian masses of that time, one cannot even assume the existence of their true Christianity; one can only assume that they were acquainted with the rituals of medieval Christianity." (V. Pfaf) "All their conversion is limited to baptism; they found many hunters for this, because many repeated this rite due to the fact that the baptized were given at the expense of the state 12 arshins of coarse linen for shirts and trousers, two dried stellate sturgeons and one brass cross. (Eyewitnesses were very critical of missionary work among the Ossetians) "There is not a single priest in the Digorsk region and it is not known where they have left for more than a year; children are left without baptism and the dead are buried without any Christian rite" (Ushakov reported to Metropolitan Jonah) ". ..It should be noted that the Ossetians, who profess the Orthodox religion, are not interested in anything for trying to make sure of the purity and usefulness of the teaching they profess, and therefore they are completely indifferent to religion, therefore, they are very weak in it. teachings, but, unfortunately, also the outer side of religion, the rite - is not observed by the people I am talking about. This is evident from the fact that most of the clergy (there are exceptions, but they are few) constantly appeal to the local authorities to take police measures in order to force people to go to church, observe fasts, fast, baptize babies, etc. These measures, of themselves, do not bring benefit, but extreme harm to the cause of religion. Often offended by punishment and coercion, the native, vengeful by nature, does not even think about completely departing from the church. Physical strength will not replace moral strength: it is bad business if you have to resort to coercion. No, missionaries are needed here by vocation, and not only by name ... "(From the article by K. Krasnitsky "Something about the Ossetian district and the rights of its natives") "... Ossetians, who are completely indifferent to Orthodoxy, firmly keep meanwhile their ancient beliefs ... They have sacred places: either a rock, or a forest, even a single tree, and the entire population flocks there several times a year for prayer and festivities. Ossetians go to church under compulsion, and only those who are unable to come to sacred places do not come. Respect for these places is developed in the natives in the highest degree ; not a single Ossetian, passing by, will forget to take off his hats; the rider will immediately dismount from the horse. Usually there is either a small, roughly made chapel, or there is a high pole with rags dangling from it; around them, various offerings have been placed and preserved intact from time immemorial without any supervision: bullets, daggers, household iron tools, turya horns, skulls of animals killed during the festivities in honor of the saint, and money comes across. Taking any of these is considered the greatest crime, in retribution for which the guilty must expect the most painful death. There have never been examples of Ossetians deciding to take a false oath in a holy place, and in front of the cross and the Gospel this is done all the time. The guilty one immediately confesses to the most terrible crime, if only to demand from him an oath in a holy place. I was told such a case: in the Zakinsk society, a wealthy Zakyntsey lost from a sakli with a thousand rubles. ser; a few months later, during a celebration in the sacred forest, the same box was found, but only with six hundred rubles - it stood in plain sight near the chapel, no one touched it, and the owner of the money decided to take it only by decision of the whole society at that fair on the grounds that this money was not sacrificed to them..." "...They say that the clergy, indignant at their flock for respect for sacred places, more than once asked the local civil authorities to destroy the chapels ) and sixes. This would mean putting the Ossetians, already indifferent to Orthodoxy, into hostile relations towards it. In my opinion, one could use the deep respect of the Ossetian people for their sacred places to attract them to the temples. The transition would not have been difficult if decent chapels were built on places sacred to the people (instead of the current dirty kennels (note that he calls our sacred dzuars)) and icons of revered saints were placed in them. Why should the priests, instead of looking with prejudice at the gatherings of the people there on festive days, not go there after them and serve a prayer service in front of the icon and consecrate everything prepared for the feast. They will say, perhaps, that a feast near a chapel with an icon is inappropriate, but don’t people feast near our churches on fair days? If there is anything resembling paganism in the superstitious rites, does that interfere with the matter? And the Russian commoner adheres to many pagan rites. Nevertheless, he is quite devoted to the religion he professes. Now assure the peasant that such and such a rite is not Christian, but pagan, he will laugh in your eyes. Everyone who knows the Ossetian people will agree with me that the proposed measure would be extremely good, it would bring the Ossetians from honored sacred places to the church voluntarily, without any penalties or fines..." Ossetians were very tolerant of other religions, so they did not pay attention to them. But when Orthodoxy was imposed by force, they began to break down churches, kill priests. Orthodox Church, Ossetians, basically, only formally identified themselves as Christians. In fact, they continued to prioritize their beliefs.

The other day, the official website of the head of the Republic of North Ossetia-Alania, under the heading "Taimuraz Mamsurov and Archbishop Zosima discussed preparations for the celebration of the 1100th anniversary of the baptism of Alania," circulated information that reads in particular: "Today, a meeting was held between the head of North Ossetia, Taimuraz Mamsurov, and the Archbishop of Vladikavkaz and Alanian Zosima.

The main topic of the conversation was the upcoming celebration of the 1100th anniversary of the Baptism of Alania. Taimuraz Mamsurov noted that this event is of great historical and cultural significance not only for Ossetia, but also for Russia as a whole, for the entire Orthodox world. “The attention of a huge number of people living in Ossetia, Russia and abroad will be riveted to him. Therefore, every effort must be made to celebrate this significant date at a decent level. I am ready to help you with this,” the head of the republic noted. Taimuraz Mamsurov told the Archbishop of Vladikavkaz and Alan about his meeting with His Holiness Patriarch Kirill of All Russia, who plans to take part in the celebrations in Vladikavkaz. “At a meeting with the Patriarch, we discussed the theme of celebrating the 1100th anniversary of the Baptism of Alania,” said Taimuraz Mamsurov. - His Holiness showed great interest and expressed his readiness to personally participate in the events on the land of Ossetia. His arrival in the republic will give the event great significance.”

To be honest, it is not entirely clear why, let's face it, to mislead the people and artificially lower the date of the adoption of Christianity by Alanya? Or maybe it is more correct to say who is misleading whom and for what? And where, in this case, about 600 years of the life history of the Ossetian people fall? Elementary example. Armenia and Georgia date their Christianization to the 4th century - 301 and 326 respectively. What did neighboring Alania do for six whole centuries, how could it “enclose itself”, and why did it enter into dynastic marriages in this case and provide military assistance to non-Christians, representatives of another faith alien to their people? Questions that are unlikely to have intelligible answers. Therefore, I think, it is not worth rushing to conclusions and festivities. History, for all its simplicity, is a complex science. Although many questions are often on the surface ...

Last year, we repeatedly addressed this issue in our publications, pointing out the absurdity and similar chronological inconsistency, but, after this official announcement, we decided to return to the subject conversation again. At the same time, I would like to immediately note that the author of these lines is not an active adherent of the Christian faith and I am driven by elementary historical objectivity.

Let's start with the fact that Christianity in the territories where the ancestors of the Ossetians lived, comes much earlier than the declared year 916. The Scythians, Sarmatians, Alans were among the first to hear, as they say, the good news. The teachings of Christ were brought to the land of Ossetia by the Apostles Andrew the First-Called and Simon the Zealot. Another apostle, Matthew, who previously preached in Asia Minor, knowing about the approaching death, arrived in Alania and was buried on its territory.

The first sprouts of Christianity in the Alans settlement area were grafted in the 1st century: in the 40th year AD. e. Apostle Andrew the First-Called visited the Alanian city of Fust and preached the teachings of Christ in the country of the Alans. It is also known that the Alans who lived at the court of the Byzantine emperors adopted Christianity. Many Alans who came to Western Europe in the era of the Great Migration of Nations became Christians. In addition, there were two regions in the Black Sea region where the Scythian-Sarmatian element dominated. These are the so-called Lesser Scythia and Taurus Scythia. At the same time, we note that the concept of "Scythians" continued to exist for a long time to describe the Sarmatians (Alans). Only later, when the Sarmatians (Alans) separated themselves from the related Scythian environment, the term "Alans" became predominant.

This region became the subject of close attention of Byzantium. The fact that religious guides were sent to new lands was not unusual at that time. The preachers were at the forefront of political and cultural expansion in the new lands. Indeed, in the process of religious activity, it was possible to understand the peculiarities of the local mentality, to establish ties with the local elite. At the same time, unlike, for example, merchants and ordinary travelers, preachers had sacral protection. They could not be robbed or killed. Therefore, the sowers of the new doctrine, voluntarily or involuntarily, carried out worldly assignments along with religious deeds.

Andrew the First-Called sowed healthy seeds of Christianity, and they grew up on fertile soil. In Scythia Minor, a diocese was formed - Scythian or Tomitan, and in Taurus Scythia it was already known about five dioceses: Kherson, Goth, Sroskaya, Fula and Bosporus. The residence of the Scythian diocese was the famous trading city of Tolen. Until 451, that is, before the Council of Chalcedon, it was already known about 12 Scythian (Alanian) bishops, while they were independent in managing their diocese. Needless to say, dioceses are not created overnight...

The Council of Chalcedon was of great importance in streamlining the administration of the Christian world in the East. It was the fourth so-called Ecumenical Council (meeting) of Christian churches. He passed in Byzantium in the area of ​​Chalcedon. As a result of the Council, many aspects of religious life were streamlined. They were expressed in 30 rules, the main of which were church administration and church deanery. By its decision, the Council subordinated the Scythian see to the Patriarch of Constantinople, recognizing its importance in the Christian world. After the Council of Chalcedon, we meet the mention of the Alan (As) diocese proper. Here the ethnic component is identified with administrative-territorial boundaries. It can also be noted that information about the Alanian diocese is also available in the calendar of the Byzantine emperor Basil, indicating that in the Alanian diocese "... for more than half a century there has been its own bishop and, moreover, not the first bishop."

If we return to the 4th century, which we declared, connected with the adoption of Christianity by Armenia and Georgia, then the following should be indicated. At this time, St. Nina of Cappadocia begins to preach in neighboring Georgia. This enlightener was sent at the request of the Georgian ruler Mirian and his wife Nana by the Byzantine emperor Constantine the Great. The top of the Georgian royal court accepted the new religion immediately, but the simple peasantry resisted. So to preach in the Georgian region of Pshav-Khevsureti, Nina went with a large military escort.

Among the Ossetians of the southern part of Ossetia, the arrival of Nina (according to various sources, this is 322, that is, four years before her arrival in Georgia) did not cause any special favor or special protests. The Ossetians... were already familiar with the faith(!), "which was brought by the Greek Andrey." Therefore, St. Nina did not have to try hard to refresh some forgotten church canons in the memory of the people.

By the way, not only our newspaper believes that the "anniversary" date of the adoption of Christianity by Alania-Ossetia is unjustifiably underestimated. The Alan Diocese of South Ossetia also unequivocally spoke out about the discrepancy between historical chronologies. Here is what last year about the intention to celebrate in the north of Ossetia the 1100th anniversary of the adoption of Christianity by Alanya, the Dean of the Churches of the Alan Diocese of South Ossetia, Father Yakov (Khetagurov) told the Republic:

Intending to celebrate the 1100th anniversary of the adoption of Christianity by Alanya, we seriously underestimate the real date. Therefore, I think that we should not hurry with such anniversaries, even if they have already been announced. It is clear that it is customary to consider the reporting date of the celebration when religion covers the entire territory of the country. But in those days, such a concept as a state border was conditional. In particular, if we talk about our ancestors, whose distribution area was huge. In addition, say, in the same neighboring Georgia, which was fragmented and did not represent a single whole, the adoption of Christianity is counted from the baptism of St. Nina the king of Iberia. But this does not mean that Georgia completely overnight became Christian.

By the way, if we take the text about the life of St. Nina not Georgian chroniclers, which is edited, and in which Alania-Ossetia is not mentioned, but ancient Armenian, it is indicated there that, in addition to the baptism of the Georgian king Mirian, St. Nina carried out the same action in Alanya. And as reported in the annals, her preaching was successful. In addition, according to other sources, the first sprouts of Christianity in the area of ​​​​settlement of the Alans were grafted in the 1st century by the Apostle Andrew the First-Called. Therefore, the arrival three centuries later of St. Nina in the southern part of Alania was taken calmly, since the Ossetians were already familiar with the faith. There are many others historical facts. Therefore, I am convinced that one should not rush to make statements to the whole world that Ossetia was baptized only 1100 years ago. It is unacceptable to ignore about 600 years of Christianity in our history. And if, say, Christianity came to the north of Alanya later, this does not mean absolutely nothing. It is no coincidence that we have temples, the erection of which dates back to the 10th century, which indicates the flowering of Christianity, but not the origin. They couldn't show up overnight. Especially since architectural solutions These temples speak of having their own particular style. And the fact that the Alanian national style existed both in icon painting and in church architecture is confirmed by temple complexes, frescoes... And ignoring these facts, we, in my opinion, are actually committing a crime against the future generation, because it is impossible to delete centuries from the history of our people. And why is it necessary? This is the opinion of a prominent representative of the Alanian Diocese of South Ossetia. The diocese, whose opinion, while celebrating the adoption of Christianity by the then united Alanya, must be considered and act together in this matter.

I must say that the establishment of Christianity in Alanya, as in all countries, went forward. Moreover, the ancient state was scattered and widely scattered geographically. However, the status of the Alanian Diocese is rapidly rising. True, the chronology is extremely difficult to carry out. And by and large, no one has actually ever done this. Only fragmentary information has survived. And then, as a rule, a later time. For example, the medieval Arab scholar Masudi wrote that in the 7th century. there were Christians among the Alanian kings... In addition, if in the territory of the southern part of Alania-Ossetia, located at the intersection of military and trade routes and therefore repeatedly subjected to military invasion, ancient temples as such were not preserved, but in the territory of the northern part of Alania (now the territory of Karachayevo -Cherkessia) preserved Christian churches (in particular, in Nizhny Arkhyz), which are considered today the most ancient Christian churches on the territory of the Russian Federation.

By the way, the most famous Christian complex in Georgia, called "Svetitskhoveli", which is located in Mtskheta, acquired this sound later, and in ancient times it was called Ossetitskhoveli - "the life of the Ossetians." The Alanian monastery towering above this spiritual complex on the mountain, considered in Tbilisi a symbol of medieval Georgia, is called Jvari from the Ossetian “dzuar” - “cross”, which passed into the Georgian language from ancient Alanian).

If we talk about the declared year 916, then this date is associated with the appearance in the north of Alanya and the baptism of the Alanian people inhabiting this halo of Bishop Peter. The mass baptism of the northern Alans took place in the Nizhne-Arkhyz settlement (not far from the village of Zelenchukskaya, Karachay-Cherkessia). The sacrament was performed in three Alanian temples: the Northern Temple (of the Holy Great Martyr and Victorious George); Middle Temple ( Holy Trinity); South Temple (Prophet Elijah). In the church of St. George the Victorious (Northern), the oldest font in Russia, where the Alans received holy baptism, has also been preserved. However, the bulk was baptized in the running water of mountain and lowland rivers.

I must say that respect for the Christian religion was great in Alanya. According to the Hungarian monk Julian, who visited the Alans during the period of anarchy and civil strife, “it is enough to strengthen the image of the cross at the end of the pole with the banner and, having raised it, carry it; this allows them to walk in complete safety at all times.” Christian monasteries and temples became centers of literacy in those days. A separate conversation is also about the Ossetian saints - several dozen Alans are known among the holy martyrs of the Christian church.

Well, one last reminder. The capital of the southern part of Ossetia-Alania, the city of Tskhinval, also called in ancient times the city of 37 churches, dated by various sources to 255, is one of the oldest in the Caucasus and in translation means “sinkh wal” - “upper, higher (Aryan) settlement” or “ life of the highest caste of priests "...

Of course, Christianity in Ossetia has deep ancient roots. It is so firmly rooted in the minds of the people that Christian images form the basis of some of its traditions, which have thousand years of history. Behind all this is ancient history existence of Christianity among the Ossetians. And the fact that many national religious holidays of antiquity in Ossetia are closely intertwined with Christian ones only once again confirms this idea. Therefore, of course, you should not rush into “anniversary” statements and, in fact, throw away entire centuries from the history of your people. It is necessary to give time to the historians of the north and south of Ossetia so that the Alanian Dioceses of the south and north do not differ in their perceptions and celebrate the same date of the then united Alania.