References: 1. Alkhazishvili N. Monasteries in the Gareji Desert // Fresco. - 1975. - N7. - S. 14-16. - A brief description of the monastery complex in the David Gareji desert. 2. Arjevanidze I. From Tbilisi to the Alazna Valley. - T., 1958. - S. 107-112. - The history of the creation of the monastery, its religious-religious and military-strategic character. 3. Gamsakhurdia K. Gamsakhurdia Z. David-Gareji can't wait any longer // Literary Geor-gia. - 1973. - March 2. - On the need to protect the monument. 4. Gamsakhurdia S. Georgian monuments carved into the rock // Flag - 1957. - N10. - p. 19. - Characteristics of the David Gareji complex. 5. Dolidze V. Cave complex David Gareji // Friend of the monument. - 1964. - N3.- S. 42-46. - The history of the creation and further expansion of the David Gareji monastery complex. 6. Elerdashvili A. David Gareja // Ivris Gantiadi (Sagarejo). - 1972. - April 18-20. - About the existence of an educational school in David Gareji. 7. Todua T. Gareji // friend of the monument. - 1973. - N31-32. - S. 17-30. - Issues of crea-tion of Gareji monasteries, their growth and development. 8. Keratishvili b. How many monasteries are there in Gareja? // monument to a friend - 1971. - N27-28. - S. 68-78. 9. Lolashvili I. Memoir narrative of Gavriil Mekhri // Questions of ancient Georgian writing - I. 1962. - P. 1-32. - The monastic life of hermit-baptizers of Gareji in the first half of the 18th centu-ry. 10. Nikolaishvili V. Water supply of David Gareji monastery // Science and technology. - 1964. - N8. - 32-33. - Cultural monuments of the David Gareji desert are described. 11. Sokhashvili G. Cultural monuments of the David Gareji desert // Echo. - 1972. - N1. - S. 15-16. - About the creation of the desert monasteries of David Gareji, the arrival of David in Geor-gia and his activities. 12. Epigraphic monuments of Gareja. T.I. - after I. - Volume, 1999. - Archaeographic de-scription of the David Lavra and desert inscriptions of the 11th-18th centuries.aith.

Abstract In the middle of the 6th century, the Assyrian holly fathers arrived in Georgia and began to work, at the end of the 6th and beginning of the 7th centuries they actively operated in Georgia. If we compare the state in which the Georgian Church was at the time of the arrival of the Assyrian Fathers with that in which it was at the end of their activity, then we can be sure that they fought against the Monophysite trend and defeated it. Indeed, in the 30-40s of the 6th century, as scientists say, Monophysitism raged among us, in the 70s-90s of the same century and at the beginning of the 7th century Georgia was completely Chalcedonian, which is the result of the merit of the Assyrian fathers, along with political reasons. In what years the Assyrian fathers came to Georgia, what was the religious direction of the Georgian Church at that time, and what was the situation at the end of their activity - this is the subject of our discussion.