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Relevant bibliographies by topics / Armenian Church

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Academic literature on the topic 'Armenian Church'

Author: Grafiati

Published: 4 June 2021

Last updated: 16 June 2025

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Journal articles on the topic "Armenian Church"

1

Dannyk, Kateryna. "Interconnections of the Armenian Diaspora with the Ethnic Homeland and the Role of the Church in the Cultural Life of Communities." Issues in Cultural Studies, no. 33 (August 16, 2017): 96–108. https://doi.org/10.31866/2410-1311.33.2017.141589.

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The purpose of the article is to analyze cultural interconnections between the Armenian diaspora and Armenia, in which the Armenian Apostolic Church plays an important role. The research methodology consisted in the analysis of the current state of bilateral relations of the diaspora with its homeland and the identification of their key features. As a result of numerous interviews and surveys conducted with representatives of the Armenian Apostolic Church in Ukraine and Armenia, primary materials were collected regarding their activity in the territory of Ukraine during the period of independence. The scientific novelty of the work lies in the first attempt to consider joint projects of the Armenian diaspora with Armenia and the Ministry of Diaspora of the Republic of Armenia aimed at educating conscious and patriotic youth. A brief essay on the history of the diocese of the Armenian Apostolic Church in the territory of independent Ukraine was introduced into scientific use. Conclusions. It was established that the Armenian diaspora in Ukraine has a powerful consolidating body, the Union of Armenians of Ukraine, which actively interacts with the Ministry of Diaspora of the Republic of Armenia, establishing not only diplomatic ties but also enriching the cultural treasuries of both countries. It was revealed that another important body in the process of interaction between the Armenian diaspora and its ethnic homeland is the Armenian Apostolic Church, which has played an important role in the development of Armenian culture since ancient times. In view of this, a study was conducted on the role of the Armenian Church in the ethnocultural life of Armenian communities of modern Ukraine.

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Blokhin, V. S. "RELIGIOUS CONVERSIONS OF THE ARMENIANS TO ORTHODOXY IN THE RUSSIAN EMPIRE (MID-19TH – EARLY 20TH CENTURY): MOTIVES, TYPOLOGY, AND RESULTS." Вестник Пермского университета. История, no. 4(55) (2021): 69–79. http://dx.doi.org/10.17072/2219-3111-2021-4-69-79.

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An analysis of the religious conversions of persons of Armenian confession to Orthodox allows the author to evaluate them as a special phenomenon in the history of Russian-Armenian church relations, as well as to establish the features of economic, social, national, and confessional policies of the Russian Empire in the Transcaucasus in the 19th – early 20th centuries. The sources are the unpublished documents in Russian from the collections of the National Archives of the Republic of Armenia. Based on the available archival sources, it was established that the cases of the adoption of Orthodoxy by the Armenians were caused by three motives: 1) economic, 2) various situations of a non-economic nature, and 3) coercive measures. Despite the absence of a special “Armenian mission” among the Orthodox priests, the cases of Armenians’ conversion to Orthodoxy, especially those made for economic reasons, were rather actively encouraged by the Russian Orthodox Church. For the Russian government, the Armenians who converted to Orthodoxy were seen as a reliable social base in the Transcaucasus. The relevance of studying the issue is since, in the 20th century, despite the contradictions of the synodal period, the Russian Orthodox Church built relations with the Armenian Apostolic Church based on the principles of friendship, good neighborliness, and mutual assistance. Today, this factor contributes to the strengthening of both church and political relations between Russia and Armenia.

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I, Aram. "The Armenian Genocide: From Recognition to Reparations." International Criminal Law Review 14, no. 2 (2014): 233–41. http://dx.doi.org/10.1163/15718123-01401001.

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For centuries prior to the Armenian Genocide the Armenian Church was the spiritual, cultural, and social center of Armenian life in the Ottoman Empire. The genocide attacked the Church in order to destroy the broader community. The Church suffered greatly in the Genocide. Still of major concern today, is the expropriation and neglect of the Church’s extensive property in modern-day Turkey. The churches, other buildings and the lands on which they sit have tremendous importance to Armenians around the world. They are necessary to the functioning and recovery of the Armenian Church that is central to Armenian life and identity. As part of a reparations process for Armenians, the return of Church properties is crucial and is justified.

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Próchniak, Daniel. "Od ortodoksji do kościoła narodowego. Armenia w epoce wczesnochrześcijańskiej (301-726)." Vox Patrum 40 (March 15, 2002): 49–82. http://dx.doi.org/10.31743/vp.7968.

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From Christianization to the loss of State independence (301-387). 1. Historical background. 2. Christianization of Armenia. The beginnings of organizing the Armenian Church. 3. Two trends in the 4th century Armenian Church. (a) the Cappadocian orientation. (b) the North Mesopotamian-Syrian orientation. 4. Hereditary character of the principal functions in the Armenian Church. The conflict of the Armenian rulers with the Church. 5. Breaking up with the tradition of nominating the superiors of the Armenian Church in Caesarea.

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Shokhikyan, Gregory. "The Church of Armenia and the Sacramental Sharing: Historical Horizon, Future Perspectives." Review of Ecumenical Studies Sibiu 14, no. 1 (2022): 100–122. http://dx.doi.org/10.2478/ress-2022-0008.

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Abstract This paper aims to offer reflections on the Eucharistic sharing based on the Church of Armenia’s historical experience and present situation. Rather than giving comprehensive or official standpoints, the paper aims to be a theological voice from the Church of Armenia with a pan-Christian perspective in mind. As intercommunion is not an isolated issue but is always linked to various aspects, the paper explores the concept of Oriental Orthodoxy and the Church of Armenia’s role in the Christian world. Next, the paper outlines and discusses the main Armenian views on intercommunion as they are today. Based on the previous observations and the Armenian Eucharistic experience, the paper draws conceptual principles as potential ways towards sacramental unity. I suggest two trajectories that are common historical traits among Armenian Christians, namely, forming friendships and mutual recognition of holy living.

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ZHAMKOCHYAN, NELLY. "FROM THE HISTORY OF RELATIONS BETWEEN THE ARMENIAN STATE OF CILICIA AND THE CHURCH (1219-1226)." JOURNAL FOR ARMENIAN STUDIES 4, no. 63 (2024): 162–76. http://dx.doi.org/10.24234/journalforarmenianstudies.v4i63.79.

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The goal of this article is to study the history of the relations between the Cilician State and the Church during the period of the most important and paramount importance in the history of Cilician Armenia (1219-1226). It emphasizes the role of the Armenian Church in maintaining and strengthening the Statehood of Cilicia. Studying the most important events during the discussed period, thiswork covers the key episodes of the history of the role of the Armenian Apostolic Church and Spiritual centers in the political and spiritual sphere of Cilician Armenia. The data about the guardians of Zabel Rubinyan (the daughter of Levon Metsagorts (Levonthe Great), the founder King of Armenian Cilicia) were also highlighted by combining the works of medieval historians, as well as the points of view in modern scientific literature, emphasizing the role of the Armenian Apostolic Church in the State administration system. This study focusedonthe details of the history of holding Armenian newCatholicos elections, taken place under rather acute and tense conditions after the death of Armenian Catholicos Hovhannes Ssetsi. In this article, the details werepresentedabout the conditions under which the new Catholicoshad been elected with the help of Generale Constantine (Constantinethe Sparapet), emphasizing the role of the Catholicos of All Armenians and the Church in the internal political developments of the State of Cilicia, in particular about the marriage of Zabeland Philip, the son of the Duke of Antioch, and the death of Philip, as well as about the detailed information on the marriage of Zabel and Hetum, the son of the Generale Constantine. During the study, this article discusses the problems of settlement of other important and controversial issues of the history of the relationship between the Armenian State of Cilicia and the Church.As a result of these activities, the position and role of the Armenian Church are presented, as well as the functions of the Church leadership in the Armenian Kingdom of Cilicia in 1219-1226, not only ecclesiastical, but also within the framework of domestic political life, which contributed to the further development of the country.

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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. В статье рассматривается политика Армянской церкви по отношению к Сасанидам, так и к Империи Ромеев. Именно эта политика стала определяющей в армяно-иранских и армяно-византийских отношениях, она предопределила дальнейшие этапы формирования Армянской апостольской церкви. The article deals with some aspects of the early history of Armenian Christianity. Being situated between the Sasanian state and the Eastern Roman Empire, Armenia sought to strike a balance in relations with these regional powers in order to maintain its political and cultural independence. However, the Armenian political elite ultimately failed in this endeavour, leading to Armenia’s loss of statehood. In this situation Christianity became the primary and very effective tool for preserving Armenian identity and forming a medieval nation. The article discusses the policy of the Armenian Church towards the Sasanians and the Roman Empire. This policy was decisive in Armenian–Iranian and Armenian–Byzantine relations, and influenced further stages in the formation of the Armenian Apostolic Church.

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Nagy, Kornél. "Between Lwów and Rome: Armenians in Transylvania and Armenian Catholic Archeparchy of Lwów (1681-1691)." Lehahayer 10 (December 19, 2023): 77–104. http://dx.doi.org/10.12797/lh.10.2023.10.03.

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In 1988, the renowned Polish-Armenian church historian Gregorio (Grzegorz) Petrowicz published a book in Italian about the history of the Armenian Catholic Archbishopric (1686-1954) in Lwów (Lemberg; now Lviv, Ukraine). In his book, he dedicated a subchapter to the church-union of Armenians in Transylvania in the late 17th century, principally based on the documents kept at the Historical Archive of the Sacred Congregation for the Propagation of Faith (Sacra Congregatio de Propaganda Fide) in Rome. At the same time, the scholarship has analyzed this book critically during the past two decades, and unfortunately, his subchapter proved to be very sketchy and poorly elaborated. His argumentations, however, regarding the history of the Armenians in Transylvania were based upon old, obsolete books published in the 19th and 20th centuries. Therefore, my article also deals with this problem from an ecclesiastical-historical perspective concerning the church-union of the Armenians in Transylvania. Furthermore, my study also aims primarily at analyzing the role of the Armenian Catholic Archiepiscopacy in Lwów in creating the process of the church-union of the Armenians in Transylvania in the years 1681- 1691. With regards to the methodology of my article, it is mere critical analysis focusing upon the incomplete as well as newly discovered manuscript sources kept in archives in Armenia, Austria, Hungary, Italy, Romania, and the Vatican.

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Manukyan, Seyranush S., and Shoghakat V. Devrikyan. "The Image of Gregory the Illuminator in Romanian-Armenian Icon Painting." Vestnik of Saint Petersburg University. Arts 14, no. 3 (2024): 488–503. http://dx.doi.org/10.21638/spbu15.2024.303.

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Icon painting has been one of the most important aspects of the cultural heritage of Romanian Armenians, contrasting with historical Armenia, where icon paintings were not widespread. Among more than ten iconographic forms of St. Gregory popular in Armenian art of the 18th century, only three are found in the icons created in Romania. The most common of these three forms created in Romanian-Armenian art, similar to Armenia itself and the Armenian colonies of the Diaspora, depicts the baptism scene of the Armenian royal family. Comparable icon paintings in the Romanian environment depict King Tiridates III of Armenia, Queen Ashkhen, and Princess Khosrovidukht kneeling before the Illuminator. In contrast to Armenia, the tortures of Gregory the Illuminator were often depicted in European art. In the 18th–19th centuries, a group of icons was also created in the Romanian-Armenian church environment, illustrating St. Gregory’s tortures and the martyrdom of St. Hripsime. Romanian-Armenian art portrays several biblical and pan-Christian worshipful saints as intercessors before the Mother of God, including St. Gregory. Alongside other saints of the General Church, St. Gregory served as the intercessor of the Armenian people. The Romanian-Armenian icons of Moldova exhibit a diverse range of styles, reflecting the various influences from Eastern European Orthodox and Catholic art during the 17th to 19th centuries. This article delves into the distinctive features of each iconographic type, comparing their versions within the same theme to unveil commonalities and differences. Details of the icons dedicated to St. Gregory’s life are described and analyzed based on biographical narratives.

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Krylov, A. "The Armenian Apostolic Church and the Velvet Revolution of 2018." Russia and New States of Eurasia, no. 3 (2024): 91–108. http://dx.doi.org/10.20542/2073-4786-2024-3-91-108.

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Since the Republic of Armenia declared independence in 1991, the Armenian Apostolic Church (AAC) has been a fundamental part of the state apparatus, playing a significant role in societal life and influencing both domestic politics and international relations. However, the Velvet Revolution of 2018 brought about a sharp conflict between the civil and ecclesiastical authorities. This conflict is both ideological and cultural in nature. The current Armenian government seeks closer integration with the West, promoting the adoption of “universal values of Western civilization.” This shift aims to transform Armenian society into a community of individuals (“proud citizens of Armenia”) with expanded freedom of expression, including religious equality and the acceptance of various faiths and practices. Such changes threaten to diminish the AAC’s historically pivotal role in the life of the Armenian nation. The AAC, like other traditional churches, advocates for the preservation of traditional values. The future of the Armenian nation will be shaped by global transformations as well as the ongoing domestic political developments, particularly the population’s reception of “universal Western values” versus a path rooted in Armenia’s own cultural and historical legacy.

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Dissertations / Theses on the topic "Armenian Church"

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Bohajian, Richard Joseph. "The founding of the Armenian Orthodox Church in America." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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Hovhanessian, Ramzy A. "The Armenian Council of Shahabivan translation, introduction & commentary /." Theological Research Exchange Network (TREN) Access this title online, 1989. http://www.tren.com/search.cfm?p015-0158.

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Demirjian, Mesrob Zaven. "The hymns of Pentecost of the Armenian Apostolic Orthodox Church translation with theological commentary /." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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Kadehjian, Ara Papken. "Armenian prayer book Kyprianos a hagiographic analysis /." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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Tchilingirian, Hratch. "Ordination to the priesthood in the Armenian Apostolic Orthodox Church translation, introduction, commentary /." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Doudoukjian, Gregory. "Oral history an intergenerational study of the effects of the assassination of Archbishop Leon Tourian in 1933 on Armenian-Americans /." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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Zakarian, David. "The representation of women in early Christian literature : Armenian texts of the fifth century." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:8853f6e0-060d-4366-89ab-945584bf2029.

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In recent decades there has been a growing scholarly interest in the representation of women in early Christian texts, with the works of Greek and Latin authors being the primary focus. This dissertation makes an important contribution to the existing scholarship by examining the representation of Armenian women in the fifth-century Christian narratives, which have been instrumental in forging the Christian identity and worldview of the Armenian people. The texts that are discussed here were written exclusively by clerics whose way of thinking was considerably influenced by the religious teachings of the Greek and Syriac Church Fathers. However, as far as the representation of women is concerned, the Greek Fathers' largely misogynistic discourse did not have discernible effect on the Armenian authors. On the contrary, the approach developed in early Christian Armenian literature was congruous with the more liberal way of thinking of the Syriac clerics, with a marked tendency towards empowering women ideologically and providing them with prominent roles in the male-centred society. I argue that such a representation of women was primarily prompted by the ideology of the pre-Christian religion of the Armenians. This research discusses the main historical and cultural factors that prompted a positive depiction of women, and highlights the rhetorical and moralising strategies that the authors deployed to construct an "ideal woman". It further explores the representation of women's agency, experience, discourse, and identity. In particular, women's pivotal role in Armenia's conversion to Christianity and female asceticism in fourth-fifth century Armenia are extensively investigated. It is also argued that women's status in the extended family determined the social spaces they could enter and the extent of power they could exercise. It appears that Iranian matrimonial practice, including polygyny and consanguineous marriages, was common among the Armenian elite, whereas the lower classes mainly practised marriage by bride purchase or abduction. Special attention is devoted to the institution of queenship in Arsacid Armenia and the position of the queen within the framework of power relationships. Finally, this study examines the instances of violence towards women during wars and how the female body was exploited to achieve desirable political goals.

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McCollum, Jonathan Ray. "Music, ritual, and diasporic identity a case study of the Armenian Apostolic Church /." College Park, Md. : University of Maryland, 2004. http://hdl.handle.net/1903/1379.

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Thesis (Ph. D.) -- University of Maryland, College Park, 2004.<br>Thesis research directed by: Music. Title from t.p. of PDF. Includes bibliographical references. Published by UMI Dissertation Services, Ann Arbor, Mich. Also available in paper.

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Johnston, Patricia Raeann. "The church on Armenian Street: Capuchin friars, the British East India Company, and the Second Church of Colonial Madras." Diss., University of Iowa, 2015. https://ir.uiowa.edu/etd/1650.

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This dissertation applies ethnographic research to answer a question in the field of religious studies: to what degree does the prevailing world religions paradigm illuminate the interpretation of religious material that cannot easily be fit into a single major religious tradition. Indian Catholicism generally and Tamil Catholicism in particular have been deeply neglected both by scholars of India (who generally assume that Christianity in India is a "foreign" religion more-or-less indistinguishable from the Christianity of European missionaries) and by theologians and historians of Christianity (who often treat non-Western expressions of Christianity as somehow "compromised" by influence from alien religions such as Hinduism). By interrogating the early modern origins of the world religions paradigm and questioning its applicability to the particular case of Tamil Popular Catholicism, I intend to bring about a shift within religious studies and allied theological fields that will allow popular Catholicism to take a more central place within scholarship. The major issue I pursue in this dissertation is the manner in which European expectations about the nature of Christianity as a world religion impede the understanding of non-conforming expressions of Christianity, such as Tamil Popular Catholicism. My primary research agenda is a matter of ethnographically surveying a representative Tamil Catholic site to determine the characteristics of Tamil Popular Catholicism which most differentiate it from European expectations, and later to integrate these these findings with the theological self-definition of Catholic Christianity. Methodologically, my approach combines ethnography with oral history, aiming at a "thick description" of Tamil Popular Catholicism in its various manifestations which can be later used as a basis for theological reflection. Drawing on extensive field research at the St. Antony Shrine at St. Mary's Co-Cathedral in Chennai, I argue that popular, non-Western expressions of Christianity in Tamil Nadu differ from elite interpretations primarily with respect to the questions of exclusivity, openness to other communities, and the place of "magical" or supernatural healing traditions. There are concrete social and political consequences to the proliferation of Western religious categories in India, namely, the unraveling of the previously integrated Tamil religious culture into separate "Catholic" and "Hindu" identities and the social and political marginalization of Tamil Catholics. At the St. Antony Shrine, the local expression of Tamil Popular Catholicism defies description in terms of the prevailing world religions paradigm, which differentiates absolutely between "Christianity" and "Hinduism" and posits the existence of two hermetically-sealed religious communities ("Catholic" and "Hindu") where I argue there is but one (the popular religion of the Tamil people, in which "Hindu" and "Catholic" differ primarily by virtue of caste rather than religious classification or practice). The usual strategy within the world religious paradigm for describing non-conforming Catholic sites is to appeal to the concept of "syncretism," which refers to the mixture of two or more of the world religions into an incoherent third. This term carries heavy pejorative overtones and marginalizes religious phenomena so described, redirecting scholarly attention to religious phenomena that can be described using existing categories. By demonstrating how Western religious categories impede the understanding of a typical, non-eccentric Asian site, I show that the prevailing categories used by Western scholars to analyze religions are Orientalist in origin and logic and in need of drastic redefinition, which I provide in my conclusions by taking recourse to a premodern, Augustinian construction of "religion" which rejects the pluralization of "religions" in favor of a singular definition, circumventing the theological charge of "syncretism" and the legitimization of nationalist or communalist factions formed on the basis of pluralized religious identities.

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Mailian, Rubik. "The origin and development of the Armenian neumes (xaz) a survey of recent scholarship /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Books on the topic "Armenian Church"

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Aghpashean, Paroyr. Apruats hraparakagrutʻiwn hetadardz hayeatsʻkʻov: Meknabanutʻiwnner, verlutsumner, knnarkumner, khorhrdatsutʻiwnner. M.A.H.A.E. Miutʻean hratarakchakan Graseneak, 2008.

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Aharonian, Kersam. Hatěntir khmbagrakanneru. [A. Tagēsean], 1996.

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3

Manukean, Artak. The Armenian Church feasts. New Hye, 1986.

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Manukean, Artak. The Armenian church feasts. Nairi Pub., 2000.

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Petrosyan, Eznik. Armenian Apostolic Holy Church. 4th ed. Mother See of Holy Etchmiadzin, 2001.

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6

I, Aram. The Armenian Church: An Introduction to Armenian Christianity. Armenian Catholicosate of Cilicia, 2017.

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Karekin. Hogh, mard, ew gir. 2nd ed. Armenian Prelacy, 1990.

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Haleblian, Krikor. The Armenian Church in context. Abril Print. & Pub., 1996.

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Hakobean, Gēorg P. Shnorhkʻ Patriarkʻi verjin hing tarinerě: Gahakalutʻean 25-ameakēn minchʻew ir vakhchanumě i S. Ējmiadzin. [Murad Ofset], 1991.

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Armenian Church. Aṛajnordaran Hayotsʻ Libanani. Gortsnakan ughetsʻoytsʻ Azgayin Aṛajnordarani Libanan =: Mutrānīyat al-Arman fī Lubnān = Armenian Prelacy of Lebanon = Prelate armeniénne du Liban. Aṛajnordaran Hayotsʻ Libanani, 2003.

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Book chapters on the topic "Armenian Church"

1

Kaffenberger, Thomas. "The Architecture of the Armenian Church and Convent." In The Armenian Church of Famagusta and the Complexity of Cypriot Heritage. Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-48502-7_6.

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Kouymjian, Dickran. "The Armenian Monastic Complex of St. Mary, Famagusta." In The Armenian Church of Famagusta and the Complexity of Cypriot Heritage. Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-48502-7_3.

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Mazzeo, Rocco, Giorgia Sciutto, Irene Bonacini, and Silvia Prati. "Scientific Examinations of the Armenian Church Wall Paintings in Famagusta." In The Armenian Church of Famagusta and the Complexity of Cypriot Heritage. Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-48502-7_13.

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Frodsham, Dan, and Duncan Rowland. "Emerging Computer Technologies for Cultural Heritage: The Armenian Church, Famagusta." In The Armenian Church of Famagusta and the Complexity of Cypriot Heritage. Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-48502-7_15.

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Walsh, Michael J. K. "Introduction: The Armenian Church Project: Heritage Welfare in an Unrecognized State." In The Armenian Church of Famagusta and the Complexity of Cypriot Heritage. Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-48502-7_1.

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Braga, Andrés Burgos, Paulo B. Lourenço, Nuno Mendes, and João M. Pereira. "In-situ Investigation and Stability Analysis of the Armenian Church in Famagusta." In The Armenian Church of Famagusta and the Complexity of Cypriot Heritage. Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-48502-7_11.

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Schmid, Werner. "Conserving the Fourteenth-Century Wall Paintings of the Armenian Church in Famagusta." In The Armenian Church of Famagusta and the Complexity of Cypriot Heritage. Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-48502-7_12.

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Bacci, Michele. "The Painted Program of the Armenian Church in Light of Recent Discoveries." In The Armenian Church of Famagusta and the Complexity of Cypriot Heritage. Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-48502-7_4.

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Bonato, Lucie. "The Armenian Church of Famagusta: Some Testimonies (Late Nineteenth–Early Twentieth Centuries)." In The Armenian Church of Famagusta and the Complexity of Cypriot Heritage. Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-48502-7_7.

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Sargsyan, Gagik G., and Vincent van Vossel. "The Inscriptions of the Old Armenian Church of Our Lady in Baghdad." In Journal of the Canadian Society for Syriac Studies 16, edited by Amir Harrak. Gorgias Press, 2016. http://dx.doi.org/10.31826/9781463237325-006.

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Conference papers on the topic "Armenian Church"

1

Selimian, Haroutioun. "Սուրիոյ Հայ Աւետարանական Համայնքի Գործունէութիւնը (2005-2017ի Ամփոփ Պատկեր)". У Սուրիոյ Հայերը. HU Press, 2018. http://dx.doi.org/10.62811/adrc.aos.hs.001.

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The Armenian evangelical community of Syria has a significant presence in the Armenian spiritual, cultural, and national space of Syria. From the early 1990’s, the community was further and more actively incorporated into the Syrian Armenian space. The community is present in Aleppo, Kesab, Homs and Damascus and is administered by the Central Committee of the Near East Armenian Evangelical Church Union, the Administrative Body of the Armenian Evangelical Community and the Educational Council of the Armenian Evangelical Community. The report highlights the milestones of the community in Syria and describes the socio-cultural, national and spiritual activities of the community prior to and during the war years in Syria. Prior to the war years considerable emphasis was put on Christian education; school buildings as well as the content and quality of the education and learning provided was revised in line with changes in school structure policies by the ministry of education. Tuition fees and financial aid were revised and a secondary section started in 2009. On the cultural side a music school, library and reading hall were launched in 2006. War realities, however, imposed a different agenda. The community became geared more towards social and economic relief by providing food, financial help, medical care, everyday life utilities (gas, water, etc.), and it organized gatherings for children and the elderly. An infirmary was inaugurated in 2013. Due to danger in war zones, certain schools were relocated or had to send their students to other schools. Nonetheless, school jubilees were celebrated, yearbooks were published, and both inter- and intra-communal relations and relations with the Republic of Armenia, the Diaspora and the global Christian community were maintained. In a nutshell, the report emphasizes the fact that against the odds of war the community survived and did its utmost to bear the impact and consequences of the war with strength.

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2

Գրիգորյան, Սուսաննա, та Նաիրա Պարոնյան. "Նորակազմությունները Սահակ Ձորոփորեցու երկերում". У Հայոց լեզվի պատմության հիմնախնդիրներ. ՀՀ ԳԱԱ Հ. Աճառյանի անվան լեզվի ինստիտուտ, 2024. https://doi.org/10.54503/978-9939-970-07-3-102.

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Саак Дзоропореци развивал широкую летописную деятельность. Он сочинял тирады, богословские труды. Его сочинения представляют особый интерес в языковом значении. Эти сочинения отличаются своими теологическими, художественными достоинствами. Представляемая статья посвящена изучению более 70 слов, которые не имеются в больших толковых словарях древнеармянского языка. Автор мастерски использовал весь богатый лексический состав нашего языка, а также, по мере необходимости, словообразовательные возможности армянского языка, создавая новые слова, обогащая тем самым язык собственныõ произведений и состав литературного языка. Очень немногочисленны префиксально – суффиксальные неологизмы, которые в основном, благозвучны и образованы соответственно законам и законамерностям словообразовательной традиции армянского языка. Sahak Dzoroporetsi had a great role in the literary history of the Armenian church. He wrote tirades and theological works. Sahak Dzoroporetsi’s works are of special interest from the linguistic point of view. These works are unique in their theological, literary merits. The present article is devoted to the study of more than 70 words, which are not present in the voluminous dictionaries of Old Armenian. The author masterly used the whole rich vocabulary of our language, he also made use of the opportunities of Armenian word-formation, creating new words and word-combinations and did it in such a way that he could enrich not only the language of his works, but also our literary language. There are few prefixal - suffixal neologisms which are in general euphonious and are formed according to the rules and regularities of the tradition of the Armenian word-formation.

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3

Minassian, Mıhran. "Հայոց Ցեղասպանութեան Հետեւանքով Կորսուած Հարազատներու Փնտռտուքի Աշխատանքը Սուրիոյ Տարածքին". У Սուրիոյ Հայերը. HU Press, 2018. http://dx.doi.org/10.62811/adrc.aos.mm.002.

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Value Lang Edit A search operation started as soon as the survivors of the Armenian Genocide had arrived at their new stations. They started to ask questions and inquire about their family members, relatives, and co-villagers. Diverse means were used in this search operation: announcements with the heading "looking for" were printed in newspapers, letters were sent to different addresses, survivors were interrogated, some even returned to Aleppo and the Syrian deserts to conduct searches for their lost ones. Aleppo, as the main center of refugee settlement and as the first station on the road to the Syrian deserts, was the point of convergence for all the attention of those looking for surviving relatives. From all over the world Armenians sent inquiries to the Aleppo Prelacy, diverse compatriotic unions and individuals, always expecting "good news" for recovery of kin. The immense number of inquiries induced the Prelacy to adopt a special search system. Every inquiry was processed by designated personnel; the content of the letter was summarized and immediately communicated to assigned individuals. Alongside query letters addressed to the Prelacy, announcements were often made from the altar of the church by clerics and posted on the walls of the church and other public places. The information gathered was combined and sent to the inquirer. Notwithstanding this extensive and systematic effort, very few were able to find their relatives as most had perished and details of their deaths were unknown.

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4

Comert, Resul. "DOCUMENTATION�OF�HISTORICAL�BUILDINGS�WITH�TERRESTRIAL�LASER�SCANNING�METHOD:�THE�CASE�STUDY�OF�ARMENIAN�CHURCH�IN�SIVRIHISAR,�IN�ESKISEHIR-TURKEY." In SGEM2012 12th International Multidisciplinary Scientific GeoConference and EXPO. Stef92 Technology, 2012. http://dx.doi.org/10.5593/sgem2012/s08.v2004.

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5

Kaprielian, Maria. "Բերիոյ Հայոց Թեմի Մշակութային Վերելքը (1995-2015)". У Սուրիոյ Հայերը. HU Press, 2018. http://dx.doi.org/10.62811/adrc.aos.mk.001.

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The paper describes the functional activities of the Armenian Orthodox Church Beria Prelacy in the last twenty years (1995-2015) and covers almost all geographic Syria, specifically the Aleppo, Coastal and Jezira districts. In brief, the paper presents the administrative structure of the Perelacy and its four basic types of organizational activities, namely education, public relations and publications, Christian education and nurturing the new generation. It details the extent of work done in these fields, as well as the purpose, results, trends, and difficulties that such an endeavor faces. The paper notes that due to the war in Syria, the Prelacy reshaped itself and made accommodations to deal with war emergencies and to address the growing challenges. The paper concludes with a brief description of the current conditions of the the Prelacy and the course which will be taken by the Prelacy in the post-war period.

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6

Keshishian, Varty. "Կիլիկիոյ Կաթողիկոսութիւնը Հալէպի Մէջ (ԺԶ.-ԺԷ. դարեր)". У Սուրիոյ Հայերը. HU Press, 2018. http://dx.doi.org/10.62811/adrc.aos.vk.001.

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Armenians have been acquainted with Aleppo from the earliest times. Basically due to trade, and sometimes for military reasons, Armenians gradually became established in Aleppo, particularly as of the 13th century. After the fall of the Cilician Armenian Kingdom in 1375, large numbers of Armenians left Cilicia and took refuge in Aleppo. The Aleppine Armenian community grew and developed in the 15th-16th centuries, when Armenian tradesman and Khodjas acquired significance and held powerful positions in Aleppo in trades and administration. The convergence of Armenian Khodjas coincided with the temporary relocation of the Sis Armenian Catholicosate to Aleppo in the 16th-17th centuries, at a time when the Great See and the whole area were under the menace and domination of Turkmen tribes. Particularly in the late 16th century the Sis Catholicosate was in danger due to the Djelali movement. Therefore, the Catholicosate was transferred to the premises of the Aleppo Karasnits Mangants and Surp Asdvadzadzin churches. Alongside the Catholicos other high-ranking clerics and cultural figures converged on Aleppo, which became a spiritual-cultural center for the Armenians. During the 16th and 17th centuries the Aleppo Armenian community had its golden age, as all aspects of Armenian medieval culture developed and reached new heights. Aleppo, thus, became a natural preserve of medieval Armenian arts and safeguarded the continuity of its rich traditions. Indeed, when in the 15th-16th centuries all of Asia Minor and Cilicia had become an area of operation for the Djelali brigands, Aleppo turned out to be a safe haven for the Cilicia Catholicosate and the Armenians of the region.

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7

Arissian, Nora. "Դամասկոսի Հայերը 1920-40ականներուն (Ակնարկ)". У Սուրիոյ Հայերը. HU Press, 2018. http://dx.doi.org/10.62811/adrc.aos.na.002.

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Notwithstanding its small size, the Damascus Armenian community constitutes a historical part of the Syrian Armenian community. These Armenians settled in Damascus after the Genocide and revived the old community there. Based on diverse sources, archival materials, Prelacy registers, Arabic newspapers, and Syrian Arab memories and accounts, the paper sheds light on Damascus as an Armenian center and its history in the post-genocide era. The paper highlights the growth and formation of the community, its schools, voluntary organizations, and churches, as wells as its socio-cultural growth in the last one hundred years. It underlines the role of a number of prominent Damascene Armenians had in various aspects of Syrian politics, society, economy, and culture. Furthermore, the paper examines the relations of the community with local cultural circles and assesses the Damascene Armenian community from the local Arab perspective.

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8

Luschi, Cecilia, Francesca Trovatelli, Tommaso Rotunno, and Marco Tanganelli. "THE DIGITAL SURVEY AND STRUCTURAL BEHAVIOUR OF CHURCH OF ST. ASTVAZAZIN IN ARENI, ARMENIA." In 7th International Conference on Computational Methods in Structural Dynamics and Earthquake Engineering Methods in Structural Dynamics and Earthquake Engineering. Institute of Structural Analysis and Antiseismic Research School of Civil Engineering National Technical University of Athens (NTUA) Greece, 2019. http://dx.doi.org/10.7712/120119.6935.19645.

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9

Kazaryan, Armen. "The Church in the Village of Krym and Its Place in the Architecture of Don Armenians." In The 5th International Conference on Art Studies: Research, Experience, Education (ICASSEE 2021). Amsterdam University Press, 2021. http://dx.doi.org/10.5117/9789048557240/icassee.2021.004.

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