Catholic Heritage in Georgia: Proceedings of the International Symposium

ქეთევან დედოფალი და კათოლიკობა (პრობლემის ახლებური წაკითხვა)

Murman Papashvili — 2025-06-27

Based on primary source analysis, this article examines the question of whether Queen Ketevan (Ketevan the Martyr) converted to Catholicism during her captivity and martyrdom. Through careful research and analysis of contemporary documents, the author reaches several significant conclusions regarding the queen’s religious orientation and its broader implications.
The evidence suggests that Catholicism was neither alien nor unacceptable to Queen Ketevan. This conclusion is supported by her active assistance to Augustinian fathers in Shiraz, where she helped equip and decorate their Catholic church. The queen demonstrated particular favor toward the Portuguese Augustinian missionary Ambrosio dos Anjos, who played a crucial role in strengthening her resolve to maintain her Christian faith even unto death, thereby preventing Shah Abbas – the sworn enemy
of the Georgians – from achieving a decisive historical and psychological victory over Georgia.
At this tragic moment, Father dos Anjos perceived Queen Ketevan as a martyr not specifically for Orthodoxy or Catholicism, but for Christ himself. This perspective explains why Father dos Anjos does not explicitly state whether the queen converted to Catholicism, although he appears to assume such a conversion occurred. This ambiguous position likely prevented Rome from recognizing the queen as a Catholic saint. The author suggests that Father Ambrosio’s distribution of Queen Ketevan’s relics to various locations served to advance the cause of her potential canonization. The analysis indicates that Queen Ketevan would not have experienced significant internal conflict regarding her denominational allegiance during her final tortures, whether she offered her soul to the Lord as an Orthodox or Catholic believer. While the evidence does not conclusively establish that the queen formally converted to Catholicism, it demonstrates her profound love for Catholic missionaries and the Roman Church.
Therefore, the author proposes that Queen Ketevan can be understood as a martyr for the Universal Church of Christ, transcending denominational boundaries in her ultimate sacrifice for the Christian faith. This interpretation acknowledges both her Orthodox heritage and her evident openness to Catholic spirituality, presenting her martyrdom as a testament to Christian unity rather than confessional division.

The Torture of Queen Ketevan in Georgian and Foreign Sources

Sergo Vardosanidze — 2025-06-27

On September 13, 1624, Georgian Queen Ketevan was brutally tortured in Shiraz by order of Shah Abbas I. Her strength and steadfastness astonished the world. Despite the Shah’s promise that she could live in worldly comfort if she renounced her faith, she refused all inducements and firmly defended Christianity. She remained in fervent prayer until the end, thus morally triumphing over Shah Abbas and his executioners. The torture of Queen Ketevan has been documented by numerous contemporary and near-contemporary sources, including Georgian chroniclers Monk Egnatashvili, Farsadan Gorgijanidze, Vakhushti Bagrationi, and King
Teimuraz I; Armenian historian Arakela Davrizhets in Iran; European Catholic missionaries Ambrozios Dush Anjush, Arcangelo Lamberti, Don Christopher de Castel, and Sebastiano di Ezus; French traveller Jean Chardin; and German poet and dramatist Andreas Gryphius. Both Georgian and foreign sources wrote with profound sadness and admiration about Queen Ketevan, who became a symbol of devotion and loyalty to faith – an inspiration for thousands of Georgians exiled in Iran and for believers worldwide. This paper examines the significance of each source in detail and evaluates the provenance and reliability of their accounts.

Organizational Structure of the Catholic Church in Georgia: Dioceses, Apostolic Administration, History and Perspectives

Nugzar Bardavelidze — 2025-06-27

The Apostolic Administration of the South Caucasus was established by the Holy See in 1993, encompassing Georgia, Armenia, and Azerbaijan under the jurisdiction of Nuncio Archbishop Jean-Paul Gobel. In 1996, administration was transferred to Father Giuseppe Pasotto, head of the Stigmatine Mission in Kutaisi, marking the beginning of active ecclesiastical development centered in Tbilisi.
Over three decades, the local Catholic Church in Georgia has evolved into a fully self-governing ecclesiastical entity. This development has elevated the Apostolic Administration to a higher organizational level, preparing for the restoration of the episcopal see that existed in Tbilisi centuries ago. The titular see of Sebastopolis (Sukhumi) also exists within Georgian territory as
the legal successor to the 13th-15th century episcopal see. The restoration of the Catholic episcopal see in Tbilisi represents the correction of historical injustice, supported by thirty years of proven ecclesiastical leadership and the historical precedent of 13th-century episcopal sees. in Georgia can be analysed through three distinct phases. The first stage (1993-2024) witnessed the complete formation of the local Latin Rite Catholic Church through parish restoration and establishment, church construction and renovation (including in uncontrolled territories), religious literature publication, educational center creation, media development (print and internet television), systematic religious education, extensive charitable work, clergy training and local priest ordination, pilgrimage organization, catechism programs, interfaith cooperation, government collaboration, monastic establishment in Istanbul, and papal visits. The second transitional stage began in 2024, characterized by the initiation of canonization proceedings for 14th-century Georgian martyr Demetrius Tbileli, the establishment of an ecclesiastical tribunal, increased visibility of the local Catholic Church, and the formal beginning of procedures to restore the Catholic see in Tbilisi.
The third stage will culminate in the transformation of the Latin Rite Apostolic Administration into a full diocese, restoring the Tbilisi Catholic Episcopal See and uniting it with the titular See of Sebastopolis (Sukhumi). This Transformation is projected to occur by 2030, completing the institutional restoration of Catholic episcopal authority in Georgia.

The Tradition of the Catholic Liturgy in Zakaria Paliashvili’s Mass

Tamar Chkheidze — 2025-06-27

The Mass, one of the most significant genres of early European professional music, emerged within the Catholic Church during the Middle Ages and subsequently became a subject of creative exploration for composers across various countries and historical periods. The Georgian compositional school’s approach to this genre presents a unique case study. This paper examines the Mass by Zakaria Paliashvili (1871–1933), the only Mass composed within the context of modern Georgian professional music.
Paliashvili, a founder of the national compositional school as well as a conductor, public figure, and educator, represents a distinctive voice in Georgian musical development. The authors investigate the Georgian composer’s interest in the Mass genre, rooted in his Catholic upbringing, and explore the circumstances that made Paliashvili’s Mass both the first and only example of
the medieval Mass genre’s transformation within Georgian musical tradition. While the Requiem – a specific variety of the Mass – gained significant attention from Georgian composers in the second half of the 20th century, with vocal, instrumental, and vocal-instrumental requiems composed by G. Kancheli, B. Kvernadze, G. Bzvaneli, G. Japaridze, I. Gejadze, E. Chabashvili, and V. Kakhidze, Paliashvili’s traditional Mass remained an isolated phenomenon. Created during the early stages of Paliashvili’s career, the Mass genre found no prospects for further development due to the restrictions imposed on liturgical services under the Soviet regime. Paliashvili’s primary artistic focus, like that of many other founders of national schools, centered on synthesizing European and traditional Georgian musical elements. This study examines the artistic, aesthetic, historical, cultural, and political-social circumstances that prevented the further proliferation of sacred music genres rooted in Catholic tradition within Georgian professional music following Paliashvili’s pioneering work. The analysis reveals how political and ideological constraints shaped the trajectory of sacred music composition in Georgia, making Paliashvili’s Mass both a remarkable achievement and a singular occurrence in Georgian musical history.

From the Epistolary Legacy of Emanuel Vardidze

Eldar Bubulashvili — 2025-06-27

Based on materials found in the Vatican archives, this research discusses the epistle of Emanuel Vardidze, a Georgian Catholic clergyman „the head of the Catholic Diocese of Georgia and the Vicariate of Armenia-Azerbaijani’’, dated on February 2, 1925, addressed to the Catholic parishes of Georgia, Azerbaijan and Armenia. This epistle is significant because the atheistic Soviet
regime persecuted followers of varoius religous denominations. This was especially painful for the Catholic parish and clergy, because the head of the Catholic Church-the Pope-could not protect the rights of Catholics living in the USSR due to the Soviet Government. The introduction of the epistle notes that his salutation is related to the beginning of Great Lent. Because of this, Emmanuel Vardidze pays attention to the need that the Catholic parish had to protect. The salutation emphasizes the importance of Great Lent, which is a means of cleansing a person from spiritual and physical sins. The epistle specifically mentions that, since the
teaching of the Divine Law was removed from schools due to the new Soviet regime, both parents and tutors should work twice as hard to raise a healthy generation. Emanuel Vardidze appeals to parish and Catholic clergy to deepen their faith in Christ: „We must understand more deeply day by day the truths of Christ’s teachings, taught through authentic learning. This will increase our numbers, eradicate ignorance and our christian example will have such an effect on the believers who separated from the church that they, too, will recognize One, Holy, Catholic and Apostolic Church.

Promoting Literacy among Georgians: The Catholic Population of Samtskhe-Javakheti

Nato Kruashvili — 2025-06-27

Georgia served as a primary area of activity for the Society for Promoting Literacy among Georgians, an organization dedicated to protecting and preserving Georgian national consciousness. To achieve this goal, the Society established public schools, libraries, printing houses, and bookstores throughout the region. One of the Society’s key areas of operation was Samtskhe-Javakheti,
where it immediately recognized the challenging educational conditions and the religious division of the population into three distinct groups. The Society paid particular attention to the Catholic community within this religiously diverse region. Through the Society’s efforts, schools were established in several Catholic villages: Khizabavra in 1881, the village of Ude in 1882, and Arali in 1912. These educational institutions provided crucial access to Georgian-language instruction for Catholic communities who might otherwise have been excluded from national educational initiatives. The Society’s commitment to cultural preservation extended beyond formal education through the establishment of libraries in strategic locations: the city of Akhaltsikhe in 1895, the village of Ude in 1897, and Khizabavra in 1905. These libraries served as important repositories of Georgian literature and culture, making educational resources accessible to rural Catholic populations. Through these educational and cultural initiatives, the Catholic population of Samtskhe-Javakheti was able to maintain their Georgian national consciousness while preserving their religious identity. This case study demonstrates how the Society for Promoting Literacy among Georgians successfully navigated the complex intersection of national identity, religious diversity, and educational access in late 19th and early 20th century Georgia.

The Martyrdom of St. Queen Ketevan through the Poetic Vision of Sulkhan-Saba Orbeliani

Merab Ghaghanidze — 2025-06-27

The poem recounting the martyrdom of Queen Ketevan was composed by her son, King Teimuraz I (1589-1663), between 1627 and 1628. „The Torture and Book of Queen Ketevan“ presents a historical account of the final period in the life of the Queen of Kakheti – Saint Ketevan (1560-1624) – chronicling her torture and unwavering dedication to the Christian faith. As a later addition to the original poem, three stanzas written by Sulkhan-Saba Orbeliani are incorporated, which directly depict Ketevan’s suffering. However, unlike Teimuraz’s original and predominantly realistic narrative, Orbeliani emphasizes the spiritual and aesthetic dimensions of the
queen’s torture from the outset. This distinctive vision stems from a profound understanding of the religious significance of the martyrdom itself. Orbeliani transforms the depiction of torture into an act of beautification, presenting the martyr’s suffering as perfect adornment that enhances bodily beauty. The torture loses its tragic content as the poet reimagines it through the metaphor of a queen standing before a mirror, beautifying her face and body. From Sulkhan-Saba Orbeliani’s Christian perspective, true beauty emerges when an individual presents themselves before God in spiritual perfection. The saint who sacrifices their body in faithfulness to the Christian faith represents the highest form of beauty. This study examines how Orbeliani’s poetic intervention reframes the narrative of martyrdom, transforming physical suffering into spiritual transcendence and aesthetic perfection.

The Strength of the Soul of a Queen Unbroken by Faith

Mariam Marjanishvil — 2025-06-27

Throughout history, every nation has produced individuals of unwavering courage who have sacrificed themselves for their homeland and faith, refusing to tolerate violence, oppression, injustice, and religious betrayal. Religious conviction has particularly inspired such dedication, driving believers to sacrifice themselves for their country and beliefs. This fate befell Queen Ketevan, a Georgian Orthodox monarch who, when offered by the treacherous Shah the opportunity to change her faith and marry him, firmly declared: „I will not sacrifice my soul for the sake of saving the body, which represents both Christianity and Georgian identity. The body is earth and will return to earth, while the law of Christ and Georgia, which has resided within me since birth, are immortal and eternal – neither your sovereign nor his false deity can destroy them.” Queen Ketevan’s steadfastness and courage profoundly impressed the 17th-century German playwright Andreas Gryphius, who immortalized her story in the tragedy „Catherine the Georgian, or Tested Fortitude.“ Significantly, The Catholic Church was the first institution to canonize Queen Ketevan, recognizing her martyrdom across denominational boundaries. More than three centuries later, Georgian Orthodox and German Catholic
communities have revived the memory of Queen Ketevan the Martyr. Georgian émigré Nikoloz Janelidze played a crucial role in fostering Georgian-German cultural relations, personally providing Andreas Gryphius’s „Ketevan the Georgian“ – a bibliographical rarity even in Germany. The photocopy of the 1663 edition, republished in Halle in 1951, enabled Germanist Akaki Gelovan to translate this tragedy, which was subsequently published by „Soviet Georgia“ in 1975. The dramatic work was first staged in Georgia under the direction of German director Hermann Wedekind, followed by productions in Germany, demonstrating the cross-cultural resonance of Queen Ketevan’s story. Thus, Queen Ketevan the Martyr, unbroken in spirit, confronted both presence and absence with equal fortitude, striking fear into her enemies through spiritual strength while inspiring her compatriots. By choosing martyrdom and death over worldly pleasures and the humiliation of her dignity, she achieved ultimate moral victory, exemplifying the triumph of faith and national identity over temporal power.

The Relics of the Martyrs Bring Churches Closer Together: Saint Ketevan and the Ecumenism of Blood

F. Gabriele Bragantini — 2025-06-27

The commemoration of the 400th anniversary of Saint Ketevan’s martyrdom (1624-2024) provides an opportunity to examine the importance of relics for churches and Christians, both historically and in contemporary contexts, while exploring their inter-ecclesial and ecumenical significance. This study emphasizes that it is ultimately Christ who draws the churches together in unity. The historical record documents Saint Ketevan’s martyrdom in 1624, followed by the recovery of her relics in 1625. In 1628, Augustinian missionaries distributed these relics across multiple locations, sending portions to Georgia, Portugal, Rome, India, and Russia. This wide geographical distribution reflects both the reverence accorded to the saint and the missionary networks of the period.
The twenty-first century has witnessed remarkable developments in the veneration of Saint Ketevan through significant archaeological and historical discoveries. The rediscovery of her tomb containing part of her body in Goa, India, where it had been placed by the Augustinian fathers, represents a major milestone in the saint’s continuing legacy. Additionally, the 2008 discovery of
the previously unknown azulejo (decorative tile) in Lisbon has added new dimensions to our understanding of her historical significance and the extent of her veneration across the Portuguese Empire. For the Augustinian fathers who preserved and distributed her relics, Saint Ketevan was recognized fundamentally as a martyr of Christ, transcending denominational boundaries that might distinguish between Orthodox and Catholic traditions. This perspective rendered her worthy of the highest respect and veneration, regardless of specific ecclesiastical affiliations. This ecumenical approach to Saint Ketevan’s legacy offers valuable insights for contemporary inter-church relations. Her recognition as a martyr for Christ rather than for a particular denomination demonstrates how shared devotion to Christian martyrs can serve as a bridge between different Christian traditions. The international distribution of her relics and the continuing discoveries related to her veneration illustrate how religious heritage transcends national and denominational boundaries, contributing to broader Christian unity and understanding.

Missionary report of Father Louis Grange, the first Jesuit in Georgia, sent to Claudio Aquaviva, General of the Order

Leila (Ia) Khubashvili — 2025-06-27

At the beginning of the 17th century, Georgia–Rome relations began to intensify, driven by political, economic, and religious factors. Major upheavals in both Western Europe and Georgia shaped the Vatican’s foreign policy, at the center of which stood the Society of Jesus (Jesuits). For Pope Urban VIII – an accomplished diplomat and realist politician – Georgia, particularly the Kartli-Kakheti region, was a significant factor in the Catholic missions’ Eastern strategy. Georgia was expected to become a stronghold for spreading Catholicism throughout the Caucasus and the Near East. For their part, Georgian kings and nobles hoped for support from Christian European states and the Pope of Rome in their struggle against Iran and the Ottoman Empire. One notable example is Nikifore Irbakhi’s embassy to European countries between 1625 and 1629. From this, we can infer that both sides had equal interest in mutual assistance and rapprochement. Economically, the goal of the anti-Ottoman coalition was to defeat the
Ottoman Empire and open Eastern countries to commercial capital. The Pope and Western leaders aimed to secure Eastern markets for Western capital and to discover new trade and transit routes. Georgian rulers also viewed their relations with Europe through an economic lens. Their vision included the restoration of the old “Silk Road,” which would connect Europe and Asia via Georgia.
From a religious perspective, missionary work was extremely valuable for Georgia, which was isolated in a Muslim-dominated region. These missionaries were the only representatives of the Christian world from the West. It should also be noted that it was largely through missionaries that Europe became acquainted with Georgia. Their reports were compiled with careful observation and strong knowledge of the region’s history, geography, and customs. While some inaccuracies existed, these were likely due to limited access to information. For this reason, the missionaries’ reports are considered primary historical sources.A notable example in this context is the missionary report by the first Jesuit father in Georgia, Louis Grange (Ludovico Grangerio), addressed to the
Jesuit Order’s General, Claudio Acquaviva. The report is dated March 2, 1615, and was written in Mokvi. It was published in Lyon in 1616. The report provides a detailed account of the difficult mission work undertaken by Grange and his companion, the coadjutor Etienne Vie, in Guria and Samegrelo. However, the report is especially important for its focus on issues related to apostolic
governance, posed in the form of eight questions for which Grange awaited answers from Rome: 1. If no other help is possible, should we accept the Orthodox rite? 2. If we do accept their rite, should we also adopt their monastic dress and way of life?
3. If Orthodox believers approach us for communion, should we allow the Franks to approach the Orthodox in return? 4. If Orthodox believers come to us for confession, should we explain the filioque to them or allow them to remain in their own beliefs? 5. Should we dissuade the Greeks from rebaptizing Armenians who have come to them, given that they doubt the Armenians were properly baptized in the name of the Holy Trinity? 6. Are Greek bishops who pay bribes to the Turks to be appointed guilty of simony? 7–8. What should be done with Latins who collaborate with the Turks? The content of this letter suggests that it outlines the strategy of the Jesuit Order. Cardinal Bellarmine in Rome responded negatively to Grange’s questions, saying: “It is impossible; if we, Latins, accept the Greek rite, we repeat the Greeks’ error, which holds the Latin rite to be incorrect.” In his correspondence with Rome, Louis Grange expressed bold ideas, such as conducting liturgy in Georgia without using the Latin rite. He requested permission from
the Pope to use local churches and monasteries for Mass while reserving the Latin rite for daily personal use. The Pope’s response was: “If the Jesuits change the rite, it will be said that we no longer wish to convince these people of the need to pass from
schism to unity, from falsehood to truth.” In his work Jesuits and Georgia, Vincenzo Poggi comments on this response from Rome, noting: “The issue posed by Father Grange is close to the modern Catholic concept, which does not prioritize one rite over another, as was believed during Bellarmine’s time.” Thus, through the above examples, I have attempted to analyze the plans and strategies of these intelligent and pragmatically minded Catholic missionaries. Were these parts of a unified strategy or merely attempts to
advance their own interests? Especially if we recall the successful strategy and tactics of the Jesuits in the New World – where they founded the state of Paraguay – or in Japan, where they founded the city of Nagasaki, or the achievements of Matteo Ricci in China, which were ultimately curtailed by policies like Bellarmine’s… It is also worth considering why the Jesuits ceased their mission in
Georgia and chose to step back, ceding space to other orders that played a much greater role in missionary work. Was there perhaps an invisible Jesuit hand still at work in the Caucasus in general? We hope that answers to these questions will gradually emerge through new research. In general, it can be said that the Jesuits have never completely severed their relationship with
Georgia. Among them, we can name Michel van Esbroeck, Mikel Aranzadi, and Vincenzo Poggi.

Circumstances of Embassy in Spain of Niceforo Irbach according to the documents found at Simanca’s archive

Jondi Khukhia — 2025-06-27

The first half of the 17th century was marked by significant foreign policy crises in Georgian history. During this period, Georgia endured devastating attacks from Shah Abbas of Iran, who invaded the country repeatedly. The Georgian victory at the Battle of Martkopi on March 25, 1625, proved vital for national survival, as King Rostom’s report demonstrates: “The order from the Shah was to kill every man and settle Persians in Kakheti.” King Teimuraz I of Kakheti made several attempts to establish diplomatic relations with Russia, notably in 1618 and 1623, but these efforts proved unsuccessful. As a logical extension of this diplomatic strategy, contacts with Western European powers were also pursued. Between 1626 and 1628, Nikoloz Cholokashvili (Niceforo Irbach) was dispatched on a diplomatic mission to Western Europe.
Niceforo Irbach’s European activities and contributions have been inadequately studied in Georgian historiography, with many details of this embassy remaining unknown for centuries. While J. Vateishvili discovered and published some documents related to this mission, the most significant breakthrough came with the publication by Luis Fernández and Ilia Tabagua of Fuentes para la historia de Georgia en bibliotecas y archivos españoles (siglos XV-XVIII) (Madrid, 1993), which contains documents from the Simancas Archive. These diplomatic correspondences and records of Spanish Council of the Kingdom meetings offer new opportunities to reassess established interpretations of this historical episode.

The First Georgian Textbook of World History and the Georgian Catholic Congregation of Montauban

Zaza Karchava — 2025-06-27

This report examines the first Georgian textbook of world history, published by Georgian Catholic monks at the Montauban monastery in France in 1877. Georgian historiography has unjustly overlooked this work, and no scholar in the Georgian academic community has previously attempted to study this pioneering textbook. The present work represents the first comprehensive examination of this subject. The textbook serves as the primary historical source for this report; therefore, we have employed research methods typical of historiographical studies. Methodologically, the report is grounded in historical cognition. All aspects of
the manual and related issues concerning the history of the Montauban monastery are discussed in detail. We utilized hermeneutic and discourse analysis to identify the cultural and historical context in which this textbook was written. Significant research was required to determine the author’s identity. The report explains the motivations that prompted the Montauban monastery monks to publish this textbook, as well as the circumstances that prevented it from becoming established in the educational system of the late 19th century. The significance of the 1877 Montauban textbook is considerable, particularly given that this work by Georgian Catholic monks represents the first attempt to create such literature in the Georgian language, though it was not without flaws.
While the study of textbooks is well-established in Western historiography, interest in this field has only recently emerged in Georgian academic circles. Textbook studies are important because they most tangibly reflect both the historiographic trends of their contemporary era and the historical context in which they were produced. A comprehensive study of this textbook clearly
reveals another significant contribution of Georgian Catholic figures: the publication of the first Georgian textbook of world history.

Georgian, Greek, and Russian Sources (17th-18th Centuries) on Perceptions of Roman Catholic Teachings and their Dissemination

David Tinikashvili — 2025-06-27

This article examines Catholic missionary activities and the responses they provoked in Georgia, Russia, and the Ottoman Empire during the 17th and 18th centuries, analyzing the effects on local Orthodox churches resulting from varying attitudes toward Catholic influence in these regions. In Russia, both ecclesiastical and governmental authorities regarded Catholicism as a significant threat. The Orthodox Church progressively lost its cultural dominance in education, particularly following Peter the Great’s
secularizing reforms. The growing influence of Western education introduced Latin vocabulary and concepts into Russian theology. The Russian Church intensified its anti-Catholic stance, culminating in the 1621 Church Council, which sought to protect Orthodoxy from Catholic influence. Despite prevailing anti-Catholic sentiment, several Russian theologians adopted Catholic doctrines to combat Protestantism, illustrating a complex relationship with Western intellectual traditions. In the Ottoman Empire, the Greek Orthodox Church exhibited a more accommodating stance toward Catholicism. Despite constraints imposed by Muslim authorities, Greek Orthodox clergy maintained strong connections with Latin Catholics, particularly in education. During the 17th century, numerous Greek Orthodox theologians studied in Europe, resulting in the integration of Latin theological concepts into Orthodox doctrine. Scholars such as Peter Mogila incorporated Catholic elements into Orthodox theology, especially in resistance to Protestant influence.
In the 17th century, the relationship between Greeks and Latin Catholics was notably harmonious, evidenced by interfaith marriages and instances of Catholic clergy officiating in Orthodox churches. Catholic priests were permitted to hear confessions and administer the Eucharist to Orthodox believers. By the 18th century, these relations deteriorated due to Ottoman political pressure, concerns regarding Catholic proselytism, and Pope Benedict XIII’s 1729 decree declaring Orthodox sacraments invalid.
Catholic missionary efforts proved particularly influential among various Eastern Christian populations. In Syria and Iraq, Catholic influence expanded from the 1630s, resulting in conflicts among local Christian factions. Some Orthodox and Nestorian communities harbored concerns about Catholic missionary proselytizing efforts, while others secretly embraced Catholicism. The
Chaldean Church established communion with Rome in the latter half of the 18th century, following the earlier precedent set by the Maronites. Overall, attitudes toward Catholic influence varied significantly by region. Greek Orthodox populations under the Ottoman Empire experienced markedly closer relations with Catholics in the 17th century; however, this dynamic shifted in the 18th century. Among numerous Eastern Churches, Catholic influence was primarily shaped by Ottoman governmental objectives and missionary activities, creating a complex mosaic of religious interaction and resistance across the Orthodox world.

Emanuel Vardidze‘s Calendar in Kalistrate Tsintsadze‘s Archive

Nugzar Papuashvili — 2025-06-27

This study examines a previously unknown archival document discovered within the personal collection of Catholicos-Patriarch Kalistrate Tsintsadze (1866-1952), housed at the Korneli Kekelidze National Centre of Manuscripts of Georgia. The document, catalogued as „’1927 წლის კათოლიკე ეკლესიის კალენდარი’. – გამოც. პ. ემანუილ ვარდიძისა [1927 Catholic Church Calendar.
– Published by P. Emanuel Vardidze],“ represents a significant archival discovery absent from the documented bibliography of „ქართული წიგნი [Georgian Book]“ and unreferenced in existing scholarly literature. The artifact is a bilingual wall calendar titled „1927 წლის კათოლიკე ეკლესიის კალენდარი. 1927. Римско-католический календарь на 1927 год [1927 Catholic Church Calendar].“ Produced on high-quality white printing paper with exceptional typographical craftsmanship, the calendar presents both civil
and ecclesiastical observances in Georgian and Russian. Notably, supplementary information including editorial attribution (“Published by P. Emanuel Vardidze”), censorship approval, and printing details appear exclusively in Georgian, suggesting formal publication under the communist-atheistic regime. “P. Emanuel Vardidze“ refers to Padre Emanuel Vardidze (1886-1966), a
distinguished ecclesiastical and public figure educated in Rome with multilingual capabilities and authority to celebrate liturgical rites in Latin, Greek, and Assyrian-Chaldean traditions. Despite persecution, repeated arrests, and exile under Soviet authorities, he served as Apostolic Administrator of the Catholic Church of Georgia until his death. His under-researched biography gains significant scholarly value through recently discovered archival materials, including this calendar, church registers from the village of Ude, reports to the Council of Ministers of Georgia regarding Catholic churches, and documentation of his 1928 arrest during an attempted illegal border crossing into Turkey, as reported in the „კომუნისტი“ [Communist] newspaper. The calendar holds considerable analytical significance from multiple perspectives. It represents the first Georgian Catholic Church calendar to
adopt the Gregorian system, replacing the previously used Julian calendar, and stands as the sole example of Catholic publication produced under Soviet rule. The historical context of its production and distribution contributes substantially to understanding Emanuel Vardidze’s biographical and intellectual profile, offering new insights into Catholic Church survival strategies during
one of the most repressive periods in Georgian religious history.