E-JOURNALS OF UNIVERSITY SULKHAN-SABA ORBELIANI
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Theatine Missionaries against the Captive Slave Trade in Georgi
No full textIn the early 17th century, Theatine missionaries, who had come from Italy to spread the Catholic faith in Georgia, felt for the thousands of people of different ages and sexes, including children, that were sold to Ottoman traders. The missionaries did much to convince the local nobles to cease this activity, naming it a great sin. They also called on the princes of the principalities of Western Georgia to prohibit the sale of Christian youths to the Ottoman Empire. The missionaries also tried, by various means, to save people, especially children, from being sold. For this purpose, they often gave shelter to those threatened with being sold abroad. Georgian Christians doomed to be sold, who could not be saved by the missionaries, were advised to firmly maintain their faith, even if they were affected by threats or tricked by cunning. Although such efforts achieved results in individual cases, the existence of the captive slave trade in the region had strong social, political and economic foundations at the time, and its eradication was beyond the capabilities of the missionaries. The article gives many examples of the actions of the Theatine missionaries against the slave trade, based on the reports of the missionaries themselves, among them Arcangelo Lamberti, Cristoforo Castelli, Giuseppe Giudice, and Pietro Avitabile.In the early 17th century, Theatine missionaries, who had come from Italy to spread the Catholic faith in Georgia, felt for the thousands of people of different ages and sexes, including children, that were sold to Ottoman traders. The missionaries did much to convince the local nobles to cease this activity, naming it a great sin. They also called on the princes of the principalities of Western Georgia to prohibit the sale of Christian youths to the Ottoman Empire. The missionaries also tried, by various means, to save people, especially children, from being sold. For this purpose, they often gave shelter to those threatened with being sold abroad. Georgian Christians doomed to be sold, who could not be saved by the missionaries, were advised to firmly maintain their faith, even if they were affected by threats or tricked by cunning. Although such efforts achieved results in individual cases, the existence of the captive slave trade in the region had strong social, political and economic foundations at the time, and its eradication was beyond the capabilities of the missionaries. The article gives many examples of the actions of the Theatine missionaries against the slave trade, based on the reports of the missionaries themselves, among them Arcangelo Lamberti, Cristoforo Castelli, Giuseppe Giudice, and Pietro Avitabile
Andrea, Georgian Theatine, Missionary in Goa in the XVIIth Century
Full text linkძმა ანდერა ლიპომანო, დაბადებული ნასყიდაში, არ არის ყველაზე ცნობილი მისიონერი საქართველოში მოღვაწე თეატინელ ბერებს შორის, თუმცა, ის შეიძლება ჩავთვალოთ მისიის ყველაზე საინტერესო პიროვნებად. ერთი შეხედვით, ანდრეა ის ჩვეულებრივი ახალგაზრდა კაცია გორიდან, რომელმაც განათლება მიიღო კათოლიკე მისიონერებისაგან. იმის გამო, რომ ანდრეა მოექცა კათოლიკედ, თანამემამულეების მხრივ, დიდი წნეხის ქვეშ აღმოჩნდა. თავის სულიერ მოძღვარ, თეატინელთა მისიის დამფუძნებელ, პიეტრო ავიტაბილიესთან ერთად, ანდრეამ ბევრი იმოგზაურა როგორც საქართველოსა და სომხეთში, ასევე – იტალიასა და ინდოეთში. ის გულმხურვალე მორწმუნე, თავისი საქმის ბოლომდე ერთგული და თავგანწირული ქრისტიანი იყო. მან აქტიური როლი შეასრულა გოაში თეატინელთა მისიის დაფუძნებაში. შეიძლება ითქვას, რომ ანდრეა, პირველი ქართველი კათოლიკე მღვდელმსახური, საკვანძო ფიგურაა საქართველოს კათოლიკობის ისტორიაშიძმა ანდერა ლიპომანო, დაბადებული ნასყიდაში, არ არის ყველაზე ცნობილი მისიონერი საქართველოში მოღვაწე თეატინელ ბერებს შორის, თუმცა, ის შეიძლება ჩავთვალოთ მისიის ყველაზე საინტერესო პიროვნებად. ერთი შეხედვით, ანდრეა ის ჩვეულებრივი ახალგაზრდა კაცია გორიდან, რომელმაც განათლება მიიღო კათოლიკე მისიონერებისაგან. იმის გამო, რომ ანდრეა მოექცა კათოლიკედ, თანამემამულეების მხრივ, დიდი წნეხის ქვეშ აღმოჩნდა. თავის სულიერ მოძღვარ, თეატინელთა მისიის დამფუძნებელ, პიეტრო ავიტაბილიესთან ერთად, ანდრეამ ბევრი იმოგზაურა როგორც საქართველოსა და სომხეთში, ასევე – იტალიასა და ინდოეთში. ის გულმხურვალე მორწმუნე, თავისი საქმის ბოლომდე ერთგული და თავგანწირული ქრისტიანი იყო. მან აქტიური როლი შეასრულა გოაში თეატინელთა მისიის დაფუძნებაში. შეიძლება ითქვას, რომ ანდრეა, პირველი ქართველი კათოლიკე მღვდელმსახური, საკვანძო ფიგურაა საქართველოს კათოლიკობის ისტორიაშ
Natural Beauty Protection as an Aesthetic Value under International Environmental Law
Full text linkThere is a huge realm of environmental law, with more than five hundred multilateral agreements regulating environmental sub-regimes. The complexity of this field of law is compounded by diverse environmental values requiring strong legal protection from human impairment. One of such values is the aesthetic value (natural beauty) of the environment. As it is claimed in the present article, value has quite a strong influence on the well-being of human beings, and thus their penchant for natural beauty is intrinsic. Therefore, it is of great importance to ascertain what legal approach, if any, exists at the international level to legally protect natural beauty as an aesthetic value.There is a huge realm of environmental law, with more than five hundred multilateral agreements regulating environmental sub-regimes. The complexity of this field of law is compounded by diverse environmental values requiring strong legal protection from human impairment. One of such values is the aesthetic value (natural beauty) of the environment. As it is claimed in the present article, value has quite a strong influence on the well-being of human beings, and thus their penchant for natural beauty is intrinsic. Therefore, it is of great importance to ascertain what legal approach, if any, exists at the international level to legally protect natural beauty as an aesthetic value
The Impact of Online Learning on Visual Learners in the HEIs for Sustainable Development and Well-Being
Full text linkThis article examines the impact of online learning on visual learners- individuals who prefer to learn using visual aids such as diagrams, images, videos, and interactive simulations. With the rise of online education, it is crucial to understand how this mode of learning affects different types of learners, including visual learners. The article provides a literature review of existing research on visual learning in online environments and identifies the advantages and challenges associated with this approach. Additionally, the article highlights effective strategies for optimizing the online learning experience for visual learners, such as the use of multimedia resources and providing opportunities for social interaction. Ultimately, this article aims to provide insights into how online learning can be tailored to meet the needs of visual learners and promote their academic success.This article examines the impact of online learning on visual learners- individuals who prefer to learn using visual aids such as diagrams, images, videos, and interactive simulations. With the rise of online education, it is crucial to understand how this mode of learning affects different types of learners, including visual learners. The article provides a literature review of existing research on visual learning in online environments and identifies the advantages and challenges associated with this approach. Additionally, the article highlights effective strategies for optimizing the online learning experience for visual learners, such as the use of multimedia resources and providing opportunities for social interaction. Ultimately, this article aims to provide insights into how online learning can be tailored to meet the needs of visual learners and promote their academic success
Sustainable Development: Educational Initiatives for Well-Being (Vocational Education in Georgia)
Full text linkResolution 70/1, Transforming our World: The 2030 Agenda for Sustainable Development adopted by the United Nations General Assembly, implies the ability of forthcoming generations to meet their needs for the future of mankind, needs that are being significantly challenged in these modern times. Resolution 70/1 has outlined 17 Sustainable Development Goals, and one of them is high-quality education, seen as essential for gaining progress in the other 16 goals. Keeping in mind those challenges, we think issues on education are important and relevant at both the international and local levels. In the given research, we discuss aspects of professional education and teaching techniques in Georgia. This case study is based on the desk research of official documents and an analysis of secondary data. The main goals of the research are to explore the challenges and difficulties in the Georgian reality and to define the system’s compatibility with the Western educational space with a view to integration, and what support may be needed in this regard. It is worth mentioning that the COVID-19 pandemic, which brought the world new educational realities by having students switch to online study or hybrid models of learning and seeing Georgia’s traditional teaching process go online, was a wide-scale experiment Georgia was simply not ready for. The given issue also has a social character. The existing realities in the professional educational field have been under the watchful eye of various spheres of expertise. Since 2005, reforms have been implemented in the professional educational system, most of which concentrated on the preparation of highly competent personnel. It must be mentioned that Georgia’s European partners in particular bring a meaningful contribution, especially in the process of experience-sharing. Still, considering the progress of Georgian professional educational development, it is a fact that the country needs to do more to keep up with modern tendencies.Resolution 70/1, Transforming our World: The 2030 Agenda for Sustainable Development adopted by the United Nations General Assembly, implies the ability of forthcoming generations to meet their needs for the future of mankind, needs that are being significantly challenged in these modern times. Resolution 70/1 has outlined 17 Sustainable Development Goals, and one of them is high-quality education, seen as essential for gaining progress in the other 16 goals. Keeping in mind those challenges, we think issues on education are important and relevant at both the international and local levels. In the given research, we discuss aspects of professional education and teaching techniques in Georgia. This case study is based on the desk research of official documents and an analysis of secondary data. The main goals of the research are to explore the challenges and difficulties in the Georgian reality and to define the system’s compatibility with the Western educational space with a view to integration, and what support may be needed in this regard. It is worth mentioning that the COVID-19 pandemic, which brought the world new educational realities by having students switch to online study or hybrid models of learning and seeing Georgia’s traditional teaching process go online, was a wide-scale experiment Georgia was simply not ready for. The given issue also has a social character. The existing realities in the professional educational field have been under the watchful eye of various spheres of expertise. Since 2005, reforms have been implemented in the professional educational system, most of which concentrated on the preparation of highly competent personnel. It must be mentioned that Georgia’s European partners in particular bring a meaningful contribution, especially in the process of experience-sharing. Still, considering the progress of Georgian professional educational development, it is a fact that the country needs to do more to keep up with modern tendencies
Modern Trends in Catholic Church Architecture in Georgia
No full text2023 marked the 30th anniversary of the establishment of the Apostolic Administration of the Latin Order of the Catholic Church in Georgia and the South Caucasus. During the three decades of its existence, the Catholic Apostolic Administration was able to restore and fully restore old damaged church buildings, give them a modern look and add new spaces for public meetings. This made the temple complexes multifunctional. In addition to the restoration of existing old churches, the apostolic administration built new church buildings of a modern architectural appearance and form in those cities and villages where there were no Catholic churches before or where these churches were transferred to other denominations. Apostolic administrator Bishop Giuseppe Pazzotto and his vicar Father Gabriele Bragantini were directly involved in the development of the projects of new churches. In total, the Apostolic Administration of the Latin Order built ten new Catholic churches in different regions of Georgia. These temples are distinguished by their completely original architecture and appearance. In addition, the interiors of the newly built temples were painted with high artistic level wall paintings. In the same period, more than ten new Catholic chapels were built, while the existing church buildings were thoroughly restored. So the apostolic administration throughout the country was fully able to provide all active Catholic parishes with churches and chapels.2023 marked the 30th anniversary of the establishment of the Apostolic Administration of the Latin Order of the Catholic Church in Georgia and the South Caucasus. During the three decades of its existence, the Catholic Apostolic Administration was able to restore and fully restore old damaged church buildings, give them a modern look and add new spaces for public meetings. This made the temple complexes multifunctional. In addition to the restoration of existing old churches, the apostolic administration built new church buildings of a modern architectural appearance and form in those cities and villages where there were no Catholic churches before or where these churches were transferred to other denominations. Apostolic administrator Bishop Giuseppe Pazzotto and his vicar Father Gabriele Bragantini were directly involved in the development of the projects of new churches. In total, the Apostolic Administration of the Latin Order built ten new Catholic churches in different regions of Georgia. These temples are distinguished by their completely original architecture and appearance. In addition, the interiors of the newly built temples were painted with high artistic level wall paintings. In the same period, more than ten new Catholic chapels were built, while the existing church buildings were thoroughly restored. So the apostolic administration throughout the country was fully able to provide all active Catholic parishes with churches and chapels
Some Unknown Materials from the Vatican Archive about Georgian Catholics (XIX-XX centuries)
No full textIn June 2019, within the confidential archives of the Congregation for the Eastern Churches at the Vatican, Sergo Parulva, an employee of the State Agency for Religious Affairs and a PhD candidate at the Gregorian University in Rome, and I, discovered previously unknown documents, concerning Georgian Catholics from the 19th and early 20th centuries, during a research expedition funded by the Gelati Academy of Sciences. In this report, we present three documents from our research that shed light on the religious challenges faced by Georgian Catholics in Samtskhe-Javakheti during the early 19th and 20th centuries.The first document is a letter, dated on 1896, addressed to Pope Leo XIII and signed by 222 individuals, in which the Georgian Catholics of Samtskhe-Javakheti requested the Vatican’s approval to conduct liturgies according to Latin rites, as opposed to the Armenian-language liturgy mandated by the Tsar, which they did not comprehend. The authors of the letter, identifying themselves as ethnic Georgians, expressed their inability to understand Armenian and their prohibition from conducting liturgies in Georgian. However, their plea was disregarded by the Vatican due to apprehensions about challenging Russian imperial policies. Since 1893, as per government decree, Georgian Catholics in southern Georgia had been prohibited from conducting services in the Georgian language. In November 1904, the Georgian Catholics renewed their plea on the same issue, this time directing it to the newly appointed Catholic Bishop of Tiraspol, Joseph Kessler. Additionally, during the onset of the 1905 revolution, one of the articles in the government’s manifesto on religious freedom, issued on April 17 and October 17 of the same year, raised hopes among Georgian Catholics that their demands would be met. Building on this manifesto, they sought assistance from the Viceroy of the Caucasus, “so that, with the authorization of the civil government, we may adopt the Latin liturgical order, as he generously permitted.” Despite this, their plea to the Catholic bishop was disregarded once again. In 1913, Georgian Catholics from Samtskhe-Javakheti reiterated their demands to the Pope. A commission was dispatched to Georgia in response to this appeal, acknowledging the necessity of granting the requested permission to the Georgian Catholics, and yet, the situation remained unchanged.In a paradoxical turn of events, the Georgian Catholics of SamtskheJavakheti eventually adopted Roman Catholic practices after Georgia was Sovietized. Evidence of this is found in a letter dated 1925, authored by Emanuel Vardidze, identified as “the head of the Catholic Diocese of Georgia and the Vicariate of Armenia-Azerbaijan,” which we also discovered in the Vatican archives. The letter indicates that the villages of Akhaltsikhe and Akhalkalaki adhered to the Latin liturgical order, but under the atheistic Soviet regime in Georgia, divine services were discontinued in Catholic churches. Only the Tbilisi Cathedral of the Dormition remained active for the Catholic parish of Samtskhe-Javakheti to conduct liturgies in, according to the Roman Latin Rite.In June 2019, within the confidential archives of the Congregation for the Eastern Churches at the Vatican, Sergo Parulva, an employee of the State Agency for Religious Affairs and a PhD candidate at the Gregorian University in Rome, and I, discovered previously unknown documents, concerning Georgian Catholics from the 19th and early 20th centuries, during a research expedition funded by the Gelati Academy of Sciences. In this report, we present three documents from our research that shed light on the religious challenges faced by Georgian Catholics in Samtskhe-Javakheti during the early 19th and 20th centuries.The first document is a letter, dated on 1896, addressed to Pope Leo XIII and signed by 222 individuals, in which the Georgian Catholics of Samtskhe-Javakheti requested the Vatican’s approval to conduct liturgies according to Latin rites, as opposed to the Armenian-language liturgy mandated by the Tsar, which they did not comprehend. The authors of the letter, identifying themselves as ethnic Georgians, expressed their inability to understand Armenian and their prohibition from conducting liturgies in Georgian. However, their plea was disregarded by the Vatican due to apprehensions about challenging Russian imperial policies. Since 1893, as per government decree, Georgian Catholics in southern Georgia had been prohibited from conducting services in the Georgian language. In November 1904, the Georgian Catholics renewed their plea on the same issue, this time directing it to the newly appointed Catholic Bishop of Tiraspol, Joseph Kessler. Additionally, during the onset of the 1905 revolution, one of the articles in the government’s manifesto on religious freedom, issued on April 17 and October 17 of the same year, raised hopes among Georgian Catholics that their demands would be met. Building on this manifesto, they sought assistance from the Viceroy of the Caucasus, “so that, with the authorization of the civil government, we may adopt the Latin liturgical order, as he generously permitted.” Despite this, their plea to the Catholic bishop was disregarded once again. In 1913, Georgian Catholics from Samtskhe-Javakheti reiterated their demands to the Pope. A commission was dispatched to Georgia in response to this appeal, acknowledging the necessity of granting the requested permission to the Georgian Catholics, and yet, the situation remained unchanged.In a paradoxical turn of events, the Georgian Catholics of SamtskheJavakheti eventually adopted Roman Catholic practices after Georgia was Sovietized. Evidence of this is found in a letter dated 1925, authored by Emanuel Vardidze, identified as “the head of the Catholic Diocese of Georgia and the Vicariate of Armenia-Azerbaijan,” which we also discovered in the Vatican archives. The letter indicates that the villages of Akhaltsikhe and Akhalkalaki adhered to the Latin liturgical order, but under the atheistic Soviet regime in Georgia, divine services were discontinued in Catholic churches. Only the Tbilisi Cathedral of the Dormition remained active for the Catholic parish of Samtskhe-Javakheti to conduct liturgies in, according to the Roman Latin Rite