1.
Kingdom of Armenia (antiquity)
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The Kingdom of Armenia, also the Kingdom of Greater Armenia, or simply Greater Armenia, was a monarchy in the Ancient Near East which existed from 321 BC to 428 AD. Its history is divided into successive reigns by three dynasties, Orontid, Artaxiad and Arsacid. It is widely believed to be the region with which all Armenians descend from and it was one of the largest empires in the history of the Middle East. Under the Seleucid Empire, the Armenian throne was divided in two – Armenia Maior and Sophene – both of which passed to members of the Artaxiad dynasty in 189 BC. The remaining Artaxiad kings ruled as clients of Rome until they were overthrown in 12 AD due to their allegiance to Romes main rival in the region. During the Roman–Parthian Wars, the Arsacid dynasty of Armenia was founded when Tiridates I, throughout most of its history during this period, Armenia was heavily contested between Rome and Parthia, and the Armenian nobility was divided among pro-Roman, pro-Parthian or neutrals. From 114 to 118, Armenia briefly became a province of the Roman Empire under Emperor Trajan, the Kingdom of Armenia often served as a client state or vassal at the frontier of the two large empires and their successors, the Byzantine and Sassanid empires. In 301, Tiridates III proclaimed Christianity as the religion of Armenia. During the Byzantine–Sasanian wars, Armenia was ultimately partitioned into Byzantine Armenia in 387, the Kingdoms symbol and most famous icon was Mount Ararat, arguably the tallest mountain in the kingdom. The geographic Armenian Highlands, then known as the highlands of Ararat, was inhabited by Proto-Armenian tribes which did not yet constitute a unitary state or nation. The highlands were first united by tribes in the vicinity of Lake Van into the Kingdom of Van, the kingdom competed with Assyria over supremacy in the highlands of Ararat and the Fertile Crescent. Both kingdoms fell to Iranian invaders from the neighbouring East in the 6th century BC and its territory was reorganized into a satrapy called Armenia. The Orontid dynasty ruled as satraps of the Achaemenid Empire for three centuries until the defeat against Alexander the Greats Macedonian Empire at the Battle of Gaugamela in 331 BC. After Alexanders death in 323 BC, a Macedonian general named Neoptolemus obtained Armenia until he died in 321 BC and the Orontids returned, not as satraps, Orontes III also defeated the Thessalian commander Menon, who wanted to capture Spers gold mines. The Seleucid Empires influence over Armenia had weakened after it was defeated by the Romans in the Battle of Magnesia in 190 BC, a Hellenistic Armenian state was thus founded in the same year by Artaxias I alongside the Armenian kingdom of Sophene led by Zariadres. Artaxias seized Yervandashat, united the Armenian Highlands at the expense of neighboring tribes, according to Strabo and Plutarch, Hannibal Barca received hospitality at the Armenian court of Artaxias I. The authors add a story of how Hannibal planned and supervised the building of Artaxata. The new city was laid on a position at the juncture of trade routes that connected the Ancient Greek world with Bactria, India
2.
Armenian Apostolic Church
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The Armenian Apostolic Church is the national church of the Armenian people. Part of Oriental Orthodoxy, it is one of the most ancient Christian communities, Armenia was the first country to adopt Christianity as its official religion, in the early 4th century. The church claims to have originated in the missions of Apostles Bartholomew and it is sometimes referred to as the Armenian Orthodox Church or Gregorian Church. It is also known as the Armenian Church. The Armenian Church believes apostolic succession through the apostles Bartholomew and Thaddeus, according to legend, the latter of the two apostles is said to have cured Abgar V of Edessa of leprosy with the Image of Edessa, leading to his conversion in 30 AD. After this, Bartholomew came to Armenia, bringing a portrait of the virgin Mary, Bartholomew then converted the sister of Sanatruk, who once again martyred a female relative and the apostle who converted her. Both apostles ordained native bishops before their execution, and some other Armenians had been ordained outside of Armenia by James the Just. According to Eusebius and Tertullian, Armenian Christians were persecuted by kings Axidares, Khosrov I, and Tiridates III, ancient Armenias adoption of Christianity as a state religion has been referred to by Nina Garsoïan as probably the most crucial step in its history. This conversion distinguished it from its Iranian and Mazdean roots and protected it from further Parthian influence, other scholars as well have stated that the acceptance of Christianity by the Arsacid-Armenian rulers was partly in defiance of the Sassanids. When King Trdat IV made Christianity the state religion of Armenia between 301 and 314, it was not a new religion there. It had penetrated the country from at least the third century, Tiridates declared Gregory to be the first Catholicos of the Armenian Church and sent him to Caesarea to be consecrated. Upon his return, Gregory tore down shrines to idols, built churches and monasteries, while meditating in the old capital city of Vagharshapat, Gregory had a vision of Christ descending to the earth and striking it with a hammer. From that spot arose a great Christian temple with a huge cross and he was convinced that God intended him to build the main Armenian church there. With the kings help he did so in accord with his vision and he renamed the city Etchmiadzin, which means the place of the descent of the only-begotten. Initially the Armenian church participated in the church world. Its Catholicos was represented at the First Council of Nicea and the First Council of Constantinople, although unable to attend the Council of Ephesus, the Catholicos Isaac Parthiev sent a message agreeing with its decisions. Christianity was strengthened in Armenia in the 5th century by the translation of the Bible into the Armenian language by the theologian, monk. Before the 5th century, Armenians had a language
3.
Oriental Orthodoxy
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Oriental Orthodoxy has approximately 84 million adherents worldwide. Oriental Orthodox Churches uphold their own ancient ecclesiastic traditions of apostolic succession and these Churches rejected the definition of the two natures of Christ, known as the Chalcedonian Definition, which was issued by the Council of Chalcedon in 451. The Eastern Orthodox maintain numerous theological and ecclesiological similarities with the Oriental Orthodox, the Oriental Orthodox Churches are in full communion with each other, but not with the Eastern Orthodox Church, despite the similar name. The schism between Oriental Orthodoxy and the Great Church was based on differences in Christology, the First Council of Nicaea, in 325, declared that Jesus Christ is God, that is to say, consubstantial with the Father. Later, the ecumenical council, the Council of Ephesus, declared that Jesus Christ, though divine as well as human, is only one being. Thus, the Council of Ephesus explicitly rejected Nestorianism, the Christological doctrine that Christ was two distinct beings, one divine and one human, who happened to inhabit the same body. The Churches that later became Oriental Orthodoxy were firmly anti-Nestorian, and those who opposed Chalcedon saw this as a concession to Nestorianism, or even as a conspiracy to convert the Church to Nestorianism by stealth. As a result, over the decades, they gradually separated from communion with the Great Church. Monophysitism was condemned as heretical alongside Nestorianism, and to accuse a church of being Monophysite is to accuse it of falling into the opposite extreme from Nestorianism, however, the Oriental Orthodox themselves reject this description as inaccurate, having officially condemned the teachings of both Nestorius and Eutyches. They define themselves as Miaphysite instead, holding that Christ has one nature, the schism between the Oriental Orthodox and the rest of Christendom occurred in the 5th century. They would accept only of or from two natures but not in two natures and it is not entirely clear that Nestorius himself was a Nestorian. The Oriental Orthodox churches were often called Monophysite, although they reject this label, as it is associated with Eutychian Monophysitism. It was not until 518 that the new Byzantine Emperor, Justin I, Justin ordered the replacement of all non-Chalcedonian bishops, including the patriarchs of Antioch and Alexandria. The extent of the influence of the Bishop of Rome in this demand has been a matter of debate, Justinian I also attempted to bring those monks who still rejected the decision of the Council of Chalcedon into communion with the greater church. The exact time of event is unknown, but it is believed to have been between 535 and 548. St Abraham of Farshut was summoned to Constantinople and he chose to bring with him four monks, upon arrival, Justinian summoned them and informed them that they would either accept the decision of the Council or lose their positions. Abraham refused to entertain the idea, theodora tried to persuade Justinian to change his mind, seemingly to no avail. Abraham himself stated in a letter to his monks that he preferred to remain in exile rather than subscribe to a faith which he believed to be contrary to that of Athanasius of Alexandria
4.
Eastern Orthodox Church
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The Eastern Orthodox Church teaches that it is the One, Holy, Catholic and Apostolic Church established by Jesus Christ in his Great Commission to the apostles. It practices what it understands to be the original Christian faith, the Eastern Orthodox Church is a communion of autocephalous churches, each typically governed by a Holy Synod. It teaches that all bishops are equal by virtue of their ordination, prior to the Council of Chalcedon in AD451, the Eastern Orthodox had also shared communion with the Oriental Orthodox churches, separating primarily over differences in Christology. Eastern Orthodoxy spread throughout the Roman and later Eastern Roman Empires and beyond, playing a prominent role in European, Near Eastern, Slavic, and some African cultures. As a result, the term Greek Orthodox has sometimes used to describe all of Eastern Orthodoxy in general. However, the appellation Greek was never in use and was gradually abandoned by the non-Greek-speaking Eastern Orthodox churches. Its most prominent episcopal see is Constantinople, there are also many in other parts of the world, formed through immigration, conversion and missionary activity. The official name of the Eastern Orthodox Church is the Orthodox Catholic Church and it is the name by which the church refers to itself in its liturgical or canonical texts, in official publications, and in official contexts or administrative documents. Orthodox teachers refer to the Church as Catholic and this name and longer variants containing Catholic are also recognized and referenced in other books and publications by secular or non-Orthodox writers. The common name of the Church, Eastern Orthodox Church, is a shortened practicality that helps to avoid confusions in casual use, for this reason, the eastern churches were sometimes identified as Greek, even before the great schism. After 1054, Greek Orthodox or Greek Catholic marked a church as being in communion with Constantinople and this identification with Greek, however, became increasingly confusing with time. Missionaries brought Orthodoxy to many regions without ethnic Greeks, where the Greek language was not spoken. Today, many of those same Roman churches remain, while a large number of Orthodox are not of Greek national origin. Eastern, then, indicates the element in the Churchs origin and development, while Orthodox indicates the faith. While the Church continues officially to call itself Catholic, for reasons of universality, the first known use of the phrase the catholic church occurred in a letter written about 110 AD from one Greek church to another. Quote of St Ignatius to the Smyrnaeans, Wheresoever the bishop shall appear, there let the people be, even as where Jesus may be, thus, almost from the very beginning, Christians referred to the Church as the One, Holy, Catholic and Apostolic Church. The Orthodox Church claims that it is today the continuation and preservation of that same Church, a number of other Christian churches also make a similar claim, the Roman Catholic Church, the Anglican Communion, the Assyrian Church and the Oriental Orthodox Churches. The Church of England separated from the Roman Catholic Church, not directly from the Orthodox Church, the depth of this meaning in the Orthodox Church is registered first in its use of the word Orthodox itself, a union of Greek orthos and doxa
5.
Anglican Communion
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The Anglican Communion is an international association of autonomous churches consisting of the Church of England and national and regional Anglican churches in full communion with it. Full participation in the life of each church is available to all communicant Anglicans. The Archbishop of Canterbury, Primate of All England, has a place of honour among the bishops of the Anglican churches and he is recognised as primus inter pares. The archbishop does not exercise authority in the provinces outside England, the churches of the Anglican Communion considers themselves to be part of the nicos one, holy, catholic and apostolic church and to be both Catholic and Reformed. For some adherents, Anglicanism represents a non-papal Catholicism, for others a form of Protestantism though without a dominant guiding figure such as Luther, Knox, Calvin, for others, their self-identity represents some combination of the two. The communion encompasses a spectrum of belief and practice including evangelical, liberal. With a membership estimated at around 85 million members, the Anglican Communion is the third largest Christian communion in the world, after the Catholic Church and the Eastern Orthodox Church. Some of these churches are known as Anglican, such as the Anglican Church of Canada, some, for example the Church of Ireland, the Scottish and American Episcopal churches, and some other associated churches have a separate name. The Anglican Communion has no legal existence nor any governing structure which might exercise authority over the member churches. There is an Anglican Communion Office in London, under the aegis of the Archbishop of Canterbury, the Communion is held together by a shared history, expressed in its ecclesiology, polity and ethos and also by participation in international consultative bodies. Early in its development, Anglicanism developed a vernacular prayer book, unlike other traditions, Anglicanism has never been governed by a magisterium nor by appeal to one founding theologian, nor by an extra-credal summary of doctrine. Instead, Anglicans have typically appealed to the Book of Common Prayer and its offshoots as a guide to Anglican theology and this had the effect of inculcating the principle of Lex orandi, lex credendi as the foundation of Anglican identity and confession. These parameters were most clearly articulated in the rubrics of the successive prayer books. With the expansion of the British Empire, and hence the growth of Anglicanism outside Great Britain and Ireland, the first major expression of this were the Lambeth Conferences of the communions bishops, first convened by Archbishop of Canterbury Charles Longley in 1869. One of the influential early resolutions of the conference was the so-called Chicago-Lambeth Quadrilateral of 1888. Its intent was to provide the basis for discussions of reunion with the Roman Catholic and Orthodox Churches, the Apostles Creed, as the Baptismal Symbol, and the Nicene Creed, as the sufficient statement of the Christian faith. The two Sacraments ordained by Christ Himself - Baptism and the Supper of the Lord - ministered with unfailing use of Christs Words of Institution, and of the elements ordained by Him. The Historic Episcopate, locally adapted in the methods of its administration to the needs of the nations
6.
Calendar of saints
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The word feast in this context does not mean a large meal, typically a celebratory one, but instead an annual religious celebration, a day dedicated to a particular saint. In the Eastern Orthodox Church, a calendar of saints is called a Menologion, Menologion may also mean a set of icons on which saints are depicted in the order of the dates of their feasts, often made in two panels. As the number of recognized saints increased during Late Antiquity and the first half of the Middle Ages, eventually every day of the year had at least one saint who was commemorated on that date. To deal with this increase, some saints were moved to days in some traditions or completely removed. For example, St. Perpetua and Felicity died on 7 March, when the 1969 reform of the Catholic calendar moved him to 28 January, they were moved back to 7 March. Both days can thus be said to be their feast day, the Roman Catholic calendars of saints in their various forms, which list those saints celebrated in the entire church, contains only a selection of the saints for each of its days. A fuller list is found in the Roman Martyrology, and some of the saints there may be celebrated locally, Saint Martin of Tours is said to be the first or at least one of the first non-martyrs to be venerated as a saint. The title confessor was used for saints, who had confessed their faith in Christ by their lives rather than by their deaths. Martyrs are regarded as dying in the service of the Lord, a broader range of titles was used later, such as, Virgin, Pastor, Bishop, Monk, Priest, Founder, Abbot, Apostle, Doctor of the Church. Pope Pius XII added a common formula for Popes, the 1962 Roman Missal of Pope John XXIII omitted the common of Apostles, assigning a proper Mass to every feast day of an Apostle. The present Roman Missal has common formulas for the Dedication of Churches, the Blessed Virgin Mary, Martyrs, Pastors, Doctors of the Church, Virgins, some Christians continue the tradition of dating by saints days, their works may appear dated as The Feast of Saint Martin. Poets such as John Keats commemorate the importance of The Eve of Saint Agnes, as different Christian jurisdictions parted ways theologically, differing lists of saints began to develop. In the present ordinary form of the Roman Rite, feast days are ranked as solemnities and those who use even earlier forms of the Roman Rite rank feast days as Doubles, Semidoubles, and Simples. See Ranking of liturgical days in the Roman Rite, in the Eastern Orthodox Church the ranking of feasts varies from church to church. In the Russian Orthodox Church they are, Great Feasts, middle, each portion of such feasts may also be called feasts as follows, All-Night Vigils, Polyeleos, Great Doxology, Sextuple. There are also distinctions between Simple feasts and Double, in Double Feasts the order of hymns and readings for each feast are rigidly instructed in Typikon, the liturgy book. In the Church of England, there are Principal Feasts and Principal Holy Days, Festivals, Lesser Festivals, and Commemorations. com
7.
Patron saint
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Catholics believe that patron saints, having already transcended to the metaphysical, are able to intercede effectively for the needs of their special charges. Historically, a practice has also occurred in many Islamic lands. With regard to the omnipresence of this belief, the late Martin Lings wrote. Traditionally, it has been understood that the saint of a particular place prays for that places wellbeing and for the health. Saints often become the patrons of places where they were born or had been active, professions sometimes have a patron saint owing to that individual being involved somewhat with it, although some of the connections were tenuous. Lacking such a saint, an occupation would have a patron whose acts or miracles in some way recall the profession and it is, however, generally discouraged in some Protestant branches such as Calvinism, where the practice is considered a form of idolatry. In Islam, the veneration or commemoration and recognition of saints is found in many branches of traditional Sunnism
8.
Armenia
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Armenia, officially the Republic of Armenia, is a sovereign state in the South Caucasus region of Eurasia. The Republic of Armenia constitutes only one-tenth of historical Armenia, Armenia is a unitary, multi-party, democratic nation-state with an ancient cultural heritage. Urartu was established in 860 BC and by the 6th century BC it was replaced by the Satrapy of Armenia, in the 1st century BC the Kingdom of Armenia reached its height under Tigranes the Great. Armenia became the first state in the world to adopt Christianity as its official religion, in between the late 3rd century to early years of the 4th century, the state became the first Christian nation. The official date of adoption of Christianity is 301 AD. The ancient Armenian kingdom was split between the Byzantine and Sasanian Empires around the early 5th century, under the Bagratuni dynasty, the Bagratid Kingdom of Armenia was restored in the 9th century. Declining due to the wars against the Byzantines, the fell in 1045. An Armenian principality and later a kingdom Cilician Armenia was located on the coast of the Mediterranean Sea between the 11th and 14th centuries. By the 19th century, Eastern Armenia had been conquered by the Russian Empire, during World War I, Armenians living in their ancestral lands in the Ottoman Empire were systematically exterminated in the Armenian Genocide. By 1920, the state was incorporated into the Transcaucasian Socialist Federative Soviet Republic, in 1936, the Transcaucasian state was dissolved, transforming its constituent states, including the Armenian Soviet Socialist Republic, into full Union republics. The modern Republic of Armenia became independent in 1991 during the dissolution of the Soviet Union, the Republic of Armenia recognises the Armenian Apostolic Church, the worlds oldest national church, as the countrys primary religious establishment. The unique Armenian alphabet was invented by Mesrop Mashtots in 405 AD, Armenia is a member of the Eurasian Economic Union, the Council of Europe and the Collective Security Treaty Organization. Armenia supports the de facto independent Nagorno-Karabakh Republic, which was proclaimed in 1991, the native Armenian name for the country is Հայք. The name in the Middle Ages was extended to Հայաստան, by addition of the Persian suffix -stan, the further origin of the name is uncertain. It is also postulated that the name Hay comes from one of the two confederated, Hittite vassal states—the Ḫayaša-Azzi. The exonym Armenia is attested in the Old Persian Behistun Inscription as Armina, the ancient Greek terms Ἀρμενία and Ἀρμένιοι are first mentioned by Hecataeus of Miletus. Xenophon, a Greek general serving in some of the Persian expeditions, describes many aspects of Armenian village life and he relates that the people spoke a language that to his ear sounded like the language of the Persians. According to the histories of both Moses of Chorene and Michael Chamchian, Armenia derives from the name of Aram, a descendant of Hayk
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"Gregory, St.". Collier's New Encyclopedia. 1921.
