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Georgia, located on the Caspian Sea south of Russia, is one of the oldest Christian countries. Christianity became the state religion in the beginning of the fourth century. In the post-Soviet era, however, religion in Georgia is mostly a sign of national-cultural identity. Though it is not clear how many believers observe religious obligations out of religious motivation and how many out of custom or national loyalty, the number of Orthodox Christians has increased from 9.8% in 1998 to 17.5% in 2006.

According to the data of 2006, the population of Georgia comprises 4.7 million, with ethnic Georgians constituting the greatest part of the population, some 83.8%. The number of Orthodox Christians was almost the same as those of ethnic Georgians, 84%, indicating an overlap between those two categories. The remainder of the population were Muslims (9.9%), Armenian Apostolic (3.9%), Roman Catholic (1.2%), and Jews (0.8%). There were also small groups of Jehovah's Witnesses, Pentecostals, Lutherans, and others.

Legal Regulation of Religious Life

Article 9 of the Georgian constitution declares freedom of religion and independence of the church from the state. It also acknowledges the special role of the Orthodox Church in the country's history. In 2002, a constitutional agreement was signed between the state and the Georgian Orthodox Church, making the Orthodox Church a subject of public law. Other religious organizations are subjects of private law.

Processes after Regaining Independence

In 1991, after Georgia restored independent statehood, the new historical context provided for an expansion of religious organizations and the rise of religious minority groups. The influential right wing of the Orthodox Church tried to impose a total domination of the religious market. New religious groups appeared with modern missionary tactics, such as Jehovah's Witnesses, Mormons, and others. These were resented and aggressively rejected by right-wing orthodox Christians in the late 1990s and the first decade of the 21st century. At the same time, there was a general rise of nationalism within the country that helped support the nationalist identification with the Orthodox Church. Influential political groups tried to make the Orthodox Church their ally, but in general, the leaders of the Orthodox Church preserved their distance from the political processes.

Opposition to Globalization

From the late 1990s, Orthodox fundamentalists and even moderate representatives of the church have expressed suspicion toward globalization, liberalism, and ecumenism. In the beginning of the 21st century, many Orthodox believers, rallying around church leaders, have attempted to stake out their own historical and social claims to Georgian religious superiority. This may be considered to be a form of opposition to the currents of global culture that have affected many other parts of the world.

  • churches
  • Eastern Orthodoxy
  • Jehovah's Witnesses
ZazaPiralishvili

Further Readings

KiknadzeZ. (2002). Church today, church tomorrow. Tbilisi, Georgia: Lomisi.
PiralishviliZ. (2006–2009). Annual reports on religious life in Georgia. In Central Eurasia: Annual (2006–2009). Lulea, Sweden: CA & CC Press. Retrieved May 21, 2011, from http://www.ca-c.org/annual-table-eng.shtml
PiralishviliZ.Globalization and the Georgian Orthodox Church. Globalization and Caucasus, (2008). 2 (3), 33–40. Retrieved May 21, 2011, from http://www.ca-c.org/c-g-eng.shtml
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