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1996. Copyright 1996.


THE ARMENIAN APOSTOLIC ORTHODOX
CHURCH

By Hratch Tchilingirian


CONTENTS
n History
n The Faith of the Armenian Church
n The Armenian Catholic Church
n The Armenian Evangelical Church
n Functional Structure of the Armenian Church
n The Hierarchical Structure of the Church

HISTORY

The Church was founded by Jesus Christ (cf. Matthew 16:18; 28:19-20).
According to tradition, two of His Apostles--St. Thaddeus and St.
Bartholomew--preached His Gospel in Armenia as early as the second half
of the first century. Then in 314 , St. Gregory the Illuminator formally
established the Church in Armenia, when King Tiridates III was baptized
and declared Christianity as the state religion. St. Gregory (c. 240-325 AD)
was a descendant of a noble house in Parthia, who was brought up as a
Christian in Cappadocia. He was consecrated a bishop by Leontius, the
metropolitan of Caesarea, as the first Bishop of Armenia. The origin of the
Armenian liturgical and sacramental tradition is ascribed to him. He began
his missionary work in Armenia during the first decade of the 4th century,
while a layman, and upon is consecration as Bishop he established the
Armenian nation's Holy See in Vagharshapat (Etchmiadzin) . He is called
Illuminator because he "enlightened the nation with the light of the gospel"
through baptism.

The Christianization of Armenia "determined the entire future course of
Armenian history" . The Armenian nation embraced Christ in its own land
where God himself "descended". Etchmiadzin, literally, means "the only
begotten descended.” According to tradition, St. Gregory saw Christ in a
vision who indicated to him where to build His Church, the first Armenian
Church. As the new Faith took roots in the life of the nation, the invention of
an Armenian alphabet was necessitated. Realizing the needs of the
Armenian faithful, in 406, St. Mesrob Mashdotz (ca. 355-439) created the
Armenian alphabet, under the auspices of Catholicos Sahag (ca. 348-438 ) ,
in order to make the Christian faith accessible to the people in a written
form. Greek and Syriac were the languages used in the church services.
Soon after the invention of the alphabet, St. Mesrob together with St. Sahag
and a group of associates--known as Holy Translators--translated the Holy
Scriptures into Armenian, followed by the biblical, theological and liturgical
writings of eminent church fathers. This most important era is known as the
Golden Age of Armenian history. "The missionary and literary labours [of
this period] shaped the destiny of the Armenian people and Church for
succeeding generations. … [St. Mesrob and St. Sahag, their disciples and
co-workers] spearheaded the creation of the Armenian Christian culture
under the patronage of the King Vramshapuh (ca 389-415). This period was
one of intense activity and rapid development for the Church and was
decisive in its consolidation and nationalization."

One of the most significant events in Armenian Christianity is the battle of
Avarair. Toward the middle of the fifth century, Armenia faced growing
pressures from the Persian King Yazdegert II, who had issued an edict bidding
the Armenians to renounce Christ and embrace Zoroastrianism . The
Armenians remained loyal to their faith, repeatedly refused to disavow
Christ. In 451, headed by the commander-in-chief Vartan Mamikonian,
Armenians fought against the Persians to preserve their faith. Yeghishe, the
historian who wrote The History of Vartan and the Armenian War, in a
dialogue between the Persian Tenshabuh (ambassador) and the Priest
Ghevont, expresses the profundity of this faith, "Christ, the living and life-
giving true God, by His beneficent will became the healer of souls and
bodies and Himself first suffered tortures and pains to cure the entire human
race. …He granted us second birth in health without pains and
afflications." St. Vartan fell in the battle field of Avarair and Armenians
were physically defeated. For the next thirty years oppression and resistance
followed, until 484 A.D., when under the leadership of Vahan Mamikonian,
Vartan’s nephew, the Persian King Peroz reversed course and declared full
toleration of Christian faith and the formal recognition and establishment of
the Church, in the treaty of Nuarsak.

The following centuries were difficult periods for the Armenian nation--
Persian rule (430-634) and later Arab domination (c. 654-851). In the 9th
century (c. 885) there was an independent kingdom of the Bagratids in
Armenia, however it ended in 1079. In the medieval Kingdom of Cilicia or
Lesser Armenia, there was an independent entity from the end of the 12th
century to 1375. Persecution and martyrdom had become common
occurrences in the life of the Armenian nation. A larger proportion of
Armenians were massacred by the Turks in the Ottoman Empire starting in
the late 19th century to early 20th century. Armenians also suffered under
the Russians starting in 1893 until the early 1980s.

In assessing history and the role of the Armenian Church in the life of the
Armenian nation, Abp. Aram Keshishian writes: "Confessing Christ has
become the quintessence of our history. The history of the Armenian Church
in all its manifestations and achievements, conflicts and struggles, is in the
fullest sense of the term the history of confessing Christ in action. …All the
spheres of our life were touched by the transforming power of Christ. The
Armenian culture in particular with its spiritual depth and transcendent
dynamism has provided the Church with creative insights and new
perspectives and horizons in terms of integrating Christ into the ethos of the
Nation."


THE FAITH OF THE ARMENIAN CHURCH

The Faith of the Armenian Church is transmitted through the church's Holy
Tradition, i.e., the ongoing life of the church from the time of Christ to our
times. The Bible, liturgy and worship, writings of the church fathers, church
councils, saints, canons, religious art and rituals--organically linked together-
-formulate the Holy Tradition of the Church.

This Faith is articulated in the Creed of the Armenian Church, which in
turn defines the church's raison d'etre and sets the parameters of its modus
operandi.

The Armenian Church professes her faith in the context of her worship.
Theologically, whatever the church believes, the church prays . Therefore,
the Armenian Church's worship and liturgy constitute a prime source for
teaching her faith. History, i.e., Tradition, on the other hand, defines and
formulates the "articles of faith" and transmits them from generation to
generation.

The Armenian Church believes in One God, the Father Almighty who is the
Creator of heaven and earth, of all things visible & invisible. Humanity
(male and female) is created in the image and likeness of God, and as
such is a special creature. However, because of the Fall of man, sin
entered the world.

The Church believes in Jesus Christ, "the only begotten Son of God…who
came down from heaven, was incarnate, was born of the Virgin Mary, by
the Holy Spirit. He became man, was crucified for us and suffered and was
buried. He rose again from the dead on the third day and ascended into
heaven and sits at the right hand of the Father. He will come again with
glory to judge the living and the dead.

The Armenian Church believes in the Holy Spirit - uncreated and perfect,
who proceeds from the Father– and together with the Father and the Son is
worshipped and glorified. The Holy Spirit spoke to the prophets and
apostles and descended into the Jordan, witnessing Christ's Baptism.

The Armenian Church is One, Holy, Apostolic, Catholic, Church.

She believes in one Baptism with repentance for the remission and
forgiveness of sins. On judgment day, Christ will call all men and women
who have repented to eternal life in His Heavenly Kingdom, which has no
end. Christ overcame the power of death with His own and gave salvation
to all mankind.

The dogmas of the Armenian Church are based on these "articles of faith."

The Armenian Church belongs to the Orthodox family of churches, known as
the Oriental Orthodox, or Non-Chalcedonian, Churches, i.e., the Armenian,
Coptic, Syrian, Ethiopian and Indian Malabar churches.

Generally, Christianity is divided mainly between Eastern and Western
churches. The relationship between Byzantium (East) and Rome (West)
deteriorated gradually. In the ninth century a schism between the Byzantine
Church and the Church of Rome started to shape during the time of Patriarch
Photius. Then in 1054, anathemas were declared by both sides (Patriarch
Michael and Cardinal Humbert), which lasted for centuries. By 1204, when
the Crusaders captured Constantinople, the schism had became final. In
1965, following the Vatican II Council, the anathemas were lifted by both
sides in a spirit of ecumenism and understanding among the churches.

The main theological differences and disagreements between the Eastern
(including the Armenians) and the Church of Rome (Catholics) are in the
following issues:

Filioque: according to the teachings of the Church of Rome, the Holy Spirit,
the Third Person of the Holy Trinity, proceeds from the Father and the Son,
while the Orthodox teach that the Holy Spirit proceeds from the Father only;

Papal Supremacy: the Roman Catholics consider the Pope the “Vicar of
Christ”, while the Orthodox churches consider him only as “first in honor”
and in pastoral diakonia.

Papal Infallibility: The Catholics follow a "monarchical” model of
ecclesial polity, while the Orthodox follow a “conciliar” model, i.e., church
councils determine church dogma, canons and policies.

There are also other minor differences among these two branches of
churches, such as the rules of fasting; unleavened bread at Eucharist (West);
manner of conferring confirmation; celibacy of clergy; divorce (not
sanctioned in Roman Catholicism); purgatory (East doesn't teach it); West
has "scholastic' approach, East has "mystical" approach to theological issues.

The main difference between the Byzantine tradition, also known as
Chalcedonian churches, and the Armenian Church, (together with other non-
Chalcedonian churches) has been on the issue of Christology, i.e., the dogma
related to Christ’s Divine and Human natures.

Abp. A. Keshishian writes, "the Christology of the Armenian Church is
fundamentally in line with the Alexandrian Theological School. In fact, the
Cyrillian formula of 'One Nature of the Incarnate Word' consititutes the
foundation stone of her Christology. [It should be noted that] first, 'One
Nature' is never interpreted in the Armenian Christology as a numerical one,
but always a united one. This point is of crucial importance [for the
Armenian Church] particularly in its anti-Eutychian and anti-Chalcedonian
aspects. Second the term 'nature' (ousia, in Armeian bnut'iun) is used in
Armenian theological literature in three different senses: (a) as essence, an
abstract notion, (b) as substance, a concrete reality, (c) as person. In the
context of anti-Chalcedonian Christology 'one nature' is used in a sense of
'one person' composed of two natures."

The Christological controversy continued for centuries, often becoming a
matter of political influence and expediency. However, in 1990, the
theologians and official representatives of both Eastern and Oriental
Orthodox Churches--after years of dialogue and consultations--agreed in a
formal statement that their theological understanding, especially their
Christology, is "orthodox." The statement called for unity and communion
among the Eastern and Oriental Churches and as such, the document was
sent to the respective leaders of the participating churches for formal
approval.


While the overwhelming majority of Armenians are members of the
Armenian Church (also known as the “Mother Church”), a number of
Armenians belong to the Armenian Catholic and Protestant (Evangelical)
churches.

The Armenian Catholic Church

Beginning in the 12th century, Armenians came into contact with the Roman
Church through their ties with the Crusaders in Cilicia. Later in the 14th
century, through the missionary activities of the Franciscan and Dominican
orders, a "latinizing movement" gained ground among "liberal elements in
the Armenian Church." However, it was only in the 19th century, during the
Ottoman period, that the Armenian Catholics became a millet--an
autonomous Church affiliated with Roman Catholicism. In 1831, when a
new constitution for Christians living in the Ottoman Empire was instituted, "
'the (Armenian) Catholic Church Community" was created and legally
recognized to form the Armenian Rite Catholic segment of the Roman
Church, with its own hierarchy and its own Catholicos-Patriarch." In the
early 18th century, two Mekhitarist monastic congregations were established
in Venice and Vienna, which have "rendered inestimable service to
Armenian letters and scholarship fostering and enriching the religious and
cultural heritage of Armenians."

The Evangelical Armenians

The Armenian Evangelical community was formally recognized in 1846 by
the Ottoman government, after "paiful clashes" between church authorities
and the "reformers"-- those within the Mother Church who wished to
“reestablished” the church’s true evangelical mission. The beginning of
Armenian Protestantism is traced back to the 19th century missionary
activities of the American Board of Missions, which expanded an aggressive
mission throughout Asia Minor. As a result of the continued affiliation of
the Armenian Evangelicals with American missionary organizations, many
schools and colleges were established during the second half of the 19th
century, which benefited thousands Armenians living in the Ottoman
Empire.


THE FUNCTIONAL STRUCTURE OF THE ARMENIAN CHURCH

The functional structure of the Armenian Church is primarily based on the
canons and established traditions of the Armenian Church which were
formulated over the centuries. One of the most important aspects of the
Armenian Church administration is its Conciliar System; i.e., the
administrative, as well as doctrinal, liturgical, and canonical norms are set
and approved by a council--collective and participatory decision making
process. The Council of Bishops (or the Synod) is the highest religious
authority in the Church.

The “norms” of the administrative structure of the church go back to the
Apostolic times. A point could be made by the fact that there was a quasi-
organizational structure in Christ’s group of twelve apostles. Perhaps not as
clearly defined, but nevertheless, it was an organizational subsystem that
was endowed with a specific task and purpose. While the Scriptures do not
record the organizational aspect of the “apostolic college,” their activities
and interaction underline the existence of certain “norms.” For example, the
group of the twelve had a treasurer (Judas Iscariot) and a “natural” division
of labor based on the talents or the personality of each apostles. Matthew
was a tax collector (a “government employee”) and had certain familiarity
with management practices of the time. In fact, Matthew was “sitting in his
office,” when Christ met him and asked him to “follow” him (Matthew 9:9).
Then we read that “Jesus called his twelve disciples together and gave them
authority...” (Matthew 10:1) to carry out their mission. We also find certain
“rules” for carrying out Jesus’s instructions: “The twelve men were sent
out...with instructions,” (Matthew 10:5ff). One could even see traces of
“bureaucracy” (as defined by Max Weber) as early as Christ’s time – i.e., a)
recruitment and hierarchy, b) division of labor, c) set of rules.

After Jesus had “left” the twelve, the mission had to continue by the
apostles. The first thing that the apostles did was to elect a replacement for
Judas. “...A few days later there was a meeting of the believers...so they
proposed two men…then they drew lots to choose between the two men,
and the one chosen was Matthias, who was added to the group of eleven
apostles (Acts 1;15ff). Interestingly, this “democratic” election and the
proposal process, is indicative of yet anther bureaucratic norm, namely
“promotion based on merit and qualification.” Eventually, as the church
progressed from being a persecuted entity of believers to an institutionalized
organization, the rules and admonitions of "the apostles and the elders" (Acts
15:6) were integrated in the canon books of Christian churches, including the
Armenian Church. A significant aspect in Acts 15 is the "conciliarity" of the
decision making process.


THE HIERARCHICAL STRUCTURE OF THE ARMENIAN
CHURCH CONSISTS OF THE FOLLOWING:

- Clerical Hierarchy
Catholicos
Bishop
Priest

- Lay Representation
National Ecclesiastical Assembly
Diocesan Assembly
Parish Assembly


The Catholicos

First on the hierarchical ladder is the Catholicos, as the Chief Bishop and
Supreme head of the Armenian Church. The Catholicos is elected by a
National Ecclesiastical Assembly (NEA), consisting of lay and clergy
representatives of the Armenian Churches from around the world. Working
closely with the Catholicos is the Supreme Ecclesiastical Council, (the
administrative arm of the NEA) which carries out the overall administration
of the Armenian Church throughout the world.

The Bishop

Second on the hierarchical ladder is the bishop, who is “elected” by the
people and consecrated by the Catholicos with the aid of two other bishops
(according to current practice, the Catholiocs has exclusive right to
consacrate bishops). A bishop in a given diocese is the “chief executive
officer” of the region, who works in cooperation with a Diocesan Council
(consisting of clergy and lay members), who in turn are elected by the
Diocesan Assembly of the region. The Bishop is the ex-officio president of
each and every Diocesan organization.

The Priest

Third on the hierarchical ladder is the priest, who is appointed by the Bishop
and accepted by the Parish Assembly of a given parish. The parish priest is
the ex-officio president of each and every Parish organization. (In the case of
"monastic priests," as it is the case in Etchmiadzin, Antelias, Jerusalem and
Constaninople, they are under the jurisdiction of the Catholicos or the
Patriarch of the given See).

The National Ecclesiastical Assembly

The National Ecclesiastical Assembly (NEA) consists of lay and clergy
delegates elected by the diocesan Assemblies of the dioceses of the
Armenian Church around the world. Every bishop in the Armenian Church
is automatically a member of the Assembly. The Catholicos–or in his
absence the Locum Tenens–is ex-officio president of the NEA. The primary
function of the NEA is to elect a successor to a deceased Catholicos. The
last NEA was convened in April 1995, when it elected His Holiness Karekin
I as Catholicos of All Armenians in Etchmiadzin.

The Diocesan Assembly

The Diocesan Assembly consists of lay delegates elected by the Parish
Assemblies. Every diocesan clergy is automatically a member of the
Assembly. The Diocesan Primate is ex-officio president of the Diocesan
Assembly.

The Parish Assembly

The Parish Assembly consists of all baptized and/or dues paying members of
a given parish in a given diocese. The Pastor is the ex-officio president of the
Parish Assembly.

On each level on the hierarchical structure of the Armenian Church, clergy
and lay cooperation is central to the overall administration and ministry of
the church. While the Church is governed according to the standards set
forth in the Canons, there are complementary By-Laws in most dioceses that
further define the role and relationship of each functionary in the church
within a given region.

There are four hierarchical Sees in the Armenian Church:

The Catholicosate of All Armenians in Etchmiadzin (established by St.
Gregory the Illuminator in the fourth century).

The Catholicosate of the Great House of Cilicia (established in Antelias,
Lebanon in 1930. Its roots go back to the 13th century).

The Patriarchate of Jersualem (the St. James Brotherhood established the
Patriarchate at the beginning of the 14th century).

The Patriarchate of Constantinople (established in 1461 by Sultan Mehmet
II).

Each See has its own brotherhood, ecclesiastical jurisdiction and internal
administrative by-laws. They are not separate churches, but are part of the
One, Holy, Apostolic Church--the Armenian Church--and are one in dogma,
theology, liturgy and in their service to the Armenian nation.
. Church, Yegheghetzi in Armenian (from Greek Ekklesia) literally means assembly, gathering–
coming together for a common purpose, i.e., to worship God and hear His words. Cf. Nor Baragirk
Haygazian Lezvi, Vol. 1, Yerevan 1979, p. 651; also Abp. Khoren Narbey, A Catechism of Christian
Instruction According to the Doctrine of the Armenian Church, (New York: Diocese of the
Armenian Church, 1964), p 75.

. Although 301 has been traditionally accepted to be the date of conversion, recent critical
studies by notable scholars (H. Manandian, G. Garitte and B. Ananian) have shown that 314 is
the actual date; cf. Tiran Abp. Nersoyan, Summary Topics of Armenian Church History (New
Rochelle: St. Nersess Armenian Seminary, 1986), p. 3.

. See Agathangelos, History of Armenians, [in Armenian] (Tblisi, 1914), p. 782.

. According to archaeological findings, the present Cathedral of Etchmiadzin is where St. Gregory
built an edifice over a pagan sanctuary. Before that, St. Gregory founded a Christian sanctuary
at Ashtishat in Taron.

. Malachia Ormanian, The Church of Armenia, (London, 1910) p. 10.

. David Marshal Lang, The Armenians, (London: Unwin Paperbacks, 1988), p. 47.

. St. Mesrob Mashdotz (ca 355-439) was born in the village of Hatzegyats in Daron, Armenia.
After formal education in Armenia, he studied in Antioch, where he learned Greek, Syriac and
Persian. Upon his return, he worked as a secretary in the Royal Court. In 394, he left the palace
and became a monk and was eventually ordained a priest. St. Mesrob is also credited for
assisting in the formulation of the Georgian and Albanian alphabets.

. St. Sahag (ca 348-438) was born in Caesarea. He was the only son of Catholicos Nersess the
Great, whom he succeeded in 386. He was educated in Caesarea and Byzantium. Besides his
important role in the invention of the Armenian alphabet, St. Sahag is also famous for organizing
the Church and establishing learning centers, where the development of a rich Tradition became
possible.


. op. cit., Nersoyan, p. 8.

. Zorastrianism was the dominant religion of Persia, especially during the Sassania dynasty
(211-640 A.D). It is a system of religious doctrine ascribed to Zoroaster. He taught that the world
was made by one "Wise Lord" with the help of his Spirit and six other divine spirits or attributes of
god. These spirits work against the Evil spirit, who is also helped by six other spirits and tempts
man to wrong.

. Yeshisheh, History of Vartan and the Armenian War, Trans. Dikran Boyajian, (New York: The
Delphic Press, 1952), p. 110.

. Aram Keshishian, The Witness of the Armenian Church in a Diaspora Situation (New York:
Prelacy of the Armenian Apostolic Church, 1978), p. 53

. The Creed of the Church is the formal declaration of her faith and belief – as expressed in the
Constantinopolitan formulary. The dogmas and teachings of the Armenian Church are based on
the declarations of the first three Ecumenical Councils of the Church – Nicea, in 325 A.D.,
defined the divinity of the Son of God; Constantinople, in 381, defined the divinity of the Holy
Spirit; Ephesus, in 431, defined Christ as the Incarnate Word of God and Mary was declared
Theotokos (Astoua‘a‘in). Subsequent "Ecumenical" Councils, which are accepted by the
Byzantine and Roman churches, defined other theological issues – Chalcedon 451,
Constantinople II 555, Constantinople III 680, Nicea II 787 – however, they are not formally
recognized by the Armenian Church. Nevertheless, the decision of Council of Nicea II (787) to
uphold the veneration of the holy icons is in conformity with the Armenian tradition already
articulated by Catholicos Vrtanes Kertogh in the seventh century.

. Lex orandi est Lex credendi et agendi, (Latin) "the rule of prayer is the rule of belief and of
action." This simple rule is the essence of liturgical theology. According to the patristic
understanding, "the man of prayer is the true theologian; the true theologian is the man of prayer."

. The word Ish and Ishah in Hebrew are the masculine and feminine of the same word human.
An exhaustive discussion of this topic is found in Claus Westermann, Genesis 1-11: A
Commentary, (Minneapolis: Augsburg Publishing House, 1987), pp. 201-208. S. Verhovskoy
writes, "The profound thought of Genesis lies in the indissolubility of man and woman…in the very
moment of creation. God created not one man but two, in combination and mutual dependence."
For a theological discussion of this topic see Serge Verhovskoy, "Creation of man and the
Establishment of the Family in the Light of the Book of Genesis," St. Valdimir's Theological
Quarterly 8:1/64, pp. 5-30.

. Theologically, in the image of God means sharing the spiritual attributes of divinity. Likeness is
the potential of humans to become Godlike, through His grace. From a theological point of view,
human development and growth is a continuous process in life.

. Sin in the original Greek (hamarthia) means "missing the mark," failure to be what one should
be and to do what one should do.

. ONE--the Church is one because Christ founded one church. There can only be one Church
and not many, as such the Church is indivisible. HOLY--the holiness of the Church comes from
God. "The members of the Church are holy to the extent that they live in communion with God….
Within the earthly Church, people participate in God’s holiness. Sin and error separate them from
this divine holiness as it does from the divine unity. Thus the earthly members and institutions of
the Church cannot be identified as such with the Church as holy." CATHOLIC--the catholicity of
the Church is understood in terms of the Church’s universality throughout time and space. Also,
the term catholic should not be confused with the Roman Catholic Church. APOSTOLIC--the
term apostolic, traditionally, affirms the establishment of the Armenian Church by Sts. Thaddeus
and Bartholomew. However, the fact that the word apostolic describes that which has a mission,
that which has “been sent” to accomplish a task should not be overlooked. "As Christ was sent
from God, so Christ Himself chose and sent His apostles." He said, "as the Father has sent me,
even so I send you… receive ye the Holy Spirit.” Just as the apostles were sent by Christ to
preach the word of God, the Church, i.e., its earthly members, is also sent by God to bear witness
to His Kingdom, to keep His word and to do His will and His works in this world. cf. Thomas
Hopko, Doctrine (New York: OCA, 1981), pp. 123-128.

The major sacraments of the Armenian Church are: Baptism, Confirmation, Penance, Holy
Communion, Matrimony, Holy Orders, Unction with Oil. Sacrament (Khorhoort) means mystery,
i.e., something that cannot be explained in "human terms." St. Paul uses the word mystery to
explain God's desire to save, renew and unite all things in Christ. Jesus is mystically present in all
the sacraments of the church and is Himself the officiant through the person of the priest. The
sacraments are outward signs that give grace and blessings to the person receiving the
sacrament. For a more detailed discussion of sacraments in the Armenian Church, see Garabed
Kochakian, The Sacraments: The Symbols of our Faith, (New York: Diocese of the Armenian
Church, DRE, 1983); Bp. S. Kaloustian, Saints and Sacraments, (New York: Diocese of the
Armenian Church, ACYOA, 1964), pp. 37-58. Also op. cit. Ormanian, The Church of Armenia, pp.
114-117. For a historical survey and study of the Armenian Church's sacraments, see F. C.
Conybeare, Rituale Armenorum, (Oxford: Clarendon Press, 1905).

op. cit., Keshishian, pp. 58-59n.

For the text of the Joint Statement see Window Quarterly, Vol. II, No. 3, 1992, pp. 21-24.

op. cit., Nersoyan, p. 25-26.

For an extensive discussion of Evangelical Armenians, see Leon Arpee, A Century of Armenian
Protestantism (New York: The Armenian Missionary Association, 1946).

. Most other traditional churches are also governed by the same principles, e.g., the Eastern
Orthodox Churches).

. For further discussion of this issue, see Hratch Tchilingirian, The Administrative Structure of the
Armenian Church (Thesis at California State University, Northridge, 1991), pp. 9-11. For a
historical survey of the Armenian Church's canonical tradition, see Tiran Nersoyan, "A Brief
Outline of the Armenian Liber Canonum and its Status in Modern Times." Kanon (Jahrbuch der
geselischaft für das Recht der Ostkirchen), Vienna 1973, pp. 76-86.