The study places the Council in Trullo's Armenian canons within the ecclesiastical union reached at Karin and examines each regulation against divisions between Chalcedonian and anti-Chalcedonian parties and the Armenian typicon's ritual development.
Archival documents and the Cilician See's journal trace its forced exile, reconstruction at Antelias, and institutional role in organizing Armenian refugee communities across Syria and Lebanon during the 1920s and 1930s.
The article situates Barsauma and Nestorian expansion within Sasanian economic policy, Byzantine persecution, merchant networks, Zoroastrian Iran, and the Armenian Church's opposition during wider Monophysite-Dyophysite division.
Using censuses from 1774 through 2001, the authors reconstruct Armenian settlement and institutions in Chernivtsi, score twenty-six heritage objects, map their spatial clusters, and propose an ethnographic excursion route centered on the Armenian Church.
The article follows Armenian Church landholding, monastic expansion, canon formation, attempted union with the Assyrian church, persecution under the caliphate, and successive catholicoi during the ninth-century restoration of autonomy.
A modal and intonational reading places the medieval canto Krunk between peasant, urban, and sacred songwriting while emphasizing its improvisatory form and wanderer's lament.
Using Armenian, Ottoman, Persian, European, and Matenadaran sources, the authors connect Agulis's khāṣṣ status to survival, commercial growth, an Armenian kalāntar, international merchant ties, and changing Catholic and Apostolic institutions.
The article catalogs Matenadaran covenants attributed to Muhammad and Ali, follows their Persian and Armenian translations, and argues that Muslim recognition shaped later decrees governing the Armenian Apostolic Church.
Three amulets held by Baghdad's Armenian Diocese—printed scrolls from 1716 and the later nineteenth century plus an Erzrum manuscript of 1736—are compared through codicology, prayers, decoration, and iconography.
A theoretical securitization account compares Artsakh with Northern Ireland, placing religious identity in societal security and distinguishing the former's nationalism and overlapping territorial claims from the latter's hierarchical ethnic conflict.
Jan Hasso Agopsowicz's path from the Papal Armenian College to postwar Poland combined advocacy for Catholic Armenian pastoral care with a collection of Armenian books and production of 240 bookplates.
Amerikan Board Cemiyeti, Osmanlı topraklarında misyonerlik için eğitim sahasını kullanırken Bebek Koleji ile Pera okullarının programlarına Ermenice ve Ermeni edebiyatı derslerini yerleştirdi; mezunlar millî fikirleri kendi topluluklarına taşıdı.
Excavations at Artsakh’s Tigranakert exposed an early Christian church square, a cross-bearing stela, a cemetery, and a reliquary; parallels at Amaras and Vachar connect east-facing tomb access with Vachagan’s reforms and Jerusalem.
Gabriel Aivazovsky's 1875 French letter to Sadok Barącz traces the painter Ivan Aivazovsky's family tradition to Polish Armenians of Stanisławów, a claim tested against Armenian and Catholic parish certificates from Galicia.
By comparing liturgical readings, churches, feasts, and sermons, the author revises the chronological window for the Armenian Lectionary’s Greek source tradition in fifth-century Jerusalem.
Surveying Armenian magical miscellanies, the author distinguishes portable illuminated hmayil scrolls containing prayers and protective formulas from axtarq or Kiprianos codices combining astrology, Gospels, spells, tables, and demon imagery.
Haghpat's surviving murals are placed in three patronage moments: a Bagratid layer, Armenian-Chalcedonian work under Zakare before 1212, and an Artsrunid-sponsored renovation during the 1280s.
Покровы Армянской Апостольской церкви исследуются через иерархию изображений: серафимы, херувимы и ангелы образуют значимую часть иконографии, связанную с религиозной символикой.
A typology of fourth- through seventh-century Armenian church portals follows transformations in lintel construction, showing how entrance decoration evolved into a unified structural-artistic element that became influential in later medieval architecture.
Eastern Armenian periodicals document Artsakh's late-nineteenth- and early-twentieth-century church architecture, urban planning, renovated monasteries, schools, theaters, and printing houses, including Dadivank, Amaras, Gandzasar, and Shushi institutions.
The author follows the destruction and commemorative afterlife of Julfa’s khachkars, then relates that history to risks facing Armenian churches and monuments after the 2020 war.
A sword with a sleeve cross-guard in Aghtamar's 915–921 Massacre of the Innocents fresco is compared with Byzantine-type archaeological finds from Eastern Europe and the Near East.
Armenian and South-Caucasian reliefs trace the dragon-serpent from a defeated demonic figure to an astral, apotropaic, and liminal motif on churches, towers, doors, and windows between the seventh and fourteenth centuries.
The Van study examines seven entrances of Yedikilise (Varagavank), relating six churches, a jamatun, and a bell tower to stone ornament and building phases dated from 981 to 1817.
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