E-JOURNALS OF UNIVERSITY SULKHAN-SABA ORBELIANI
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From the Epistolary Legacy of Emanuel Vardidze
No full textBased 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.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
Human Trafficking as a Global Problem and the Efficacy of NAPTIP in Tackling Human Trafficking in Nigeria
Full text linkThis paper evaluates the gravity of the human trafficking problem in Nigeria and examines the approaches implemented by the National Agency for Prohibition of Trafficking in Persons and Other Related Matters (NAPTIP). NAPTIP, an agency of the Federal Government, was established under the Trafficking in Persons (Prohibition) Law Enforcement and Administration Act of 2003 to combat human trafficking. The objective of this study is to evaluate the effectiveness of the action plan of the National Agency for the Prohibition of Trafficking in Persons and Other Related Matters (NAPTIP) in Nigeria’s fight against human trafficking, with a particular focus on safeguarding the rights of victims and the environment. The paper additionally investigates the efficacy of NAPTIP’s nationwide initiatives thus far in addressing the issue of human trafficking in Nigeria. The research findings indicate that NAPTIP has proven to be inadequate in tackling issues of human rights violations, consequently contributing to a rise in the nationwide occurrence of human trafficking. To mitigate, if not eradicate, human trafficking, the Nigerian government and NAPTIP must undertake decisive measures. The National Orientation Agency, non-governmental organizations, and other relevant stakeholders, must raise societal awareness about the problem of human trafficking to properly inform Nigerians about its implications on the environment and the country. To reintegrate human trafficking victims into society, there should be prospects for employmentThis paper evaluates the gravity of the human trafficking problem in Nigeria and examines the approaches implemented by the National Agency for Prohibition of Trafficking in Persons and Other Related Matters (NAPTIP). NAPTIP, an agency of the Federal Government, was established under the Trafficking in Persons (Prohibition) Law Enforcement and Administration Act of 2003 to combat human trafficking. The objective of this study is to evaluate the effectiveness of the action plan of the National Agency for the Prohibition of Trafficking in Persons and Other Related Matters (NAPTIP) in Nigeria’s fight against human trafficking, with a particular focus on safeguarding the rights of victims and the environment. The paper additionally investigates the efficacy of NAPTIP’s nationwide initiatives thus far in addressing the issue of human trafficking in Nigeria. The research findings indicate that NAPTIP has proven to be inadequate in tackling issues of human rights violations, consequently contributing to a rise in the nationwide occurrence of human trafficking. To mitigate, if not eradicate, human trafficking, the Nigerian government and NAPTIP must undertake decisive measures. The National Orientation Agency, non-governmental organizations, and other relevant stakeholders, must raise societal awareness about the problem of human trafficking to properly inform Nigerians about its implications on the environment and the country. To reintegrate human trafficking victims into society, there should be prospects for employmen
RUSSIAN POLITICAL ORTHODOXY AT THE END OF THE 20TH CENTURY
No full textThe article examines the political-religious tendencies that have characterized the Russian Orthodox nationalist movement for several decades at the end of the 20th century. It demonstrates that the primary goals and values of Russian Orthodox nationalists are driven by a distinctly political and imperial agenda. These movements, to varying extents, attempt to mask their shared political and fundamentalist objectives under the guise of Orthodox rhetoric. The article highlights a common ideological framework and shared principles among numerous Orthodox nationalist groups, revealing a consistent logic in their perspectives and objectives.The article examines the political-religious tendencies that have characterized the Russian Orthodox nationalist movement for several decades at the end of the 20th century. It demonstrates that the primary goals and values of Russian Orthodox nationalists are driven by a distinctly political and imperial agenda. These movements, to varying extents, attempt to mask their shared political and fundamentalist objectives under the guise of Orthodox rhetoric. The article highlights a common ideological framework and shared principles among numerous Orthodox nationalist groups, revealing a consistent logic in their perspectives and objectives
ᲓᲝᲡᲢᲝᲔᲕᲡᲙᲘᲡ ᲐᲮᲐᲚᲘ ᲡᲐᲮᲐᲠᲔᲑᲐ: „ᲓᲐᲜᲐᲨᲐᲣᲚᲘ ᲓᲐ ᲡᲐᲡᲯᲔᲚᲘ“ ᲓᲐ ᲘᲝᲐᲜᲔᲡ ᲡᲐᲮᲐᲠᲔᲑᲐ
Full text linkThis article is a translation of Priscilla Meyer’s article «Dostoevsky’s Modern Gospel: Crime and Punishment and the Gospel of John.» The paper examines the theological dimension of the literary work as it establishes legal responsibility and the legal subject. She argues that Christ, as the incarnated Word, brings the «new word» of the New Testament – the doctrine of Christian love and forgiveness. Raskolnikov serves as a tragic parody of this divine ideal: his attempt to speak a «new word» through murder represents, as Sonya points out, a transgressive attempt to usurp God’s exclusive authority over life and death.This article is a translation of Priscilla Meyer’s article «Dostoevsky’s Modern Gospel: Crime and Punishment and the Gospel of John.» The paper examines the theological dimension of the literary work as it establishes legal responsibility and the legal subject. She argues that Christ, as the incarnated Word, brings the «new word» of the New Testament – the doctrine of Christian love and forgiveness. Raskolnikov serves as a tragic parody of this divine ideal: his attempt to speak a «new word» through murder represents, as Sonya points out, a transgressive attempt to usurp God’s exclusive authority over life and death
The Strength of the Soul of a Queen Unbroken by Faith
No full textThroughout 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.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 “KAFKAESQUE” DIMENSION: FROM LITERATURE TO LAW
No full textThe paper examines the semantic and functional transformation of the term “Kafkaesque,” tracing its evolution from a literary concept into a notion applicable within the legal field. It treats this transformation as a natural development and explores the connections between literature and law, framing the study as an interdisciplinary inquiry. The research focuses on the potential of literary narratives to critically illuminate legal reality. In this context, “Kafkaesque” is not merely a metaphor for describing legal absurdity but a powerful tool for critiquing systems of justice and a standard for their evaluation. The term reveals the dehumanizing tendencies within existing judicial structures and indicates pathways for their rehumanization.The paper examines the semantic and functional transformation of the term “Kafkaesque,” tracing its evolution from a literary concept into a notion applicable within the legal field. It treats this transformation as a natural development and explores the connections between literature and law, framing the study as an interdisciplinary inquiry. The research focuses on the potential of literary narratives to critically illuminate legal reality. In this context, “Kafkaesque” is not merely a metaphor for describing legal absurdity but a powerful tool for critiquing systems of justice and a standard for their evaluation. The term reveals the dehumanizing tendencies within existing judicial structures and indicates pathways for their rehumanization
The Tradition of the Catholic Liturgy in Zakaria Paliashvili’s Mass
No full textThe 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.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
The First Georgian Textbook of World History and the Georgian Catholic Congregation of Montauban
No full textThis 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.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
LOVE IN JOHN CHRYSOSTOM’S WRITINGS
Full text linkLove is the word about which many pages have been written in literature, philosophy, and religion. Many ancient Greek authors used this term together with its derivatives in many of their writings. Chrysostom speaks of the fact that Agape (Love) is God and Heis known by men only through love. Love in its quality is the likeness of God, as far as this is possible for human beings. In love’s attribute, it is an intoxication of the soul, and in its quality, it is a source of faith, the abyss of longsuffering. At the same time, love is a big sea of humility. Chrysostom’s teaching on love is based on the teaching on love of St. Paul, whom he honors and loves. Chrysostom applied his teaching on love throughout his love for God and through charity for people. Chrysostom emphasizes whoever has Christian love, he continues to love his neighbour, whether the latter hates or abuses him. Through his love a Christian imitates Christ who forgave His enemies on the cross: „Father, forgive them, they know not what they do.” Finally, in Christianity our salvation come through the salvation of the other and this means love.Love is the word about which many pages have been written in literature, philosophy, and religion. Many ancient Greek authors used this term together with its derivatives in many of their writings. Chrysostom speaks of the fact that Agape (Love) is God and Heis known by men only through love. Love in its quality is the likeness of God, as far as this is possible for human beings. In love’s attribute, it is an intoxication of the soul, and in its quality, it is a source of faith, the abyss of longsuffering. At the same time, love is a big sea of humility. Chrysostom’s teaching on love is based on the teaching on love of St. Paul, whom he honors and loves. Chrysostom applied his teaching on love throughout his love for God and through charity for people. Chrysostom emphasizes whoever has Christian love, he continues to love his neighbour, whether the latter hates or abuses him. Through his love a Christian imitates Christ who forgave His enemies on the cross: „Father, forgive them, they know not what they do.” Finally, in Christianity our salvation come through the salvation of the other and this means love
THE PATH TO HOLINESS, AS EXEMPLIFIED IN THE PERSON OF SAINT THEOPHANO THE EMPRESS (†893/897)
No full textThis article deals with the life of saint Theophano, Empress of Byzantium (866/867 893/897), first wife of Emperor Leo VI the Wise, and her path to sainthood. To do this, we will use the two most complete hagiographic texts available to us, which deal with the life of Theophano and her path to holiness, putting into practice the Ἀζηλότυπον (free from jealousy) and the Ἀμνησίκακον (indulgent) through prayer and exercise. Of the aforementioned texts, the first is the work of an anonymous author who composed the hagiographic text during the reign of Emperor Leo VI, while the second, the complete hagiographic text, comes from the pen of the famous 14th-century Byzantine historian Nicephorus Gregoras. The sanctity of Saint Theophano was acquired through trials, marital infidelity and charity. In the end, her wickedness, piety, charity, and personal ordeal as a betrayed wife are balanced and rewarded by her redemption. The canonization of an empress by the official Church has always interested historians, due to her connection with political power, the social establishment of the time and the gender stereotypes she projected.This article deals with the life of saint Theophano, Empress of Byzantium (866/867 893/897), first wife of Emperor Leo VI the Wise, and her path to sainthood. To do this, we will use the two most complete hagiographic texts available to us, which deal with the life of Theophano and her path to holiness, putting into practice the Ἀζηλότυπον (free from jealousy) and the Ἀμνησίκακον (indulgent) through prayer and exercise. Of the aforementioned texts, the first is the work of an anonymous author who composed the hagiographic text during the reign of Emperor Leo VI, while the second, the complete hagiographic text, comes from the pen of the famous 14th-century Byzantine historian Nicephorus Gregoras. The sanctity of Saint Theophano was acquired through trials, marital infidelity and charity. In the end, her wickedness, piety, charity, and personal ordeal as a betrayed wife are balanced and rewarded by her redemption. The canonization of an empress by the official Church has always interested historians, due to her connection with political power, the social establishment of the time and the gender stereotypes she projected