In-situ reflectance and Raman spectroscopy identify the mineral and organic palette used across a seventeenth-century Armenian Bible and three Gospel books, while also distinguishing their facial, vestment, and hand-painting techniques.
Iconographic comparison interprets generalized sculpted faces on medieval Armenian and South Caucasian churches as allegories or personifications, distinguishing them from donor portraits through placement and formal features.
The article reconciles accounts by Koriwn, Movses Khorenatsi, and Lazar Parpetsi about Mashtots, the earlier Daniel script, vowel signs, and creation of the Armenian alphabet.
This textual-critical survey assesses continuous manuscripts, lectionaries, patristic citations, and completed or planned editions for the Armenian, Georgian, Coptic, Gothic, and Ethiopic versions of Acts, with supplemental attention to Greek and Syriac witnesses.
Gregory of Tatev's logical theology is reread to show that apophatic hiddenness and divine incomprehensibility still govern his cataphatic reasoning, scriptural interpretation, spiritual practice, and claim that unknowing is highest knowledge.
Armenian, Georgian, and Persian accounts trace tarkhanism from tax exemption toward wider feudal immunity, including privileges granted to churches before and after Mongol rule.
Beginning from Armenian gerezman, the paper reconstructs a Median 'clay house' phrase, relates it to the Gathic designation for Paradise, and traces Armenian and Parthian lexical strata into Caucasian Albanian and modern Udi religious vocabulary.
Through Armenian- and Azerbaijani-associated sacred sites, this article studies how shifts in territorial control lead monuments to be reclassified, resacralized, or stripped of earlier meanings.
Across Ukrainian and Polish-Lithuanian settings, the study follows Armenian religious adaptation through autonomous church spaces, legal recognition, Apostolic, Chalcedonian, and Catholic institutions, union with Rome, and continuing resistance to complete assimilation.
Corpus comparison identifies an anomalous rendering in Luke 3:23: the Armenian New Testament turns a Greek singular participle into a plural genitive relative pronoun and attributes it to translation error.
A 1968 Sion description of a 1311 Artske manuscript is compared with Matenadaran M76, revealing shared colophons, copyist Hovhannes's relatives, and unusual biblical textual variants.
Letters and reports from Catholicos Ghukas Karneci's 1780-1799 tenure are used to trace cooperation with King Heraclius II, liberation diplomacy against Persian rule, and administrative oversight of Armenian church life in Georgia.
Focusing on Zare and Yezidi Kurds, the article explores how Soviet Armenian cinema represented Yezidi religion, ritual, Kurdish identity, national-minority policy, revolutionary assimilation, and interwar nation building.
The study relates Cyril of Alexandria's twelve anathematisms to Armenian Church Christology, emphasizing unchanged divine and human natures, hypostatic union, Mary, incarnation, and the tradition's continuity from the fifth century.
The study interprets depictions of Pope Sylvester I in the Mkhargrdzeli-linked churches at Ani’s Tigran Honents complex and Akhtala, proposing new dates and relating the unusual images to thirteenth-century political and religious alignments.
Two parchment flyleaves removed during restoration of a fifteenth-century Armenian Gospel in Georgia are identified as pieces of a larger, multi-column homiletic manuscript through their script, dimensions, margins, and line layout.
Seventeenth- and eighteenth-century Armenian polemical writing from Iran, complemented by Ottoman material, is used to reconstruct Armenian-Jewish perceptions amid resettlement, conversion pressure, Catholic missions, wars, and Persianate Muslim rule.
First-millennium Armenian texts frame Ethiopia through biblical geography and genealogy, Anania Širakac‘i's calendrical tradition about an Alexandrian gathering, and anti-dyophysite arguments aligning the Armenian and Ethiopian churches.
Two Syriac saints’ lives trace stories of relics carried from Constantinople to eastern monasteries, showing how medieval hagiography used bones and True Cross fragments to remember Byzantium and negotiate rivalry with the Armenian Church.
The Turkish study separates Armenialı from Ermeni as toponim and etnonim categories, using naxarar lineage traditions and post-Christian identity construction to question blanket ethnic labels for late-antique Armenia.
Drawing on archives and field investigation, the author documents Ghazanchetsots Church's foundation, plan, spatial design, and decoration, then analyzes ownership reassignment and vandalism attributed to Azerbaijani authorities.
At the Cracow museum, analysis of aurypigment and realgar degradation across nine icons links the Pantokrator, Deesis, and Last Judgment works to Armenian and south-Balkan painting traditions.
Simeon of Poland’s seventeenth-century travel account is used to trace Armenian ukht pilgrimage, explaining decline at Rome and Santiago amid political instability while Jerusalem and Sourb Karapet near Mush or Caesarea retained sacred importance.
A macro-model of Tekor Church under dynamic earthquake loads locates elevated stress at column supports, upper columns, and connecting arches, while maximum deformation appears at the triangular gable peaks and accords with earlier damage.
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