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Journal articles on the topic 'Armenian Church'
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1
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 The sources are the unpublished documents in Russian from the collections of the National Archives of the Republic of Armenia.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.
2
I, Aram. "The Armenian Genocide: From Recognition to Reparations." International Criminal Law Review 14, no. 2 (March 13, 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.
3
Shokhikyan, Gregory. "The Church of Armenia and the Sacramental Sharing: Historical Horizon, Future Perspectives." Review of Ecumenical Studies Sibiu 14, no. 1 (April 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.
4
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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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 (January 12, 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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Andrikyan, Arman. "THE ROLE OF THE RELIGIOUS HERITAGE OF THE ARMENIAN DIASPORA IN THE HISTORY OF NATIONAL PEDAGOGY (USING THE EXAMPLE OF TURKEY AND IRAN)." Main Issues Of Pedagogy And Psychology 22, no. 2 (November 26, 2022): 66–81. http://dx.doi.org/10.24234/miopap.v22i2.448.
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Throughout its existence, the Armenian Apostolic Church has played a decisive role in all spheres of Armenian life. In all the colonies founded by the Armenians around the world due to destiny, the Armenian Church has taken on many other tasks to protect its fragrance, preserve the Armenian identity, normalize relations between a foreign state and the Armenian community, spread education, enlightenment, and preserve the Armenian identity.
The article analyzes in detail the activities of the Armenian Apostolic Church in the Armenian colonies of Turkey and Iran in the process of Armenian preservation, development of Armenian education, preservation and dissemination of culture, particularly emphasizing their role and importance from the perspective of the history of Armenian pedagogy.
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Andrikyan, Arman. "THE ROLE OF THE RELIGIOUS HERITAGE OF THE ARMENIAN DIASPORA IN THE HISTORY OF NATIONAL PEDAGOGY (USING THE EXAMPLE OF TURKEY AND IRAN)." Main Issues Of Pedagogy And Psychology 9, no. 2 (November 26, 2022): 66–81. http://dx.doi.org/10.24234/miopap.v9i2.448.
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Throughout its existence, the Armenian Apostolic Church has played a decisive role in all spheres of Armenian life. In all the colonies founded by the Armenians around the world due to destiny, the Armenian Church has taken on many other tasks to protect its fragrance, preserve the Armenian identity, normalize relations between a foreign state and the Armenian community, spread education, enlightenment, and preserve the Armenian identity.
The article analyzes in detail the activities of the Armenian Apostolic Church in the Armenian colonies of Turkey and Iran in the process of Armenian preservation, development of Armenian education, preservation and dissemination of culture, particularly emphasizing their role and importance from the perspective of the history of Armenian pedagogy.
10
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 republic.
The article represents the results of a series of sociological researches revealing the religious perceptions of the Armenian youth, thus trying to show the role and significance of Christianity and the Armenian Apostolic Church among contemporary Armenian youth.
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MIRZAKHANYAN, Ruben, and Hayk GRIGORYAN. "Armenian Apostolic Church Under Bolshevik Ideological and Political Pressure Between 1920 and 1922." WISDOM 18, no. 2 (June 25, 2021): 67–76. http://dx.doi.org/10.24234/wisdom.v18i2.539.
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This article presents the ideological controversies that arose between the Armenian Apostolic church and the bolshevik regime following the invasion of soviet troops into Armenia. From its first days in power bolshevik authorities implemented radical steps against its ideological rival – the armenian church. Following the harsh anti-church political line of Russian bolsheviks, the soviet authorities in Armenia started a massive appropriation of Armenian church properties. The article mentions also the first attempts of the soviet administration to organize state institutions for the preservation and study of national cultural heritage.
12
Ciocanu, Sergius. "Armenian Church of the Holy Mother of God in Chisinau." Arta 30, no. 1 (August 2021): 41–48. http://dx.doi.org/10.52603/arta.2021.30-1.05.
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The documents attest the presence of an Armenian community in Chisinau since the ‘30s of the 18th century. In the 18th century, the Chisinau Armenians had a place of worship, located on the site of the present Armenian Church, in the “heart” of the city, on the first street parallel to the north-east side of the market square. In 1774, among the Chisinau Armenians, the priest Musuz was mentioned, who served in the Armenian Church. The temple was badly damaged by the fire that engulfed Chisinau during the military operations of 1788. The earthquake destroyed this place of worship on October 14, 1802. In 1803-1804, it was rebuilt in the same place. The construction manager and, possibly, the architect of the holy place, was master Vardan from Iaşi. According to the statistical documents of 1809, three priests and four deacons served in the Armenian church. The cemetery of Armenian community was located near the old Orthodox cemetery of the Mazarache church. However, some more important burials were also done in the churchyard of the Armenian church. During the XIX-XX centuries, the church underwent many alterations and renovations, which changed its appearance. In 1993, by the decision of the Parliament of the Republic of Moldova, this valuable building of Chisinau was given the status of historic monument.
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Zięba, Andrzej A. "Idea powrotu Ormian z rozproszenia do narodowej ojczyzny w świetle memoriałów Roberta Bogdanowicza z 1877 i 1884 roku." Lehahayer 7 (March 15, 2021): 191–231. http://dx.doi.org/10.12797/lh.07.2020.07.04.
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The idea of the return of Armenians from dispersal to their historicalhomeland in the context of the Robert Bogdanowicz’s memorials from 1877 and 1884
The article contains an analysis of the two memorials, of which the first,from 1877, remained in the manuscript, and the second, from 1885, was publishedunder the title The question of the Church of Armenian rite and its mission, as wellas the Armenian question in the East in their own country. Both were compiled byRobert Bogdanowicz, a landowner, a descendant of an Armenian family who hadlived in Poland for at least four centuries. The memorials were inspired by the author’scorrespondence with the Minister of Internal Affairs of the Russian Empire,Mikhail Loris-Melikov, and Armenian archbishop Gabriel Ayvazovski. Bogdanowiczdiscussed the issue of Armenia’s independence, and in Russia he saw a patronof the struggle for national liberation. He called for the return of Polish Armeniansto their homeland in order to rebuild the state and its culture and spread ArmenianCatholicism there. Bogdanowicz can be considered one of those political thinkers ofmodern Armenia who were the co-founders of the ideology of Armenian nationalism,although the language barrier excluded its influence on other parts of the Armeniandiaspora. He did not receive any significant response among his peers atfirst, but then gained a few like-minded followers in the generations that followed.Therefore, he can be considered a protagonist of the Armenian national renaissanceof Polish Armenians that took place between the two world wars, and whose furtherdevelopment was blocked by the destruction of their homeland in former Galicia andtheir dispersion after 1944.
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Shahinyan, Arsen K. "The Organization of the Church Structure in the Armenian Provinces of Byzantium Occupied by Arab Muslims in the second half 7th–8th Centuries." Archiv orientální 91, no. 2 (October 31, 2023): 229–54. http://dx.doi.org/10.47979/aror.j.91.2.229-254.
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The aim of this article is to restore the church structure in the western lands of Greater Armenia and the whole Lesser Armenia, which, on the eve of the conquests of the Arab Muslims, being part of the Byzantine Empire, belonged either to the Orthodox Patriarchates of Constantinople and Antioch, or to the Armenian Catholicosate of Dwin, and after the start of their conquests they passed in the second half of the 7th c. to the Caliphate. According to calculations by the author, in the early 8th c. there were formed in the lands of the former Armenian provinces of Byzantium three major eparchies of the Syrian Jacobite Church with its see in Antioch, which, like the Armenian Church, firmly adhered to the non-Chalcedonian position and came under the Arabs. Three more Syrian church units were formed in the Armenian lands at the end of the same century. Four of the six Jacobite eparchies were occupied the former canonical territories of the Orthodox Church with Constantinople and Antioch as their sees and two more—the canonical territories of the Armenian Catholicosate in regions of Arzan and Xlat‘.
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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 beginning of the fourth century. This heralds the third and last phase considered in this contribution, concluding with the cornerstone of Armenian identity formation in the direction given to Armenia and its Church by Yovhannēs Ōjnec'i (John of Odzun, d. 728), who opted for a moderate form of Miaphysitism after the rejection of the Council of Chalcedon. The developments in each of the three periods are measured against the criteria Smith considered central for the presence of an ethnie, while attention is given to the Iranian aspects of Armenian society, the presence of a Hellenistic strand in its culture, and its western turn upon the adoption of Christianity.
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Hakobyan, Zaruhi A., and Ioane A. Kazaryan. "Catholicos Nerses III the Builder: a Historical Portrait." GRAPHOSPHAERA Writing and Written Practices 3, no. 2 (2023): 95–133. http://dx.doi.org/10.32608/2782-5272-2023-3-2-95-133.
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The personality of Catholicos Nerses III the Builder (641–661) is characterized by Armenian chronicles variously. As an active conductor of the Byzantine policy and Orthodoxy in Arme-nia, Nerses tried in all possible ways to strengthen the political and ecclesiastical ties of Ar-menians and Romans, and this resulted in the treaty of 652. Both, Armenians-Monophisites and Armenians-Chalcedonians fought for the welfare and development of the Armenian state. The difference was only in the details of the political vision of the latter during the 7th century. The Armenian-Byzantine alliance became evident already in the 9th century, when Armenia established new relations with Byzantium, as well as in the 10th–11th and 13th centuries, when the Orthodox community and culture reached their heyday in Armenia. Nerses III was the initiator and patron of a number of wonderful church buildings, which largely determined the architectural and artistic image of the epoch. Catholicos Nerses re-built the cathedral in Dvin, erected the churches in Khor Virap, the Holy Zion in Garni, the Holy Sign near the mountain Varaga, as well as the churches in Bagavan and Vagharshakert (Valarshakert). The most outstanding building of Catholicos Nerses is Zvartnots, or the church of the Vigilant Power, which had its replicas in the architecture of Armenia and South Caucasus. Nerses paid much attention to the Christianization of Armenia. All his buildings were some-how connected with this historical event. Moreover, he implemented the program of hieroto-pia – the transferring of the topography of the Holy Land to Armenia: Zvartnots repeated the form of the Holy Sepulcher, the cathedral in Dvin reproduced the composition of the Ba-silica of the Nativity in Bethlehem, the small church in Khor Virap interpreted one of the Palestine Shrines. Nerses III repeated his grandiose idea in his birthplace, in Tayk, erected the churches in Ishkhan, Banak and Oltu (Ukhteats). The historical portrait of Catholicos Nerses III perfectly reflected his era, very bright and unprecedented in the context of the history of medieval Armenia.
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Blokhin, Vladimir. "THE REGULATION OF ISSUES OF PERFORMING BAPTISM AND OCCASIONAL CHURCH RITUALS IN THE CONTEXT OF RUSSIA-ARMENIA INTERFAITH RELATIONS (1828–1905)." History, Archeology and Ethnography of the Caucasus 16, no. 3 (November 1, 2020): 565–80. http://dx.doi.org/10.32653/ch163565-580.
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The article attempts to analyze the regulation of situations in which, for the commission of the sacrament of baptism and other church demands, persons of Orthodox confession were forced to turn to the priests of the Armenian Apostolic Church, and persons of the Armenian confession to the Orthodox priests. However, it was not a question of a change in religion. It was established that such situations occurred due to forced circumstances and often entailed negative consequences of state-legal, church-canonical and domestic nature. For example, the fact that an Armenian priest baptized a child born to Orthodox spouses was regarded as "seduction from Orthodoxy", even if it was caused by a dangerous disease of a newborn. The baptism of an Armenian child in the Orthodox rank led to intra-family religious strife: the child was now considered a member of the Orthodox Church, while his parents continued to belong to the Armenian Church.
It is concluded that, firstly, the entry of Eastern Armenia and the Armenian Apostolic Church into Russia played a significant role in the emergence of church-practical situations and the need for their regulation by Russian law and the governing bodies of both Churches. Secondly, the decree of the Echmiadzin Synod of 1854 granted the Armenian priests the right to perform all church sacraments in respect of children baptized in their infancy in the Orthodox rite, provided that the parents, being of Armenian religion, did not give a written obligation to raise their children in the Orthodox religion. Thirdly, the patronizing policy of the empire regarding Orthodoxy and the dominant position of the Russian Church led to a complication of relations between the Orthodox clergy and the clergy of the Armenian Church. In cases where representatives of both Churches had equal initial rights to perform public church actions (for example, the rite of blessing of water on the feast of the Epiphany within the same city), primacy, and in some cases (as, for example, in 1858 in Astrakhan) exclusive right granted to the Russian Church.
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Guroian, Vigen. "Faith, Church and Nationalism in Armenia." Nationalities Papers 20, no. 01 (1992): 31–40. http://dx.doi.org/10.1080/00905999208408220.
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In August of 1990 Mikhail Gorbachev sent a message to His Holiness Vazken I, Catholicos of All Armenians, “pleading” with him “to use the influence, authority, rich life experience and the higher feelings of your humanitarianism and your responsibility for the fate of the Armenian people to work for the immediate ending of ethnic violence and fighting in the Transcaucasian region.” The message reveals the deep historical and cultural relationship of the Armenian Church to the Armenian nation. It also is a reminder of the long established Soviet practice of prevailing upon the church to assist the central government in imposing its will upon a subject people.
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Volkhonsky, Mikhail A., and Akhmet A. Yarlykapov. "THE IMAGE OF GAREGIN NZHDEH IN ARMENIAN AND RUSSIAN COLLECTIVE MEMORY: SYMBOLIC CONFLICT IN URBAN SPACE (BASED ON RESEARCH IN ARMAVIR AND KRASNODAR)." History, Archeology and Ethnography of the Caucasus 18, no. 4 (December 25, 2022): 1126–40. http://dx.doi.org/10.32653/ch1841126-1140.
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This article analyzes the symbolic aspects of the protracted conflict in Armavir between the city authorities and the leadership of Armavir branch of the Union of Armenians of Russia (from 2012 to 2019) in connection with the installation of a memorial plaque near the Armenian church in honor of the political figure Garegin Nzhdeh. The analysis of the conflict from the perspective of the concept of "symbolic politics" allowed us to identify some specifics of the policy of remembrance carried out by the Armenian diaspora in Russia. The conflict was caused by the different perception of Garegin Nzhdeh's image in the Russian and Armenian cultural memory. For the collective memory of the Russian Armenians Nzhdeh is primarily a national hero, who fought for the independence of Armenia. In the Russian collective memory Nzhdeh is only a politician, who collaborated with the Nazi Germany during the Second World War. As the study showed, during the conflict Armenian and Russian activists used different kinds of memory policy strategies ("symbolic erasure", "symbolic camouflage" and "reformatting" of the previously created memorial space). The study also revealed some structural peculiarities of the collective, cultural and functional memory of Russian Armenians. In particular, the study showed that the collective memory of Russian Armenians has the character of an amalgam, which combines uncomplementary elements of Russian and Armenian collective, cultural memory.
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Dzhaman, Yaroslav, and Vasyl Dzhaman. "Tourism objects and development of Armenian ethnographic excursion route in polyethnic Chernivtsi." Науковий вісник Чернівецького університету : Географія, no. 838 (November 11, 2022): 61–71. http://dx.doi.org/10.31861/geo.2022.838.61-71.
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Retrospective-chorological specificities of the appearance of Armenian ethnic element on the territory of Bukovyna and the City of Chernivtsi were disclosed. Population dynamics within the Armenian ethnic community of Chernivtsi based on the censuses held within 1774 – 2001 and said community’s participation in economic, public and political life of the city, as well as in cultural and educational activity were analyzed. Armenians for the first time appeared in Bukovyna as far back as in times of the Kiev Rus and the Principality of Galicia and Volyn as international traders. The first Armenian settlers lived in Chernivtsi beginning from the «pre-Austrian» time, and their community was always compact usually covering areas around and praying in the Roman Catholic Church of the Holy Cross that had the Armenian St George’s Altar until they built their own cathedral. It was in 1783 that the Armenian catholic religious community for the first time appeared in Chernivtsi. The first Armenian residents of Chernivtsi were predominantly engaged in trade, or were doctors, engineers, landowners, manufacturers and highly ranked state officers. With time, the houses of the Chernivtsi Armenians concentrated in a new «Armenian block», that is, in the area of present-day Armenian Street, Jacob von Petrovich Street, Ukrainian Street and the Armenian Lane. The block had the Armenian Catholic Church built in its center in 1869-1875 to become a focus of the spiritual life of Bukovynian Armenians, and later the center was added by the parochial house and the Armenian bursa for school goers. The Register of Objects of Cultural Heritage and the Present of Armenian Community of Chernivtsi was developed and the point-based assessment of their tourism attractiveness was introduced. The quantitative relative assessment of tourism attractiveness of 26 objects of cultural heritage totally made 78 points, while the mapping of the same allowed for disclosure of specificities of their territorial disposition and development of optimal Armenian excursion route. Following the significance, spatial distribution and territorial structure, we distinguished between localized (items and centers), linear and spatial elements of the Armenian ethnographic space. The items are represented by tourism objects of aesthetic, scientific and historical value, e.g., buildings where outstanding persons either lived, studied or worked; Roman Catholic Church of Exaltation of the Holy Cross with the Armenian St George’s Altar; social maintenance establishments (former Armenian bursa); monuments (Jacob von Petrovich) and the sites of memory. The centers are tourism objects of Armenian culture represented by functioning institutions and establishments, such as Armenian Church, Sunday school, national/cultural associations. The linear elements are the city streets (Armenian Street, personalized Jacob von Petrovich Street and Karol Mikuli Street), and the spatial (area) elements are conditioned by the fact of ethnic groups’ compact settlement. The hugest concentration of the Armenian ethnic tourism objects is found in the area around the Armenian Church (13 objects possessing 33 points of total attractiveness). Keywords: Armenian ethnic community; cultural heritage; ethno-tourism objects; excursion route; city of Chernivtsi.
21
Nabywaniec, Stanisław. "Armenians in Poland from the 14th century to the first years of the 21st century." Textus et Studia, no. 1/2(17/18) (July 16, 2021): 53–67. http://dx.doi.org/10.15633/tes.05103.
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The first groups of Armenians arrived in Red Ruthenia, Podolia, and Kyiv Ruthenia as early as in the 11th century as part of the first wave of exiles before the Seljuk invasion. At the same time the first Armenian settlements in these Polish lands were established. However, a significant development tendency of the Armenian settlement can only be mentioned concerning the reign of Casimir the Great, who also contributed to the raise of the Armenian church in Lviv to the rank of a cathedral. The greatest development of the Armenian settlement in the Polish-Lithuanian Commonwealth took place in the 16th and 17th centuries. At the end of the 17th century, Armenian settlements stretched along the entire south-eastern border of the Republic of Poland. The Armenian colonies in the former Polish-Lithuanian Commonwealth played an important role in the organization of eastern trade. A trade route connecting the East with the West ran through the territory of the Republic of Poland. Apart from economic activity, Armenians played a significant role in the field of diplomacy. All Armenian colonies in the territory of the Republic of Poland enjoyed autonomy. The outbreak of the war in 1939 meant that Poles and Armenians shared the tragic fate. World War II dispersed the Polish Armenians. Some of them – mainly Armenians from the city of Kuty and its surroundings – were murdered in 1943–1944 by the Ukrainians, with the approval of the Germans. Others were taken to Soviet camps or sent to Central Asia. Few Armenians remained in Lviv. Polish Armenians who survived lived in postwar Poland. After the political transformation that took place in Poland and other countries of Central and Eastern Europe, new emigrants from Armenia come to Poland. According to the 2002 national population and housing census, 262 citizens of the Republic of Poland declared themselves as Armenians.
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Mkoyan, Gohar Sergeyi. "Armenian Apostolic Church and Spiritual Values of Two Generations in the Modern Armenian Societ." Humanistyka i Przyrodoznawstwo, no. 24 (December 20, 2018): 335–45. http://dx.doi.org/10.31648/hip.2623.
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This article discusses the level of preservation of religious beliefs in modern Armenian society. The Church is carrying out targeted activities to increase its ranks, which it could not do during the Soviet era. The Armenians have always maintained their faith without the mediation of the church.
This article examines the role of the Armenian Apostolic Church in the formation of moral and spiritual values in our society between two generations.
The government used to take care of all social groups and created conditions enabling Armenian society to function within its country, to develop their culture and values, and to refrain from other ideas and values.
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Arutyunova-Fidanyan, Viada. "Clarifying the term “Chalcedonian Armenians”." St. Tikhons' University Review. Series III. Philology 77 (December 25, 2023): 11–30. http://dx.doi.org/10.15382/sturiii202377.11-30.
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The ethnic self-consciousness of the Armenian ethnos, which passed the peak of ethnogenesis at the end of the first millennium BC, was ensured by the common origin, language and territory, common historical memory, continuity of state-political formations, cultural traditions and customs. Armenia is one of the oldest Christian states, and the Christianisation of the country in the early 4th century introduced a new cementing component into the Armenian identity. Wars with Mazdean Iran and later with the Muslim world, the struggle for fatherland and the struggle for faith cemented ethno-cultural and ethno-political identity. Armenia was one of the first countries to enter the Universal Church of the Christian East. Armenians participated in three Ecumenical Councils: the Council of Nicaea (325), the Council of Constantinople (381) and the Council of Ephesus (431), but did not attend the Fourth Council of Chalcedon (451) because of the war with Iran. The acts of the Council of Chalcedon, which reached Armenia much later, divided Armenians into two confessional directions — supporters and opponents of the Chalcedonian oros; the latter suspected in it hidden Nestorianism and did not recognise the supremacy of the Patriarch of Constantinople, while their opponents accused them of heresy. The emergence of Armenian writing in the early 5th century and the phenomenon of the «Golden Age» — the unprecedented rise of Armenian literature after the invention of the alphabet — determined for centuries the ethnic identity of Armenians, the unity of which was most universally and concretely reflected in the ethnic term «Armenian» (հայ, hay, ἀρμένιος). That is why the designation of the supporters of the Chalcedonian oros as Armenians-«Romaeans» and Armenians-«Georgians» did not find an adequate explanation for a long time. The term «Chalcedonian Armenians» was introduced in the early XX century by N. Y. Marr, as a designation of Armenians, called in the sources of XI–XV centuries «Romans» or «Ivirs», depending on their belonging to the Greek or Georgian Church. This hypothesis posed an important problem in Orientalism, caused continuous discussions and, accordingly, initiated further research. In recent decades, various aspects of the problem of the Chalcedonian Armenians (political, social, administrative, theological, polemical, historiographical) have attracted the attention of researchers; however, there is a range of issues that are unexplored or controversial. The term «Chalcedonite Armenians» proposed by N. Y. Marr instead of «Armenians-Romeans» and «Armenians-Ivirs» remained the most debatable issue for a long time. The aim of this paper is to clarify the content of the term «Chalcedonian Armenians» and, accordingly, the use of double ethnonyms in medieval sources, which served the emergence of this term in Modern times, i.e. to study the chronology and authorship of these sources.
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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 (April 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 overlordship of the Catholicossate of Sis and the political protection of the Armenian kingdom founded in Cilicia. The catalyst for the rupture was the Cilician Church's decision in favour of union with Rome taken with the encouragement of the Armenian monarchy at the Council of Sis in 1307. According to Č‘amč‘ian, Bishop Sargis, rejecting the Armenian kingdom's demands of obedience, turned to the Mamluk Sultan of Egypt and received from him an edict declaring that henceforth the Armenian bishop of Jerusalem would be able to exercise full Patriarchal rights, namely, the ability to appoint bishops and to use the red patriarchal seal to ratify documents.
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Król-Mazur, Renata. "Religious sects as a threat to social security in the Republic of Armenia." Studia z Dziejów Rosji i Europy Środkowo-Wschodniej 58, no. 3 (May 18, 2024): 109–33. http://dx.doi.org/10.12775/sdr.2023.en7.05.
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The article presents the contemporary religious situation in Armenia. It explains why the Armenian society perceives members of minority churches and various religious associations as enemies of their country and national unity. It contributes to research on internal security, especially on social and cultural security. The internal security of the Republic of Armenia rests on two central pillars: national culture and related Christian religion, tradition and spiritual inheritance – all of which are equated with the Holy Armenian Apostolic Church (AAC). Therefore, AAC is the primary entity fighting cultural threats and opposing secularisation. The text will show what threats to the Republic of Armenia are posed by the quick growth of religious “sects”. One thing that should be clarified at the very beginning is that AAC uses the term “sect” with reference to other churches and religious associations. Particular emphasis will be placed on investigating the relationships between religious “sects” and the world of politics and business. The author will also outline the involvement of religious “sects” in the political events in Armenia and attempt to present their perception by the society and state authorities. The author wants to demonstrate how religious “sects” and AAC – which fights against them using nationalistic slogans – may contribute to social unrest. Although the Armenian Apostolic Church exposes the problem caused by the presence of religious sects and the threat they pose to Armenian culture and nation, the author was unable to find a sufficient number of respondents to conduct a questionnaire survey on the presence of religious sects in the life of the Armenian society. Usually, respondents claim that these are marginal groups that we should not worry about. That is why the activity of religious “sects” was analysed based on the materials provided by the Armenian media (including independent media) and the information service of the Armenian Apostolic Church.
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ANDRIKIAN, ARMAN. "PROMINENT IRANIAN SPIRITUAL AND CULTURAL FIGURES AND THE SPIRITUAL LIFE OF THE ARMENIAN CATHOLIC AND EVANGELICAL COMMUNITIES." JOURNAL FOR ARMENIAN STUDIES 4, no. 63 (January 12, 2024): 148–61. http://dx.doi.org/10.24234/journalforarmenianstudies.v4i63.78.
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The Armenian Apostolic Church has had a decisive role for Armenians throughout its existence in all areas of life. All the founders of Armenians spread all over the world due to fate.
In the colonies, the Armenian church took upon itself the protection of its spiritual flock, the protection of Armenians, regulation of foreign state-Armenian community relations, education and enlightenment distribution and many other concerns, thanks to which it was possible to preserve Armenian over the centuries identity. The Study of Armenian Settlements by Armenian and Diaspora Armenologists has reached a fairly high level in the last fifty years and there are many on the square fundamental works.
Iranian-Armenian colonies have played a huge role in Armenian spiritual and cultural life. XVII-XVIII centuries. Nor Jugha became a unique spiritual and cultural capital of the Armenians, where the main forces of the enlightened Armenian intelligentsia, representing the spiritual class, were concentrated. In this article, we will try to present a brief profile of some of the above-mentioned well-known and little-known figures, taking into account first of all the fact that they were clergy and worked in specific Iranian-Armenian dioceses.
The study of the spiritual diocese, covering the territory of any Armenian settlement, makes it possible to understand and study many pressing problems arising in the Armenian diaspora. Whatever we call the Armenian communities living outside the Motherland, a village or a diaspora, the problems that concern them are the same, both in the past and in the present, and the problem of preserving Armenianness has been and remains the main issue of survival for these communities.
This article is one of the first attempts to present a study of the spiritual dioceses of one separate locality, where the object is representatives of the Iranian-Armenian spiritual dioceses, and the subject is the spiritual and religious life of Iranian Armenians.e clergy and worked in specific Iranian-Armenian dioceses.
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Zięba, Andrzej A. "Nowe znalezisko z Jass jako źródło do analizy obrazu "Chrzest Armenii" pędzla Teodora Axentowicza." Lehahayer 6 (December 31, 2019): 347–54. http://dx.doi.org/10.12797/lh.06.2019.06.11.
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New Discovery in Iaşi as a Source for Analysis of the "Picture Baptism" of Armenia by Teodor Axentowicz
The author compares the oil painting showing the baptism of Thyristates III, King of Armenia, recently found in the Armenian-Apostolic church in Iaşi and attributed (due to the inscription on the back of the canvas) to Teodor Axentowicz, to the work of the same painter on the same subject that is currently displayed in the Roman Catholic church of St. Peter and St. Paul in Gdańsk. He claims that the painting from Iaşi is probably a copy of Axentowicz’s original work from around 1901 and it fully shows his original composition that was intended for the Armenian Catholic altar in the Roman Catholic church in Suceava. By contrast, the painting from Gdańsk only depicts the central part of the original. The reasons for this reduction remain unknown. Perhaps this was done by the buyer to adapt the image to the altar on which it was exhibited, or by the author himself to enhance the artistic value of the new version. The article also talks about the identification of another painting that captured the baptism of the Armenian king. The work was created in Lwów in 1839 by another Polish painter, Feliks Kasper Orlikowski, and it was intended for an unspecified Armenian church in Suceava. It may be that it was meant for the Armenian monastery Hagigadar located in the suburbs of the city.
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Mkrtumyan, Gayane. "An Historical Evaluation of the Covenants of the Prophet Muḥammad and ‘Alī ibn Abī Ṭālib in the Matenadaran." Religions 12, no. 2 (February 21, 2021): 138. http://dx.doi.org/10.3390/rel12020138.
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This article analyzes the manuscripts in the Matenadaran in Yerevan, Armenia that are ascribed to the Prophet Muḥammad and ‘Alī ibn Abī Ṭālib and their translations into Farsi and Armenian. These important manuscripts have until now been neglected by scholars, and so we will here provide a general overview of them and how they were received by the Armenian Apostolic Church. I herein demonstrate how these documents were recognized by Muslim authorities, shedding light on how Muslim rulers managed the affairs of their Christian subjects. These documents, it would seem, also influenced the decrees of Muslim rulers to the Armenian Apostolic Church.
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Krylov, A. "Armenia: Abandonment of the Trinity of the Nation and Search for New Guidelines." Russia and New States of Eurasia, no. 1 (2024): 113–31. http://dx.doi.org/10.20542/2073-4786-2024-1-113-131.
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The formula of the trinity of the Armenian nation was declared in September 1999 at the first All-Armenian Congress “Armenia–Diaspora”. Subsequently, the leaders of Armenia constantly emphasized their commitment to the trinity of Armenia – Artsakh – Diaspora, and a fair solution to the Armenian issue (Armenia within the “Wilson borders” or more extensive). After the defeat in the Second Karabakh War, the Armenian government abandoned the formula of the trinity of the nation. N.Pashinyan declared his commitment exclusively to the state interests of the Republic of Armenia within the borders of the former Armenian SSR. The Armenian opposition, the church and the Diaspora assessed N.Pashinyan’s policy as a national betrayal and remained committed to the trinity of the nation. The inability of the opposition to develop a new pan-Armenian strategy and remove N.Pashinyan from power is explained both by its fragmentation and by the disoriented and apathetic state of society. The constitutional reform planned by N.Pashinyan will make it possible to legislate the Armenian state’s refusal of the trinity formula and the principles contained in the Declaration of Independence and the Constitution of Armenia.
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Corley, Felix. "Osiecki , Jakub The Armenian Church in Soviet Armenia: The Policies of the Armenian Bolsheviks and the Armenian Church, 1920â1932 (review)." Slavonic and East European Review 99, no. 4 (October 2021): 778–80. http://dx.doi.org/10.1353/see.2021.0091.
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Miławicki, Marek. "Źródła do dziejów Kościoła ormiańskokatolickiego w Galicji w zbiorach wiedeńskich." Lehahayer 6 (December 31, 2019): 125–47. http://dx.doi.org/10.12797/lh.06.2019.06.04.
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Sources for the History of the Armenian Catholic Church in Galicia in the Viennese Collections
The article is a report from a query that took place in March 2019. The author discusses sources that relate to the history of the Armenian Catholic Church in Galicia (i.e. the Archdiocese of Lwów, Lemberg) found in the Austrian State Archives (Österreichisches Staatsarchiv) and in the Library of the Mechitharist Congregation (Bibliothek des Mechitharistenklosters) in Vienna. The collections contain a wealth of sources on the history of the Church and the Armenians living in Poland on the territories acquired in 1772 by the Austrian Empire, and until now only some of them have been used in the scientific literature. They present the relations of the central offices of the Habsburg monarchy with the Galician Armenians (who, in the overwhelming majority, were Catholics), and the role of this minority in the provincial administration. The sources also denote the importance of the religious congregation of Mechitarists in the life of the Armenian Catholic Archdiocese of Lwów. Many future priests learnt the Armenian language and Armenian liturgy at the Viennese religious secondary school (gymnasium) led by Mechitarists, and later a number of them joined the congregation. The book of religious professions, the letters and personal files, which mention a great number of Galician names, not only of Armenian descent (like archbishop Samuel Cyryl Stefanowicz or Rev. Dominik Barącz), but also of Polish origin serve as evidence of the aforementioned bond.
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Osiecki, Jakub. "The Armenian Church in Soviet Armenia (1920–1932)." Journal of the Society for Armenian Studies 27, no. 2 (March 22, 2021): 245–50. http://dx.doi.org/10.1163/26670038-12342740.
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Blokhin, Vladimir S. "THE PROCESS OF ESTABLISHING CANONICAL STRUCTURES IN THE ARMENIAN APOSTOLIC CHURCH IN RUSSIA AND THE RUSSIAN ORTHODOX CHURCH IN ARMENIA (1991-2023)." Vestnik Altaiskogo Gosudarstvennogo Pedagogiceskogo Universiteta, no. 58 (March 15, 2024): 77–83. http://dx.doi.org/10.37386/2413-4481-2024-1-77-83.
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The paper analyzes how over the past thirty years the canonical structures (dioceses) of the Armenian Apostolic Church were established in the Russian Federation, on the one hand, and how the corresponding structures of the Russian Orthodox Church were established in the Republic of Armenia, on the other. Methodologically, the paper is based on the systematization, classification and analysis of documents, historiographic sources on the topic under consideration, and materials of news stories. The paper offers a new approach where the author considers the process as one of the directions in the context of the recent history of Russian-Armenian inter-church interaction.
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Al-Obaidi, Asst Inst Tiba Abdulkareem. "Language Situation among the Armenians of Baghdad: A Sociolinguistic Study." Alustath Journal for Human and Social Sciences 60, no. 2 (July 5, 2021): 59–74. http://dx.doi.org/10.36473/ujhss.v60i2.1594.
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This study investigates the language situation of the Armenian language among the Armenians of Baghdad. The researcher examines the domains of language where the Armenians use their ethnic language and the factors that support them use their ethnic language side by side with Arabic language. The researcher uses a pilot questionnaire that helped her to create a community profile which gives information about the community. She uses a sociolinguistic questionnaire, which is formed by the information taken from pilot questionnaire, to answer the main questions of the study. She distributed the questionnaire to 50 participants from different demographic background from Armenian community. The study concludes that the Armenians of Baghdad still preserve their ethnic language and use it restrictedly at home, church and in social religious events. The study also finds that the home, the family and the church are the major factors that maintain the Armenian language among the community in Baghdad. It also shows other factors that maintain the Armenian language such as schools, institutions, and the historic events that live in the memory of the community that contribute to the language maintenance.
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Cinemre, İlhami Tekin. "Alliance with Hell: Romans vs Armenians and Arabs." ARAMAZD: Armenian Journal of Near Eastern Studies 13, no. 2 (January 1, 2019): 136–47. http://dx.doi.org/10.32028/ajnes.v13i2.966.
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After the fall of the Sāsānian Empire, Armenians under Arab pressure asked for help from the Roman Emperor Constans II, whereupon, declared Tʿēodoros Ṙštuni as patrik and then tried to tie the Armenian Church to Constantinople. Armenians, however, rejected the attempt and formed an alliance with Arabs. Sebēos, Armenian historian and bishop noted, ‘All the Armenian princes made a pact with death and contracted an alliance with hell’. In this context, the purpose of this contribution is to indicate the choice of Tʿēodoros Ṙštuni between two poles, to emphasise the historical context of this ‘alliance with hell’, and to examine the gains and losses of the Armenians after this pact.
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Güngörürler, Selim, and Henry Shapiro. "Catholic Missionary Activity in the Early Modern Ottoman Empire from the Perspectives of State and Convert." Journal of the Ottoman and Turkish Studies Association 10, no. 1 (March 2023): 79–97. http://dx.doi.org/10.2979/jottturstuass.10.1.07.
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ABSTRACT: Catholic Church efforts to convert Christians of the Ottoman Empire accelerated in the early seventeenth century after the establishment of the "Sacred Congregation for the Propagation of the Faith" ( Sacra Congregatio de Propaganda Fide ) in 1622, and in the remainder of the century missionaries would be particularly successful in winning converts among Ottoman Armenians. This success gradually led to intra-Armenian conflict between Apostolic Armenians and those with Catholic sympathies. This article argues that the topic of Apostolic/Catholic Armenian confessional conflicts is ripe ground for research that builds connections between Ottoman Turkish archival documentation and Armenian narratives sources, many of which remain unpublished. While most previous research has examined the topic from European, Ottoman, or Armenian perspectives, here we present images of Catholic-Apostolic conflict using both Ottoman archival sources and the unpublished Armenian manuscript of an Armenian convert, showing the potential for further integrated studies on the spread of Catholicism among Ottoman Armenians of the early modern period.
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Serikkazykyzy, А., and R. A. Avakova R.A. Avakova. "Studies on the Armenian-Kypchak manuscripts in Turkey." Turkic Studies Journal 5, no. 4 (2023): 115–29. http://dx.doi.org/10.32523/2664-5157-2023-4-115-129.
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This article raises a question that has not been considered before. It refers to Turkish researchers’ studies of old Kypchak manuscripts, written in the Armenian alphabet in the 16th-17th centuries. During this period, due to historical events, Armenians and Kypchaks lived in the same settlement. Trade was especially active among Kypchaks and Armenians so kinship was established. This led to the formation of the Armenian-Kypchak language and writing. According to researchers, the Armenians who were living in Ukraine during the 16th-17th centuries forgot their native language and used the Kypchak as a spoken language and even they prayed in the Kypchak. In accordance with sources sources, only church ministers spoke Armenian. The Turkish-Armenian researcher K. Pamukchia, relying on the classification of Yak. Dashkevich, who studied the of Armenian-Kypchak written records, divides the development process of the Armenian-Kypchak language into three stages. The first is the mastery of the Kypchak language by the Armenians as a spoken language before the linguistic period (end of 13th -15th centuries). The second is the flourishing of the Armenian-Kypchak written language (start of 16th-first half of 17th century, i.e. 1524-1699). The third is the decline and death of the Armenian-Kypchak language (second half of 18th century).
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Рамазян, Георгий. "Russian-Armenian Interfaith Relations in the Moscow State. Part 2: XVII Century." Theological Herald, no. 3(50) (December 1, 2023): 111–48. http://dx.doi.org/10.31802/gb.2023.50.3.006.
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В настоящей статье рассматривается тяжёлое положение Армянской Церкви в XVII в. в период господства в Закавказье Османской Турции и Сефевидского Ирана, поиск армянскими иерархами путей освобождения страны и Церкви, начало русско-армянских межконфессиональных отношений, переписки и посольства в Московское государство в XVII в. в надежде на его помощь. Материалом для исследования является русская и армянская литература XVII в. (а также и грузинские, персидские и европейские источники), в том числе некоторые дела Посольского приказа и другие архивные документы (РГАДА. Ф. 100. Сношения России с Арменией и др.), высочайше жалованные грамоты, послания и переписка иерархов Армянской Церкви и светских деятелей (князей, купцов и т. д.) с Российским правительством и др. В ходе изучения данных письменных источников выявлено, что вероучение Армянской Церкви на Руси по-прежнему оценивается в основном как «еретическое». Однако, несмотря на разногласия в церковном догматическом учении, в XVII в. происходит увеличение русско-армянских контактов, углубление торгово-экономических, политических, культурных и конфессиональных связей и взаимоотношений. Особенно активно стали развиваться русско-армянские отношения при московском царе Алексее Михайловиче (1645–1676 гг.), к которому и обратились за помощью в деле освобождения христианской Армении от мусульманского ига предводители армянского народа — Эчмиадзинский и Гандзасарский армянские католикосы-патриархи. This article examines the plight of the Armenian Church in the 17th century. during the period of domination of Ottoman Turkey and Safavid Iran in Transcaucasia, the search by Armenian hierarchs for ways to liberate the country and the Church, the beginning of Russian-Armenian interfaith relations, correspondence and embassies to the Muscovite state in the 17th century. hoping for his help. The material for the study is Russian and Armenian literature of the 17th century. (as well as Georgian, Persian and European sources), including some cases of the Ambassadorial order and other archival documents (Russian State Archive of Ancient Acts. Fund 100. Relations between Russia and Armenia, etc.), letters of honor, letters and correspondence of the hierarchs of the Armenian Church and secular figures (princes, merchants, etc.) with the Russian government, etc. In the course of studying these written sources, it was revealed that the dogma of the Armenian Church in Russia is still assessed mainly as «heretical». However, despite the differences in church dogmatic teaching, in the 17th century. there is an increase in Russian-Armenian contacts, a deepening of trade, economic, political, cultural and confessional ties and relationships. Russian-Armenian relations began to develop especially actively under Tsar Alexei Mikhailovich of Moscow (1645–1676), to whom the leaders of the Armenian people, the Etchmiadzin and Gandzasar Armenian Catholicos-Patriarchs, turned for help in liberating Christian Armenia from the Muslim yoke.
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Bodurian, Ágota, and Stela Drăgulin. "The Role of the Hungarian Roman Catholic Church Community Song in the Transformation Process of the Armenian Liturgical Repertoire in Transylvania." Studia Universitatis Babeş-Bolyai Musica 66, no. 2 (December 2021): 255–63. http://dx.doi.org/10.24193/subbmusica.2021.2.18.
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"This article presents and briefly discusses the transformation process of the Armenian liturgical repertoire in Transylvania, through the prism of contemporary descriptions and manuscript sources dating from the eighteenth and nineteenth centuries. As known, most of the Armenian population settled in the Transylvanian area in the seventeenth century. In time, there followed a gradual and definitive assimilation into the native Hungarian (Szekler) population, during which Transylvanian Armenians lost their mother tongue. Schools with Armenian as the language of instruction gradually closed, and the Armenian liturgy also underwent major changes following the adherence of Armenians to the Roman Catholic Church. Currently the Armenian language and culture are on the verge of extinction, most Armenian churches open only on pilgrimage days, once a year. The Armenian population retains only the language of the liturgy and some traditions (more of a gastronomic nature), which in fact represents the danger of the disappearance of everything that this ethnic group has built beneficially in the service of the community over the centuries. Keywords: Armenian, Transylvania, liturgical music, religious folk songs, Frumoasa, Gheorgheni"
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Makarova, Kseniya, and Michael Kazakov. "Russian Orthodox Church in Armenia: General Points of Activity." Bulletin of Kemerovo State University. Series: Political, Sociological and Economic sciences 2020, no. 1 (April 24, 2020): 9–15. http://dx.doi.org/10.21603/2500-3372-2020-5-1-9-15.
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The present research featured the public diplomacy of Russia in Armenia. The paper focuses on the activity of the Russian Orthodox Church as an institute of civil society in the context of Russian public diplomacy. It describes mechanisms and instruments used by religious organizations in Armenia. The research objective was to analyze the presence of the Russian Orthodox Church in Armenia as a special part of Russian public diplomacy mechanism. The authors employed analysis and synthesis to get a complex presentation of the subject, as well as induction and deduction to interpret facts. The historical method was used to study the phenomenon in its development. The network approach was used to study the current state of the phenomenon. The activity of the Russian Orthodox Church in Armenia is represented as part of Russian public diplomacy, which creates favorable conditions for achieving Russian foreign diplomacy goals. The results of the research can be used for studying principles and mechanisms of Russian public diplomacy. In conclusion, the authors claim that involvement of the Russian Orthodox Church in Russian public diplomacy can decrease the tension in Armenian public sphere. The tension is caused by various pseudo-religious movements that interfere with the restructuring of the local confessional space. Therefore, there is a growing need in a closer interaction between the Russian Orthodox Church and the Armenian apostolic church.
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BLOKHIN, VLADIMIR. "ARMENIAN–RUSSIAN CHURCH TIES IN THE BEGINNING OF X– XIX CENTURIES (FROM ROOTS TO INCLUSION OF EASTERN ARMENIA IN RUSSIAN EMPIRE)." Main Issues Of Pedagogy And Psychology 5, no. 2 (September 29, 2014): 173–85. http://dx.doi.org/10.24234/miopap.v5i2.125.
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In the article the author describes in details peculiarities of relations between Armenian Apostolic Church and Russian Orthodox Church in the two periods of the relationship, prior to inclusion of Eastern Armenia in Russian Empire. Based on analysis of archive documents both in Armenia and Russia, as well as on modern studies, the author represents unique analysis of the topic in the very specific historical period.
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Blokhin, Vladimir S. "The Phenomenon of Conversion from Orthodoxy to the Armenian Faith in the Russian Empire in the 19th - early 20th Century." RUDN Journal of Russian History 19, no. 4 (December 15, 2020): 766–80. http://dx.doi.org/10.22363/2312-8674-2020-19-4-766-780.
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The article analyzes why and how persons of the Orthodox confession converted to the Armenian faith in the nineteenth- and early twentieth-century Russian Empire. This phenomenon is linked to the practice of mixed marriages between persons belonging to the Orthodox and Armenian confessions. While the status of non-Orthodox Christian confessions in Russia during the synodal period has received a good amount of scholarly attention, not much research has been devoted to the conversion from Orthodoxy to the Armenian faith, and to the issue of marriages between persons belonging to these faiths. The present paper identifies the motives and circumstances of religious conversions and the peculiarities of mixed marriages. It does so on the basis of unpublished documents from the funds of the National Archive of the Republic of Armenia. Equally new is the authors suggestion to consider these phenomena as an integral component in the history of Russian-Armenian church relations in the period 1828-1917. Until 1905, the regulations of the Orthodox Church demanded that after the conduction of an interreligious marriage, both spouses continued to practice their respective faiths, and their children were baptized in Orthodoxy. This is reflected in the metric books of the Erivan Pokrovsky Orthodox Cathedral (1880-1885). The analysis of archival documents allows us to conclude that after 1905, most of the conversions from Orthodoxy to the Armenian faith were performed by women who intended to marry men of the Armenian confession. The reason for this phenomenon is that interreligious marriages and the baptism of children born from mixed couples was still in the competence of the Russian Orthodox Church. Only if both partners belonged to the Armenian faith, the wedding could take place in the Armenian Church, and their children were brought up in the Armenian faith. In addition to matrimonial reasons, the article underlines some other important motives behind conversions from Orthodoxy to the Armenian confession.
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Król-Mazur, Renata. "Kontrowersje wokół armeńskiej ustawy o wolności sumienia i organizacjach religijnych." Sprawy Międzynarodowe 74, no. 4 (December 27, 2021): 229–60. http://dx.doi.org/10.35757/sm.2021.74.4.11.
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The article discusses the basic legal act on the right to religious freedom The Law of the Republic of Armenia on the Freedom of Conscience and on Religious Organizations, which was enacted in Armenia in the early 1990s and which, in a slightly modified version, is still in force today. In Armenia, the close link between ethnicity and religious affiliation (Armenian Apostolic Church) makes it difficult to adopt legal solutions that would guarantee the full realization of the right to religious freedom. The Armenian Apostolic Church considers religious freedom as an anti-national provision, and therefore qualifies all other religious organizations as "sects" and anti-national structures. The article provides a detailed analysis of the Religious Denominations Act, indicates which of its provisions are most controversial and shows how the adopted legal solutions differ from the international standards.
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Ohanjanyan, Anna. "Creedal Controversies among Armenians in the Seventeenth-Century Ottoman Empire." Journal of the Society for Armenian Studies 27, no. 1 (September 22, 2020): 7–69. http://dx.doi.org/10.1163/26670038-12342708.
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Abstract In the late seventeenth century along the lines of European confession-building and Ottoman sunnitization, the Armenian Apostolic Church initiated the reshaping of its orthodoxy in the face of growing Tridentine Catholicism. Through the contextualization of the polemical writing attributed to the famed Constantinopolitan Armenian erudite Eremia Čʻēlēpi Kʻēōmiwrčean, this article discusses the ways of detecting “bad innovations” in the doctrine and practice of Armenian communities in the Ottoman realms, and the doctrinal instruments used for enforcing “pure faith” towards social disciplining of the Apostolic Armenians.
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Blokhin, Vladimir. "Armenian Apostolic and Russian Orthodox Churches in 1917—1945: Common Fates and Origins of the Renewal of Interfaith Relations." ISTORIYA 14, no. 2 (124) (2023): 0. http://dx.doi.org/10.18254/s207987840017531-3.
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The article summarizes the results of a comparative study of the situation of the Armenian Apostolic and Russian Orthodox Churches in 1917—1945. Methodologically, the research is based on the theory of the dialogue of cultures, which is necessary for understanding and evaluating the current stage of Russian-Armenian relations, understanding the role of interethnic and interreligious cooperation of both states in the post-Soviet space. The study revealed a significant similarity in the fate of the Armenian and Russian churches in the context of the unfolding anti-religious policy during the 1920s and 1930s, which was reflected in the reduction of dioceses, the closure of churches, the arrests of clergy, the emergence of church renewal structures both in the Soviet Russia and in Soviet Armenia. Both churches have gone through the stage of temporary absence of patriarchal administration; Armenian dioceses in the Soviet Russia and Orthodox churches in the Armenian SSR have actually ceased their activities. It is established which events of 1944—1945. they contributed to the resumption of inter-church ties lost in previous decades.
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Seppälä, Serafim. "The Struggle for Memory: The Khachkar Field of Julfa and Other Armenian Sacred Spaces in Azerbaijan." Review of Ecumenical Studies Sibiu 13, no. 2 (August 1, 2021): 185–213. http://dx.doi.org/10.2478/ress-2021-0021.
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Abstract During the last century, the Armenian Church and nation have lost most of their sacred spaces. One of the most peculiar cases is the history and afterlife of the khachkars (crossstones) of Julfa. The cemetery of Julfa was known for its endless unique khachkars and other monuments, constituting an exceptional sacred space in terms of spirituality and art history. The area was systematically and entirely destroyed by Azerbaijan in 2005. In the 2010s, Armenians reacted to the destruction by reviving the memory of Julfan khachkars by erecting their replicas to various locations in Armenia and other countries. As khachkars are supposed to be unique and unrepeatable, this struggle for memory requires an interpretative analysis. The problematics became urgent after the 2020 Nagorno-Karabakh war when hundreds of Armenian monasteries, churches and sacred monuments were left under the control of Azerbaijan. There is no reason to assume that their fate in the long run will be any better than the hundreds of already demolished Armenian churches and monasteries in Azerbaijan.
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Григорян, Арсен Артурович. "National Church Council of the Armenian Apostolic Church in 1945: Preparation and Decisions." Церковный историк, no. 1(3) (June 15, 2020): 16–31. http://dx.doi.org/10.31802/ch.2020.3.1.001.
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Национально-церковным собором называется Поместный Собор Армянской Апостольской церкви. Состоявшийся в 1941 г. собор из-за отсутствия необходимого кворума не смог решить важнейшего вопроса церкви - выбрать Верховного Патриарха и Католикоса всех армян, поэтому Армянская церковь семь лет оставалась без католикоса. Разрешение и поддержку правительства СССР в проведении очередного собора церковь получила благодаря своей патриотической деятельности в годы Великой Отечественной войны. Для своего времени собор является уникальным, поскольку собрал большое число делегатов из зарубежных епархий; особенно важно было присутствие Киликийского католикоса, Иерусалимского и Константинопольского патриархов. Изумляет также царившая на соборе атмосфера единомыслия советских и зарубежных представителей церкви. 22 июня 1945 г. абсолютным большинством Католикосом всех армян был избран архиепископ Геворг (Чеорекчян). Кворум Национально-церковного собора позволил рассмотреть и ещё один важный вопрос - разработку «Конституции Армянской Национальной Святой Апостольской Церкви». The National Church Council of 1945 was a Local Council of the Armenian Apostolic Church. Due to the absence of the quorum, the council that took place in 1941 could not resolve the most important issue of the church - to elect the Supreme Patriarch and Catholicos of All Armenians, so the Armenian Church remained without a Catholicos for seven years. The church received permission and support from the government of the USSR in holding the next council thanks to its patriotic activities during the Great Patriotic War. For that time the Council was unique, as it gathered a large number of delegates from foreign dioceses; the presence of the Catholicos of Cilicia and the Patriarchs of Jerusalem and Constantinople was especially important. The atmosphere that prevailed at the Council - the spirit of unanimity between all the representatives of the church, both from Soviet Union and abroad - was also amazing. On June 22, 1945, Archbishop George (Chorekchian) was elected Catholicos of all Armenians. The quorum of the National Church Council made it possible to consider another important issue - the development of the «Constitution of the Armenian National Holy Apostolic Church».
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Vladimirova, Nadya, and Robert Badichah. "Preservation of the Cultural Heritage of the Armenians in Diaspora." Digital Presentation and Preservation of Cultural and Scientific Heritage 4 (September 30, 2014): 276–82. http://dx.doi.org/10.55630/dipp.2014.4.34.
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This article refers to the role of the Church as an institution which is important for the preserving the cultural heritage of the ethnic communities in the Diaspora and, in particular, how the Armenian Catholic Church in Rome is involved in the preservation of the tangible and intangible cultural heritage of the Armenians in the Italian capital city.
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Գևորգյան/Gevorgyan, Դավիթ/Davit. "Գրիգոր Բ. Վկայասերի նախաձեռնած թարգմանական շարժումը/The Translational Movement Initiated by Grigor II Vkayaser." Banber 34 (2022): 93–112. http://dx.doi.org/10.57155/kacq8679.
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In 1075/1076 Grigor Vkayaser (Martyrophil) started a prolific translational activity, trying to protect the Armenian Church from Byzantine encroachments when a new geopolitical situation was created after the fall of the Bagratuni kingdom of Armenia. He enriched Armenian ecclesiastical literature, and with the help of his associates, established educational centers in Cilicia. For translating some writings, Grigor Vkayaser involved foreign translators generously paying them for their work. They translated the original Greek text verbatim into Armenian, and then the text was revised by an Armenian erudite. This method of translation requires a thorough study in order to gain a better understanding of the reasons for its use.
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Петросян, Гамлет. "О характере и времени институционализации албанской церкви в свете новых археологических исследований в Арцахе." Bulletin of Armenian Studies, no. 10.1 (January 31, 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 Армянской церкви. One of the unresolved problems of Armenology is the phenomenon of the formation of the Albanian Church as an autocephalous organization. The written sources about the birth of Christianity in Albania can be divided into two groups, which can be conditionally called "Armenian legend" and "Jerusalem legend". According to the "Armenian legend", the official spread of Christianity in Albania took place almost simultaneously with the spread of Christianity in Armenia on the initiative of King Tiridates and Gregory the Illuminator. Therefore, in the confessional and administrative aspects, the Albanian Church was under the influence of the Armenian Church.