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All You Need To Know

History Of The Church

  • The Church Building
    Orthodox churches generally take one of the several shapes that have a particular mystical significance. The most common shape is an oblong or rectangular shape, imitating the form of a ship. As a ship, under the guidance of a master helmsman conveys people through the stormy seas to a calm harbor, so the Church, guided by Christ, carries us unharmed across the stormy seas of sin and strife to the peaceful haven of the Kingdom of Heaven. Kashveti is built in the form of a Cross to proclaim that we are saved through faith in the Crucified Christ, for Whom Christians are prepared to suffer all things. Almost always Orthodox churches are oriented East - West, with the main entrance of the building at the west end. This symbolizes the entrance of the worshipper from the darkness of sin (the west) into the light of truth (the east). Our Church also has an additional entrance at the south. The Church building is crowned with a Cross, the instrument of our salvation.
  • The Current Building of Kashveti Church
    The Current Building of Kashveti Church, dedicated to the Great Martyr St. George, was constructed between 1904 and 1910 by the architect Leopold Bilfeldt and is a replica of the Samtavisi Cathedral (1030 AD), a noted example of the Georgian medieval architecture. Kashveti was erected on the site of a damaged and later demolished church built at the request of the Amilakhvari family in 1753. Significant contributions to the current church’s ornate design were made by the Agladze brothers. It must be noted here that during communist rule in 1937 the authorities planned to demolish Kashveti Church and build a bathhouse on it’s site but fortunately these designs did not materialize. Kashveti’s fresco in the Altar was painted by a prominent Georgian painter, Lado Gudiashvili (1896–1980), in 1947. This fresco is unique in it’s style and execution and is the only fresco by this painter. Gudiashvili originally intended to paint frescoes for the entire church of Kashveti but drastic measures taken by the communist authorities against him for helping the church precluded him from realizing these plans.Gudiashvili was expelled from the Academy of Fine Arts where he had been teaching since 1926 and was banned from organizing exhibitions of his works until 1957. The fresco was restored to it’s original state in October 2014. The white marble iconostasis was designed by Edward Andreoletti.
  • The name "Kashveti"
    The name of our church is made up of two Georgian words kva for "a stone/es" and shua "between” and is derived from a miracle performed by a prominent monk St.David of Gareja who lived in Tbilisi. In the 6 th century AD, Kartli and Tbilisi in particular was constantly under threat of the Persian fire-worshippers. St. David would spend entire days in prayer, beseeching the Lord for forgiveness of the sins of those who dwelt in the city. When he was finished praying for the day, he would stand on the mountain (named Mtatsminda where he dwelled) and bless the whole city. Once a week, every Thursday, St. David would go down into the city to preach near a small convent where present Kvashveti Church stands. St. David’s authority and popularity alarmed the fire-worshippers, and they accused him of adultery, in an attempt to discredit him in the eyes of the people as a “witness” they summoned a certain expectant prostitute, who accused him of being the child’s father. Hoping in God, the holy father touched his staff to the prostitute’s womb and ordered the unborn child to declare the truth. From out of the womb the infant uttered the name of his true father. Outraged at this slander, the bystanders savagely stoned the woman to death. St. David pleaded with them to stop, but he was unable to placate the furious crowd. Deeply disturbed by these events, St. David departed the Gareja region with his disciple Lucian.

Orthodoxy

  • Meaning of Orthodoxy
    The word Orthodox literally means right teaching or right worship, being derived from two Greek words: orthos (right) and doxa (teaching or worship). As the false teachings and divisions multiplied in early Christian times, threatening to obscure the identity and purity of the Church, the term Orthodox quite logically came to be applied to it. The Orthodox Church carefully guards the truth against all error and schism, both to protect its flock and to glorify Christ whose body the Church is.
  • Orthodox Church
    Almost two thousand years ago, Jesus Christ, the Son of God, came to earth and founded the Church, through His Apostles and disciples, for the salvation of man. In the years which followed, the Apostles spread the Church and its teachings far; they founded many churches, all united in faith, worship, and the partaking of the Mysteries (or as they are called in the West, the Sacraments) of the Holy Church. The churches founded by the Apostles themselves include the Patriarchates of Constantinople, Alexandria, Antioch, Jerusalem, and Rome. The Church of Constantinople was founded by St. Andrew, the Church of Alexandria by St. Mark, the Church of Antioch by St. Paul, the Church of Jerusalem by Sts. Peter and James, and the Church of Rome by Sts. Peter and Paul. Those founded in later years through the missionary activity of the first churches were the Churches of Sinai, Russia, Greece, Serbia, Bulgaria, Romania, and many others. Each of these churches is independent in administration, but, with the exception of the Church of Rome, which finally separated from the others in the year 1054, all are united in faith, doctrine, Apostolic tradition, sacraments, liturgies, and services. Together they constitute and call themselves the Orthodox Church.
  • Orthodoxy in Georgia
    The Georgian Apostolic Autocephalous Orthodox Church is an autocephalous Eastern Orthodox Church. It is Georgia's dominant religious institution, and a vast majority of Georgian people affirm their membership in the Church. It asserts apostolic foundation,( the first preacher of the Gospel in Colchis and Iberia (modern-day Western and Eastern Georgia) was the apostle Andrew), and its historical roots can be traced to the conversion of the Kingdom of Iberia to Christianity in the 4th century AD. Other apostles who preached in Georgia include Simon the Canaanite (better known in the West as Simon the Zealot) buried near Sokhumi, in the village of Anakopia, and Saint Matthias, who preached in the southwest of Georgia, and to have been buried in Gonio, a village not far from Batumi. The Church also claims the presence in Georgia of the Apostles Bartholomew and Thaddeus

Orthodox Teaching

  • Teaching Resources
    The teachings of the Church are derived from two sources: Holy Scripture, and Sacred Tradition, within which the Scriptures came to be, and within which they are interpreted. As written in the Gospel of St. John, "And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world could not contain the books that should be written" (John 21:20). Much teaching transmitted orally by the Apostles has come down to us in Sacred Tradition. The Orthodox Church throughout the ages has maintained a continuity of faith and love with the apostolic community which was founded by Christ and sustained by the Holy Spirit. Orthodoxy believes that she has preserved and taught the historic Christian Faith, free from error and distortion, from the time of the Apostles. She also believes that there is nothing in the body of her teachings which is contrary to truth or which inhibits real union with God. The air of antiquity and timelessness which often characterizes Eastern Christianity is an expression of her desire to remain loyal to the authentic Christian Faith. Orthodoxy believes that the Christian Faith and the Church are inseparable. It is impossible to know Christ, to share in the life of the Holy Trinity, or to be considered a Christian, apart from the Church. It is in the Church that the Christian Faith is proclaimed and maintained. It is through the Church that an individual is nurtured in the Faith.
  • Creed
    comes from the Latin credo, "I believe." From the earliest days of the Church, creeds have been living confessions of what Christians believe and not simply formal, academic, Church pronouncements. Such confessions of faith appear as early as the New Testament, where, for example, St. Paul quotes a creed to remind Timothy, "God...was revealed in the flesh" (I Timothy 3:16). The creeds were approved by Church councils, usually to give a concise statement of the truth in the face of the invasion of heresy. The most important creed in Christendom is the Nicene Creed, the product of two Ecumenical Councils in the fourth century. Delineated in the midst of a life-and-death controversy, it contains the essence of New Testament teaching about the Holy Trinity, guarding that life-giving truth against those who would change the very nature of God and reduce Jesus Christ to a created being, rather than God in the flesh. The creeds give us a sure interpretation of the Scriptures against those who would distort them to support their own religious schemes. Called the "symbol of faith" and confessed in many of the services of the Church, the Nicene Creed constantly reminds the Orthodox Christian of what he personally believes, keeping his faith on track.
  • Main Concepts
    God the Father
    is the fountainhead of the Holy Trinity. The Scriptures reveal the one God is Three Persons - Father, Son, and Holy Spirit - eternally sharing the one divine nature. From the Father the Son is begotten before all ages and all time (Psalm 2:7; II Corinthians 11:31). It is from the Father that the Holy Spirit eternally proceeds (John 15:26). God the Father created all things through the Son, in the Holy Spirit (Genesis 1 and 2; John 1:3; Job 33:4), and we are called to worship Him (John 4:23). The Father loves us and sent His Son to give us everlasting life (John 3:16).
    Jesus Christ
    is the Second Person of the Holy Trinity, eternally born of the Father. He became man, and thus He is at once fully God and fully man. His coming to earth was foretold in the Old Testament by the prophets. Because Jesus Christ is at the heart of Christianity, the Orthodox Church has given more attention to knowing Him than to anything or anyone else. In reciting the Nicene Creed, Orthodox Christians regularly affirm the historic faith concerning Jesus as they say, 'I believe... in one Lord Jesus Christ, the Son of God, the only begotten, begotten of the Father before all ages, Light of Light, true God of true God; begotten, not made; of one essence with the Father; by Whom all things were made; Who for us men and for our salvation came down from heaven, and was incarnate of the Holy Spirit and the Virgin Mary, and was made man; and was crucified also for us under Pontius Pilate, and suffered and was buried; and the third day He rose again according to the Scriptures; and ascended into heaven, and sits at the right hand of the Father; and He shall come again with glory to judge the living and the dead; Whose kingdom shall have no end.'
    Incarnation
    refers to Jesus Christ coming 'in the flesh.' The eternal Son of God the Father assumed to Himself a complete human nature from the Virgin Mary. He was and is one divine Person, fully possessing from God the Father the entirety of the divine nature, and in His coming in the flesh fully possessing a human nature from the Virgin Mary. By His Incarnation, the Son forever possesses two natures in His one Person. The Son of God, limitless in His divine nature, voluntarily and willingly accepted limitation in His humanity in which He experienced hunger, thirst, fatigue - and ultimately, death. The Incarnation is indispensable to Christianity - there is no Christianity without it. The Scriptures record, 'Every spirit that does not confess that Jesus Christ has come in the flesh is not of God' (I John 4:3). By His Incarnation, the Son of God redeemed human nature, a redemption made accessible to all who are joined to Him in His glorified humanity.
    The Holy Spirit
    is one of the Persons of the Holy Trinity and is one in essence with the Father. Orthodox Christians repeatedly confess, 'And I believe in the Holy Spirit, the Lord, the Giver of life, Who proceeds from the Father, Who together with the Father and the Son is worshipped and glorified.'' He is called the 'promise of the Father' (Acts 1:4), given by Christ as a gift to the Church, to empower the Church for service to God (Acts 1:8), to place God's love in our hearts (Romans 5:5), and to impart spiritual gifts (I Corinthians 12:7-13) and virtues (Galatians 5:22, 23) for Christian life and witness. Orthodox Christians believe the biblical promise that the Holy Spirit is given through chrismation (anointing) at baptism (Acts 2:38). We are to grow in our experience of the Holy Spirit for the rest of our lives.
    Sin
    literally means to 'miss the mark.' As St. Paul writes, 'All have sinned and fall short of the glory of God' (Romans 3:23). We sin when we pervert what God has given us as good, falling short of His purposes for us. Our sins separate us from God (Isaiah 59:1, 2), leaving us spiritually dead (Ephesians 2:1). To save us, the Son of God assumed our humanity, and being without sin 'He condemned sin in the flesh' (Romans 8:3). In His mercy, God forgives our sins when we confess them and turn from them, giving us strength to overcome sin in our lives. 'If we confess our sins, He is faithful and just to forgive our sins and to cleanse us from all unrighteousness' (I John 1:9). Salvation is the divine gift through which men and women are delivered from sin and death, united to Christ, and brought into His eternal kingdom. Those who heard St. Peter's sermon on the day of Pentecost asked what they must do to be saved. He answered, 'Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit' (Acts 2:38). Salvation begins with these three steps: 1) repent, 2) be baptized, and 3) receive the gift of the Holy Spirit. To repent means to change our mind about how we have been, to turn from our sin and to commit ourselves to Christ. To be baptized means to be born again by being joined into union with Christ. And to receive the gift of the Holy Spirit means to receive the Spirit Who empowers us to enter a new life in Christ, to be nurtured in the Church, and to be conformed to God's image.
    Salvation
    demands faith in Jesus Christ. People cannot save themselves by their own good works. Salvation is 'faith working through love.' It is an ongoing, life-long process. Salvation is past tense in that, through the death and Resurrection of Christ, we have been saved. It is present tense, for we are 'being saved' by our active participation through faith in our union with Christ by the power of the Holy Spirit. Salvation is also future, for we must yet be saved at His glorious Second Coming.
    Baptism
    is the way in which a person becomes a Christian and is actually united to Christ. The experience of salvation is initiated in the waters of baptism. The Apostle Paul teaches in Romans 6:1-6 that in baptism we experience Christ's death and resurrection. In it our sins are truly forgiven and we are energized by our union with Christ to live a holy life. The Orthodox Church practices baptism mostly by full immersion. Currently, some consider baptism to be only an 'outward sign' of belief in Christ. This innovation has no historical or biblical precedent. Others reduce it to a mere perfunctory obedience to Christ's command (cf. Matthew 28:19-20). Still others, ignoring the Bible completely, reject baptism as a vital factor in salvation. Orthodoxy maintains that these contemporary innovations rob sincere people of the most important assurances that baptism provides - namely that they have been united to Christ and are part of His Church.
    New Birth
    is receipt of new life. It is how we gain entrance into God's kingdom and His Church. Jesus said, 'Unless one is born of water and the Spirit, he cannot enter the kingdom of God' (John 3:5). From its beginning, the Church has taught that the water is the baptismal water and the Spirit is the Holy Spirit. The new birth occurs in baptism where we die with Christ, are buried with Him, and are raised with Him in the newness of His resurrection, being joined into union with Him in His glorified humanity (Acts 2:38; Romans 6:3-4). The idea that being 'born again' is a religious experience disassociated from baptism is a recent one and has no biblical basis whatsoever.
    Justification
    is a word used in the Scriptures to mean that in Christ we are forgiven and actually made righteous in our living. Justification is not a once-for-all, instantaneous pronouncement guaranteeing eternal salvation, regardless of how wickedly a person might live from that point on. Neither is it merely a legal declaration that an unrighteous person is righteous. Rather, justification is a living, dynamic, day-to-day reality for the one who follows Christ. The Christian actively pursues a righteous life in the grace and power of God granted to all who continue to believe in Him.
    Sanctification
    is being set apart for God. It involves us in the process of being cleansed and made holy by Christ in the Holy Spirit. We are called to be saints and to grow into the likeness of God. Having been given the gift of the Holy Spirit, we actively participate in sanctification. We cooperate with God, we work together with Him, that we may know Him, becoming by grace what He is by nature.
    The Bible
    is the divinely inspired Word of God (II Timothy 3:16), and is a crucial part of God's self-revelation to the human race. The Old Testament tells the history of that revelation from Creation through the Age of the Prophets. The New Testament records the birth and life of Jesus as well as the writings of His Apostles. It also includes some of the history of the early Church and especially sets forth the Church's apostolic doctrine. Though these writings were read in the Churches from the time they first appeared, the earliest listings of all the New Testament books exactly as we know them today is found in the 33rd Canon of a local council held at Carthage in 318, and in a fragment of St. Athanasius of Alexandria's Festal Letter in 367. Both sources list all of the books of the New Testament without exception. A local council, probably held at Rome in 382, set forth a complete list of the canonical books of both the Old and the New Testaments. The Scriptures are at the very heart of Orthodox worship and devotion.
    Worship
    is the rendering of praise, glory, and thanksgiving to God: the Father, the Son, and the Holy Spirit. All humanity is called to worship God. Worship is more than being in the 'great-out-of-doors,' or listening to a sermon, or singing a hymn. God can be known in His creation, but that does not constitute worship. As helpful as sermons may be, they can never offer a proper substitute for worship. Most prominent in Orthodox worship is the corporate praise, thanksgiving, and glory given to God by the Church. This worship is consummated in intimate communion with God at His Holy Table. As is said in the Liturgy, 'To Thee is due all glory, honor, and worship, to the Father, and to the Son, and to the Holy Spirit, now and ever and unto ages of ages. Amen.'' In that worship we touch and experience His eternal kingdom, the age to come, and we join in adoration with the heavenly hosts. We experience the glory of fulfillment of all things in Christ, as truly all in all.
    Liturgy
    is a term used to describe the shape or form of the Church's corporate worship of God. The word 'liturgy' derives from a Greek word which means 'the common work.' All the biblical references to worship in heaven involve liturgy. In the Old Testament, God ordered a liturgy, or specific pattern of worship. We find it described in detail in the books of Exodus and Leviticus. In the New Testament we find the Church carrying over the worship of Old Testament Israel as expressed in both the synagogue and the temple, adjusting them in keeping with their fulfillment in Christ. The Orthodox Liturgy, which developed over many centuries, still maintains that ancient shape of worship. The main elements in the Liturgy include hymns, the reading and proclamation of the Gospel, prayers, and the Eucharist itself. For Orthodox Christians, the expressions 'The Liturgy' or 'Divine Liturgy' refer to the Eucharistic rite instituted by Christ Himself at the Last (Mystical) Supper.
    Eucharist literall
    means thanksgiving and early became a synonym for Holy Communion. The Eucharist is the center of worship in the Orthodox Church. Because Jesus said of the bread and wine at the Last Supper, 'This is my body,' 'This is my blood,' and 'Do this in remembrance of Me' (Luke 22:19-20), His followers believe - and do - nothing less. In the Eucharist, we partake mystically of Christ's Body and Blood, which impart His life and strength to us. The celebration of the Eucharist was a regular part of the Church's life from its beginning. Early Christians began calling the Eucharist 'the medicine of immortality' because they recognized the great grace of God that was received in it.
    Communion of Saints
    When Christians depart this life, they remain a vital part of the Church, the body of Christ. They are alive in the Lord and 'registered in heaven' (Hebrews 12:23). They worship God (Revelation 4:10) and inhabit His heavenly dwelling places (John 14:2). In the Eucharist we come 'to the city of the living God' and join in communion with the saints in our worship of God (Hebrews 12:22). They are that 'great cloud of witnesses' which surrounds us, and we seek to imitate them in running 'the race set before us' (Hebrews 12:1). Rejecting or ignoring the communion of saints is a denial of the fact that those who have died in Christ are still part of his holy Church.
    Confession
    is the open admission of known sins before God and man. It means literally 'to agree with' God concerning our sins. St. James the Apostle admonishes us to confess our sins to God before the elders, or priests, as they are called today (James 5:16). We are also exhorted to confess our sins directly to God (I John 1:9). The Orthodox Church has always followed the New Testament practices of confession before a priest as well as private confession to the Lord. Confession is one of the most significant means of repenting, and receiving assurance that even our worst sins are truly forgiven. It is also one of our most powerful aids to forsaking and overcoming those sins.
    Mary
    is called Theotokos, meaning 'God-bearer' or 'the Mother of God,' because she bore the Son of God in her womb and from her He took His humanity. Elizabeth, the mother of John the Baptist, recognized this reality when she called Mary, 'the Mother of my Lord' (Luke 1:43). Mary said of herself, 'All generations shall call me blessed' (Luke 1:48). So we, Orthodox, in our generation, call her blessed. Mary lived a chaste and holy life, and we honor her highly as the model of holiness, the first of the redeemed, the Mother of the new humanity in her Son. It is bewildering to Orthodox Christians that many professing Christians who claim to believe the Bible never call Mary blessed nor honor her who bore and raised God the Son in His human flesh.
    Prayer To The Saints
    is encouraged by the Orthodox Church. Why? Because physical death is not a defeat for a Christian. It is a glorious passage into heaven. The Christian does not cease to be a part of the Church at death. God forbid! Nor is he set aside, idle until the day of judgment. The True Church is composed of all who are in Christ - in heaven and on earth. It is not limited in membership to those presently alive. Those in heaven with Christ are alive, in communion with God, worshipping God, doing their part in the body of Christ. They actively pray to God for all those in the Church - and perhaps, indeed, for the whole world (Ephesians 6:8; Revelation 8:3). So we pray to the saints who have departed this life, seeking their prayers, even as we ask Christian friends on earth to pray for us.
    Apostolic Succession
    has been a watershed issue since the second century, not as a mere dogma, but as crucial to the preservation of the faith. Certain false teachers would appear, insisting they were authoritative representatives of the Christian Church. Claiming authority from God by appealing to special revelations, some were even inventing lineages of teachers supposedly going back to Christ or the Apostles. In response, the early Church insisted there was an authoritative apostolic succession passed down from generation to generation. They recorded that actual lineage, showing how its clergy were ordained by those chosen by the successors of the Apostles chosen by Christ Himself. Apostolic succession is an indispensable factor in preserving Church unity. Those in the succession are accountable to it, and are responsible to ensure all teaching and practice in the Church is in keeping with Her apostolic foundations. Mere personal conviction that one's teaching is correct can never be considered adequate proof of accuracy. Today, critics of apostolic succession are those who stand outside that historic succession and seek a self-identity with the early Church only. The burgeoning number of denominations in the world can be accounted for in large measure by a rejection of apostolic succession.
    Councils of the Church
    : A monumental conflict (recorded in Acts 15) arose in the early Church over legalism, the keeping of Jewish laws by the Christians, as means of salvation. 'So the apostles and elders came together [in council] to consider the matter' (Acts 15:6). This council, held in Jerusalem, set the pattern for the subsequent calling of councils to settle problems. There have been hundreds of such councils - local and regional - over the centuries of the history of the Church, and seven councils specifically designated Ecumenical, that is, considered to apply to the whole Church. Aware that God has spoken through the Ecumenical Councils, the Orthodox Church looks particularly to them for authoritative teaching in regard to the faith and practice of the Church.
    Second Coming
    Amid the current speculation in some corners of Christendom surrounding the Second Coming of Christ and how it may come to pass, it is comforting to know that the beliefs of the Orthodox Church are basic. Orthodox Christians confess with conviction that Jesus Christ 'will come again to judge the living and the dead,' and that His 'kingdom will have no end.' Orthodox preaching does not attempt to predict God's prophetic schedule, but to encourage Christian people to have their lives in order so that they might be confident before Him when He comes (I John 2:28).
    Heaven
    is the place of God's throne, beyond time and space. It is the abode of God's angels, as well as of the saints who have passed from this life. We pray, 'Our Father, who art in heaven.' Though Christians live in this world, they belong to the kingdom of heaven, and that kingdom is their true home. But heaven is not only for the future. Neither is it some distant place billions of light years away in a nebulous 'great beyond.' For the Orthodox, heaven is part of Christian life and worship. The very architecture of an Orthodox Church building is designed so that the building itself participates in the reality of heaven. The Eucharist is heavenly worship, heaven on earth. St. Paul teaches that we are raised up with Christ in heavenly places (Ephesians 2:6), 'fellow citizens with the saints and members of the household of God' (Ephesians 2:19). At the end of the age, a new heaven and a new earth will be revealed (Revelation 21:1).
    Hell
    unpopular as it is to modern people, is real. The Orthodox Church understands hell as a place of eternal torment for those who willfully reject the grace of God. Our Lord once said, 'If your hand makes you sin, cut it off. It is better for you to enter into life maimed, than having two hands, to go to hell, into the fire that never shall be quenched - where their worm does not die, and the fire is not quenched' (Mark 9:44-45). He challenged the religious hypocrites with the question: 'How can you escape the condemnation of hell?' (Matthew 23:33). His answer is, 'God did not send His Son into the world to condemn the world, but that the world through Him might be saved' (John 3:17). There is a day of judgment coming, and there is a place of punishment for those who have hardened their hearts against God. It does make a difference how we will live this life. Those who of their own free will reject the grace and mercy of God must forever bear the consequences of that choice.
    Creation
    Orthodox Christians confess God as Creator of heaven and earth (Genesis 1:1, the Nicene Creed). Creation did not just come into existence by itself. God made it all. 'By faith we understand that the worlds were framed by the word of God' (Hebrews 11:3). Orthodox Christians do not believe the Bible to be a science textbook on creation, as some mistakenly maintain, but rather to be God's revelation of Himself and His salvation. Also, we do not view science textbooks, helpful though they may be, as God's revelation. The may contain both known facts and speculative theory, but they are not infallible. Orthodox Christians refuse to build an unnecessary and artificial wall between science and the Christian faith. Rather, they understand honest scientific investigation as a potential encouragement to faith, for all truth is from God. r authoritative teaching in regard to the faith and practice of the Church.