Georgian Orthodox Church

This source names Georgian Orthodox Church directly: "Wikipedia's article on the Georgian Orthodox Church, read directly for this pass, which states that autocephaly was abolished by the Russian Orthodox Church in 1811, restored de facto in 1917 amid..."

This church keeps the Julian reckoning for the fixed feasts as well as for Pascha, so the Nativity falls thirteen days after the civil date. The Orthodox churches that took up the revised calendar in the 1920s moved only the fixed feasts and still compute Pascha on the old reckoning.

One of the national Eastern Orthodox churches.

Rome's honour as a see is not in question here. What is rejected is universal jurisdiction over the whole church and the personal infallibility defined in 1870. Primacy among the Orthodox churches is held to be a primacy of honour, not of power.

The creed is recited here in its original form, that the Spirit proceeds from the Father. The Latin addition of and the Son is rejected both as an unauthorised alteration of a conciliar text and as bad theology, and it remains the principal doctrinal difference with Rome.

The Georgian church declined to attend, objecting to the draft texts on marriage and on relations with the other Christian bodies, and does not recognise the result.

This church prays for the dead and holds that the prayers help them, but it does not teach a distinct place of satisfactory punishment or the calculus of temporal penalty that the Western doctrine carries.

What is rejected is the Augustinian transmission of guilt, not the teaching that humanity begins damaged. This church speaks of ancestral sin: what passes from Adam is mortality and a nature inclined to sin, not personal culpability for another's act.

The gifts are held to be truly the body and blood of Christ. The change is confessed without committing the church to the scholastic account of substance and accident that the Latin term transubstantiation carries.

The Georgian church is headed by a catholicos patriarch.

The chant of the Georgian Orthodox Church, sung in Georgian across the liturgy and the hours, and the tradition the church defended against imperial pressure to replace it.

Kept in the Georgian Orthodox Church, which has used its own language and script in worship since the fifth century. The Sixth Hour is prayed daily from the Horologion and is joined to the Third in ordinary parish use.

Sin is described in medical rather than forensic terms: Christ the physician, the church a hospital, the passions the disease, and confession a treatment rather than a sentence.

Kept in the Georgian Orthodox Church, which has used its own language and script in worship since the fifth century.

Kept in the Georgian Orthodox Church, which has used its own language and script in worship since the fifth century. The Third Hour is prayed daily from the Horologion and carries the commemoration of the descent of the Holy Spirit.

Kept in the Georgian Orthodox Church, which has used its own language and script in worship since the fifth century. The anaphoras of St John Chrysostom and St Basil the Great are used according to a fixed calendar, the longer Basil on ten days of the year.

Kept in the Georgian Orthodox Church, which has used its own language and script in worship since the fifth century. The epiclesis follows the institution narrative and is held to be the moment of consecration, which is the central Eastern difference from Western eucharistic theology.

Kept in the Georgian Orthodox Church, which has used its own language and script in worship since the fifth century. The Lamb is broken into four particles marked IC XC NI KA, one placed in the chalice, one for the clergy and two for the communion of the people.

Kept in the Georgian Orthodox Church, which has used its own language and script in worship since the fifth century.

Kept in the Georgian Orthodox Church, which has used its own language and script in worship since the fifth century. The Orthodox call it the Divine Liturgy, most often that of John Chrysostom, sung throughout behind an icon screen, with leavened bread and communion given in both kinds from a spoon after preparation by fasting and confession.

The liturgical books name the Theotokos ever-virgin at every service, which is where the doctrine is carried here rather than in a dogmatic definition of its own.

Kept in the Georgian Orthodox Church, which has used its own language and script in worship since the fifth century. The institution narrative is recited within the anaphora, but the consecration is not located in it.

Salvation is framed as participation in the divine life rather than as a debt discharged. The Palamite distinction between God's unknowable essence and his uncreated energies is what lets union with God be affirmed without the creature being absorbed into the divine essence.

Affirmed at Ephesus in 431 and repeated in the Chalcedonian Definition. The title is a statement about Christ before it is a statement about Mary: she is God-bearer because the one she bore is God.

Confessed in the words of the creed of Nicaea and Constantinople as this church recites it, without the later Western addition to the article on the Spirit.

Kept in the Georgian Orthodox Church, which has used its own language and script in worship since the fifth century. Orthodoxy defended images at the seventh council and keeps them central: an icon is kissed on entering, censed, carried in procession, laid on a stand for the feast of the day, and kept in a corner of the home. It is written to a received pattern rather than invented, and generally

Kept in the Georgian Orthodox Church, which has used its own language and script in worship since the fifth century. The Orthodox honour Mary as Theotokos, God-bearer, and glorify saints by decision of a synod rather than through a Roman-style process; they reject the Immaculate Conception as answering a doctrine of original sin they do not hold, while keeping the Dormition.

Kept in the Georgian Orthodox Church, which has used its own language and script in worship since the fifth century.

Kept in the Georgian Orthodox Church, which has used its own language and script in worship since the fifth century. The Byzantine churches reserve the Lamb through the year for it.

The Georgian church has celebrated in Georgian since its early centuries. The Georgian alphabet and the oldest surviving Georgian literature are bound up with the church's own translation work.