TheCatholic Church in Georgia, since the 11th-centuryEast–West Schism, has been composed mainly ofLatin Church Catholics; a very large community of theArmenian Catholic Church has existed in Georgia since the 18th century.
A smallGeorgian Greek Catholic community has existed for a number of centuries, though has never constituted an autonomoussui iurisChurch. This was never established as a recognizedparticular church of any level (exarchate, ordinariate, etc.), within the communion of Catholic Churches, and accordingly has never appeared in the list ofEastern Catholic Churches published in theAnnuario Pontificio.
Christianity in Georgia began in earnest with theevangelization bySaint Nino in the 4th century.Georgian Orthodox Christianity then developed in the Byzantine Orthodox tradition, although contact with Rome did occur. TheEast–West Schism did not immediately sever communion between Georgia and theHoly See, although the break was recognized by the mid-13th century.
Around this time, Catholic missionaries became active in Georgia, setting up small Latin communities. ALatin Church diocese was established atTbilisi in 1329, but this was allowed to lapse after the appointment of the fourteenth and last of its line of bishops in 1507, owing to few numbers of Catholics.
In 1626, theTheatine andCapuchin orders established new missions in Georgia. In the following centuries a community of Latin Catholics began to form, members of this community commonly being referred to as "French", which was the dominant nationality of the missionaries. Both orders were expelled byTsar Nicholas I in 1845.
However, an agreement betweenPope Pius IX andTsar Nicholas I in 1848 permitted the establishment of the LatinDiocese of Tiraspol. This was based in Russia, but all Transcaucasian Catholics, including ethnic Georgians, were aggregated to it. The Russian part of that diocese is now calledSaint Clement in Saratov.
Towards the end of the 19th century, some Georgian Catholics wished to use theByzantine Rite inOld Georgian, but were thwarted by the outlawing of Byzantine "Uniate" groups. Accordingly, since the tsars forbade their Catholic subjects to use the Byzantine Rite after theSynod of Polotsk of 1839 –and the Holy See did not promote its use among the Georgians–some clergy and laity adopted theArmenian Rite.
AtIstanbul in 1861, ethnic Georgian and formerMekhitarist priest Fr.Peter Kharischirashvili founded the first tworeligious congregations of theGeorgian Greek Catholic Church; theServites of the Immaculate Conception, one for men and the other for women. They served Georgian Catholics living in theOttoman Empire and elsewhere in theGeorgian diaspora, like atMontaubon,France. Both congregations survived until the late 1950s. The building that housed the male congregation of the Servites, Fery-Quoa, still stands inIstanbul, but is now in private ownership. Their clergy gave Georgian Catholics in Constantinople the possibility to worship in theByzantine Rite inOld Georgian, but, as is common for Eastern Catholics without a Hierarchy of their own, they were under the authority of the local Latin Catholic bishop.
TheGeorgian nationalist, Catholic priest, and political emigre FrMichel Tamarati was the first to study the history of Catholicism in Georgia, eventually producing the oft-citedL'Église géorgienne des origines jusqu'à nos jours in French in 1911.[1]
Some Georgian nationalists associated the Georgian identity with the Orthodox faith and Catholics were calledFrench to underline that they were not true Georgians.[2]
Only after the granting of religious freedom during theRussian Revolution of 1905 did some Georgian Catholics resume the Byzantine Rite, without reaching the stage of having aparticular church established for them.
At the outbreak of theFirst World War, Georgian Catholics were some 50,000. About 40,000 of these were of Latin, the others were mainlyArmenian Catholics. Canonically, they depended on the Latin Diocese of Tiraspol, which had its headquarters atSaratov on theVolga River.
In the brief period ofGeorgian independence between 1918 and 1921, some influential Georgian Orthodox expressed interest in reunification with theHoly See, and an envoy was sent from the Vatican in 1919 to examine the situation. As a result of the onset of thecivil war and theSoviet invasion, this came to nothing.
In 1920, it was estimated that of 40,000 Catholics in Georgia, 32,000 were Latins and the remainder of the Armenian Catholics.[3]
According to Fr Christopher Zugger, nine Servite missionaries from Constantinople, headed by ExarchShio Batmanishvili, came to the newly independentDemocratic Republic of Georgia to permanently establish Catholicism of theByzantine Rite inOld Georgian there, and by 1929 their faithful had grown to 8,000.[4] Their mission came to an end with the arrests of Shio and his priests by theSoviet secret police in 1928, their imprisonment in theGulag atSolovki prison camp, and their subsequent murder byJoseph Stalin'sNKVD atSandarmokh[5] in 1937.[6]
After the collapse of theSoviet Union, a Latinapostolic administration (pre-diocesan jurisdiction) of theCaucasus was established on 30 December 1993, with headquarters in the Georgian capitalTbilisi, with a territory including Georgia,Armenia and, until 2001,Azerbaijan. Since 1996 this has been headed by bishopGiuseppe Pasotto, who arrived in Tbilisi in 1993 and has lived in Georgia ever since. In an interview withAid to the Church in Need, the bishop described the situation of the Catholic Church on his arrival, soon after the country had gained independence. "The only thing that was left of the Catholic Church was one open place of worship (the Church of St. Peter and St. Paul in Tbilisi). The communities that were scattered across rural areas had all been abandoned. The first thing we did was re-establish contact and then find additional priests from other countries and local churches to come and help us. And so we gradually began to rebuild the most important structures. It seems to me that the rosary saved the Catholic faith not only in Georgia, but in all Communist countries. The people came together in the houses to pray and the grandmothers were the ones who took responsibility."[7]
In the same interview, the bishop ranked ecumenical work as the main priority for the Church at present. "This is our first task and it is a very difficult one. Due to the legacy of its past, theOrthodox Church still has a hard time being open to this. The Catholics are well aware that they are a minority and often face discrimination and unfair treatment. You just need to remember the six churches that were confiscated and never given back, or the prohibition of interfaith marriages. The ecumenical path requires a great deal of patience and the constant search for new and potential opportunities for establishing relationships that could develop into bridges. Our university, where most of the students are non-Catholics, plays an important role in this."[8]
Armenian Catholic Georgians are in the care of theOrdinariate forArmenian Catholics inEastern Europe, which was established on 13 July 1991, covering a vast area includingRussia andUkraine, much vaster than Georgia, which has some 400,000 faithful in all (Annuario Pontificio 2012).
Georgian Catholics of the Byzantine rite are said to have numbered 7,000 in 2005.
Theatine andCapuchin missionaries worked for reunion in Georgia, but under Imperial Russia in 1845, Catholics were not allowed to use the Byzantine Rite. Many Catholics adopted theArmenian Rite until the institution of religious liberty in 1905, which allowed them to return to the Byzantine Rite. In 1937, the Georgian Catholicexarch,Shio Batmanishvili (or Batmalishviii), was executed by theSoviets.
In 2020, 85.84% of the population adhered to Christianity; 1% were Catholic.[9] This is approximately 37,000 Catholics inGeorgia.
They are mostly found either inTbilisi or in the southern region of the country, where exclusively Catholic villages exist. There are three Catholic churches in Tbilisi; the Cathedral of Our Lady in the old town, the parish church of Sts Peter and Paul, and Mar Shimon Bar Sabbae Assyrian Chaldean Catholic Church in Saburtalo. ANeocatechumenal Way mission involving priests,families in mission and lay persons has been present in Sts Peter and Paul church since 1991, helping and leading the parish.[10]
The Catholics in Tbilisi are mostlyGeorgians andArmenians, as well as a smallAssyrian community of theChaldean Rite.
This church also provides mass in English, catering for the growing Catholic expatriate population ofAmericans,Europeans,Indians andMaltese. There are only about 1000 practicing Catholics in Tbilisi. Many other Catholic churches were confiscated by the Georgian Orthodox Church after the fall of communism when the state gave all church property back to the Georgian Orthodox church. Recently, a new seminary has been completed on the outskirts ofTbilisi.
A Catholic church is also present inSukhumi, inAbkhazia. Other Catholic Churches are found inVale,Akhaltsikhe,Gori and inBatumi.[10]
Caritas Georgia is the formal charitable organisation of the Catholic Church in Georgia.
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