Catholic Heritage in Georgia: Proceedings of the International Symposium

Mikheil Tamarashvili as the First Georgian Researcher of Sulkhan-Saba Orbeliani’s Embassy to Europe

Sergo Vardosanidze — 2026-06-04

Sulkhan- Saba Orbeliani played a pivotal role in early eighteenth-century Georgian history, most notably through his diplomatic mission to Europe on behalf of King Vakhtang VI. This mission, aimed at securing European support for Georgia’s liberation from Persian control, was long overlooked in Georgian historiography. Mikheil Tamarashvili was the first Georgian scholar to systematically reveal the details of Orbeliani’s embassy by thoroughly examining European archival sources. By doing so,
Tamarashvili established the embassy’s central importance, demonstrating its significance as a foundational example of Georgia’s diplomatic engagement with Europe.
The historiographical neglect of Orbeliani’s embassy, rooted in nineteenth-century political realities under Russian rule, obscured Georgia’s historical orientation toward Europe. At the dawn of the twentieth century, Mikheil Tamarashvili changed this narrative. By reintroducing and rigorously documenting the embassy’s historical significance, Tamarashvili provided compelling evidence of Georgia’s long- standing European connections, thereby reasserting this link as a central point in Georgian national history.

Sulkhan-Saba Orbeliani’s „Theological-Spiritual Collection“: Composition and Purpose

Merab Ghaghanidze — 2026-06-04

The Korneli Kekelidze National Manuscript Center holds manuscript A303, an autograph by Sulkhan-Saba Orbeliani, which comes from the former Church Museum’s collection.
The first part of the manuscript, about one-third of the whole, is called ‘Christian Doctrine’ or ‘The Gate to Paradise.’ It is a question-and-answer text between a teacher and a student. Its goal is to briefly describe the main ideas of Christian faith, morality, and worship. This section’s long handwritten title, 'Christian Doctrine for First-Time Learners,' written by Sulkhan-Saba Orbeliani, is titled 'The Gate to Paradise: A Guide to Faith in the Right and Immaculate Law,' and was given to us by the Holy Fathers. This work seems to have been well-known and widely shared from early on. Copies of it, as well as the autograph, appear in over twenty
Georgian manuscripts. This shows its wide attention and use in both public and church settings. It is also important that, despite being revised several times, the text received many direct responses from others both at the time and later. Its role in Georgian Catholic literature is also important. The manuscript, which has never been fully published, also includes other texts of different lengths and purposes. Some are clearly marked as compiled and prepared by Sulkhan-Saba Orbeliani himself.
This ‘Theological-Spiritual Collection’ by Sulkhan-Saba Orbeliani, which he likely had during his Roman pilgrimage, was probably copied for his own use to help him better understand Catholic teachings and church services. The manuscript’s brief statements on Christian teaching, church practices, morals, worship rules, and prayer accurately reflect the Catholic Church’s
beliefs and practices.

Bardzim Aragvis Eristvishvili and Catholicis

Murman Papashvili — 2026-06-04

This article, based on known and hitherto unknown materials (from the Vatican archives), examines and analyzes the purpose for which Bardzim Aragvis Eristvishvili decided to convert to Catholicism. The latter was a political figure in the Kingdom of Kartli. He held the position of chief judge (mdivanbegi) in that kingdom from 1689 to 1692. Additionally, he found himself in the camp of
feudal lords who opposed the unification of Kartli-Kakheti into a single kingdom by King Giorgi XI of Kartli (1676-1688). With this context in mind, the following section investigates the developments that followed Bardzim’s decision. Sources indicate that at the end of 1689, Bardzim Aragvis Eristvishvili decided to convert to Catholicism, and from 1690 he energetically began establishing ties with the Pope. As to why he took this step, the author concludes, based on an analysis of new sources: Bardzim saw true spiritual power in Catholicism, and since «there is no salvation outside the Church, » he saw it in the Catholic Church and the powerful institution of the Papacy. Based on this, it was possible for Bardzim to fight against Islam and eradicate the Muslim
heresy in Georgia. He deeply believed in Catholicism and tried to use it for political purposes. Specifically, Bardzim, on the one hand, sought to become an indispensable authority before King Giorgi with the Pope›s support, and, on the other hand, strove to pave the way for Catholicism to reconcile with the king. In this regard, Bardzim saw the Holy See as an absolutely righteous,
sincere, and fervent intercessor. It also ensured that Bardzim would retain his political weight and authority in the event of King George›s return to the throne. Thus, Bardzim›s inclination toward Catholicism was grounded in both his inner faith and the political goals it supported, linking his personal beliefs to broader political strategies.

Georgian ports of the 17th century, according to the Catholic missionaries

Davit Merkviladze — 2026-06-04

Various European authors who worked or traveled in Georgia offer insights into Georgian ports in the 17th century. Notably, Catholic missionaries such as Arcangelo Lamberti, Cristoforo Castelli, Gaetano Rasponi, Luis Grange, and Giovanni Giuliano da Luca are prominently featured. To complete the picture and compare sources, we also examine accounts by Jean Chardin and
Johann Anton Güldenstädt. This study aims to clarify the significance of each port in modern Georgia. With this context in mind, this study aims to examine and clarify the significance of each port in modern Georgia by specifically reviewing and comparing materials from Catholic missionaries and traveler records, and by providing a brief characterization of each port’s historical and economic importance.

Catholic Missionaries on the Relics of the Georgian Orthodox Church

Eldar Bubulashvili — 2026-06-04

European Catholic missionaries who worked in Georgia during the 16th–18th centuries provide important records about the holy relics of the Georgian Orthodox Church. Examining their accounts reveals how missionaries documented and influenced the veneration and distribution of these relics. The works of Don Cristoforo de Castelli, Arcangelo Lamberti, Giuseppe Maria Zampi, Jean Chardin, and others are particularly noteworthy. They gathered information from local clergy and the population, offering a unique perspective on the role of Catholic missionaries in shaping the history of Georgia’s holy relics. These sources show that Catholic missionaries respected the Georgian Orthodox Church’s relics and, at times, brought new relics, enriching the collection.
The Portuguese Augustinian monk Ambrosio dos Anjos played a major role in locating the holy relics of the martyr, Saint Queen Ketevan the Great Martyr, who was executed by order of Shah Abbas I in Shiraz in 1624. Demonstrating resourcefulness and bravery, he carefully concealed her relics at great personal risk. Upon arriving in Georgia in 1628, Ambrosio dos Anjos presented
the skull and part of Queen Ketevan’s arm to her son, King Teimuraz I. Through his efforts, the holy relics of Saint Queen Ketevan were brought to the city of Goa, India; the Catholic monastery of Grassa; the fortress of Namur, Belgium; and various regions of Europe. He thereby introduced Europe to the Georgian queen's self-sacrifice for the Orthodox Christian faith.
During his travels in Europe in 1715, Sulkhan-Saba Orbeliani brought several relics to Georgia. These included a fragment of the Holy Cross gifted by the Pope, the skull of Saint Clement the Martyr, and others. Catholic missionaries also described and traced the origins of Georgian relics, such as the Robe of the Lord and the Virgin Mary’s garment. Beyond information on relics, Catholic missionaries recorded important details about the spread of Christianity in Georgia. They wrote about the number of dioceses, the clergy, religious customs, festivals, and rituals. Their records are a valuable source for Georgian Church history.

The Role of Georgian Catholics in the Struggle for National Independence

Mariam Marjanishvili — 2026-06-04

Since the eighteenth century, Georgian Catholics—colloquially referred to as "the French“—have demonstrated an unwavering commitment to the independence and sovereignty of Georgia. Whether residing within the homeland or in diaspora, they consistently united around the broader Georgian national cause, a dedication vividly documented in émigré memoirs preserved
across Europe and South America. Among the periodicals of the Georgian political émigré press, particular scholarly attention is drawn to the nineteenth issue of the journal Bedi Kartlisa, which carries an account entitled „The Opening of the Georgian Catholic
Church in Paris.“ According to this source, on January 9, 1955, the Georgian Catholic Church was inaugurated at 23 Rue Jean-Goujon. The consecration ceremony was attended by Georgian Catholics residing in Paris, members of the broader Georgian diaspora, and distinguished foreign guests. The representative of the Episcopate, Monsignor Rupp, delivered a notable address in
which he characterized the Georgian nation as a people of exceptional historical and cultural significance, underscoring its contribution to the spiritual and civilizational heritage of humanity. Subsequently, Father Meleti, head of the Georgian Catholic community, delivered a speech of profound patriotic resonance, acknowledging the formative influence of Father Shalva Vardidze on his own commitment to the Georgian Church and national cause. The liturgical service was accompanied by a Georgian choir conducted by D. Kldiashvili. Further testimony is provided by Alexander Manvelishvili’s Diaries and Memoirs, which portrays Shalva Vardidze as a figure of inexhaustible dedication. During the Second World War, Vardidze – as a Catholic clergyman – was
captured and subsequently exiled to Beirut, where he continued his scholarly and advocacy activities, publishing two Arabic-language brochures on Georgia. He also formally responded to Armenian claims published in the American press regarding the ethnic identity of the poet Rustaveli, defending Georgian cultural heritage with documented argumentation. Vardidze’s life exemplifies the self-sacrificial commitment of Georgian Catholics to their nation’s freedom and cultural integrity.
The historical record thus attests to the profound patriotic devotion exhibited by Georgians across both confessional traditions – Orthodox and Catholic—in the service of their homeland’s independence and national identity.

Ioseb Khutsishvili - „Meskhi Gutenberg“ at the origins of the Enlightenment (XIX century)

Nato Kruashvili — 2026-06-04

During the first half of the nineteenth century, conditions were difficult throughout Georgia. At that time, there were no Georgian-language schools, cultural and educational institutions, or printing houses. Furthermore, Samtskhe-Javakheti was under Turkish-Russian rule, and the population was divided into three religious groups. Due to these conditions, the population risked losing its national consciousness. In response, Ioseb Khutsishvili invented the printing press and spent 10 years printing books and textbooks. During this time, he also opened two schools in his home – one for girls and one for boys – and distributed handwritten books to help preserve the native language. Thus, through his educational activities, Ioseb Khutsishvili pioneered enlightenment in Meskheti and throughout Georgia during the first half of the nineteenth century.

New Archival Sources on Catholicos-Patriarch Domentius IV of Georgia and King Kaikhosro from the Propaganda Fide Historical Archives

Tatia Mtvarelidze — 2026-06-04

This article analyzes newly identified archival documents from the Historical Archives of Propaganda Fide, focusing on correspondence among Catholicos-Patriarch Domentius IV of Georgia, King Kaikhosro of Kartli, and Pope Clement XI at the start of the eighteenth century. The main argument is that examining these newly discovered letters from 1708 reveals the mechanisms by which Georgian actors participated in and were affected by the circulation of information and power dynamics within the Roman Curia, thereby reshaping our understanding of early modern Georgian diplomacy and its confessional politics under Safavid rule. By offering a detailed reconstruction of these exchanges, the study ultimately demonstrates how integrating these
sources deepens our comprehension of Georgia’s political and religious engagements in the early modern world.

Jean Richard - An aid to Sulkhan Saba or an opportunist?

Elisabeth RICHARD — 2026-06-04

An examination of accounts documenting Sulkhan-Saba Orbeliani’s diplomatic journey through Europe consistently foregrounds the figure of a French Catholic clergyman, Father Jean Richard, who appears to have served as a close and constant companion to the Georgian ambassador throughout the mission. This missionary, affiliated with the Société des missions étrangères
de Paris, emerges at the outset of the journey and recedes from the historical record upon the ambassador’s return to Georgia — a pattern that invites critical scrutiny. While Richard demonstrably positioned himself as an indispensable intermediary, the precise nature of his motivations and the extent to which his assistance was genuinely altruistic remain open questions. The present study draws upon Jean Richard’s correspondence, preserved in archival collections in Paris and Rome, to reconstruct the French missionary’s objectives and to situate his engagement with Orbeliani within the broader context of Catholic ecclesiastical politics. Particular attention is paid to the strategic significance that Georgia held on the missionary field contested between the Congregatio de Propaganda Fide and the Société des missions étrangères de Paris-two competing institutional actors whose rivalry
fundamentally shaped Catholic missionary activity in the Caucasus during the early eighteenth century. Through this archival and historiographical analysis, the study seeks to illuminate how Georgia functioned not merely as a site of genuine religious outreach, but as a calculated asset in the geopolitical and ecclesiastical rivalries of the period.

Zakaria Paliashvili’s „Mass“ and the Catholic Church

Tamar Tsagareli — 2026-06-04

The Mass is a polyphonic, cyclical choral composition based on the Catholic liturgy, developed into multiple movements in the 14th century. Its principal sections include Kyrie (Lord, have mercy), Gloria (Glory), Credo (Believer), Sanctus (Holy), Benedictus (Blessed is the future), and Agnus Dei (Lamb of God). This tradition is rare in Georgian music history, as only one piece is called
the Holy Mass. Building on this tradition, the 19th and 20th centuries mark a renaissance for Georgian culture, with Zakaria Paliashvili playing a major role. His work stands as a key achievement of Georgian national culture.
Within this cultural context, Zakaria Paliashvili’s Mass, composed early in his career, is unique in Georgian music. The report details the factors that shaped Paliashvili’s life and work, with particular emphasis on how elements of the Catholic Mass—its structure, themes, and musical traditions—shaped his spirituality and creative approach. This is important for understanding both
his art and the diversity and tolerance in Georgian culture. Studying Georgia’s history is incomplete without considering the impact of Catholic communities in the region.

The Dynamics of Foreign Orientation in the Early Modern Period: Russian Involvement and Georgian European Contacts

Davit Tinikashvili — 2026-06-04

This article analyzes the aspects of Russian- Georgian relations in the seventeenth and eighteenth centuries, reevaluating the extent to which Georgia’s engagement with Europe was primarily shaped by external influences. The analysis indicates that Russia’s engagement in Georgian matters was complex, involving political factors that occasionally constrained direct support, as well as religious and cultural relations that mirrored the wider confessional dynamics of the era. The Georgian monarchs skillfully navigated complex relationships with diverse partners, maintaining a spectrum of diplomatic and cultural interactions with both Eastern and Western Christian factions.

Analyzes Georgian perceptions of Catholicism before Russian rule

Avtandil Jokhadze — 2026-06-04

This article argues that, before Russian rule, Georgians viewed Catholicism as largely compatible with their Orthodox tradition. Reviewing Anania Japaridze and Mikheil Tamarashvili, it shows that in medieval times Georgians saw Orthodoxy and Catholicism as similar forms of Christianity, often referring to Catholics as Orthodox. The Georgian Apostolic Church called itself
„Catholic, “ like Rome, to express universality. Legal and doctrinal similarities deepened these ties, with Georgian church law resembling Roman law more than Byzantine or Russian. Catholicism was accepted by both commoners and elites, and intermarriage was seen as legitimate. Despite doctrinal differences, both churches were seen as part of Christ’s Church until Russian rule suppressed Catholicism in Georgia and ended the Georgian Church’s autonomy in the early 1800s.

25 years since the blessing of the new Catholic Church in Batumi

F. Gabriele Bragantini — 2026-06-04

The article discusses the new Catholic church in Batumi, whose construction began in 1999 and was completed in 2000. Construction was made possible through an agreement with the local authorities of Ajara and the representative of the Holy See in Georgia. In the first 25 years since its consecration, many initiatives have been undertaken in parish life, charitable work, and culture. Today, while the city’s traditionally Catholic families are dwindling due to emigration and age- related issues, as well as a lack of attention to other denominations, Catholics from various nations have joined the church for study and work.

The Transformation of Youth Religiosity in Georgia: Faith Practices in the Context of Social Change

Tamar Charkviani — 2026-06-04

This study examines how youth religiosity is changing in post-Soviet Georgia, focusing on Orthodox Christianity and modern influences. It clarifies how young people form and reinterpret religious identity in a rapidly changing society, using both quantitative and qualitative methods. Following the Soviet Union’s collapse, Georgia underwent a religious revival, establishing the Georgian Orthodox Church as a dominant social force. This research analyzes traditional rituals, personal spiritual practices, and
broad societal changes, identifying critical influences on youth religiosity. Emphasis is placed on the intersection between collective customs and individual beliefs.
The findings reveal that Georgian youth exhibit hybrid, evolving forms of religiosity. While some maintain strong connections to church rituals, others adopt private spiritual practices. This indicates the coexistence of institutional religious loyalty and personal spiritual search among youth. The research clarifies that trends of secularization, changing values, and globalization are
visible in both collective worship and individual faith. Influences such as technology, education, and international exposure shape the way Georgian youth articulate and experience their religious identity.
The study also considers the difficulties religious institutions face in reaching youth, who increasingly view faith as a personal exploration rather than an institutional obligation. Youth religiosity in Georgia is thus varied, adaptive, and intricately tied to social change, shedding light on religious transformation in post-socialist contexts.