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Georgius of Nicomedia, also known as George of Nicomedia, was a Byzantine cleric, metropolitan bishop, preacher, and hymnographer active in the ninth century. He is best attested as a close associate and correspondent of Patriarch Photius I of Constantinople, and he belonged to the learned ecclesiastical circle that formed around Photius during that patriarch's tenure. Before his elevation to the episcopate he served as chartophylax of the Great Church of Hagia Sophia in Constantinople, an office that combined archival, chancery, and theological responsibilities at the heart of the imperial church. Photius appointed him metropolitan of Nicomedia, the historic Bithynian see on the eastern shore of the Propontis, during the first patriarchate of Photius in the mid-ninth century.

The political and ecclesiastical turbulence of the Photian schism shaped his career. When Photius was deposed in 867 and Ignatius of Constantinople was restored, clergy closely identified with Photius commonly lost their positions; George's standing as a Photian metropolitan makes it probable that he was affected by this reversal, though the precise course of his life between 867 and Photius's restoration in 877 is poorly documented. After Photius returned to the patriarchal throne, George is again associated with the Photian party and with the see of Nicomedia. Surviving letters of Photius addressed to George attest both personal friendship and intellectual exchange. Beyond these outlines, the dates and places of his birth and death are not recorded in the sources, nor is a reliable account of his early formation preserved.

George's lasting reputation rests on his homiletic and hymnographic work rather than on administrative history. A substantial corpus of Greek homilies transmitted under his name, several of them printed in the Patrologia Graeca, is devoted above all to the Virgin Mary. He preached on her conception, nativity, and entrance into the Temple, on the Annunciation, and on her presence at the Passion. The homily on the Presentation of the Theotokos in the Temple became especially well known in the Byzantine liturgical tradition and helped to fix a vivid, narrative image of Mary's childhood service in the sanctuary. His preaching is marked by elevated rhetoric, emotional intensity, and dramatic apostrophe, including imagined speeches placed in the mouths of biblical figures. These features align him with the later Byzantine homiletic style that treated Marian feasts as occasions for both dogmatic exposition and affective devotion.

In addition to homilies he composed liturgical poetry, including kanons and other hymnographic pieces, contributing to the expanding cycle of Marian hymnody in the ninth-century church. Later Byzantine and modern scholars have regarded him as one of the principal Marian preachers of the middle Byzantine period, important for the history of the cult of the Theotokos even where his reconstructions of Mary's early life depend on apocryphal narrative rather than on the canonical Gospels. He is not securely attested as a canonized saint with a universally observed feast day in the principal Orthodox synaxaria, and no medieval Latin process of beatification or canonization applies to him. Details of any monastic profession, family life, burial, or patronage are not established by the surviving evidence. What can be said with confidence is that Georgius of Nicomedia was a central voice of Photian Constantinople's learned clergy and a formative author in the Byzantine theology and liturgy of the Mother of God.

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