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  •  » Études théologiques et religieuses arménisantes // Université d'Érévan

#1 23-03-2020 10:53:40

Adic2010
@rmenaute

Études théologiques et religieuses arménisantes // Université d'Érévan

~ ՏԱՐԵԳԻՐՔ «Ը» / 2013 ~~ ՏԱՐԵԳԻՐՔ «Թ» / 2014 ~~ ՏԱՐԵԳԻՐՔ «ԺԱ» / 2016 ~~ ՏԱՐԵԳԻՐՔ «ԺԲ» / 2017 ~~ Աստվածաբանական և կրոնագիտական հոդվածների ժողովածու / 2019

http://publications.ysu.am/wp-content/uploads/2015/06/2013-Theology-Taregirq-cover-212x300.jpg . http://publications.ysu.am/wp-content/uploads/2015/07/2014-TAREGIRQ-KAZM-207x300.jpg . http://publications.ysu.am/wp-content/uploads/2017/07/2016-Cover-210x300.jpg . http://publications.ysu.am/wp-content/uploads/2018/02/2017-Cover-1-202x300.jpg . http://publications.ysu.am/wp-content/uploads/2019/08/2014-Cover-211x300.jpg .

J'ai déjà signalé 2013, 2014, 2016. Je les chercherai. Il y a à récupérer ici les traductions de leurs tables de matières. Bonne continuation. Nil.

http://www.unherautdansle.net/wp-content/uploads/2015/01/alliances-c.jpg

Derniére modification par Adic2010 (08-04-2020 17:08:12)


Interventions turques en Libye ? RUBRIQUE#119 >> INFORMER :
- Entitées culturelles~Universités duTempsLibre~Groupes de dialogue islamo-chrétien des villes.FR jumelées avec des villes de pays arabes
- que l'Institut musulman#Grande Mosquée de Paris a reconnu le Génocide des Arméniens de 1915, le 4 mai 2015.

Hors ligne

 

#2 23-03-2020 13:34:36

Adic2010
@rmenaute

Re: Études théologiques et religieuses arménisantes // Université d'Érévan

http://www.ysu.am/faculties/thumbs/672x150/GXmjVYo9PcKjSyfQmQvhikVS3r.jpg . http://ysu.am/main/pics/logo.png . Faculty of theology / Աստվածաբանության ֆակուլտետ :

Chair of Theology ~ Աստվածաբանության ամբիոն
Chair of History and Theory of Religion ~ Կրոնի պատմության և տեսության ամբիոն
Chair of History of Armenian Church ~ Հայ եկեղեցու պատմության եւ եկեղեցաբանության ամբիոն

Il y a un wikipedia : ԵՊՀ աստվածաբանության ֆակուլտետ  >>  TRADUCTION HY >> FR

2019 : pp.122-133 / ORMANIAN / Պարգեւ Բարսեղյան  http://ysu.am/science/hy/Pargev-Barseghyan
#40

Derniére modification par Adic2010 (25-03-2020 22:40:10)


Interventions turques en Libye ? RUBRIQUE#119 >> INFORMER :
- Entitées culturelles~Universités duTempsLibre~Groupes de dialogue islamo-chrétien des villes.FR jumelées avec des villes de pays arabes
- que l'Institut musulman#Grande Mosquée de Paris a reconnu le Génocide des Arméniens de 1915, le 4 mai 2015.

Hors ligne

 

#3 24-03-2020 01:02:11

Adic2010
@rmenaute

Re: Études théologiques et religieuses arménisantes // Université d'Érévan

http://publications.ysu.am/wp-content/uploads/2015/06/2013-Theology-Taregirq-cover-212x300.jpg ~ ՏԱՐԵԳԻՐՔ «Ը» / 2013 ~ Table de matières & Traduction automatique >> quelles applications ?? (essayer de voir chaque fois s'il y a des wikipedias.HY >> ??)

-1/  pp.7-24       ~ Անուշավան եպս. Ժամկոչյան «Սովորութային իրավունք» / Mgr Anushavan Zhamkochyan "Droit coutumier"

-2/  pp.25-47     ~ Ռաֆիկ Վարդանյան, Լևոն Սարգսյան «Անանիայի Շիրակացւոյ (Շիրակունւոյ) համարողի ՇԼԲ կարգը» / Rafik Vardanyan, Levon Sargsyan «Procédure Ananya Shirakatsi (Shirakunu) LLP»

-3/  pp.48-65     ~ Գայանե Սիմոնյան, Ռաֆիկ Վարդանյան «Հովհաննես Սարկավագի տոմարական ժառանգության մեջ առկա թվականության համակարգերը / Gayane Simonyan, Rafik Vardanyan "Les systèmes d'existence dans l'héritage du journal de Jean le Diacre  (X-XI siècle)

-4/  pp.66-85     ~ Աննա Օհանջանյան «Հովհաննես Սարկավագի «Լուծումն բանիցն աստվածաբանի» լուծմունք-մեկնությունը» / Anna Ohanjanyan "La solution-interprétation de la" solution au théologien "de John Deacon

-5/  pp.86-103   ~ Փառանձեմ Մեյթիխանյան «Աստվածաշնչի հատկանվանագիտություն. եբրայական անունների քննություն» / Parandzem Meytikhanyan "Bible Caractéristiques. examen des noms hébreux »

-6/  pp.107-112 ~ Աշոտ Մանուչարյան «Վահանավանքի վիմագրերը Հայ Եկեղեցու պատմության սկզբնաղբյուրներ» / Ashot Manucharyan "Lithographies du monastère de Vahanavank - Sources de l'histoire de l'église arménienne" . THE EPIGRAPHIC INSCRIPTIONS OF VAHANAVANK AS SOURCES OF ARMENIAN CHURCH HISTORY :
Vahanavank, the glorious spiritual centre of the kingdom of Syunik, is rich in inscriptions. Prof. Grigor Grigoryan has unearthed many such inscriptions in excavations spanning four decades, raising the total of deciphered inscriptions from 5 to 77.
The inscriptions constitute an important primary source for both political and ecclesiastical history. They provide evidence of the persecution of high-ranking clergy during the Seljuk invasions, the Armenian peoples armed struggle to restore land ownership rights cue.
The inscriptions of Vahanavank makes it posited to reconstruct the chronological tables of local religious leaders during the X-XII cc.


-7/  pp.113-123 ~ Արծրունի Սահակյան «Մարաբ Մծուրնացու պատմագրական երկը (մ. թ. II դ.)» / Artsruni Sahakyan "La terre historique de Marab Mtsurnatsi (IIe siècle après JC)"

-8/  pp. 124-132 ~ Արամ Հովհաննիսյան «Մի դրվագ Հռոմկլայի կաթողիկոսարանի հիմնադրման պատմությունից» / Aram Hovhannisyan "Un épisode de l'histoire de la fondation du Catholicossat de HROMKLA"

-9/  pp.133-151  ~ Սասուն Հարությունյան «Սիմեոն Ա Երևանցին և Հովսեփ Էմինի ու «Մադրասյան խմբակ»-ի ազգային-ազատագրական ծրագրերը» /  Sasun Harutyunyan "Plans de libération nationale de Siméon Ierevantsi et Hovsep Emin et du groupe madrasien"
In the year 1726, Emin, the writer of these memoirs, was born at Hamadan, and in 1731 or 1733, he went with his family to Bagdad¦. ï»°ë Life and Adventures of Joseph Emin, Calcutta, 1918, ¿ç 5: А. Иоаннисян, Иосиф Эмин, Издательство АН Армянской ССР, Ереван, 1989.

-10/ pp.155-179 ~ Վարդան Խաչատրյան «Քրիստոնեության պատմական ուրվագիծը» / Vardan Khachatryan "Le croquis historique du christianisme" / Hovhannes Hovhannisyan "Sur Apolinar Laodicean Christological Solutions"
The HarperCollins Dictionary of Religion, San Francisco, 1995  ~~  The Oxford Illustrated History of Christianity, Edited by John McManners, Oxford, New York, 1995  ~~  Karen Armstrong, Jerusalem: one city three faiths, New York, 1996  ~~  The Oxford Dictionary of the Christian Church, London, 1974

-11/ pp.180-188 ~ Գոհար Սարգսյան «Մայր Աստվածուհու դիցաբանական կերպարը» / Gohar Sargsyan "L'image mythologique de la déesse mère"

-12/ pp.189-202 ~ Հովհաննես Հովհաննիսյան «Ապոլինար Լաոդիկեցու Քրիստոսաբանական լուծումների շուրջ» /
The author analyzes the theorlogical conecpts of Alexandrian famous theologian Apolinarius from Laodicia who was condemned by general Church for his approach on the unity of natures in Christ. The ideas of Apollinarus promoted the development of soterological issues which brought to the formation of the dinal doctrine on the unity of naturies in Christ.
The article comes to the conlcusion that rational approaches of Apollinarius, his knowledge of classical philosophy promoted the initiative to find the best complex solutions for the Christological debate.
Though the ideas of Apollinarus were considered as hereticla, it is impossible not to recognize his important role in the history of theological development of the Church.


-13/ pp.203-208 ~ Սամվել Մկրտչյան «Հայոց կրոնական վարքագծի փոփոխությունները խորհրդա¬յին և հետխորհրդային համակարգերի համատեքստում» / Samvel Mkrtchyan "Changements dans le comportement religieux arménien dans le contexte des systèmes post-soviétiques"

-14/ pp.209-220 ~ Պարգև Բարսեղյան «Առասպել Բուդդայի մասին» /  Pargev Barseghyan "Le mythe du Bouddha"

-15/ pp.223-228 ~ Աշոտ Մանուչարյան «Վիմագրագիտական ակնարկ Մեղրու տարածաշրջանի արձանագրությունների մասին» /  Ashot Manucharyan "Aperçu lithographique des protocoles de la région de Meghri"

-16/ pp.229-237 ~ Անուշավան Պետրոսյան «Հայոց ավանդական տնտեսական կենցաղն ըստ Մկրտիչ Խրիմյանի» /  Anushavan Petrosyan "La vie économique traditionnelle arménienne selon Mkrtich Khrimyan"

-17/ pp.238-245 ~ Հասմիկ Հարությունյան «Հմայությունը և գուշակությունը հայ ժողովրդական հավատալիքներում՝ ըստ Հովհ. Թումանյանի ստեղծագործությունների» /  Hasmik Harutyunyan "Divinité et divination dans les croyances populaires arméniennes, selon Hovh. Oeuvres de Tumanyan »

KICHER PARI . LOUYS PARI.

(*) : article remarqué, ou explicité à [url =xxx]ce post#nnn[/url]  (ou à expliciter)
#102

Derniére modification par Adic2010 (06-04-2020 19:33:39)


Interventions turques en Libye ? RUBRIQUE#119 >> INFORMER :
- Entitées culturelles~Universités duTempsLibre~Groupes de dialogue islamo-chrétien des villes.FR jumelées avec des villes de pays arabes
- que l'Institut musulman#Grande Mosquée de Paris a reconnu le Génocide des Arméniens de 1915, le 4 mai 2015.

Hors ligne

 

#4 25-03-2020 14:39:40

Adic2010
@rmenaute

Re: Études théologiques et religieuses arménisantes // Université d'Érévan

http://publications.ysu.am/wp-content/uploads/2015/07/2014-TAREGIRQ-KAZM-207x300.jpg ~~ ՏԱՐԵԳԻՐՔ «Թ» / 2014 ~ EN COURS DE TRANSCRIPTION  >> RECHERCHES DE WIKIPEDIAS + DISPATCHINGS ULTÉRIEURS + APPLICATIONS ŒCUMÉNIQUES EN FRANCE ??


-1/   pp.7-33   ~ Ռաֆիկ Վարդանյան, Լևոն Սարգսյան. «Քրիստոնեական տոները ըստ Անանիա Շիրակացու «Յայտնութեան» և «Զատկի» ճառերի» //  Rafik Vardanyan, Levon Sargsyan. "Les fêtes chrétiennes selon les" révélations "et les" discours de Pâques "d'Ananias Shirakatsi


-2/   pp.34-51 ~ Գայանե Սիմոնյան. «Հովհաննես Սարկավագի աստվածաբանական ու բարոյախրատական երկերը» // Gayane Simonyan. "Prophéties théologiques et éthiques de Jean le diacre"
***
John the Deacon (Hovhannes Sarkavag) perfectly analyzed and interpreted Christian teaching, the prophetic and apostolic books; he restored many originals, which were contaminated during the centuries or did not reached us, or are not revealed yet.
In his theological writings John the Deacon paid a special attention to an important christological questions (concerning Holy Trinity, two natures of Jesus Christ), which caused not only the split of ecumenical Church, but also became a reason for appearence of many heresies (Sabellianism, Arianism and Nestorianism); meantime he firmly fixed the Faith of Armenian Apostolic Church.
His writing dedicated to the monasticism “Question to st. vardapet Sarkavag” («Is it wise to leave temporarily concort brothers....”) written in the form of questions and answers, bears the common ideas with the works of Anthony the Great, Athanasius, Ephrem the Syrian and other church fathers.



-3/   pp.52-83 ~ Աննա Օհանջանյան. «Գրիգոր Նազիանզացու «Ի Ծնունդն Քրիստոսի» ճառի Եղիա Ասորու և Վարդան Հաղպատեցու հեղինակած լուծմունքները և դրանց արտացոլումը «Տոնապատճառ» ժողովածուներում» //
Anna Ohanjanyan. "Solutions d'Elijah Asoru et Vardan Haghpatetsi dans le discours de Grigor Nazianzatsi" Sur la Nativité du Christ "et leurs réflexions dans les collections" Vacances ""
***
The article focuses on the issues retated to the author of the anonymous Commen‐ tary on Gregory of Nazianzus’ Oration “On the Epiphany”. In some manuscripts the men‐ tioned Commentary is attributed to Elias the Siryan. On the textual basis of Tonapatchar (Commentaries on Lectionaries or the Reasons of Feast days) it is proved that the author of this anonymous Commentary is Vardan of Haghpat, who wrote it by the command of catholicos Nerses the Graceful. Vardan of Haghpat took part in the diplomatic dialogue between Armenian clerical delegacy with Nerses the Graceful in charge and Byzantine philosopher Theorianus in 1169‐1170. Soon after this meeting Vardan of Haghpat tran‐ slated all the commentaries on Gregory of Naziznzus’ orations by Elias the Syrian as well as translated and edited patchars (the accounts on reasons and circumstances under which certain literal works are composed) attributed to the same author. In the article the date of writing of the new edition of Tonapatchar authored by Vardan of Haghpat is clarified and fixed. It is proven that Vardan composed his edition between September of 1170 and August of 1173. He included an enlarged fragment of his Commentary on the Oration “On the Epiphany” by Gregory of Nazianzus in his new edition of Tonapatchar as a separate unit.



-4/   pp.83-111 ~ Աննա Օհանջանյան. «Աղբյուրագիտական ակնարկ «Տոնապատճառ» ժողովածուի որոշ միավորների վերաբերյալ» //  Anna Ohanjanyan. "Aperçu du livre source de certains articles de la collection" Vacances "
***
The article displays the edition of collections Tonapatchar (Commentaries on Lectio‐ naries or The Reasons of Feast days) authored by Vardan of Haghpat as well as the later editions based on his edition and attributed to Vardan Areveltsi and Hovhannes of Gandzak. Unlike previous editions of Tonapatchars composed by Zakharia Dzagetsi, Aristakes of Lastiver and Samuel of Kamrjadzor, the new edition of Vardan of Haghpat proved to have emphasized polemical character fo the collection. This was due to the historical and political conditions of the time as well as to the confessional position and concerns of Vardan of Haghpat.
The article focuses on several units in Tonapatchar editions of Vardan of Hagpat, Vardan Areveltsi and Hovhannes of Gandzak, starting from the reasons of feasts of David and James (25 of December) and ending with the Reason of Candlemas (14 of February). It investigates the sources used by the authors as well as shows the linkage to the Universal Church fathers, also local theologians’ and teachers’ writings.



-5/   pp.112-129 ~ Տ. Հեթում քահանա Թարվերդյան. «Մարդու «Աստվածացման» ուղին ըստ Սբ. Գրիգոր Նարեկացու» //  T. Hetum Tarverdyan: prêtre "Le chemin de la" déification "de l'homme selon St. Grigor Narekatsi » //
***
Grigor Narekatsi (950‐1003) is an Armenian spiritual writer and poet, representative of the Eastern Christian mysticism of St. Armenian Apostolic Church. His life and work are connected with Narek monastery, where used to be one of the greatest schools of literary and theology of the time, headed by the poet, historian and interpreter of the Holy Book Anania Narekatsi. Almost all his life Grigor spent in Narek monastery which had a rich library where he had the opportunity to read the works of ancient philosophers, in original, as well as the writings of Church Fathers. Grigor used to pray a lot at night, therefore he was called indefatigable. He received the rank of Archimandrite. He taught at the Monastery school. He is the author of one of the best interpretations of “Song of the Songs” and numerous works of poetry.
Narekatsi's poetry is profoundly biblical, riddled with images, themes and realities of the sacred history. At the same time, it features a personal nature. In the Book of Lamentations as in the Great Canon of St. Andrew of Crete, events and personages of both Testaments are the starting point for thoughts about life, imperfectness and sinfulness of man. This is a confidential conversation, that the soul makes with God, full of repentance and thirst for purity. In addition to the biblical scenes and fundamentals, the origins of Gregory's works encompass the philosophy of Neoplatonism.


-6/   pp.133-141  ~ Աշոտ Մանուչարյան. «Վիմագրական նորույթներ Աղցքից» // Ashot Manucharyan. "Nouveautés lithographiques de Salch" 
***
The village of Aghtzk in Aragatsotn region was founded 364. It is known for the mausoleum of Arsakid kings (52‐428). Nearby the mausoleum the ruins of the IV‐V cc church lay in ruins. Eight details of inscriptions from the territory have been copied by us. Two of them were published previously and one of them in Arabic letters has been published by us.
Although the preserved inscriptions are on separate parts they transfer complete and token information.



-7/   pp.142-151 ~ Աշոտ Մանուչարյան. «Սերկևիլ գյուղի աղանդի մասին» // Ashot Manucharyan. A propos de la secte du village de Serkevil
***
In 1599 a sect developed in the village of Serkevil in Aragatsotn province, which was headed by a woman. The historian Grigor Daranaghtsi, whose work serves to be the only source for the information, does not mention the name of that woman. The date shows that the century was coming to the end and the new era was beginning. Due to several inscriptions our ancestors were looking forward to Jesus Christ’s Second Coming and Last Judgment of the dead and live people. There happened to be people who acted as cheats, who masterly making use of the religious feelings of the faithful and proclaiming themselves as prophets or creatures sent from Heaven tried to withdraw personal profits.
The sectarian decorated the willow in the yard, preached that Gabriel Archangel, who was the Master of Death, had chosen her and if she asked Him He would grant life. A lot of pilgrims came up to her taking various presents to her. Many young people, a lot of pilgrims and even clergymen were serving her. Sarkis Arentsi the bishop of Saghmosavank Monastery started to fight successfully against the sect and returned the sectarians to their real faith.



-8/   pp.151-165 ~ Լիլիթ Պողոսյան. «Էվթանազիան որպես սոցիալկրոնական երևույթ» //  Lilit Poghosyan. "L'euthanasie comme phénomène socio-religieux"
***
Death is one of the most important things that religions deal with. All faiths offer meaning and explanations for death and dying; all faiths try to find a place for death and dying within human experience. For those left behind when someone dies religions provide rituals to mark death, and ceremonies to remember those who have died. Religions provide understanding and comfort for those who are facing death. Religions regard understanding death and dying as vital to finding meaning in human life. Dying is often seen as an occasion for getting powerful spiritual insights as well as for preparing for whatever afterlife may be to come. So it's not surprising that all faiths have strong views on euthanasia.



-9/   pp.166-176 ~ Լիլիթ Սիմոնյան. «Սուրբ Սարգսի կերպարը հայ ժողովրդական ավանդազրույցներում, երգերում և աղոթքներում նորահայտ նյութերի հիման վրա» // Lilit Simonyan. "L'image de St. Sarkis basée sur de nouveaux matériaux dans les traditions, les chansons et les prières populaires arméniennes"
***
The beloved saint of the Armenian folk Christianity according to M. Abeghian and A. Aharonian is a christianized embodiment of the winter whirlwind. The festival of St. Sarkis coincides with the most snowy period of the year and in most narrations his capacity to defeat his enemies through whirlwind or snow tempest is underlined. The mythology, the central subject of which is kidnapping of the princess of fiends (typically Greeks) points at alliance between Armenian stories about St. Sarkis and the myth of Boreas who captured the Greek maid Orithia and got the title of “son‐in‐law of the Greeks”, preserved in works of Plato and Herodotus. Tales and songs about St. Sarkis are picked by not only Armenian, but also Russian (elaborated by A. Remizoff), Hungarian (published by H. von Wlislocki) folklorists. Connected with actual shrines (Tsakhkunq) or explaining origins of some customs, beliefs, or of the festival, folk tales about the saint still exist in the living tradition and are distributed all over Armenia.



-10/ pp.179-207 ~ Լիլիթ Սիմոնյան. «Հեթանոսություն և շամանիզմ. երկու հակադիր հայացք դեպի հոգևորը (ոգեղենը)» //  Lilit Simonyan. "Paganisme et chamanisme. deux vues opposées du spirituel (esprit)
***
According to many psychological theories, people divide into rational and emotional types, that difference is inborn and reveal in contrary way of comprehension, elaboration of received information, thinking and acting. Their different worldview shapes based on difference of received and elaborated information. Rational people are characterized as adhering to kinds of anthropocentric worldview. Inside the social groups consisting of rational people such a kind of religion arises the central point of which are living or dead humans, their knowledge, complex of means of conrol over own body and soul, over phenomena invironment (conditional shamanism) and investigating‐rational approach towards religion. As a result they chose any sort of “spiritual path” and gradual self‐ perfection from an ordinary man to a superhuman.
Emotional type is characterized as adhering to externally‐centric mode of thinking and sensible comprehension of reality. Within the social groups consisting of such people a form of religion is shaped based upon worship of external superhuman essences through common (communal) religious practice, in this way the superhuman essence is incorporated into the milieu of people (conditional paganism). These people have deep emotional relation towards religion and use multiple means for expression of own religious feeling.
Cultural phenomena‐consequences of two types of spirituality are principally untranslatable for each other, but historically they may occurred in combined forms. In real historical forms one type of spirituality usually partly compensates the other, for in every society there are people of rational as well as of emotional types.



-11/ pp.208-225 ~ Կարեն Հովհաննիսյան. «Գեղարքունիք մի քանի Թուխ Մանուկ սրբավայրերի մասին» //  Karen Hovhannisyan. Gegharkunik sur certains sanctuaires pour enfants sacrés + qq photos
***
The article is based on the authour’s field investigations fulfilled during the summer of 2013 in the communities Martuni, Vardenik, Nerkin Getashen, Geghovit, Lichk and Karmir of the region Gegharkunik.
Five of six investigated holy places named Tukh Manuk are small houses, the sixth in the village Geghovit is reconstructed as a small church. In three shrines the main sanctity is a cross‐stone, in two – tombstones and cross‐stones, and in the village Karmir there was formerly a rock block and now it is replaced by a new cross‐stone. Five holy places are placed near water sources։ springs, brooks, a little waterfall, and in two cases the brooks also are called Tukh Manuk. With the holy place in Nerkin Getashen a legend about rainmaking is connected.
The main functions of Tukh Manuk holy places are։
1. presenting a child,
2. care after children and their healing,
3. healing of different skin diseases of adults,
4. as minimum two shrines protect soldiers,
5. the holy place of Geghovit has the function of protecting voyagers.
Children given by Tukh Manuk is being named after the saint of the holy place –
Manuk. Tukh Manuk shrines are connected with seasonal holydays and great festivals, in particular – with Vardavar (the folk name of Transfiguration) and Easter. There are pilgrimages to Tukh Manuk and sacrifices to him. On other days those shrines are visited in the form of personal pilgrimages with proper enquiries.
The personified saint of Tukh Manuk holy places of Geghovit and Lichk is comprehended (reveals in visions and dreams) as a military adult man, and the stone within the sanctuary of Lichk is believed to be his tomb.



-12/ pp.229-236 ~ Արամ Հովհաննիսյան. «Լևոն Մեծագործի և Լամբրոնի Հեթումյանների հարաբերությունների պատմությունից» //  Aram Hovhannisyan. De l'histoire de la relation entre Levon le Grand et les Hetumyans de Lambron
***
The article considers the relationships between Levon Metsagorts , the founder of cilician Armenia, and Master Hetum of Lambron. It is the first time that there has been made an attempt to introduce both the two‐sided relationships and the reasons why they became tensed based on the resources existing in the literature on history. There has also been made an attempt to give a detailed reasoning to the fact how the king managed to subject the Hetumyans of Lambron and to get control of the stronghold that failed to do his brother and uncle. At the end of the article there has been tried to manifest the fact how both sides could come to agreement and collaborate with each other in the future.



-13/ pp.237-253 ~ Անուշավան Պետրոսյան. «Հայ բանարվեստը Րաֆֆու աշխատանքներում»
Լիլիթ Աբաջյան. «Հին Իրանի մշակույթները» //  Anushavan Petrosyan. "L'art populaire arménien dans les œuvres de Raffi"
***
The novels, stories, traveler’s notes and letters of Raffi are full with data on different folklore genres. In the heritage of Raffi belles‐letters and folklore genres are interconnected. The folklore is represented on high level with a special ability to mix the fiction with folk tales. They are invaluable treasures towards different problems of our traditions, social life and culture.
Folkloristic materials written down by Raffi, as a rule, are absent in written sources. The author took them directly from the people entering into the “house of the villagers”, due to which these values were saved from inevitable loss.



-14/ pp.254-294 ~ Լիլիթ Աբաջյան. «Հին Իրանի մշակույթները» / Lilit Abajyan: . "Cultures de l'Iran antique" Liste bibliographique : 72 titres.
***
In the history of archaeological monuments of prehistoric Iran three periods should be mentioned. The first (VI‐III millennium B.C.) – the early agricultural and cattle farming period is characterized by the development of the irrigative agriculture increase of the productivity of labour and population, construction of well‐ builit comfortable houses, development of metal working industry and ceramic production and last formation of writing different from that of the Sumerian. Many big and small settlements (Tali, Muski, Tali, Bakun, Sialk, Susa, etc. ) prospared in this period.
The second period includes the III millennium and the second half of the II millennium B.C. and is characterized by the early urbanian cultures (Tepe, Hissar, Shah Tepe, Tureng Tepe, Yahya Tepe, Shahr‐I Sokhta, Shahdad, Godin etc.). Great changes uccurred among Iranian tribes in the second half of the II millennium B.C.. Many of the protourbanian settlements ( Hasanlu, Hurvin, Shahr‐i‐ Sokhta, Hissar) came down.
The third period of the prehistoric cultures began which ended in the VII‐VI centures B.C. On the basis of the Late Bronze and Early Iron Ages there appeared class societies which spread all over the country.



-15/ pp.295-305 ~ Հայկ Ավետիսյան, Արտակ Գնունի, Բոբոխյան Ա. «Սրբազան տեղանք» հասկացությունը և դրա կառուցվածքը» // Hayk Avetisyan, Artak Gnuni, Bobokhyan A. Le concept du Lieu Sacré et sa structure »
***
During the last years the idea of “sacred landscape” is often considered in special literature. Towards this conception are being developed interdisciplinary approaches which is caused by the fact that the sacred geography is situated within the scope of different branches among which philosophy, geography, religious and cultural studies, archaeology and is connected with such issues as formation and development of human behavior and identity. The present article considers the mentioned conception from the archaeological point of view and underlines its importance in the context of comprehension of social infrastructures. It tries especially to demonstrate that there exist societies formation of which is directly connected with transformations of sacred landscapes, when political structures appear and develop around the sacred centres. In such a way took place developments both in the Armenian Highland, the Caucasus and Asia Minor. This is the reason why the investigation of sacred landscapes should be given more attention.



-16/ pp.306-313 ~ Վաչագան Ավագյան. «Մկրտիչ Պեշիկթաշլյանի ազգային-հասարակական գործունեության գնահատումը Արշակ Չոպանյանի կողմից» //  Vachagan Avagyan. "Évaluation des activités nationales-publiques de Mkrtich Peshiktashlyan par Arshak Chopanyan"
***
Arshak Chopanyan in his “Life and Activity of Mkrtich Peshiktashlean” research work represents the internals moves of western Armenian literal‐social life of 1850‐60 with wide view, and not only reveals the epoch of the national arousal of that period in a new way, but also reveals the connection of the periods through descriptions of the given personal and social biography of the writer and a national great figure, and the practical‐ fictional and moral lessons of his life and works for the contemporary generation. By representing Mk. Peshiktashyan as the greatest apologist for reconciliation of Catholic and Orthodox split, A. Chopanyan attempts to use the historical events with its lessons and acquired assessments for the most for the present day, and in that way has given the meaning of modern ideology to the history. These lessons and assessments remain with their ideal values as modern, as it was in the past.



-17/ pp.314-328 ~ Լեռնիկ Մկրտումյան. "Полузабытая война или последний Ирано-Турецкий воруженный конфликт 1821-1823 ГГ." //  Lernik Mkrtumyan. "La moitié ou la dernière du conflit Iran-Turecki 1821-1823."   ԿԻՍԱՄՈՌԱՑՎԱԾ ՊԱՏԵՐԱԶՄ ԿԱՄ 1821-1823 Թ.Թ. ԻՐԱՆԱ-ԹՈՒՐՔԱԿԱՆ ՎԵՐՋԻՆ ՌԱԶՄԱԿԱՆ
ՀԱԿԱՄԱՐՏՈՒԹՅՈՒՆԸ
*** 
Turkish‐Iranian relations had been of a special importance among countries of the Middle East due to the number of geopolitical and economic reasons. In the XV‐XVIII centuries these relations were expressed in the permanent wars between this two countries aiming at establishing control over strategically important routes connecting Europe with the East and taking a leading position in the Islamic world.At the beginning of the XIX century this hostility was used by England and Russia who had completely opposite goals in the Middle East. Being afraid of their rival’s growing influence in the Ottoman Empire and in Persia, both England and Russia applied an increasing pressure upon these two countries, trying either to set Turkey and Persia against each other or to knit together with them against rival country. This policy led to the Turkish‐Persian war of 1821‐1823. The war didn't change territorial status quo but caused big sufferings to local peaceful settled population, especially to western Armenians.



-18/ pp.329-336 ~ Արշակ Բալյան. «Գևորգյան հոգևոր ճեմարան (ըստ Ս. Վրացյանի հուշագրության)»
Տվյալ ամսագրի այլ համարներ // Arshak Balyan. "Séminaire théologique de Gevorgyan (selon le mémoire de S. Vratsyan)"
***
The Seminary was founded in 1874 on the estate territory of Etchmiadzin cathedral by the Catholicos of All Armenians Gevorg IV and was named after him.
The article gives both the description of the location, the exterior appearance of the building and the organization of education there. It also gives the description of inner organization like catering, mode of life, schedule, curricula and the subjects taught . The article emphasizes the fact what significant role was allocated to the presence of methodological literature and fiction, to organization of cognitional excursions, tours to both nearby and far away sites of interest and monuments of history as well as pilgrimage to churches and monasteries.
The article considers the enormous role that the spirituai Seminary has played in the process of education and the formation of not only the Armenian Clergy but also the development and enrichment both the spiritual and cultural life of the Armenian society. А lot of outstanding Armenians have passed through that great smithery of education.


PS / (*) : article remarqué, ou explicité à [url =xxx]ce post#nnn[/url]  (ou à expliciter)

Derniére modification par Adic2010 (06-04-2020 19:34:45)


Interventions turques en Libye ? RUBRIQUE#119 >> INFORMER :
- Entitées culturelles~Universités duTempsLibre~Groupes de dialogue islamo-chrétien des villes.FR jumelées avec des villes de pays arabes
- que l'Institut musulman#Grande Mosquée de Paris a reconnu le Génocide des Arméniens de 1915, le 4 mai 2015.

Hors ligne

 

#5 25-03-2020 17:36:30

Adic2010
@rmenaute

Re: Études théologiques et religieuses arménisantes // Université d'Érévan

http://publications.ysu.am/wp-content/uploads/2017/07/2016-Cover-210x300.jpg . ՏԱՐԵԳԻՐՔ «ԺԱ» / 2016 // PRÉVOIR :
- RECHERCHES DE WIKIPEDIAS DES THÉMATIQUES HISTORICO-RELIGIEUSES CONCERNÉES 
- RECHERCHES DES WWW-JPG SUR LES AUTEURS
- DISPATCHINGS ULTÉRIEURS PAR THÉMATIQUES
- AVEC POSSIBILITÉS D'APPLICATIONS ŒCUMÉNIQUES EN FRANCE (??)

-1/ pp.7-15  ~ Գայանե Սիմոնյան - «ՔՐԻՍՏՈՍԻ ՀԱՅՏՆՈՒԹՅԱՆ ՏՈՆԸ ԵՎ ՆՐԱ ԾՆՆԴՅԱՆ ԹՎԱԿԱՆԸ» /
CHRISTMAS DAY AND THE DATE OF HIS BIRTH, Gayane Simonyan
***
This article is dedicated to one of the poorly studied issues-the study of the dates of Christian Holidays. The founder of Armenian fixed calendar Hovhannes Sarkavag has paid attention to Armenian Church Holidays in his miscellanea. There are interesting recordings and interpretations in the various parts of his “Meknutyun Tumaris Haykaznea” (“The Interpretation of Armenian Calendar”) concerning to the dates of Christian Holidays. According to them Festive Year has begun in January 6=Kaghots 29 and has finished with Christmas Barekendan (the previous Sunday of the forty-day Great Lent). Thus, we are informed that the Christ was born in 1 BC, January 6 and was one year old in 1 AD.



-2/ pp.16-31   ~ Նարինե Միրզոյան - «ՄԽԻԹԱՐ ԳՈՇԻ «ԳԻՐՔ ԴԱՏԱՍՏԱՆԻ» ԵՐԿԻ ԳՈՐԾԱՐԿՈՒՄԸ ՀԱՅԿԱԿԱՆ ՀԱՄԱՅՆՔՆԵՐՈՒՄ»
THE USE OF THE “LAW CODE” (“GIRK DATASTANI”) OF MKHITAR GOSH IN ARMENIAN COMMUNITIES, Narine Mirzoyan. (*)
***
This article is dedicated to the use of the “Law Code” of Mkhitar Gosh in Armenian communities. It has foreign editions and translations; Latin, Polish, Kypchak, Georgian and Russian from which we study about the “Law Code” of Mkhitar Gosh in Armenian Communities.
In some communities the “Law Code” has been used for a long time, such as the Armenian community of the Sudan. It has not lost its importance in the 1930s.
Thus, the “Law Code” of Mkhitar Gosh has been used especially in these Armenian communities; Lviv, Kamianets-Podilskyi, Crimea, Astrakhan, Mozdok, Kizlyar, New Nakhijevan, Grigoriopol, Transylvania, Sudan and India.



-3/ pp.32-58  ~ Տ․Հեթում քահանա Թարվերդյան - «ՀԱՅ ԵԿԵՂԵՑՈՒ ԴԻՐՔՈՐՈՇՈՒՄԸ ՔՐԻՍՏՈՍԱԲԱՆԱԿԱՆ ՎԵՃԵՐՈՒՄ Ե-Ը ԴԴ.»
THE POSITION OF THE ARMENIAN APOSTOLIC CHURCH IN CHRISTOLOGICAL DISPUTES V-VIII CENTURIES., Fr. Hethoum Tarverdyan
***
Based on the primary sources of Church history the author analysis the basic Christological concepts of the Christology of Armenian Apostolic Church and tries to trace its development in V-VIII century. The author shows that Nestorius was influenced by basic theologians of Antiochean school, Diodorus of Antioch and Theodorus of Mapsuestia though later he developed his own dogmatic system. In his dogmatic system Nestorius indicated the existence of two different origins - divine and human in Christ. Consequently, these two origins should have their respective natures and appear in different visible faces (prosopon). At the same time author shows that Nestorius denies the existence of two Christs but one Christ with two natures. This is the reason why Nestorius uses the term Theotokos different from that of Cyril of Alexandria which later become one of the reasons for his accusation. Armenian Church fathers clearly and expressly opposed to the doctrine of Nestorius and condemned his dogmatic approaches concerning Christ, Mary and showed that his theology is not orthodox and contradicts to the teachings of the Universal and Armenian Church Fathers.

-4/ pp.59-86   ~ Էլյա Սարիբեկյան - «ԳՐԻԳՈՐ ՏԱԹԵՎԱՑՈՒ «ԼՈՒԾՄՈՒՆՔ ՅՈԲԱՅ» ԵՐԿՈՒՄ ԱՌԿԱ ԱՍՏՎԱԾԱԲԱՆԱԿԱՆ ԽՆԴԻՐՆԵՐԸ»
THE THEOLOGICAL ISSUES OF THE GRIGOR TATEVATSI’S “COMMENTARY TO THE BOOK OF JOB”, Elya Saribekyan
***
Grigor Tatevatsi wrote the commentary to the Book of Job during the years of his teaching in Metsopavank in 1408. This unique manuscript was written by the eminent doctor of the church.
Through his analysis of the Book of Job, Grigor Tatevatsi managed to see in it and reveal the fundamental aspects of Christianity, and address the significant principles of doctrine of the Armenian Apostolic Church.
In this writing the theological aspects are nor systematized but are rather extended over the whole contents of the book. Consequently, in order to obtain a complete idea of one theological issue one has to look through separate passages. Grigor Tatevatsi addresses such significant issues as creation, the doctrine of the Trinity, Christology, Holy Spirit, Mariology, Eschatology, Theodicy etc. In our analysis of the above mentioned issues we have considered it important to refer to the literary heritage of some Fathers and Grigor Tatevatsi’s other writings.



-5/ pp.87-96  ~ Արսեն Հարությունյան, Հայկ Հակոբյան - ««ԵԿԵՂԵՑԻ» ԵՎ «ԽՈՐԱՆ» ԲԱՌԵԶՐԵՐԻ ՆՈՒՅՆԱԿԱՆՈՒԹՅԱՆ ԴՐՍԵՎՈՐՈՒՄԸ ՎԻՄԱԳՐԵՐՈՒՄ»
SIMILARITY OF NOTIONS OF “CHURCH” AND “TABERNACLE” AS PRESENTED IN EPIGRAPHY, Arsen Harutyunyan, Hayk Hakobyan
***
A lot of diverse terms are preserved to our days through Armenian epigraphy. This short report concerns two of them։ “church” and “tabernacle”, which oſten reveal as expressing the same meaning. In Medieval Armenia under the notion of the church not only a separate sacral building was meant but also a tabernacle or tabernacles with altar within it. There are facts witnessing the opposite։ when the tabernacle was called “church”. Availability of small tabernacles in churches, often also in bell-towers, crypts and chapels, may be explained with plenty of divine services got in return of gift offerings at that period, for according to the Armenian church law at the same day only one divine service could be served in front of the same altar.
An attempt is made based on characteristic examples taken from epigraphic inscriptions on Hovhannavank, Haghpatavank and Sanahin monastery to attest that the place of serving divine services – the tabernacle – had distinguished significance, often it had a different name and could be named simply “church”.



-6/ pp.99-112 ~ Աշոտ Մանուչարյան - «ՍԱՂՄՈՍԱՎԱՆՔԸ ՊԱՏՄՈՒԹՅԱՆ ՔԱՌՈՒՂԻՆԵՐՈՒՄ»
SAGHMOSAVANK AT THE CROSSROADS OF HISTORY, Ashot Manucharyan
***
Due to the legend the Saghmosavank was founded by Grigor Loossavorich (Gregory the Enlightener) in 325/30. The main part of the monastic complex of Saghmosavank that consists of St. Sion church, gavit (naos) and St. Astvatsatsin (Theotocos)church-graoon (special library were manuscripts were scribed) was built by Father and Son of Vache and Kurd Vachutyans, the princes of Ararat World (province) in 1215-1255.
In the Middle Ages Saghmosavank was known for its higher spiritual school that functioned more than 200 years, the rich library, scribe-centers, that existed nearly 500 years, and Christian holy things.



-7/ pp.113-133 ~ Լիլիթ Սիմոնյան, Կարեն Հովհաննիսյան - «ԹՈՒԽ ՄԱՆՈՒԿ ՍՐԲԱՎԱՅՐԵՐԻ ՏՈՆԱԾԻՍԱԿԱՆ ՍՈՎՈՐՈՒՅԹՆԵՐԻ ՇՈՒՐՋ»
TOWARDS FESTIVE-CEREMONIAL CUSTOMS OF TUKH MANUK SANCTUARIES, Lilit Simonian, Karen Hovhannisyan
***
Sanctuaries of the Armenian folk Christianity under the name of Tukh Manuk, distributed in a large area of contemporary RA as well as of historical Armenia, are visited according to the tradition of pilgrimage. Pilgrimages of all four known types are executed, divided acording to the principle of date: on certain festivals of the Church calendar, on certain special date, in certain days of the week or hours of the day, and at any time.
Investigation reveals that the first two types are connected with the mass or communal, the last two – with individual, occasional and, rarer, familiar character of the pilgrimage. Pilgrimages lasting more than a day, with all-night vigils, songs and dances witnessed about other holy places are not typical, although in general pilgrimages to sanctuaries Tukh Manuk look similar with other sanctuaries. Peculiarities of cult, in particular, rites executed in the sanctuary area connected with healing waters, animal sacrifice, holy trees, lesser stones etc. have local character and cannot be ascribed to all the sanctuaries under the same name. There are no cases of miraculous healing specific exceptionally for Tukh Manuk sanctuaries and unknown abroad. Dates of festivals chosen for pilgrimage to Tukh Manuk reflect features of local economical life and are directly connected with the local folk calendar.
Occasional rites, concerning Tukh Manuk, such as rainmaking, cleaning of the chapel’s interior etc., as well as occasional pilgrimages such as aiming at protection on the way, visiting unknown sanctuaries by the hint of a dream or by chance, are not singular either and are not typical for sanctuaries called Tukh Manuk only.
Therefore the festive-ritual components of the cult do not reveal exceptionality of those sanctuaries, directly connected with their names.



-8/ pp.134-145 ~ Նելլի Ժամկոչյան -«ԷՋՄԻԱԾՆԻ V ԴԱՐԻ ՄԻԱՆԱՎ ԵԿԵՂԵՑՈՒ ՇՈՒՐՋ»
REGARDING THE SINGLE-NAVE CHURCH IN EJMIATSIN (V CENTURY), Nelli Zhamkochyan 
***
This article is about the single-nave church in Ejmiatsin in V century. Here we discuss the studies about this church. This interesting type of monuments of Armenian architecture was not a subject of study for a long time.
The remains of the monument situate in the center of Ejmiatsin, in the park area, near the House of Culture. We found it in the ruins.
From the architectural design and decoration we give conclude that the new structure refers to the V century.



-9/ pp.146-157 ~ Արշակ Բալյան - «ԲԱՂԴԱՍԱՐ ՄԵՏՐՈՊՈԼԻՏԸ ԵՎ ՇՈՒՇԻԻ ԹԵՄԱԿԱՆ ԴՊՐՈՑԸ»
BAGHDASAR MITROPOLITAN AND EPARCHY SCHOOL IN SHUSHI, Arshak Balyan  (*)
***
Baghdasar Hasan-Jalalyan (1775 - 1854) - the last Metropolitan of the famous princely family Khachen: He grew up and was educated in the spiritual, ecclesiastical environment. He was brought up by his uncle - father Sargis, his father’s brother. From an early age Bagdasarov had to live with his uncle Sarkis, the Catholicos of Gandzasar, in exile - in Gandzak Haghpat Because of the oppression of Hasan Dzhalalyan by Ibrahim Khan and Catholicos Yesrael.
In 1808 at the insistence of the Catholicos Sargis, Baghdasar returned Karabakh. In a short time, overcoming many difficulties, he managed to return Gandzasar monastery its estates and residence.
In 1830 after Sargis Catholico’s death the Catholicos of All Armenians Eprem assigned Baghdasar the title of Metropolitan and Catholicos of Gandzasar san, and the throne was transferred to Shushi.
Metropolitan Bagdasarov opened the diocesan school in Shushi with one class of 20 students and four teachers without salary 1838 20 June. Unlike other schools here involved children of all social classes of society. Baghdasar attached great importance to the younger generation studies. There were 65 pupils and 4 paid teachers in the school in 1842.


   
-10/ pp.158-176  ~ Սարգիս Մելքոնյան - ««ԿԱՆՈՆԱԳԻՐՔ ՀԱՅՈՑ»-ՈՒՄ ՀԻՇԱՏԱԿՎՈՂ ԹԵՈԴՈՍՈՒՊՈԼԻՍ/ԿԱՐԻՆԻ ԺՈՂՈՎԻ ՀԱՐՑԸ»
THE QUESTION OF THE COUNCIL IN THEODOSIOPOLIS/ KARIN MENTIONED IN THE “ARMENIAN BOOK OF CANONS”
Sargis Melkonyan   (*) 
***
Keywords: “Armenian Book of Canons”, the Council in Theodosiopolis/Karin, Sahak III Dzoraporetci, Justinian II, the Council in Trullo, the Quinisext Council, 6th “ecumenical council”, Euthymius the Athonite.
A group of canons is mentioned to have the name of the Council in Theodosipolis/Karin under the number of 42th in the “Armenian Book of Canons”. That group of canons consists of 9 canons regulatingvarious disciplinaryand ritual issues. The canons were included into the book only during the 11th century edition.The introduction (of the canons) states that the council took place in times of Imperator Justinian and Catholicos Sahak, but there is no information about which Justinaian and Catholicos Sahak. Moreover, the group of canons has anti chalcedonic character which contradicts its introduction. According to the latter, besides Greeks, Romans also participated in the council. This fact further complicatesthe problem, because there is no information about a council with such canons in the Armenian literature until the 11th century. It puts the validity of the canons under suspicion.
There are problems in these canons, which became a topic of discussion among churches only in the 7th or in the 8th centuries, (for instance the eighth canon dedicated to liturgy being passed through pure vine), which excludes the possibility of its being written in the 6th century.The ritual and disciplinary problems were also discussed and became a matter of discord in the Church after the Council in Trullo (the Quinisext Council) in 692. As a result there was a debate between the churches of Costantinople and Rome. There was only one meeting between the Catholicos Sahak Dzoraporeci and Justinian, therefore the events, mentioned in the introduction of group of canonswe were interested in, relate to the seventh century. However, this circumstance doesn’t ground acceptance of canons of non- chalcedonianismor even their discussion by Greeks, Romans and Georgians, who accepted Chalcedon at that time.
This group of canons surely was formed during the 10-11th centuries. The major cause of this may have been the revision of Georgians literature, which was organized by Iberian monastery monks in the same time, the monastery was in mountain of Athos. There were many anti Armenian writings as a result of the revision of Georgian literature. The Georgian version of «Canons of 6th ecumenical council» belongs to this group. The author of this version is Euthymius the Athonite, who did translations late in the 10th century and early in the 11th century. This version is an independent version, which doesn’t correspond to Greek original and has anti Armenian emphasis particularly in ritual and disciplinary matters.
Thus, we don’t exclude that Imperator Justinian, when in Armenia met Catholicos Sahak 3th in Theodosipolis/Karin, but the mentioned group of canons surely was fiction.

https://en.m.wikipedia.org/wiki/Quinisext_Council


-11/ pp.177-206 ~ Հասմիկ Աբրահամյան - «ՎԱՐԴԱՎԱՌՅԱՆ ՈՒԽՏԱՎԱՅՐԵՐԻ ՏԻՊԱԲԱՆՈՒԹՅԱՆ ՓՈՐՁ»
AN EXPERIMENT OF CLASSIFICATION OF VARDAVAR SANCTUARIES, Hasmik Abrahamyan
***
Both in traditional and in modern life Vardavar (the Feast of the Transfiguration) is mainly celebrated in the sanctuaries. In the article some patterns are presented based on the analysis of 160 Vardavar sanctuaries excerpted from written and field ethnographic materials: 1. Vardavar is the principal day of celebration for numerous sanctuaries. But the people visit some other sanctuaries during other feasts as well. 2. For some people Vardavar is considered to be the feast of John the Baptist, the Virgin Mary, Gregory the Illuminator, Sahak Partev and Vardan Mamikonyan.But they don’t see a causal connection between the saint and the feast and up to now Vardavar is accepted as a feast of saint or a pilgrimage day (except the Angeghakot Church of St. Vartan the General). 3. Some of the sanctuaries (including that of the Vardavar) have been sacramental as well as for the neighboring Muslims. 4. We have classified two groups of sanctuaries: canonical and non-canonical, presenting their internal divisions.


PS / (*) : article remarqué, ou explicité à [url =xxx]ce post#nnn[/url]  (ou à expliciter)
#200

Derniére modification par Adic2010 (07-04-2020 01:14:03)


Interventions turques en Libye ? RUBRIQUE#119 >> INFORMER :
- Entitées culturelles~Universités duTempsLibre~Groupes de dialogue islamo-chrétien des villes.FR jumelées avec des villes de pays arabes
- que l'Institut musulman#Grande Mosquée de Paris a reconnu le Génocide des Arméniens de 1915, le 4 mai 2015.

Hors ligne

 

#6 27-03-2020 17:45:37

Adic2010
@rmenaute

Re: Études théologiques et religieuses arménisantes // Université d'Érévan

http://publications.ysu.am/wp-content/uploads/2017/07/2016-Cover-210x300.jpg . ՏԱՐԵԳԻՐՔ «ԺԱ» / 2016 // À PRÉVOIR :
- RECHERCHES DE WIKIPEDIAS DES THÉMATIQUES HISTORICO-RELIGIEUSES CONCERNÉES 
- RECHERCHES DES WWW-JPG SUR LES AUTEURS
- DISPATCHINGS ULTÉRIEURS PAR THÉMATIQUES
- AVEC POSSIBILITÉS D'APPLICATIONS ŒCUMÉNIQUES EN FRANCE (??)

-12/pp.209-215 ~ Սամվել Մկրտչյան - «ՔՐԻՍՏՈՍԻ ԾՆՈՒՆԴ (ԲՈԼՇԵՎԻԿՅԱՆ ՇՐՋԱՆ)». ՆՈՐ ՏԱՐԻ - ԱՄԱՆՈՐ ՏՈՆԻ ԴՐՍԵՎՈՐՈՒՄՆԵՐԸ ԽՈՐՀՐԴԱՅԻՆ ՇՐՋԱՆՈՒՄ (1920 -1950 –ական թթ.)
NEW YEAR – AMANOR (THE PERIOD OF BOLSHEVISM)
***
The New Year actually is the only traditional festival lightly and comparably late persecuted by Bolsheviks. This is a rare festival included in the list of the Armenian state festivals. Nevertheless, in the 1920-30ies approach toward the festival was in general negative, and that is exactly expressed in the official viewpoint.
Giving a state status to the New Year officials aimed at exiling folk traditions from the social-political events such as lectures on revolution topics, meetings, literature-music concerts etc.
Despite the denying approach, some traditional traits of the festivals are still alive. Visits of congratulations, first of all concerning relatives, people with fresh grief, representatives of administration etc, have preserved.
In the ritual meal dishes of Lent period prevail. Before the festival people clean their houses, regulate old arguments to start the year with luck and peace. The New-Year tree was at that time a rarity, only after the World War II the tradition of furnishing a tree entered the festival complex.
The New Year found a special expression in the Bolshevik “poetry”, where the socialist state was glorified with its leaders.



-13/ pp.216-224  ~ Սամվել Մկրտչյան - «ՆՈՐ ՏԱՐԻ - ԱՄԱՆՈՐ (ԲՈԼՇԵՎԻԿՅԱՆ ՇՐՋԱՆ)»
THE BIRTH OF CHRIST - CHRISTMAS (ТHE PERIOD OF BOLSHEVISM), Samvel Mkrtchyan
***
On the days of this festival “anti-Christmas campaigns” were organized. In the clubs, theatres anti-religious performances were presented, street processions were executed with revolutionary logos. Those measures experienced their zenith in the years of collectivization.
Officials often declared as a working-day for production and educational institutions to prevent celebration not only the day of the Birth of Christ, but also the whole next week, during which the anti-religious measures were still more strengthened.
Even the positioning of the Christmas Tree was persecuted. There were prohibitions set on selling beverages and Christmas gifts, which were comprehended by the government as remnants of religious customs.
Collecting of signatures was organized, as well, the purpose of which was prohibition of the religious festivities. The item specially was sounding of the Church’s rigs, blessing of people’s houses by clergymen etc. One of the main measures against the festival was “the red baptism” and “the comsomol birthday”.
In those conditions of persecution people still managed to preserve the one- week lent, preceding the festival. Tradition of ritual sweet-cakes has also been preserved.
The mocking attitude of the Soviet state toward the main Christian festival was expressed in the “Bolshevik folk-lore”.



-14/ pp.225-234 ~ Գոհար Սարգսյան - «ՓԻԼՈՆ ԱԼԵՔՍԱՆԴՐԱՑՈՒ ԿՐՈՆԱՓԻԼԻՍՈՓԱՅԱԿԱՆ ԱՇԽԱՐՀԱՅԱՑՔԻ ՄԻ ՔԱՆԻ ԱՌԱՆՁՆԱՀԱՏԿՈՒԹՅՈՒՆՆԵՐ»
SEVERAL FEATURES ABOUT RELIGIOPHILOSOPHICAL WORLDVIEWS OF PHILO PD ALEXANDRIA, Gohar Sargsyan
***
The work illustrate and analyzes the influence of doctrine of Philo of Alexandria on the formation of religious and philosophical world-views. On the basis of primary sources the article reveals and comprehensively evaluates the basis for tridological dogmatic disputes of III century.



-15/ pp.235-244 ~ Հովհաննես Հովհաննիսյան - «ՆԵՍՏՈՐԻ ՊՐՈՍՈՊՈՆԱՅԻՆ ՄԻՈՒԹՅԱՆ ԲԱՆԱՁԵՎՆ ԻԲՐԵՎ ՆՐԱ ՔՐԻՍՏՈՍԱԲԱՆՈՒԹՅԱՆ ԱՆԿՅՈՒՆԱՔԱՐ»
NESTOR'S APPROACH ON PROSOPIC THEORY AS CORNERSTONE FOR HIS CHRISTOLOGY, Hovhannes Hovhannisyan
***
The article analysis the prosopic theory of Nestor’s Christology trying to reveal that his idea of proposic union is the cornerstone for his Christology. The author shows how the prosopic theory was misunderstood by the contemporary theologians and some of them mentioned that the prosopic union formed a new prosopon, so making the third one. The article analyzes the term prosopon and shows that the complex nature of the term brought to the misconception and misinterpretation of the term. The author analyzes the Nestor’s perception of the term prosopon and analyzes why the Cyril of Alexandria contradicted to his ideas on the prosopic union.



-16/ pp.245-254 ~ Պարգև Բարսեղյան - «ԿՐՈՆԱԿԱՆ ԿԱԶՄԱԿԵՐՊՈՒԹՅՈՒՆՆԵՐԻ ԴԱՍԱԿԱՐԳՈՒՄԸ»
CLASSIFICATION OF RELIGIOUS ORGANIZATIONS, Pargev Barseghyan
***
Religion is not only the unity of religious ideas, beliefs and teachings, but also acts as a social organization and consists of public entities and groups having complex structure. Religious organization unites people based on common beliefs and related goals and objectives. The most common typology of religious organizations is the proposed option by M. Weber and E. Tryolch, according to which religious organizations are divided into two forms: church and sect. Later, new forms are added which are denominations and cult.



-17/ pp.255-270 ~ Լիզա Քարիմյան - «ԱՐԵՎՄՏՅԱՆ ՍԽՈԼԱՍՏԻԿԱԿԱՆ ՄՏՔԻ ՀԱՄԱԿԱՐԳՈՒՄԸ: ԱՆՍԵԼՄ ՔԵՆՏԵՐԲԵՐԱՑՈՒ ՌԱՑԻՈՆԱԼԻՍՏԱԿԱՆ ԱՍՏՎԱԾԱԲԱՆՈՒԹՅՈՒՆԸ»
COORDINATION OF THE WESTERN SCHOLASTIC MIND, THE RATIONALIST THEOLOGY OF ANSELM OF CANTERBURY, Liza Karimyan
***
The article presents the achievements and limitations of rational systems, moreover, it underlines all the positive things that Anselm of Canterbury, coordinator of early scholastic system, was made in defense of the dogmatic foundations of Western theology. Constantly performing in the system of catholic theology, he also stressed the place and role of rationalism qualifying them as a divine mercy given to human. Due to the progressive development of theological foundations, Anselm not only completed the early phase of Scholastic system, but also formed ontological proof of God.



-18/ pp.273-302 ~ Անուշավան եպս. Ժամկոչյան, Լիլիթ Սիմոնյան - «ԱՍՏՎԱԾԱՇՆՉՅԱՆ ՆԵԲՐՈՎԹԸ ԵՎ ՆԵՄՐՈՒԹ ԹԱԳԱՎՈՐԸ ՀԱՅ ԲԱՆԱՀՅՈՒՍՈՒԹՅԱՆ ՄԵՋ»
THE BIBLICAL NIMROD AND KING NEMRUT IN ARMENIAN FOLK-LORE, Bishop Anushavan Zhamkochyan, L
*** 
The biblical text on the giant Nimrod tells about the progress of the archer, about founding of cities by him. However in the medieval literature, in the Armenian literature as well, the motif of opposition of Nimrod with God is present. In the Armenian folk-lore legends on King Nimrod, who had proclaimed himself a god and shot the celestial God preserved. As a result of his hybris the tower built by him was ruined and a lake took its place.
Geographical area of distribution of that myth coincides with that of the myth about the ancestor of all Armenians Hayk and his war against Bel. But variants of that myth reveal two different traditions, according to one of which Nemrut is the same person as Bel, the counterpart of Hayk, and according to the other – they are different protagonists. In any case, legends about Nemrut, Hayk and Bel are weaven into the general mythology on giants – once positive protagonists, once stupid or mean devs. Analyzing all the variants of myths around mount-volcano Nemrut and comparing them with literary sources a conclusion is made that the image of the Mesopotamian deity Ninurta splitted into negative Bel and positive Hayk in the Armenian mythology. The motif of thomachy rebellion against God turned into liberalization fight and initiation of the Armenian folk. Hayk also preserved the astral functions of Ninurta.
In the single variant recorded by S. Haykuni, the story of King Nemrut is connected with a sanctuary on the slope of mount Nemrut called Hazr-baba, a well- known place for pilgrimage and oaths.



-19/ pp.303-316 ~ Անուշավան Պետրոսյան - «ՔՐԴԵՐԻ, ԵԶԴԻՆԵՐԻ ՈՒ ՊԱՐՍԻԿՆԵՐԻ ԱԶԳԱ- ԳՐԱԿԱՆ ՀԱՄԱՌՈՏ ՆԿԱՐԱԳԻՐԸ ՐԱՖՖՈՒ «ԿԱՅԾԵՐ ՎԵՊՈՒՄ»»
KURDS YEZIDI PERSIANS ETHNIC BRIEF DESCRIPTION IN RAFFI'S "KAYTSER" NOVEL
***
Raffi has turned to these nations separately. Through prose fiction has given description of kurds nomad tent hospitality blood revenge, marriage, food, vogue, and songs. Has turned to yezidi religious beliefs, family, traditional medicine, folk art, kurd and Armenian girl comparative description. When describing Persians, Raffi has described on Armenian’s massacre, defiling shrines, religious fanaticism, proselytism, taxes and fees.
Raffi's descriptions can be used to describe the lifestyle and culture of those nations.



-20/ pp.317-332 ~ Վոլոդյա Գասպարյան - «ԽՈՐՀՐԴԱ-ՃԱՊՈՆԱԿԱՆ ՊԱՐՏԵՐԱԶՄԻՆ ՀԱՅԵՐԻ ՄԱՍՆԱԿՑՈՒԹՅԱՆ ՀԻՄՆԱՀԱՐՑԻ ԼՈՒՍԱԲԱՆՈՒՄԸ ՀԱՅ ՊԱՏՄԱԳՐՈՒԹՅԱՆ ՄԵՋ»
THE COVERAGE OF ARMENIANS’ PARTICIPATION IN SOVIET–JAPANESE WAR IN ARMENIANHISTORIOGRAPHY, Volodya Gasparyan 
The Soviet-Japanese War took place within the period of August 9to September 2, 1945 and is considered as thetermination phase of the Second World War. If during the Soviet years the Armenian historians did not conduct any specific research in that field and were satisfiedwith making reference to only a few issues in their works, after the Independence they were able to create separate scientific works in that regard (thesis, monographs, books and separate section about Armenian history).
The Armenian historiography praised the heroism of the active Armenian participants military commanders Sergei Khudyakov-Armenak, commander of the 12th Air Army, Mikayel Parseghov, the Commander of the Second Far Eastern Front Artillery,Hero of the Soviet Union, Lieutenant general (later Lieutenant colonel), Division commanders, Major generals Andranik Ghazaryan, Arakel Oganesov, Kon- stantin Lazarev, Timofey Dadeoghyan, Military Council member of the 6th Tank Army, Lieutenant General Hayk Tumanyan, Brigade commanders, colonelsSamvel Harutyun- yan, Rafael Hayrapetov,Bagrat Mitoyan,Colonels, 435 Armenian women who fought in the 352th antiaircraft-artillery regiment and other Armeniansin the War, discovered their contribution to the Victory process of the War.
Despite the grateful work of Armenian historians, there is a lot of work to fulfil in regard to study of that issue. That work needs to be continued, an extensive monography inArmenian and Russian languages should be elaborated, where the number of Armenian participants, names of the victims as well as the number of awardees of the Warshould be mentioned.

(*) : ce post#14 // Azéris: leur sale propagande jusqu'à Tokyo


-21/ pp.333-343 ~ Հասմիկ Հարությունյան - «ԿԻՆԸ ՀՈՎՀ. ԹՈՒՄԱՆՅԱՆԻ ԳՐԱԿԱՆ ԺԱՌԱՆԳՈՒԹՅԱՆ ՄԵՋ»
WOMAN IN THE LITERARY LEGACY OF HOVH. TOUMANYAN, Hasmik Harutyunyan
***
This paper seeks to present Hovh. Toumanyan's perceptions, thoughts, attitude about women and their position in the Armenian traditional society. Social position is conditioned by ethnic and religious traditions, level of the economic development of society. Woman is a face of society. Woman is perceived as a saint in Armenian reality and in the Caucasus in general. The poet does not share the wrong idea, that women are not skilful. At the same time he does not idealize all women. He is criticizing with pain, but also suggesting explainations for the causes of Armenian peasant-women’s limited mentality, and he has a sincere aim to transform them to better condition. He attempts to break the stereotype of women, who is oppressed and deprived in civil rights. According to Toumanyan's perceptions, wife is not only mother, but also source of inspiration of her husband. In the literary legacy of Hovh. Toumanyan woman is presented in her all functions and different periods of life – girl, daughter, bride, daughter-in-low, wife, widow, mother, step mother, sister-in- low, member of society.

(*) >>>> : Post#161 // LesArméniennes / Succès ~ Défis ~ Entraves ~ Violences > SitesFéminin(iste)s


-22/ pp.344-359 ~ Վալերի Թունյան - «ՀԱՅՈՑ ԵԿԵՂԵՑՒՆ ԵՎ ՌՈՒՍԱՍՏԱՆԻ ԻՆՔՆԱԿԱԼՈՒԹՅՈՒ- ՆԸ ХVIII -ХIХ Դ. ՍԿԶԲՈՒՄ: ՀԱՅԵՑԱԿԱՐԳԵՐ ԵՎ ԻՐԱԿԱՆՈՒԹՅՈՒՆ»
ARMENIAN CHURCH AND RUSSIAN AUTOCRACY IN THE BEGINNING OF ХVIII-ХIХ CC. CONCEPTS AND REALITY, Valery Tunyan
*** 
The analisys of the concepts on relaitionships of Armenian Church and Russian Atocracy proves that in the beginning of ХVIII-ХIХ cc. their military colaboration developed. It included certain points: the foundation of the representative body of Armenian Church in Russia, the protection of the Armenian population, the importance of the influence of Mother See of Holy Etchmiadzin in Minor Asia. The most vital of these was the recognition of the Armenian Church leader’s role in the life of the nation.



-23/ pp.360-  ~ Գայանե Հակոբյան - «ՀՀ ՆԵՐԳԱՂԹԱԾ ՍԻՐԻԱՀԱՅԵՐԻ ԿՐՈՆԱԿԱՆ ԵՎ ՏՈՆԱԾԻՍԱԿԱՆ ՎԱՐՔԱԳԻԾԸ»
THE RELIGIOUS AND THE RITUAL BEHAVIOR OF SYRIAN IMMIGRANTS TO RA, Gayane Hakobyan
***
The article is dedicated to the discovery of religious behavior of Syrian Armenians who moved to Armenia during Syrian crisis. Religious belief is highly reinforced among Syrian Armenians, as it's the primary factor of maintaining Armenian identity in Syria. But already in Armenian environment they notice differences between religious values, which are creating basis for intolerance toward Armenian citizens. Despite all these and some changes taking place in their behavior (visiting churches, celebrating religious and traditional feasts), Syrian Armenians, however, try to overcome problems relating religious issues by not focusing on them during direct interactions with Armenians.


PS / (*) : article remarqué, ou explicité à [url =xxx]ce post#nnn[/url]  (ou à expliciter)

Derniére modification par Adic2010 (08-04-2020 16:37:18)


Interventions turques en Libye ? RUBRIQUE#119 >> INFORMER :
- Entitées culturelles~Universités duTempsLibre~Groupes de dialogue islamo-chrétien des villes.FR jumelées avec des villes de pays arabes
- que l'Institut musulman#Grande Mosquée de Paris a reconnu le Génocide des Arméniens de 1915, le 4 mai 2015.

Hors ligne

 

#7 28-03-2020 16:30:35

Adic2010
@rmenaute

Re: Études théologiques et religieuses arménisantes // Université d'Érévan

http://publications.ysu.am/wp-content/uploads/2018/02/2017-Cover-1-202x300.jpg ~~ ՏԱՐԵԳԻՐՔ «ԺԲ» / 2017  ~~  PRÉVOIR :

- RECHERCHES DE WIKIPEDIAS DES THÉMATIQUES HISTORICO-RELIGIEUSES CONCERNÉES 
- RECHERCHES DES WWW-JPG SUR LES AUTEURS
- DISPATCHINGS ULTÉRIEURS PAR THÉMATIQUES
- AVEC POSSIBILITÉS D'APPLICATIONS ŒCUMÉNIQUES EN FRANCE (??)
- Il sera intéressant de voir aussi s'il y a des articles concernant le regard historico-arméno-chrétien sur l'I/islam non-truco-turco-turc.

-1*/ pp.7-35 ~ Էռնա Մանեա Շիրինեան - «ԱՍՏՎԱԾԱԲԱՆՈՒԹՅՈՒՆԸ ԵՎ ՄԵԿՆՈՒԹՅՈՒՆԸ»
THEOLOGY AND INTERPRETATION, Erna Manea Shirinian
***
The article explores a number of problems connected with the basic knowledge of the subjects, which deal with the Interpretation of the Bible. The main questions discussed here are: Theology and Interpretation; Historical Theory of Bible Commentaries; Exegetical theology; the Book of Causes – a mediaeval isagogical collection; the role of Bible Commentaries; Methods and approaches for interpreting the Bible; Alexandrian and Antiochian Schools; Formation and development of the genre of the Interpretation in Armenia.


-2*/ pp.36-65 ~ Գայանե Սիմոնյան - «ԱՆԿԱՍՏԵՂ»
ANKASTGH (ON THE TRACKING OF THE TERM )
***
Key words: calendar, the feast of Christian Fast, Feast of Annunciation, Tork Anguegh, mythology, astrology, the constellations of 'Karap/Swan', 'knar/ Arpha', 'Artsiv/Eagle', symbols, pomegranate, bell, turtle.


-3*/ pp.67-83 ~ Հովհաննես Հովհաննիսյան - «ԱՊՈԼԻՆԱՐԱԿԱՆ ԱՍՏՎԱԾԱԲԱՆՈՒԹՅԱՆ ՈՐՈՇ ԱՌԱՆՁՆԱՀԱՏԿՈՒԹՅՈՒՆՆԵՐԻ ՄԱՍԻՆ»
ABOUT SOME PECULIARITIES OF APOLLINARIAN THEOLOGY, Hovhannes Hovhannisyan
***
The author analyzes the theorlogical concepts of Alexandrian famous theologian Apolinarius from Laodicia who was condemned by general Church for his approach on the unity of natures in Christ. The ideas of Apollinarus promoted the development of soterological issues which brought to the formation of the final doctrine on the unity of naturies in Christ.
The article comes to the conlcusion that rational approaches of Apollinarius, his knowledge of classical philosophy promoted the initiative to find the best complex solutions for the Christological debate.
Though the ideas of Apollinarus were considered as heretical, it is impossible not to recognize his important role in the history of theological development of the Church.


-4*/ pp.84-98 ~ Էլյա Սարիբեկյան - «ՆՈՐ ԲԱՑԱՀԱՅՏՈՒՄՆԵՐ ՀՈԲԻ ԳՐՔԻ ՄԵԿՆՈՒԹՅՈՒՆՆԵՐՈՒՄ (ՎԱՆԱԿԱՆ ՎԱՐԴԱՊԵՏ, ԳՐԻԳՈՐ ՏԱԹԵՎԱՑԻ)»
NEW DISCOVERIES IN THE COMMENTARY ON THE BOOK OF JOB (VANAKAN VARDAPET, GRIGOR TAT’EVAC’I), Elya Saribekyan
***
The Commentary on the Book of Job, made by Vanakan Vardapet Tavusheci, has reached us in a full version, It is unique for that it contains quotations from the original sources, thanks to which we get aware of the interpretations (perhaps complete) known during the previous centuries. Those interpretations did not survive in their primary forms.
Vanakan Vardapet’s Commentary on the Book of Job is still the only complete original commentary made before Grigor Tatevac’i. Composing his work, Vanakan Vardapet used the analogous writings of Hesychius of Jerusalem, as well as the commentaries of Ephrem the Syrian, Step’anos Syuneci and Davit’ K’obayrec’i. Quoting the above mentioned authors, Vanakan Vardapet cited them in the margins.


-5*/ pp.99-125 ~ Դիանա Ծաղիկյան - «ՀՈՎՀԱՆ ԴԱՄԱՍԿԱՑԻ ԵՎ ԹԵՈԴՈՐՈՍ ՍՏՈՒԴԻՏ. ՍՐԲԱՊԱՏԿԵՐՆԵՐԻ ԱՍՏՎԱԾԱԲԱՆՈՒԹՅԱՆ ՀԱՄԵՄԱՏՈՒԹՅՈՒՆ»
JOHN OF DAMASCUS AND THEODORE THE STUDITE: A COMPARISON OF THEIR THEOLOGY OF ICONS, Diana Tsaghikyan
***
The epoch between 726 and 843 saw the significant Byzantine conflict over icons, and finally the establishing of a profound doctrine of the holy icons by the iconodules. The article considers the main aspects of the theological arguments raised in the Iconoclastic controversy by iconodules, who were the opponents of the iconoclasts. The main purpose of this work is to examine and to compare the theology of two major iconodule writers, John of Damascus and Theodore the Studite. Two prominent medieval theologians of the Orthodox Church, proclaimed that the icon is a constant reminder of the Incarnation of the Son of God, as God reveals Himself to us through the Incarnation. The images help us to accept the holy mystery of the infinite God. Iconoclasm appeared during a period of history very different from our own, and still the theology of the holy icons produces ambiguous interpretations. The iconodule theology of the 8th and 9th century, which was mainly established, shaped and developed by John of Damascus and Theodore the Studite, is still the main source of the orthodox doctrine of the holy icons.


-6*/ pp.129-137 ~ Սամվել Մկրտչյան - «ՍՈՒՐԲ ՍԱՐԳԻՍ ՏՈՆԻ ԴՐՍԵՎՈՐՈՒՄՆԵՐԸ ԽՈՐՀՐԴԱՅԻՆ ՇՐՋԱՆՈՒՄ (1920 - 1940-ԱԿԱՆ ԹԹ)»
MANIFESTATIONS OF THE SAINT SARGIS FEAST IN THE SOVIET PERIOD
Samvel Mkrtchyan
***
After establishment of the Soviet regime, this Armenian traditional feast was abolished. Nonetheless, it has continued to exist particularly in village settlements. Some stories have been preserved, concerning the struggles of the commander Sargis against the enemies as well as stories about his assistance to the distressed.
On the Saturday morning of the feast, people waited for the saint’s coming, that was evidenced by the traces of his horse’s shoe outline on the dish called pokhind laying in the tray.
The main dish of this feast called khashil (flour porridge) was prepared from pokhind.
The maidens ate salty scone on the preceding Friday night and went to bed thursty, without drinking water, hoping to see their intended in the dream.
The deceased people, in particular, having a strong faith in the power of the saint Sargis, went on a pilgrimage and made an offering. A week’s fasting, preceding the feast, was kept by a few people.
The Bolshevist persecutions against the feast were also seen as amusing. Saint Sargis, who had been the symbol of the Armenian identity, considered to be the supporter of the unfortunates and poor, was represented as a cause of new troubles and was blamed for the trouble spread according to the Bolshevist ideology. This phenomena was clearly reflected in opposition of the older and younger generations, with mainly political implication.


-7*/ pp.138-143 ~ Սամվել Մկրտչյան - «ՏԵԱՌՆԸՆԴԱՌԱՋ - ՏՐԸՆԴԵԶ ՏՈՆԸ ԽՈՐՀՐԴԱՅԻՆ ՇՐՋԱՆՈՒՄ (1920 - 1940-ԱԿԱՆ Թ.Թ.)»
THE FEAST OF TYARNDARACH-TRNDEZ IN THE SOVIET PERIOD (1920-1940’S), Samvel Mkrtchyan
***
After establishment of the Soviet regime in Armenia, traditional feasters of Trndez met the Bolshevist persecutions. Even in conditions of negation, the feast continued to be practiced in family-kin environs.
Despite the small-scale distribution, all of the folk habits concerning the feast were preserved։ beginning from the stack burning on erdiks and ceremonies around those stacks, to beliefs and fortunetelling, connected to the sacred fire and smoke.
Trndez was traditionally perceived as a feast of the just married and engaged coulples. That is the reason why the ritual ceremonies were organized in an obligatory manner in the families, wherever a new daughter-in-law or engaged lady lived.
The time when the dowry was sent often coincided with Trndez. The assortment of the dowries was quite modest, and mostly included personal belongings of the newly wed.


-8*/ pp.144-151 ~ Աշոտ Մանուչարյան - «ԱՇՈՏՅԱՆ ԵՐԿՈՒ ԽԱՉԵՐԻ ԽՈՐՀՐԴԱԲԱՆՈՒԹՅՈՒՆՆԵՐԸ»
THE SYMBOLS OF THE ASHOTIAN TWO CROSSES, Ashot Manucharyan
***
The two crosses of Bagratuni kings, one of Ashot B Yerkat /The Iron (914-925) and the second of Ashot G Voghormats/Merciful (953-977), are exhebited in the museum of the Mother See in Holy Etchmiatsin. The first one is of iron and symbolizes the name of Yerkat- Iron, though the King might have made if gold or silver. During the wars He would have carried the Cross right ahead the Army and , thus, could have victory over the enimy. The second cross is of crystal, expresses the purity and transparancy, and symbolizes the name of the King Voghormats thst means Merciful.


-9*/ pp.152-165 ~ Պարգև Բարսեղյան - «ՀԱՅՈՑ ԵԿԵՂԵՑՈՒ ՆՎԻՐՅԱԼԸ. ԲԱԳՐԱՏ ԱՐՔ. ՎԱՐԴԱԶԱՐՅԱՆ»
THE DEVOTEE OF THE ARMENIAN CHURCH: ARCHBISHOP BAGRAT VARDAZARYAN, Pargev Barseghyan
*** 
The first half of the 20th century is a period in the history of the Armenian church full of various events. Archbishop Bagrat Vardazaryan is one among the patriarchs and devout clergymen of this period. He actively involved in the political, social and national-ecclesiastical life of the time, he was also the vicar of the Iranian- Indian Diocese, the Temporary Chairman at Gevorgyan Theological Seminary, Chairman of the Disciplinary Commission for the Relief, the Primate of Shamakhi (Baku) Diocese, the Chancellor of the Mother See of Holy Etchmiadzin, a member of the Supreme Spiritual Council, the Primate of the North Caucasus and Astrakhan diocese.
Bagrat Archbishop actively participated in humanitarian, benevolent programs, regulated the activities of all the fraternal aid organizations and meetings during the Genocide, organized first aid, material support, medical care and care for the refugees. He was one of the exceptional clergy who, during the years of religious persecutions of the Soviet authorities, remained loyal to the church until his death and became a victim of Stalin's repressions.


-10*/ pp.166-172 ~ Արշակ Բալյան - «ԷՋՄԻԱԾՆԻ ԿԱԹՈՂԻԿՈՍՈՒԹՅԱՆ ԴԵՐԸ ՄԱՅՍԻՅԱՆ ՀԵՐՈՍԱՄԱՐՏԵՐՈՒՄ»
ԱՍՏՎԱԾԱԲԱՆՈՒԹՅԱՆ ՖԱԿՈՒԼՏԵՏ - ՏԱՐԵԳԻՐՔ 2017 THE ROLE OF ECHMIADZIN SEE DURING THE MAY BATTLE, Arshak Balyan
***
The article puts the stress on the participance of the Armenia clergy in the May battle. In the first two decades of the 20th century the clergy of the Etchmiatsin See was distinguished both with its scientific and social activities. In the spring,1918 the Armenia nation was facing the great problem of its existance. Chatholicos Gevorg E Sourenyan undertook the courageous act of encouraging the Armenia soldiers and organised the self-defense of the people against the enemy in those difficult and dangerous days. The groups of priests Zaqar Ter-Harutyunyan, Hovhannisyan Ter- Minasyan, Tatjat, as well as 'Ghevond Yerets' group, were heroically fighting against the enemy at Sardarapat and Bash-Aparan battles.


-11*/ pp.173-185 ~ Լիլիթ Սիմոնյան, Կարեն Հովհաննիսյան - «ՄԱՏԱՂԸ ԺՈՂՈՎՐԴԱԿԱՆ ՍՐԲԱՎԱՅՐՈՒՄ»
MATAGH IN THE FOLK SANCTUARY, Lilit Simonian, Karen Hovhannisyan
***
The ritual of “matagh” that has been executed in the folk sanctuaries consists of several customary actions which depend on the one hand on the kind of the ritual itself, on the other hand – on the selection of the animal for its execution. Among Armenians matagh is divided into three main types: communal, executed by a formal leader of the communion or by a rich person for the whole communion, and personal- familiar. Kinds of matagh according to the selected species may have special names such as “open”, “free”, “tapla”. In some locations exist special forms of the animal sacrifice-matagh. There is a unique sacrifice of a couple of doves in Shirak.
People connect the origination of matagh tradition with the biblical father Abraham. A Christian specification of matagh is connected with the tradition of agape, or love feasts. On the other hand, its ethnic outlook is stipulated by elements different from agape, which have local origin.


-12*/ pp.186-194 ~ Լիլիթ Պողոսյան - «ԳՐԻԳՈՐ-ՊԵՏՐՈՍ ԺԵ ԱՂԱՋԱՆՅԱՆԸ ԵՎ 1958 Թ. ՊԱՊԱԿԱՆ ԸՆՏՐՈՒԹՅՈՒՆՆԵՐԸ»
GRIGOR-PETER AGHAJANYAN AND PAPAL ELECTIONS IN 1958, Lilit Poghosyan . (*) : article signalé-explicité à ce post#26
The article is about Gregorio Pietro XV Agagianian who a prominent figure of the Roman Catholic and Armenian Catholic churches. He was an Armenian Catholic Cardinal. He was the head of the Armenian Catholic Church (as Armenian Catholic Patriarch of Cilicia) from 1937 to 1962. Agagianian was elevated to the cardinalate in 1946 by Pope Pius XII. Aghajanian was Prefect of the Congregation for the Propagation of the Faith in the Roman Curia from 1958 to 1970. Agagianian was twice considered papabile, during the conclaves of 1958 and 1963. In the article, here is a translation of a letter from italian into armenian which is written by Celso Costantini. In the letter, the author proposes the Cardinal Aghajanian's candidacy in the upcoming papal conclav in 1958, and justifies it.


PS / (*) : article remarqué, ou explicité à [url =xxx]ce post#nnn[/url]  (ou à expliciter)

Derniére modification par Adic2010 (07-04-2020 00:35:19)


Interventions turques en Libye ? RUBRIQUE#119 >> INFORMER :
- Entitées culturelles~Universités duTempsLibre~Groupes de dialogue islamo-chrétien des villes.FR jumelées avec des villes de pays arabes
- que l'Institut musulman#Grande Mosquée de Paris a reconnu le Génocide des Arméniens de 1915, le 4 mai 2015.

Hors ligne

 

#8 29-03-2020 03:39:56

Adic2010
@rmenaute

Re: Études théologiques et religieuses arménisantes // Université d'Érévan

http://publications.ysu.am/wp-content/uploads/2018/02/2017-Cover-1-202x300.jpg ~~ ՏԱՐԵԳԻՐՔ «ԺԲ» / 2017  ~~  À PRÉVOIR :

- RECHERCHES DE WIKIPEDIAS DES THÉMATIQUES HISTORICO-RELIGIEUSES CONCERNÉES 
- RECHERCHES DES WWW-JPG SUR LES AUTEURS
- DISPATCHINGS ULTÉRIEURS PAR THÉMATIQUES
- AVEC POSSIBILITÉS D'APPLICATIONS ŒCUMÉNIQUES EN FRANCE (??)
- Il sera intéressant de voir aussi s'il y a des articles concernant le regard historico-arméno-chrétien sur l'I/islam non-truco-turco-turc.

-13*/ pp.195-204 ~ Լիլիթ Պողոսյան - «ԳՐԻԳՈՐ-ՊԵՏՐՈՍ ԺԵ ԱՂԱՋԱՆՅԱՆԻՆ ԿԱՐԴԻՆԱԼԱԿԱՆ ՏԻՏՂՈՍԻ ՇՆՈՐՀՈՒՄԸ»
ON GIVING CARDINALITY TO GREGORY PETER XV AGAJANIAN, Lilit Poghosyan
***
(*) : article signalé-explicité à ce post#26 . The article is about giving cardinality to Grigor-Peter Aghajanyan from the Roman Catholic Church. There was a liturgy with Armenian ritual in the Vatican Sistine chapel which was followed by other memorable events of those days.
PS - Il y a des références bibliographiques de Pazmaveb-Բազմավէպ / scané sur web et L’Osservatore Romano, մարտի 11-12, 1946։


-14*/ pp.205-216 ~ Սարգիս Մելքոնյան - «ՍԲ. ՍՏԵՓԱՆՈՍ ՍՅՈՒՆԵՑՈՒ ԹՈՒՂԹԸ ԿՈՍՏԱՆԴՆՈՒՊՈԼՍԻ ԳԵՐՄԱՆՈՍ Ա. ՊԱՏՐԻԱՐՔԻՆ»
ԱՍՏՎԱԾԱԲԱՆՈՒԹՅԱՆ ՖԱԿՈՒԼՏԵՏ - ՏԱՐԵԳԻՐՔ 2017 THE EPISTLE OF ST. STEPHANOS OF SYUNIK TO PATRIARCH OF CONSTANTINOPLE GERMANOS I. Sargis Melkonyan
***
The Armenian Church defined its official position concerning with the theological discourses of the first half of the VII century about the doctrine of “one energy” and “one will” of Christ during the council in Karin in 633. However, there was almost ni mention of definitions of “one energy” and “one will” of Christ in the Armenian theological texts of the same century. The first Armenian theologian who writes in detail about dhis subject is the great vardapet of VIII century St. Stephanos of Syunik. He wrote about this question in his dogmatic epistle to patriarch of Constantinople Germanos I. determining the orthodoxy of Christology of the Armenian Church. We consider this dogmatic epistle in the historical context and showing that the above-mentioned epistle is not only the ordinary epistle frome one theologian to another, but the official position of the Armenian Church around disputed Christological issues with the chalcedonians in the first half of the VIII century.



-15*/ pp.217-224 ~ Լիանա Ավետիսյան - «ԼՄԲԱՏԱՎԱՆՔ (ԼՄՊԱՏԻ ՎԱՆՔԻ ՍԲ. ՍՏԵՓԱՆՈՍ ԵԿԵՂԵՑԻ)»
LMBATAVANK (ST. STEPHANOS CHURCH OF LMPAT), LIana Avetisyan
***
St. Stephanos church of Lmbatavank is an attractive historical-architectural building that has been preserved and continues to carry out its religious-ritual functions. Lmbatavank has a big group of believers-followers, but generally their traffic to the church is increasing during the pilgrimage on the first Saturday of October. On that day relics of St. Stephanos are brought to Lmbatavank from the Mother Diocese of Echmiadzin; the relics are used in the ritual of Andastan and for blessing of sacrifices. Pilgrims arrive from different parts of Armenia, each of them participates in the pilgrimage with different wishes and high hopes, they light up candles and carry out oblations.



-16*/ pp.225-240 ~ Валерий Тунян - «ЭЧМИАДЗИН И САМОДЕРЖАВИЕ: ВОПРОС АДАПТАЦИИ»
ECHMIADZIN AND SELFRELIANCE - PROBLEM OF ADAPTATION, Valery Tunyan
***
1836 Russia's autonomy, admitting the Armenian Church's "Polojennien", took the process of alienation, ignoring the form of the supreme governance of the Mother See. It caused all the Catholicos of All Armenians Karbetsi, N. Ashtaraketsi and M. Chu-Khajyan's dissatisfaction. If the Catholicos Karbets and Ashtarak were pretending to enact the Polo-Jeneni charter, Hayrapet Chukhajyan undertook the settlement of the former settlement-status.


-17*/ pp.243-248 ~ Գոհար Սարգսյան - «ՓԻԼԻՍՈՓԱՅԱԿԱՆ - ԽՈՐՀՐԴԱՊԱՇՏԱԿԱՆ ԸՄԲՌՆՈՒՄՆԵՐԸ ՎԱՂ ՔՐԻՍՏՈՆԵՈՒԹՅԱՆ ՇՐՋԱՆՈՒՄ»
PHILOSOPHICAL-MYSTICAL UNDERSTANGIN IN EARLY CHRISTIANITY ERA, Gohar Sargsyan
***
The work represents the influences of ontological, universal and anthropological positions of neopyutagorians and stoics in the formation of Christian theological positions and world-views.



-18*/ pp.249-259
~
Լիանա Դալլաքյան - «ԿԻՆԸ ՀՐԵԱԿԱՆՈՒԹՅԱՆ ՄԵՋ»
THE WOMAN IN THE JEWISH RELIGION, Liana Dallaqyan
***
The article considers the role of a woman in the Jewish religion. It , of course, took long time to highten the woman's role in the traditional with its nature Jewish life. That was due to the groups that manifested different veiwpoints on the issue.  Nevertheless, since the old times the Jewish women have played significant role not only in the preservation of the traditional jewish family and national customs, but also have brought their active participation in the counyry's defense process. The
fact is proven by the fact that the women, nowadays, have started to serve in the army. The article also focuses on the women's fashion style, engagement, marrage and devorce problems as well as the way they bring up their children. The article points out the role that the women have and bring their participation in the construction of cultural, religious, family and state lives in the country.


-19*/ pp.263-281 ~ Տրդաթ Քհն. Ուզունյան - «ԻՍՐԱՅԷԼ Ո՞Ր ԹՈՒԱԿԱՆԻՆ ԵԼԱՒ ԵԳԻՊՏՈՍԷՆ»
IN WHICH YEAR ISRAEL DIVIDED FROM EGYPT, Father Drtad Uzunyan
*** 
In Old Testament history, dates have a foundational place. The dates of kings’ accession to the throne, and the year, month and day of many important events are carefully recorded. The dating calculations are done beginning with one foundational event, the construction of the Temple. The date of the construction of the Temple in turn is recorded as the 480th anniversary of the Exodus. Simply put, all dating after Moses is based on the date of the Exodus. In this study, different perspectives are considered, and two approaches are explained in detail: Early Exodus and Late Exodus. Arguments are gathered and examined under basic headings and a result is obtained in full agreement with biblical data. Additionally, in this study a small contribution is made to the demonstration that, in contrast with the claims made in some circles and Liberal Theology, the Bible is not only an intellectual, ethical, or theological book but all of the events it records truly happened and were experienced as recorded. The author of this work follows the conservative school supporting the Early Exodus theory. 


   
-20*/ pp.282-335 ~ Լիլիթ Աբաջյան - «ՄԻՋԻՆ ԱՍԻԱՅԻ ՀՆԱԳՈՒՅՆ ՄՇԱԿՈՒՅԹՆԵՐԸ»
THE ANCIENT CULTURES OF MIDDLE ASIA, Lilit Abajyan
*** 
The early agricultural culturies of Middle Asia (Anau, Namazga depe, Altin depe, Sarasm, Meana Chaacha, Monjukly depe, Yalangach depe, Jeytun ) mostly developed in the south- east of the region which was stipulated by the favourable conditions of the oasis agriculture and ties with the Near East and Iran. The material which was found here shows that the southern Turkmenistan was an independent center of the ancient culture. Jeytun neolith is a typical reflection of those local processes which in all regions of the Near East were the basis for the future development from early agricuitural cultures to first civilizations.
In the II millennium B.C. in the protobactrean period complicated intergretion processes began because of the spread of the indo-iranian ethnos.
All these weakened the formation of the strong power of the king and govermental rule, the formation of the steady system of writing as well as class society and delayed the end of these processes for many centuries.


   
-21*/ pp.336-365 ~ Սարգիս Մխիթարյան - «ՄԱՏԵՆԱԳՐԱԿԱՆ ՏԵՂԵԿՈՒԹՅՈՒՆՆԵՐ ԳՐԻԳՈՐ ՄԱԳԻՍՏՐՈՍԻ ՄԱՍԻՆ»
CHRONICLES ABOUT GRIGOR MAGISTROS, Sargis Mkhitaryan
***  Photos N&B + couleur + schémas
Recently together with Grigor Magistros some Grigor Apirat Magistros is often mentioned. He is supposed to be a co-author of Kecharisyan buildings and one of the owners of Pahlavunyats estates in Bjni. The so called Grigor - Apirat Hasanyan is not the one whom some scientists represent. There was a time when armenologist N. Akinyan thought that Grigor Magistros, mentioned in Kecharisyan protocols, was Apirat. But the lack of solid facts allows us to disagree with the view that unjustified. The artificial identification of the names Apirat and Grigor Magistros doesn't solve the problem in favour of Apirat. In the article we confirm that Hasan's son Grigor Magistros is a great medieval Armenian poet and not Apirat basing on real bibliographical sources.


-22*/ pp.366-379 ~ Լիանա Դալլաքյան - «ՆԵՐՍԵՍ ԼԱՄԲՐՈՆԱՑՈՒ ԿՅԱՆՔՆ ՈՒ ԳՈՐԾՈՒՆԵՈՒԹՅՈՒՆԸ»
LIFE AND ACTIVITY OF NERSES LAMBRONATSI, Liana Dallaqyan
*** 
The article is on the certain detals conserning the life and activity of Nerses Lambronatsi, a known activist in the Cilician Armenia. Nerses Lambronatsi is one of the unique social leaders who had great input in both the spiritual-religious and the diplomatic life spheres. He, though being a hot and bothered person, was very human and caring towards the people. His hot-tempednes was namely manifested during the controversies with the religious people, the fact which is given a special place in the article. The article puts the stress on the fact that Lambronatsi had always kept his attention on the common people, which, in its turn, is the main merit of a servant for the native people. He had carried out not only church and political activities but also had organized wide literary avctivities.
Thus we can surely state that Nerses Lambronats was one of the activists possessing the characteristics of a stable personality, incorporate judgment and deep humanistic values.



-23*/ pp.380-392 ~ Գայանե Հակոբյան - «ՍԻՐԻԱՀԱՅԵՐԻ ԺԱՄԱՆՑԻ ԿԱԶՄԱԿԵՐՊՄԱՆ ԱՌԱՆՁՆԱՀԱՏԿՈՒԹՅՈՒՆՆԵՐԸ ՀՀ-ՈՒՄ»
ԱՍՏՎԱԾԱԲԱՆՈՒԹՅԱՆ ՖԱԿՈՒԼՏԵՏ - ՏԱՐԵԳԻՐՔ 2017 THE PECULIARITIES OF ORGANIZING LEISURE OF SYRIAN
ARMENIANS IN THE RA, Gayane Hakobyan
*** 
The article is dedicated to the peculiarities of organizing leisure of Syrian Armenians who moved to Armenia during Syrian crisis. Leisure is a part of social time persons, groups and publics which contributes to the development of social relationships and personal perfection. It is also an important factor of integration in the new socio-cultural environment.
But in Armenia, Syrian Armenians in their free time is not used in new social relations of formation and development, other old relationships re-evaluation and consolidation. In Syria many existing Unions today hasn’t been replaced in Armenian existing cultural and social organizations that would promote their fast integration.


   
-24*/ pp.393-403 ~ Էդուարդ Հովհաննիսյան - «ՂԱՐԱԲԱՂԻ ՀԱՅՈՒԹՅՈՒՆԸ ՌՈՒՍ-ՊԱՐՍԿԱԿԱՆ 1804-1813 ԹԹ. ՊԱՏԵՐԱԶՄՈՒՄ (ԸՍՏ ԿՈՎԿԱՍԻ ՀՆԱԳՐԱԿԱՆ ՀԱՆՁՆԱԺՈՂՈՎԻ ՎԱՎԵՐԱԳՐԵՐԻ)»
THE KARABAKH ARMENIANS IN THE RUSSIAN-PERSIAN WAR OF 1804-1813 (ON MATERIALS OF THE ACTS OF THE CAUCASIAN ARCHAEOGRAPHIC COMMISSION). Eduard Hovhannisyan
*** 
One of the important results of the Russian-Persian war of 1804-1813 was the annexation of the Karabakh khanate to the Russian Empire. The obvious fact is also providing substantial assistance to the Karabakh Armenians to the Russian armies in this war. They participated in all important battles, which came in Karabakh and contributed to the victory of Russian troops. Despite the fact that the question of assistance to the Karabakh Armenians repeatedly discussed in the Armenian and Russian historiography in Acts of the Caucasian archaeographic Commission (ACAC) provides noteworthy archival documents that tell the important details that help give new interpretations in the study of this historiographical question. 

(*) : article explicité à ce post#8 // rapport russe 1823, importante étude de Georges Bournoutian 


-25*/ pp.404-412 ~ Գայանե Վարդանյան - «ԿՐՈՆԻ ԿԱՐԵՎՈՐՈՒԹՅՈՒՆԸ ԲՆԱԳԻՏԱԿԱՆ ԱՌԱՐԿԱՆԵՐԻ ՈՒՍՈՒՑՄԱՆ ԳՈՐԾԸՆԹԱՑՈՒՄ»
THE IMPORTANCE OF RELIGION INTECHING NATURAL SCIENCES, Gayane Vardanyan
*** 
By combining the boundaries of religion and science, we come to the conclusion that these are two aspects of social life, which are different spheres of spiritual culture and may exist side by side, filling each other.The teaching of natural sciences can not only be based on knowledge transfer, it should be closely connected to the belief and the Christian education.The non-living and living elements are united, the whole universe and the will of Creator must be seen in it.The importance of raising the effectiveness of the educational process is the activation of cognitive and intellectual activities, the result of which will be the formation of a versatile developed individual with Christian faith.


PS / (*) : article remarqué, ou explicité à [url =xxx]ce post#nnn[/url]  (ou à expliciter)

#351

Derniére modification par Adic2010 (07-04-2020 00:31:01)


Interventions turques en Libye ? RUBRIQUE#119 >> INFORMER :
- Entitées culturelles~Universités duTempsLibre~Groupes de dialogue islamo-chrétien des villes.FR jumelées avec des villes de pays arabes
- que l'Institut musulman#Grande Mosquée de Paris a reconnu le Génocide des Arméniens de 1915, le 4 mai 2015.

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#9 29-03-2020 17:46:22

Adic2010
@rmenaute

Re: Études théologiques et religieuses arménisantes // Université d'Érévan

http://publications.ysu.am/wp-content/uploads/2019/08/2014-Cover-211x300.jpg ~~ Աստվածաբանական և կրոնագիտական հոդվածների ժողովածու / 2019

http://ysu.am/main/pics/logo.png . RECHERCHES D'ARTICLES À PRÉVOIR :

~ AUSSI DANS LES AUTRES REVUES RELIGIEUSES 'ETCHMIADZINE-ԷՋՄԻԱԾԻՆ' - 'HASK-ՀԱՍԿ' - 'PAZMAVEB-ԲԱԶՄԱՎԷՊ' - 'HANDES-AMSORIA-ՀԱՆԴԷՍ ԱՄՍՕՐԵԱՅ'

~ ET EN PENSANT EN PARTICULIER AUX
- WIKIPEDIAS DES THÉMATIQUES HISTORICO-RELIGIEUSES CONCERNÉES 
- WWW-JPG SUR LES AUTEURS
- DISPATCHINGS ULTÉRIEURS PAR THÉMATIQUES
- ET AUX POSSIBILITÉS D'APPLICATIONS ŒCUMÉNIQUES EN FRANCE (??)
- Il sera intéressant de trouver + étudier des articles concernant le regard historico-arméno-chrétien sur l'I/islam non-truco-turco-turc.

-1*/ pp.7-25 ~ Մանե (Էռնա) Շիրինյան - «ԱՐԻՍՏՈՏԵԼԻՆ ՎԵՐԱԳՐՎՈՂ «ՅԱՂԱԳՍ ԱՌԱՔԻՆՈՒԹԵԱՆՑ ԵՒ ՉԱՐՈՒԹԵԱՆՑ» ԵՐԿԻ ՀԱՅԵՐԵՆ ԹԱՐԳՄԱՆՈՒԹՅՈՒՆԸ»
ARMENIAN TRANSLATION OF THE WORK ASCRIBED TO ARISTOTLE "ON VIRTUES AND VICES", Erna Manea Shirinian
*** 
"On virtues and vices" (or "De virtutibus et vitiis") ascribed to Aristotle is quite small treatise written in the first centuries B.C or A.D. which served as a manual on ethics for mankind over the centuries. This text was also translated into Armenian by the representatives of the Hellenizing School. i.e. the translation is very literal, which greatly contributes for preparing critical edition while choosing variae lectiones and for the restoration of the fragments, contaminated during the transmission. In the Armenian literature this writing is considered among the so- called "subtle writings". The Armenian translation of [Aristotle's] "De virtutibus et vitiis" was very widespread in Armenian milieu; more than 125 manuscripts of the text and almost the same number of manuscripts containing the interpretation on this treatise are a good witness for this statement.
Editio princeps (first edition) of the Armenian translation was made in 1704, in Amsterdam by Gukas Vandandetsi. He compared the existing translation with the Greek original and founded that it is not exactly corresponding with the original; so, he decided to check it with the Greek text (manuscript or edition), which he had at his hands and afterwards he edited some places.
In Armenian sources there are many references to cardinal and theological virtues, examples of which are discussed in this article. 



-2*/ pp.26-34 ~ Տրդատ Քհնյ. Ուզունեան - «ԵՍԱՅԵԱՅ ՄԱՐԳԱՐԷՈՒԹԵՆԷՆ ՀԱՄԱՐԻ ՄԸ ԹԱՐԳՄԱՆՈՒԹԵԱՆ ՄԱՍԻՆ ԵՒ ԳՐԱԲԱՐ ԲՆԱԳՐԻ ԿԱՐԵՒՈՐՈՒԹԻՒՆԸ»
ABOUT THE TRANSLATION OF A VERSE FROM PROPHET ISAIAH AND THE IMPORTANCE OF CLASSICAL ARMENIAN TEXT, Father Drtad Uzunyan
*** 
Textual criticism has a fundamental place in Biblical research. In addition to the examination of Hebrew and Greek texts, there is an essential place for the comparison of ancient languages and patristic texts in this study. The purpose of the science of textual criticism is to reveal the original Biblical text as much as possible thus attaining the highest level of text (translation) closest to the original. Naturally, Biblical translation has been able to achieve about 96% faithfulness over the past centuries. Regardless of this, many differences between texts and versions have resulted. In this article we have attempted to express our ideas on the subject of the verses of Isaiah 8:23-9:1 while noting the importance of science in the Textual Criticism of the Classical Armenian.



-3*/ pp.37-45 ~ Արամ Հովհաննիսյան - «ԷՋԵՐ ԼԵՎՈՆ Բ ՌՈՒԲԻՆՅԱՆԻ ԵՎ ՌՈՒԲԵՆ Գ-Ի ՀԱՐԱԲԵՐՈՒԹՅՈՒՆՆԵՐԻ ՊԱՏՄՈՒԹՅՈՒՆԻՑ (1180-ԱԿԱՆ ԹՎԱԿԱՆՆԵՐ)»
PAGES ON THE HISTORY OF RELATIONSHIPS BETWEEN LEVON RUBINYAN AND RUBEN G (1180-IES), Aram Hovhannisyan
*** 
The work reveals the history of relationships between King Levon the Metsagorts, the founder of Cilician Kingdom, and his brother Ruben C Prince. Based on the information both from the medieval sources and the contemporary scientific literature we have made an attempt to represent the political events in the Cilician Kingdom in 80ies of the XII century, taking into account particularly the reasons of controversy between Prince Rumen C and King Levon Metsagorts. There was also made an attempt to give the details of the controversy and to reveal the sides involved in creating tension between the brothers. The article also states the fact of establishment of peace and understanding between the brothers and the return of Crown to Levon Metsagorts.



-4*/ pp.46-61 ~ Լիլիթ Պողոսյան - «ԳՐԻԳՈՐ-ՊԵՏՐՈՍ ԺԵ ԱՂԱՋԱՆՅԱՆԸ ՈՐՊԵՍ ՀԱՅ ԿԱԹՈՂԻԿԵ ԵԿԵՂԵՑՈՒ ՊԱՏՐԻԱՐՔ»
GRIGOR-PETROS XV AGHAJANYAN AS THE PATRIARCH-CATHOLOCOS OF THE ARMENIAN CATHOLIC CHURCH, Lilit Poghosyan
*** 
The article considers both the election process of Grigor-Petros Aghajanyan as the Patriarch of the Armenian Catholic Church and the Patriarchal activities carried out by him. For 25 years he brought his Patriarchal services to the community and congregation and those years were embedded with great love and devotion towards the believers. In 1962 he resigned from the position due to the new appointment by the Pope. The new position appeared to be full of various tasks to be fulfilled. The article focuses on the descriptions of the Patriarchal visits that are conditionally decided into three phases. During those visits he held meetings both with the first leaders of many countries and the spiritual leaders. The article also puts the stress on the fact that The Catholikos -Patriarch's efforts were not spent in vien, approving the fact that the Armenian Catholic community really deserves to have its place among the big Catholic community.

(*) : article signalé-explicité à ce post#26


-5*/ pp.62-73   ~ Валерий Тунян - «УПРАВЛЕНИЕ АРМЯНСКОЙ ЦЕРКОВЬЮ В РОССИЙСКОЙ ИМПЕРИИ»
ARMENIAN CHURCH GOVERNMENT IN RUSSIAN EMPIRE, Valery Tunyan
*** 
The management of the Armenian Church at the core of the Russian Empire was in 1836 "Charter", which takes into account its foreign political significance in the region. Improvement of relations with the Ottoman Empire and the endorsement of the Transcaucasian suburbs in the Dominion, Emperor Nicolás II, sought to limit the rights of the Catholicos of All Armenians and viewed them as only a spiritual leader, which was reflected in 1903 in the law of June 12. The views of some Russian authors in the Russian Empire on the concept of the Armenian Church do not correspond to the reality.



-6*/ pp.74-98 ~ Սարգիս Մխիթարյան - «ԳՐԻԳՈՐ ՄԱԳԻՍՏՐՈՍԸ ԵՎ ԿԻԼԻԿՅԱՆ ՊԱՀԼԱՎՈՒՆԻՆԵՐԸ»
GRIGOR MAGISTROS AND THE CILICIAN PAHLAVUNIS, Sargis Mkhitarian
*** 
The Cilician Pahlavunis mostly come from Grigor Magistros' two daughters, who have married the sons of the Prince of Ani, Apirat Apiratian, Apleghalap and Vasak. The historiographical basics, which complete the series of the lithographical ones, confirm, that the inaccuracies in the deciphering of Kecharissian sources some scientists used to spread on the Cilician ones belonging to the 12th century. Apirat Apiratian from Ani was killed in 1021 by Arab Policeman Abulsulfar, and he isn't identical to Apirat from N. Shnorhali's poem "Vipasanutyun", who was the Prince of fortress “Tsovk" and his father. It becomes obvious after the deciphering of the protocols and historical sources that Grigor Magistros, in his turn, isn't identical to Apirat from Ani, as the latter has had neither a master' s title, nor nickname "Magistros". Apirat has never been Grigor Magistros Pahlavuni's direct relative, and there is no information about it in the historical sources as well. It were their grandchildren, who had become Pahlavuni through their mothers' line. That's why Armenologist N. Akinyan used to call them "Vaccined" Pahlavunis. Following the tradition, only after Grigor Vkayaser Catolikos' death in 1105 Apiratians' became Pahlavunis.The answer to all the questions was given by the protocol recently found in Hovhanavank. It gives information about some Hassan, who is Grigor Magistros' father often known by two names - Vasak and Hassan, whom the Armenian Church sanctified in 1033 for dying for the faith at the bottom of Ara mountain in 1021, and set a liturgy day in Kecharis. Surely, he couldn't be the father of Apirat from Ani. The facts, represented by N. Shnorhali and M. Urhayetsi, are connected with the names of Vasak Constable and his son Grigor Magistros Pahlavuni. It is very important not to mess two quite different persons from now on and not to write new fake stories about one of the greatest medieval bibliographs, Grigor Magistros Pahlavuni.



-7*/ pp.101-107 ~ Սամվել Մկրտչյան - «ՆՈՐՈՒՅԹ ՀԱՆԳՈՒՑՅԱԼՆԵՐԻ ՀԻՇԱՏԱԿՄԱՆ ՕՐԵՐԻ ՀԱՄԱՏԵՔՍՏՈՒՄ»
THE NOVELTY IN THE CONTEXT OF THE REMEMBRANCE OF THE DEAD, Samvel Mkrtchyan
*** 
The days of remembrance of the dead or ancestral commemoration are common among the Armenians. In the past, this function was mainly regulated by church feasts, especially the Cardinal Feasts of the Armenian Apostolic Church (Taghavar). In this context some changes were made in the Armenian ritual complex during Soviet period. New ceremonies arose on the popular initiative, that were a peculiar combination of the traditional and the new. The May (May 2nd) and January (Jan 2nd) remembrance days that have been strengthened in everyday life of people, by preserving the structural and term (partially) proportions of traditional ritual complex are distinguished in this context. These ceremonies, in fact, filled the gaps formed as a result of the forbidden and rejected, and, therefore, forgotten Feasts of Christmas and Easter.



-8*/ pp.108-122 ~ Գոհար Սարգսյան - «ԵԳԻՊՏԱԿԱՆ ԴԻՑԱԲԱՆՈՒԹՅՈՒՆ-ՄՇԱԿՈՒՅԹ ԿԱՊԻ ՄԻ ՔԱՆԻ ԱՌԱՆՁՆԱՀԱՏ-ԿՈՒԹՅՈՒՆՆԵՐ»
SOME FEATURES OF THE EGYPTIAN MYTHOLOGY-CULTURE CONNECTION, Gohar Sargsyan
*** 
The article discusses the features of the formation and development of Egyptian culture and religious thinking, connections and relationships that exist between the mythological thinking and cultural values in which it exists. Religious and mythological ideas influenced not only all branches of art, but also the development of science, but also their implementation through them. The pyramids, a unique example of Egyptian architecture, are a reflection of a deep faith in the afterlife. The Egyptian beliefs are penetrated on architecture, sculpture, painting, and even medicine basis. Mythology becomes a historical source of study and explanation of cultural and everyday phenomena, a parody of the social life of the ancient times.



-9*/ pp.123-132 ~ Պարգև Բարսեղյան - «ՄԱՂԱՔԻԱ ԱՐՔ. ՕՐՄԱՆՅԱՆԸ ԻՍԼԱՄԻ ՄԱՍԻՆ»
MALAKIA ARC. ORMANYAN: ABOUT ISLAM, Pargev Barseghyan
*** 
“Azgapatum” of Malakia arc. Ormanyan provides new opportunities to study historical, theological, ecclesiological and religious perspecitves. In this regard, it is quite interesting that Ormanian's knowledge and understanding of Islam, known to the author at theoretical and practical levels. The study of the issue is based on “Azgapatum” and within the History of The Armeninan church. The history of the Armenian Church is considered the history of Islam from the point of view, approaches and perceptions of Mr. Ormanyan, which can be divided into several parts: information about the founder of Islam Mohammed, Arab invasions and Armenian-Arab relations, multifaceted relations with Islamic countries, Islamic state- religion, religious social relations and Islamic norms.

(*) : article en cours d'étude dans deux 'threads' : Մաղաքիա Արք. Օրմանյանը Իսլամի Մասին > Traduction.FR  &   Mal. Ormanian 1841-1918. Azkapatoum1913 // son regard sur l'islam.

-10*/ pp.133-141 ~ Լիանա Դալլաքյան - «ՀԱՅ ԿՆՈՋ ԵՎ ՄԱՅՐԱԿԱՆ ՍԿԶԲԻ ՔՐԻՍՏՈՆԵԱԿԱՆ ՈՒ ԺՈՂՈՎՐԴԱԿԱՆ ԸՄԲՌՆՈՒՄՆԵՐԻ ՀԱՐՑԵՐԻ ՇՈՒՐՋ»
ON THE ISSUE OF CHRISTIAN AND NATIONAL PERCEPTION OF THE IMAGE OF THE ARMENIAN WOMAN AND THE MATERNAL BEGINNING, Liana Dallaqyan
***
The article presents a peculiar and exceptional manifestation of the image of an Armenian woman. The questions about the highest virtues and the role of women in marital, family relationships and responsibilities, preservation of the holiness of the hearth, motherhood, and the Christian upbringing of children have been raised. It is through a woman that family traditions and Christian values imparted and transmitted to children. The role of women is invaluable in the consolidation of the Armenian Apostolic Church and the Christian faith.

(*) : explicité à >>>> ce post#162 // LesArméniennes / Succès ~ Défis ~ Entraves ~ Violences > SitesFéminin(iste)s

PS / (*) : article remarqué, ou explicité à [url =xxx]ce post#nnn[/url]  (ou à expliciter)

#392

Derniére modification par Adic2010 (08-04-2020 17:08:51)


Interventions turques en Libye ? RUBRIQUE#119 >> INFORMER :
- Entitées culturelles~Universités duTempsLibre~Groupes de dialogue islamo-chrétien des villes.FR jumelées avec des villes de pays arabes
- que l'Institut musulman#Grande Mosquée de Paris a reconnu le Génocide des Arméniens de 1915, le 4 mai 2015.

Hors ligne

 

#10 19-05-2020 00:59:42

Adic2010
@rmenaute

Re: Études théologiques et religieuses arménisantes // Université d'Érévan

http://publishing.ysu.am/thumbs/260x370/oJoNsQP75igSWAYu1C21i7KK6Z.jpg . Տարեգիրք - 2015 . Աստվածաբանության ֆակուլտետ, Եր.: ԵՊՀ հրատ., 2014, 358 էջ

YEREVAN STATE UNIVERSITY FACULTY OF THEOLOGY 2015 YEARBOOK VOLUME X ~ L'annuaire résume le personnel enseignant 2015 de la Faculté de théologie de l'Université d'État d'Erevan. Les résultats de ses recherches sont consacrés à la théologie, la religion et l'arménologie.

La recherche publiée dans l'annuaire est intéressante pour les théologiens, les théologiens ainsi que les spécialistes de divers domaines des sciences sociales.


THEOLOGY

p.7   Andranik Ghamkochyan - BIBLICAL TOPICS IN THE MEDIEVAL ARMENIAN FINE ARTS

p.24  Andranik Ghamkochyan - FROM THE HISTORY OF SIS CHURCH COUNCIL IN 1243 AND THE CANONICAL ISSUES

p.29  Erna Manea Shirinian - “THE KNOWLEDGE OF WRITINGS” IN MEDIEVAL ARMENIA (APOCRYPHA, “EXOTERIC” AND “SUBTLE” WRITINGS)

p.72  Gayane Simonyan - THE WRITINGS BY HOVHANNES SARKAVAG AS SOURCES OF HIS AUTOBIOGRAPHY

p.92  Anna Ohanjanyan - THE TRADITION OF WRITING OF COMMENTARIES ON GREGORY OF NAZIANZUS’ ORATION “ON THE EPIPHANY OF CHRIST” IN THE THEOLOGICAL SCHOOLS OF HAGHPAT AND SANAHIN

p.110 Garnik Harutyunyan - ՕN THE CANONS CONCERNING REVERSION OF THE HERE- TICS INTO ORTHODOXY ACCORDING TO THE “ARMENIAN BOOK OF CANONS” (V-VIII CC.)

HISTORY OF ARMENIAN CHURCH

p.123 Ashot Manucharyan - NAMES FOR THE SPIRITUAL RANK OF “VANAHAIR” IN THE EARLY MIDDLE AGES

p.135 Arshak Balyan - THE ACTIVITIES OF THE COMMISSION'S MAIN ADMINISTRATIVE ECHMIADZIN FRATERNAL ASSISTANCE

HISTORY OF RELIGIONS

p.145 Pargev Barseghyan - SOME ISSUES RELATED TO THE TEACHING OF “HISTORY OF RELIGIONS” SUBJECTS AT ARMENIAN HIGHER EDUCATIONAL INSTITUTIONS

p.154 Liza Karimyan - PRECONDITIONS FOR THE FORMATION OF WESTERN THEOLOGICAL SYSTEMS: ERIUGENA’S THEOLOGICAL SYSTEM

p.171 Sargis Melkonyan - ON THE DATING OF THE COUNCIL IN THEODOSIOPOLIS-KARIN

HISTORY

p.185 Lilit Simonian - MOKOS THE BUILDER 

p.222 Susanna Serobyan - THE POLICY OF TSARIST POWER TOWARDS RUSSIAN ORTHODOX CHURCH IN THE FIRST HALF OF 19TH CENTURY

p.231 Aram Hovhannisyan - ON THE TREATY SIGNED IN 1226 BETWEEN THE CILICIAN ARMENIAN KINGDOM AND SULTANATE OF IKONNIA

p.239 Anoushavan Petrosyan - THE DESERTS AND MONASTERIES OF VASPOURAKAN IN RAFFI`S TRAVEL NOTES

p.253 Lilit Abajyan - EARLIEST CULTURES OF EASTERN MEDITERRANEAN AND ASIA MINOR

p.282 Vachagan Avagyan - HOVHANNES THE CATHOLICOS DRASKHANAKERTTSI AS AN ECCLESIASTICAL

p.295 Arman Yeghiazaryan - ABOUT “IMPURE THOUGHTS” ATTRIBUTED TO ASHOT THE IRON

p.306 Victoria Vasilyan - ICONOGRAPHY OF MOSES

p.329 Christine Papikyan - THE FEAST DAY OF TEOPHANY OR THE BAPTISM OF THE CHRIST IN THE LATE MEDIEVAL SOURCES

#648

Derniére modification par Adic2010 (19-05-2020 01:14:43)


Interventions turques en Libye ? RUBRIQUE#119 >> INFORMER :
- Entitées culturelles~Universités duTempsLibre~Groupes de dialogue islamo-chrétien des villes.FR jumelées avec des villes de pays arabes
- que l'Institut musulman#Grande Mosquée de Paris a reconnu le Génocide des Arméniens de 1915, le 4 mai 2015.

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