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Journal articles on the topic 'Armenian Christianity'

Author: Grafiati

Published: 5 June 2025

Last updated: 2 August 2025

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1

van Lint, Theo Maarten. "The Formation of Armenian Identity in the First Millenium." Church History and Religious Culture 89, no. 1 (2009): 251–78. http://dx.doi.org/10.1163/187124109x407925.

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AbstractIn tracing three possible answers to the question what the 'first millennium' might be for the Armenians, various layers of the Armenian tradition constitutive of the formation of Armenian identity are presented. Three periods are distinguished: the Nairian-Urartian stretching from about 1200 bce to the conquest of the Armenian plateau by the Achaemenids; followed by the Zoroastrian phase, in which political, religious, social, and cultural institutions in Armenia were closely related to Iranian ones, lasting until the adoption of Christianity as state religion in Armenia at the beginn

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Sahakyan, Armen Kolyayi. "The Role of Religion in the Fate of the Armenian People." Humanistyka i Przyrodoznawstwo, no. 24 (December 20, 2018): 347–57. http://dx.doi.org/10.31648/hip.2624.

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The article represents the role and significance of Christianity as a national religion and the Armenian Apostolic Church as a national church in the life of Armenia and the Armenian people. Taking into account the historical facts, the invaluable contribution of the Armenian Church to the preservation of the Armenian identity and the strengthening of the Armenian statehood are pointed out. Historical-chronological analysis of state-church relations is observed, considering it in the framework of modern period as one of priority issues of globalization concerning the national security of the r

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Л., Маргарян,. "The Armenian Church Between the Persian and Eastern Roman Empires: The Formation of the Armenian Autocephalous Church." Диалог со временем, no. 81(81) (December 24, 2022): 280–93. http://dx.doi.org/10.21267/aquilo.2022.81.81.020.

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В статье рассматриваются некоторые аспекты ранней истории армянского христианства. Находясь между Сасанидской державой и Восточной Римской империей, Армения, для сохранения своей политической и культурной независимости, стремилась достичь баланса во взаимоотношениях с этими двумя могущественными державами региона. Однако усилия армянской политической элиты не всегда приводили к желаемому результату, что неотвратимо вело Армению к потере государственности. В этой ситуации основным и весьма эффективным инструментом для сохранения идентичности и формирования средневековой нации стало христианство

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la Porta, Sergio. "The Armenian Episcopacy in Mamluk Jerusalem in the Aftermath of the Council of Sis (1307)." Journal of the Royal Asiatic Society of Great Britain & Ireland 17, no. 2 (2007): 99–114. http://dx.doi.org/10.1017/s1356186307007110.

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From the earliest days of Christianity in Armenia, Jerusalem was an important centre of pilgrimage, culture, and faith. An Armenian hierarchy free from the authority of the Imperial Greek church had existed in Jerusalem possibly from the time of Justinian and an Armenian episcopacy from the time of the Arab conquests. According to Armenian tradition, first recorded in M. Č‘amč‘ian's History of the Armenians, in 1311 Bishop Sargis of Jerusalem (sed. 1281–1313) dramatically changed the nature of that office, when he declared himself and his entire charge independent of both the spiritual overlor

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PETROSYAN, Nelli. "Cultural Characteristic of Early Christianity." wisdom 2, no. 7 (2016): 211. http://dx.doi.org/10.24234/wisdom.v2i7.160.

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The article presents the cultural characteristic of early Christianity in Armenia. In the end of the 3rd century Christianity had a large number of followers. Christianity gave an opportunity to resist with national unity the external invaders and protect national independence and autonomy. Assessing correctly the situation, in 301 Tiridates III (287-330) by the initiative of Gregory the Illuminator declared Christianity as a state religion in Armenia. Gregory the Illuminatore could show that only due to Christianity it was possible to ensure the further history of Armenian people. He also exp

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PETROSYAN, Nelli. "Cultural Characteristic of Early Christianity." WISDOM 7, no. 2 (2016): 211–15. http://dx.doi.org/10.24234/wisdom.v7i2.160.

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The article presents the cultural characteristic of early Christianity in Armenia. In the end of the 3rd century Christianity had a large number of followers. Christianity gave an opportunity to resist with national unity the external invaders and protect national independence and autonomy. Assessing correctly the situation, in 301 Tiridates III (287-330) by the initiative of Gregory the Illuminator declared Christianity as a state religion in Armenia. Gregory the Illuminatore could show that only due to Christianity it was possible to ensure the further history of Armenian people. He also exp

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Bais, Marco. "Armenia and Armenians In Het‘um’s Flos Historiarum Terre Orientis." Medieval Encounters 21, no. 2-3 (2015): 214–31. http://dx.doi.org/10.1163/15700674-12342192.

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In 1307 Het‘um of Koṙikos, a close relative of the Armenian king of Cilicia, composed and presented to Pope Clement V an account on the geography and history of Asian lands, the Flos historiarum terre Orientis. This work was intended as a project for a new crusade, aimed at recovering the Holy Land with the help of Cilician Armenians and the military support of the Mongols. In Het‘um’s view, Armenians are central to this plan, since they are on good terms with the Mongols and they know how to negotiate with them. Het‘um’s representation of Armenia and Armenians aims at showing this pivotal rol

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Петросян, Гамлет. "О характере и времени институционализации албанской церкви в свете новых археологических исследований в Арцахе". Bulletin of Armenian Studies, № 10.1 (31 січня 2024): 85–108. http://dx.doi.org/10.58226/2579-275x-2023.10.(1)-85.

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Одним из нерешенных проблем армянской историографии является феномен образования Албанской церкви как автокефальной организации. Письменные источники о зарождении христианства в Албании можно разделить на две группы, которые условно можно назвать «армянской легендой» и «иерусалимской легендой». Согласно «армянской легенде», официальное распространение христианства в Албании происходило почти одновременно с распространением христианства в Армении по инициативе царя Тиридата и Григория Просветителя. Посему в конфессиональном и административном аспектах Албанская церковь находилась под влиянием А

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Chkhartishvili, Mariam. "NARRATIVE SOURCES ON THE CREATION OF GEORGIAN ALPHABET." Pro Georgia No 31 31, no. 31 (2021): 101–13. http://dx.doi.org/10.32690/1230-1604/chkhartishvili.

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Sometimes western researchers when they want to represent history of conversion of Georgia, depict the picture according to the Armenian model. Meanwhile the experiences of these neighboring peoples are not identical. Armenians’ break with paganism was dramatic one full of blood of martyrs. Saint Hripsime, one of the main pillars of Armenian Christianity, was brutally killed by the men of then pagan King Trdat with dozens of other accompanying her virgins(...)

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А.А., ТУАЛЛАГОВ,. "ARMENIAN SOURCES ABOUT CHRISTIANITY OF THE ALANS." Известия СОИГСИ, no. 46(85) (December 19, 2022): 5–17. http://dx.doi.org/10.46698/vnc.2022.85.46.016.

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В части средневековых армянских источников фиксируются сведения по истории христианства у алан. Однако до сих пор они в своей совокупности остаются вне внимания и анализа специалистов. С другой стороны, отдельные сообщения источников вызвали противоречивые решения исследователей, объективно влияющие на общую картину научного исследования вопросов христианизации алан. Данное положение определяет актуальность рассматриваемой проблемы. Научная новизна исследования заключается в непосредственном обращении, как к соответствующим данным армянских письменных источников, так и к историографии самой пр

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Serdar, Kasap, and Göker Parisa. "Istanbul Armenian Churches And Their Architectural Formations." International Journal of Social and Humanities Sciences Research 11, no. 104 (2024): 600–607. https://doi.org/10.5281/zenodo.10784532.

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The fact that Istanbul has served as the capital of four different empires in its history has enabled the city to gain an important position politically and militarily. While the city was under different administrations, it became a political, commercial, military, social and economic central location. Various religious and ethnic groups contributed to making the city a center.  This situation also revealed the identity structure of the city. Armenians, who have a decisive place in the cultural and social life of Istanbul, have shown variable population movements. Armenians are referred t

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Dağtekin, Emine, and Semra Hillez. "Armenian Churches in the Province of Gaziantep, Turkey." Iran and the Caucasus 23, no. 1 (2019): 50–63. http://dx.doi.org/10.1163/1573384x-20190105.

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Southeast Anatolia in Turkey is a region where important centres of early Christianity could be found. In Gaziantep, which was named “Little Bukhara” during the reign of Egyptian Mamluks, many Armenian churches have been documented. However, most of them have been destroyed or used for different purposes. The paper is dedicated to the study of three Armenian churches in Gaziantep where Armenians lived until the early 20th century. The history, the plan and frontal structures, ornaments of these churches are presented for the first time.

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Osipian, Alexandr. "Armenian Involvement in the Latin-Mongol Crusade: Uses of the Magi and Prester John in Constable Smbat’s Letter and Hayton of Corycus’s “Flos historiarum terre orientis,” 1248-1307." Medieval Encounters 20, no. 1 (2014): 66–100. http://dx.doi.org/10.1163/15700674-12342157.

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Abstract This paper examines the issue of how Armenians and Nestorians in the Mongol service used the Western legends about the Orient to influence the crusading plans of the Latin Christians between 1248 and 1307. In particular, it considers the role of the ruling elite of Cilician Armenia as mediators between Mongols and Franks in Outremer, first discussing the Letter of Cilician Constable Smbat (1248), and then examining the treatise “Flos historiarum terre orientis” by Hayton of Corycus (Het’um/Haitonus, 1307) with the crusading proposal contained in it. This article examines the narrative

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Kryukova, Natalia V. "REVERENCE OF BOOKS IN ARMENIAN FOLK CHRISTIANITY." History, Archeology and Ethnography of the Caucasus 20, no. 2 (2024): 440–61. https://doi.org/10.32653/ch202440-461.

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In certain regions of Armenia, there exists a unique cult of shrine books. These ancient books, often including early printed and handwritten copies, become objects of veneration. When such a book is kept in a family, it commonly becomes known as tan surb, or “saint of the house.” A sanctuary is built for the book, it has a dedicated keeper, and pilgrimages are made to it. Various taboos and prophetic dreams are associated with these books, to which people pray and make sacrifices. Most often, these revered books are the Gospels or works by Grigor Narekatsi, but they also include khmayils – sc

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Haytayan, Laury. "ARMENIAN CHRISTIANS IN JERUSALEM: 1700 YEARS OF PEACEFUL PRESENCE." JERUSALEM: RELIGIONS AND POLITICS 5, no. 2 (2011): 179–95. http://dx.doi.org/10.54561/prj0502179h.

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This paper examines the presence of the Armenians in Jerusalem for the past 1700 years. This historical account sheds the light on the importance of Jerusalem for the Armenians, especially for the Armenian Church that was granted the authority to safeguard the Holy Places in the Holy Land with the Greek and Latin Churches. During the centuries, the Armenians survived all the conquests and were able to find all sorts of compromises with all the different powers that conquered Jerusalem. This study shows that the permanent presence is due to the wise religious authorities and the entire Armenian

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Hamed-Troyansky, Vladimir. "Becoming Armenian: Religious Conversions in the Late Imperial South Caucasus." Comparative Studies in Society and History 63, no. 1 (2021): 242–72. http://dx.doi.org/10.1017/s0010417520000432.

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AbstractIn the nineteenth-century South Caucasus, hundreds of local farmers and nomads petitioned Russian authorities to allow them to become Christians. Most of them were Muslims and specifically requested to join the Armenian Apostolic Church. This article explores religious conversions to Armenian Christianity on Russia's mountainous southern border with the Ottoman Empire and Iran. It demonstrates that tsarist reforms, chiefly the peasant reform and the sedentarization of nomads, accelerated labor migration within the region, bringing many Muslims, Yazidis, and Assyrians into an Armenian e

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Umud oğlu Əliyev, Əli. "Nizami creativity in the mirror of the XXI century." SCIENTIFIC WORK 70, no. 09 (2021): 26–39. http://dx.doi.org/10.36719/2663-4619/70/26-39.

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The naming of 2021 as the "Year of Nizami" is a manifestation of the high value given to our literature, language and culture by the President of the Republic of Azerbaijan Ilham Heydar oglu Aliyev. This article talks about the immortality of the world-famous great Azerbaijani philosopher and poet Nizami Ganjavi, the antiquity of the ethnic lineage of the Azerbaijani Turks and the formation of the Azerbaijani language on the basis of the ancient Turkic language. All this is substantiated by the example of Nizami's personality and creativity, and it is concluded that Nizami Ganjavi is an Azer T

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Košťálová, Petra. "Lieux De Memoire Et Les Lieux De Rencontre: Sourb Karapet Dans Le Temoignage D’un Voyageur Armenien De La Pologne Du Xviieme Siecle." Studies in Oriental Sources, no. 3 (July 29, 2022): 198–225. http://dx.doi.org/10.56549/29537819-2022.3-198.

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Long-standing tradition of ukht or sacred pilgrimage – multifaceted phenomenon which appeared not only in Armenian Apostolic Church of course – emerged already in first centuries after adoption of Christianity, developed throughout Middle Ages both in Armenia, Cilicia and worldwide Diaspora and finally reached its peak of popularity, followed by a certain decline (according to testimony of contemporary sources as Simeon of Poland) during 16th and 17th centuries. Simeons’ Travel Accounts show a certain decay of Armenian pilgrimmage to traditional sites as Rome and Santiago de Compostella, cause

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Gayuk, I. "Studies in Armenian Christianity: New Methodological Approaches." Ukrainian Religious Studies, no. 24 (November 26, 2002): 4–12. http://dx.doi.org/10.32420/2002.24.1368.

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The emergence of features of Armenian Christianity, the transformation of the Armenian Church in Ukrainian lands is an interesting and unexplored topic in Ukraine that is closely related to the unresolved and nowadays problems of split Christianity and the emergence of different currents in it. Turning to the historiographical analysis of the sources devoted to this problem, the researcher of the Armenian Church is faced with the need to take a new approach to the study of this phenomenon, to evaluate in a modern way the fact of the appearance of monophysitism. This is due to the fact that the

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Hadjian, Avedis. "Notes on the origins and symbology of the conical dome in Armenian church architecture." MEΘEXIS Journal of Research in Values and Spirituality IV, no. I (2024): 43–57. https://doi.org/10.71210/mjrvs.6.a.2.

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Soon after Armenia became the first state to adopt Christianity in 301, its architects developed a new sacral architecture to accommodate the liturgical requirements of the new faith, with a liturgy that made larger indoor spaces necessary, unlike the pagan temples, which essentially functioned as repositories of the sculptures of gods. In medieval Armenian church architecture, the most characteristically outstanding feature became the conical dome. There is uncertainty about the origins of the dome, which Armenian architecture historian Toros Toramanyan traces back to Persian architecture. In

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Melkumyan, Yuliana, and Nvard Melkonyan. "Immigration of Russian citizens to Armenia during the Russian-Ukrainian war that began in 2022: pull-push factors." Journal of Political Science: Bulletin of Yerevan University 2, no. 1(4) (2023): 137–47. http://dx.doi.org/10.46991/jops/2023.2.4.137.

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This article is devoted to the identification of push and pull factors of immigration of Russian citizens to Armenia in the context of the projections of the Russian-Ukrainian conflict on the Armenian society. Secondary analysis of statistical data and the sociological surveys, as well as the results of in-depth interviews, made it possible to identify the political, social and economic push factors that determine emigration from Russia (sanctions applied against Russia, partial military mobilization, worsening of economic situation, restrictions on freedom of speech and the risk of persecutio

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Simonian, Lilit. "THE CULT AND COMMEMORATION OF ST. VOSKEANS AND ST. SUKEASEANS IN THE LIGHT OF CAUCASIAN PARALLELS." History, Archeology and Ethnography of the Caucasus 17, no. 4 (2021): 1002–21. http://dx.doi.org/10.32653/ch1741002-1021.

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The obscure story about a group of early Christian saints of Alanian origin reports on the existence of the “grass-eaters” kind of Christianity in some regions of historical Armenia before the adoption of state Christianity. For the name of the group’s leader Sukias was Bahadras before his baptism, some parallels in the Armenian folk-lore and the Caucasian epic of Narts can proceed. The center of the cult of St. Sukiaseans was mountain Sukavet until the beginning of the 20th century. After its loss, however, the former inhabitants of Alashkert founded a chapel with vital worship and pilgrimage

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Terian, Abraham. "Christ as Charioteer: An Expanded Image in Early Armenian Literature." Journal of Medieval Religious Cultures 50, no. 1 (2024): 35–61. http://dx.doi.org/10.5325/jmedirelicult.50.1.0035.

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ABSTRACT Beginning with the perception of God as warrior in the Hebrew Bible, the article explores the image of God as charioteer in a spectrum of theophanic texts, both biblical and parabiblical, underlying Jewish apocalyptic traditions translated into Christian beliefs surrounding the Cross as means of heavenly ascent. Equating the Cross with the tetramorphic chariot-throne of God in Ezekiel’s visions, an interpretive tradition mediated primarily through Syriac Christianity and rooted in the Christology of the New Testament, Armenian interpreters expanded the tradition. A close reading of ea

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Hovhannisyan, Edgar. "THE REPORTED INFORMATION OF THE AMERICAN MISSIONARY HARRISON DWIGHT ABOUT THE SPREAD OF PROTESTANTISM AMONG THE ARMENIANS OF THE OTTOMAN EMPIRE." JOURNAL FOR ARMENIAN STUDIES 2, no. 65 (2024): 237–85. https://doi.org/10.24234/journalforarmenianstudies.v2i65.115.

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Protestantism became popular among Armenians generally through American missionaries, and already at the end of the 19th century, the number of Armenian Protestants, particularly in Western Armenia, saw a significant growth. Throughout their mission, the American Protestants collected a large volume of materials, which they later published and currently have an important sourceological value. The work “Christianity Revived in the East, or a narrative of God's work among the Armenians of Turkey”, authored by Harrison Gray Otis Dwight is an essential source for a comprehensive study of the histo

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Ananyan, Shahe. "Armenian Christianity Today: Identity, Politics and Popular Practice." International journal for the Study of the Christian Church 15, no. 1 (2015): 67–69. http://dx.doi.org/10.1080/1474225x.2015.1020210.

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Karim, Maral, Maral Karim, and Kifah Rashid. "The emergence of Christianity and its difference." Islamic Sciences Journal 14, no. 1 (2023): 287–303. http://dx.doi.org/10.25130/jis.23.14.1.2.14.

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The study of religions reveals to the Muslim many secrets and hidden facts, and inspires the Muslim to use his tongue with thanks and praise to Allah Almighty for sending us a noble prophet (may Allah bless him and grant him peace) who explained to us the ways of peace, as it becomes clear to the Muslim what a great blessing he is. The Christians disperse There are several churches belonging to several denominations that follow different rites, and the most prominent of them are: the Chaldean Catholic Church, the Syriac Orthodox Church, the Syriac Catholic Church, the Armenian Catholic Church,

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DOLUKHANYAN, AELITA. "NERSES SHNORHALI IN THE EVALUATION OF FRENCH AND FRENCH-SPEAKING FOREIGN ARMENOLOGISTS." JOURNAL FOR ARMENIAN STUDIES 3, no. 62 (2023): 82–97. http://dx.doi.org/10.24234/journalforarmenianstudies.v3i62.60.

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French and French-speaking foreign scholars studying Armenian medieval literature could not help but pay special attention to the literary heritage of Nerses Shnorhali. Firstly, the fame of Shnorhali went beyond the borders of both Cilician Armenia and Greater Armenia. Secondly, he was a prominent theologian, politician and chronicler who brought great innovations to Armenian literature. Certain types of Shnorhali’s works are closely related to early Renaissance thinking. As writes Frederic Feidy, the most prominent armenologist of the second half of the twentieth century, in the preface to th

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Hofmann, Tessa. "THE INVISIBLES: HIDDEN CHRISTIAN NATION(S) IN 20TH-CENTURY TÜRKIYE." Armenological Issues 2, no. 1(29) (2025): 19–46. https://doi.org/10.46991/ai.2025.1.29.002.

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This article discusses the fate of survivors of the Young Turk and Kemalist genocide against the indigenous Christians of the Ottoman Empire (1912-1922). Although the phenomenon of Ottoman Christians converting to Sunni or Shiite Islam or Alevism has existed in the Ottoman Empire since the 17th century, the genocide in particular significantly accelerated Islamization and thus also the phenomenon of crypto-Christianity in various regions of present-day Republic of Türkiye that were previously predominantly Christian. However, Islamization did not protect Armenian and Greek genocide survivors f

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Bedzhanyan, Kristina G., and Goar L. Karagezyan. "Armenian trace of a European legend." Shagi / Steps 10, no. 2 (2024): 284–95. http://dx.doi.org/10.22394/2412-9410-2024-10-2-284-295.

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The legend of the Tatar Khan and the daughter of the Armenian king, who gave birth to a monster which, as a result of baptism, turned into a beautiful baby, an event that prompted the khan to accept Christianity along with his people, was included in the narratives of many European chroniclers and historians. This legend formed the basis of the well-known English chivalric novel “King of Tars” that was compiled around 1330. The plot of the legend is mainly composed of the same elements. However, in some chronicles and annals, as well as in the mentioned novel, their ratio and combination chang

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Ter-Grigoryan, Lilit, and Arus Ayvazyan. "THE EXPRESSION OF THE ARMENIAN PEOPLE AS THE CARRIER OF THE CHRISTIAN VALUE SYSTEM IN THE "METS MHER" BRANCH OF THE ARMENIAN FOLK EPIC." JOURNAL FOR ARMENIAN STUDIES 2, no. 65 (2024): 116–30. https://doi.org/10.24234/journalforarmenianstudies.v2i65.105.

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The Armenian epic embodies the collective consciousness and values of the people, which, transcending space and time, have been distilled to retain only what is true, valuable, and intrinsic to their identity. At the core of these moral principles lies the Christian value system, which has evolved over centuries to form a stable and enduring foundation. This system is prominently reflected throughout the Armenian epic, including its "Mets Mher" branch, illustrating that the Armenian People, as the earliest adopters of Christianity as a state religion, were the primary custodians of these Chris

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Cereti, Carlo G. "Armenia and Iran." Iran and the Caucasus 27, no. 4-5 (2023): 337–47. http://dx.doi.org/10.1163/1573384x-02704002.

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Abstract This paper focuses on the worship of Anāhitā in Western Asia examining some of the ideas put forward by James R. Russel in his volume on Zoroastrianism in Armenia in the light of more recent discussions about the role played by the goddess in Armenian religion before the conversion of the country to Christianity. While the evidence from more ancient periods has also been briefly presented, specific attention is given to Anāhīd’s worship in the Sasanian period and to the devotion of Narseh to this divinity. Finally, Middle Persian personal names containing the theonym Anāhīd are briefl

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Simonian, Lilit D. "Dream and sanctuary in traditional Armenian Christianity: pilot research outcomes." Etnograficheskoe obozrenie, no. 1 (February 17, 2024): 93–114. http://dx.doi.org/10.31857/s0869541524010056.

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Ethnographic research on dreams, conducted in the frame of the phenomenological approach and drawn on the comparison of field data and previous studies, points to the existence of patterns related to an ancient tradition. Nowadays, approaching dreams as information on future events is characteristic of people who are religious yet rarely attending the church. According to the traditional classification of the true and the false dreams, dreams about sacral places belong to the former; therefore, people meticulously follow their recommendations. It is through the dreams that communication betwee

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Tumanyan, Lusine S., and Ramazan S. Abdulmazhidov. "HOVHANNES KHOSROVYAN’S WORK “THE HISTORY OF THE KUBAN CIRCASSIANS AND CIRCASSIAN ARMENIANS”." History, Archeology and Ethnography of the Caucasus 18, no. 1 (2022): 50–65. http://dx.doi.org/10.32653/ch1150-65.

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The article is dedicated to the source analysis of the work by Hovhannes Khosrovyan titled “The History of the Kuban Circassians and Circassian Armenians”, the autograph of which iscurrently stored in Mesrop Mashtots Institute of Ancient Manuscripts (Matenadaran). Along with a number of other Armenian sources, it has remained out researchers’ attention for a long time due to the lack of its translation into Russian. The authors of the present article participate in a joint Russian-Armenian project, within the framework of which such sources are published. “The History of the Kuban Circassians

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Tumanyan, Lusine S., and Ramazan S. Abdulmazhidov. "HOVHANNES KHOSROVYAN’S WORK “THE HISTORY OF THE KUBAN CIRCASSIANS AND CIRCASSIAN ARMENIANS”." History, Archeology and Ethnography of the Caucasus 18, no. 1 (2022): 50–65. http://dx.doi.org/10.32653/ch1150-65.

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The article is dedicated to the source analysis of the work by Hovhannes Khosrovyan titled “The History of the Kuban Circassians and Circassian Armenians”, the autograph of which iscurrently stored in Mesrop Mashtots Institute of Ancient Manuscripts (Matenadaran). Along with a number of other Armenian sources, it has remained out researchers’ attention for a long time due to the lack of its translation into Russian. The authors of the present article participate in a joint Russian-Armenian project, within the framework of which such sources are published. “The History of the Kuban Circassians

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Stadnyk, Mykola. "Ethnomental dimensions of the education process in Eastern Christianity." Skhid 7, no. 1 (2025): 59–64. https://doi.org/10.21847/2411-3093.2025.718.

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The article explores the ethnomental dimensions of the educational process within Eastern Christianity. It examines the historical context of the issue by substantiating the factors influencing the formation of ethnomental characteristics among different nations and highlights the role of education in preserving and transmitting the cultural traditions and values of Eastern Christianity. The study analyzes the perspectives of prominent scholars of religion regarding the role of religious and theological education in contemporary educational practices and the broader cultural landscape of the U

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Petrosyan, Nelli. "Saint Gregory The Illuminator and Canons of Nicene Ecumenical Council." WISDOM 1, no. 6 (2016): 131. http://dx.doi.org/10.24234/wisdom.v1i6.73.

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The Nicene Creed in the Armenian Apostolic Church is a stricter version of the Christian faith. Christian recites it as a confession of his faith. The article attempts to identify formulation origins of creed partly related with apostolic times. Next is presented, how in year 325 during the first ecumenical meeting convened in Nicaea the high-ranking fathers collected the items of Christian faith and gave the name of Nicene Creed or Creed. Gregory the Illuminator accepted the decisions of the Nicene creed and canonize that Creed in the Armenian Apostolic Church, however, unlike other Christian

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Hopkins, Philip O. "Modern Western Christian Missions in Iran: The Connection Between Government and Missionary." IRAN and the CAUCASUS 19, no. 4 (2015): 299–309. http://dx.doi.org/10.1163/1573384x-20150402.

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Iran and Christianity are not typically associated with one another in the modern period. However, in the context of the greater historical narrative, a connection becomes apparent, a montage showing that Christianity in Iran includes ethnic Iranian Christians from Assyrian and Armenian backgrounds as well as Western missionaries. Western missionaries came to Iran to convert Iranians, including ethnic Iranian Christians. In their efforts, their activity played a role in Iranian state and society. This paper examines the connection between the government and the Western missionary in the modern

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Peyrouse, Sebastien. "Christianity and Nationality in Soviet and Post-Soviet Central Asia: Mutual Intrusions and Instrumentalizations." Nationalities Papers 32, no. 3 (2004): 651–74. http://dx.doi.org/10.1080/0090599042000246433.

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The five Central Asian Muslim republics (Kazakhstan, Kyrgyzstan, Uzbekistan, Tajikistan, Turkmenistan) count many Christian—Orthodox, Catholic, Armenian and Protestant—minorities. Unlike the religious communities in the Near and Middle East, most Christians in Central Asia consist of Slavic/European minorities (Russians, Germans, Poles, Armenians, Greeks, etc.), which came in the area during the Russian colonization in the eighteenth-nineteenth centuries. The main traditionally Christian nationalities living in Central Asia are Slavs and Germans. Today, Russians are mainly present in Kazakhsta

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Jivanyan, Alvard. "Christianization of Fairies in Armenia." Armenian Folia Anglistika 3, no. 1 (3) (2007): 147–51. http://dx.doi.org/10.46991/afa/2007.3.1.147.

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The Armenian church was quite intolerant towards any expression of pagan faith in the early periods of Christianity. Pagan gods and spirits (fairies) were either rejected or labeled as “evil” or were simply “Christianized” acquiring the necessary features to be able to survive in the realm of the new religion. This phenomenon can be observed in various folklore narrations, namely in national tales. The article draws parallels between similar phenomena in other cultures.

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Umud oğlu Əliyev, Əli. "Our monuments belonging to Christian Turks." SCIENTIFIC WORK 75, no. 2 (2022): 38–49. http://dx.doi.org/10.36719/2663-4619/75/38-49.

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Ermənilər Azərbaycan ərazilərində məskunlaşdırıldığı gündən bu günə kimi xristian bayrağı altında gizlənərək, min illik qədim tarixə malik Alban mədəniyyətinə sahib çıxmaqla Alban dövlətini inkar edirlər. Xristian türk mədəniyyəti ermənilər tərəfindən ya yox edilmiş, ya da saxtalaşdıraraq özününküləşdirmişlər. Həmçinin türklərin nəinki xristianlıq dvründəki, hətta xristianlıqdan qabaq inam və inanclarına əsasən tikdikləri, öz düşüncələrinə uyğun adlandırdıqları məbədləri də erməni və gürcülər saxtalaşdırmışlar. Amaras-Ağoğlan məbədi, Aten monastırı, Ana kilsəsi, Obalı məbədi, Tutu monastırı, T

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Kharatyan, Hranush S. "Identification and Self-Identification Terms of Udi-Christians Based on Materials of Armenian and Udi Written Sources." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 5 (2021): 116. http://dx.doi.org/10.31857/s086919080016492-8.

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After the abolition of the second kingdom of Caucasian Albania, accompanied by the process of Islamization of its peoples, the remaining Christian Albanians, who retained their Albanian identity until the 18th century, were concentrated on the territory of the historical regions of Shaki and Kabala. Created in the 7th century, the myth about the Apostle Yeghishe contributed to the “nationalization” of Christianity in the Shaki–Kabala region in Albania. In parallel with islamization and the loss of a common Albanian identity, among the islamized Caucasian-speaking groups of Albanians, processes

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Pobedonostseva-Kaya, Angelika. "“The Soviet Government Approves of Our Religion”: Yezidism in Soviet Cinema." Oriental Courier, no. 3 (2022): 159. http://dx.doi.org/10.18254/s268684310023761-5.

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Yezidi studies in Russia and the USSR were connected, first of all, with the general development of Kurdish studies. Due to long-term social isolation and religious persecution, the Yezidis were a closed society, which, due to its low social “proletarian” status, was considered by the Bolsheviks as a society capable of assimilating a new revolutionary ideology. One of the most important elements of nation-building was the formation of a national identity among the ethnic groups of the eastern and southern regions of the USSR through the promotion of the ancient heritage of these peoples, as we

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Corley, Felix. "Agadjanian, Alexander (ed.) Armenian Christianity Today: Identity Politics and Popular Practice (review)." Slavonic and East European Review 94, no. 2 (2016): 388–90. http://dx.doi.org/10.1353/see.2016.0146.

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Petrosyan, Armen E. "EVOLUTION OF THE HEROES OF ARMENIAN EPIC." Folklore: structure, typology, semiotics 4, no. 3 (2021): 97–106. http://dx.doi.org/10.28995/2658-5294-2021-4-3-97-106.

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The purpose of this article is to show the downward evolution of the epic heroes, from the gods to the heroes of joke. The great heroes of the first Armenian epic – ethnogonic tradition, Hayk, Aram and Ara, are obviously epicised images of ancient native gods, who, after changing the religious system of people – the introduction of Iranian pantheon, moved to a lower level of epic heroes. The same phenomenon is observed after the adoption of Christianity: the god Vahagn in the second ancient epic “Vipasank” appears as the son of King Tigranes, and a variant of the name of the god Mihr (Mher) ar

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Schwartz, Martin. "The ‘House of Song’, the *‘House of Clay’, Arm. gerezman, and Caucaso-Albanica." Iran and the Caucasus 27, no. 2 (2023): 184–95. http://dx.doi.org/10.1163/1573384x-02702004.

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Abstract This paper begins with an examination of the phrase /garah dmāna-/, the most common designation for Paradise in the Gathas, for which the traditional translation ‘House of Song’ is upheld. Its dualistic opposite /drujah dmāna-/ ‘House of Wrongness’ for Hell leads to the question of why for Paradise one doesn’t have the expected opposite *‘House of Rightness’ instead of ‘House of Song’. The answer proceeds from the etymologically unrelated Armenian gerezman ‘grave, tomb’, whose origin has been hitherto unknown, despite attempts toward its etymology. In view of the Indo-European phrase

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Siragan Arlen, Jesse. "Spiritual Mourning with Tears in Armenian Christianity from the Fifth to the Tenth Century." St Nersess Theological Review 14, no. 1 (2023): 109–40. http://dx.doi.org/10.1353/ntr.2023.0000.

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SHIRINIAN, MANEA ERNA. "PROLEGOMENA BY ST. JOHN CHRYSOSTOM ON THE TITLE OF THE ACTS OF THE APOSTLES IN THE ANCIENT ARMENIAN ISAGOGICAL COLLECTION "THE BOOK OF CAUSES"." ΣΧΟΛΗ Ancient Philosophy and the Classical Tradition XVIII, no. 1 (2024): 410–26. http://dx.doi.org/10.25205/1995-4328-2024-18-1-410-426.

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The article deals with the title of the “Acts of the Apostles”, which has been a subject of discussion since early Christianity. St. John Chrysostom paid attention to this question as well. Except his commentary on the Acts of Apostles consisted of 55 chapters (In Acta apostolorum) there are also 4 sermons entitled as In principium Actorum, which concern the question of the title of the Acts of Apostles and this writing was called “Acts” and not “Signs” or “Miracles”. We tried to show that the latter opus should be regarded not as an interpretation, but as an isagogical chapter or prolegomenon

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Litvinenko, Pavel V. "Baptism of Adepts of Judaism in the Turkestan Krai in the Second Half of the 19th - Early 20th Century: Scope and Motivation." RUDN Journal of Russian History 21, no. 3 (2022): 404–16. http://dx.doi.org/10.22363/2312-8674-2022-21-3-404-416.

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The author considers the study of the issue of the Jewish population conversion to Christianity in the Turkestan Krai. The article reveals the religious situation in tsarist Russia related to the problems of Jews’ conversion, provides reliable facts of the conversion with regard to the most important Islamic outskirts of the empire - Turkestan, where the overwhelming majority of the population belonged to Islam - over 95%. The author examines the reasons for the conversion of regional Jews to Christianity and the real consequences of this process. The peculiarity of Turkestan made a significan

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Hakobyan, Aleksan H. "About the Dating of the Christianization of Caucasian Albania." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 5 (2021): 71. http://dx.doi.org/10.31857/s086919080014885-0.

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The article is devoted to the issues of clarifying the Chronology of official Christianization of Caucasian Albania, which took place in the beginning of 4th century AD. The study of the information from the “Life of Gregory” (a variant of Agathangelos’ “History”), “Letter of Giut to Saint Vachē”, “Tale of Vachagan”, “History of Albania” by Movses Daskhurançi and other Armenian sources suggest that Christianity in the Albanian kingdom was officially adopted in 313 or 315 years. The king of the country then was the founder of the Arsacid dynasty of Albania Vachagan I the Brave (but not his gran

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АРАКЕЛОВА, В. А. "CHRISTIAN ELEMENTS IN THE ZAZA-ALEVIT RELIGION." Kavkaz-forum, no. 11(18) (September 20, 2022): 25–37. http://dx.doi.org/10.46698/vnc.2022.18.11.002.

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Заза – иранский народ, населяющий преимущественно регион Дерсима (нынешний Тунджели в Восточной Анатолии). Часть заза – сунниты, остальные исповедуют синкретическую религию, формально относимую к алевизму, однако отмеченную рядом специфических черт, характерных исключительно для религиозной традиции заза-алевитов. Среди последних – внушительный пласт христианских элементов, заимствованных в период многовековых тесных контактов с соседями-армянами. Предки заза, переселившиеся из прикаспийского Дейлама на крайний запад исторической Высокой Армении в результате нескольких волн миграции в X-XII вв

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