Project MUSE®: St Nersess Theological Review - Latest Articles
https://muse.jhu.edu/journal/856
Project MUSE®: Latest articles in St Nersess Theological Review.daily12026-05-12T00:00:00-05:00text/htmlen-USVol. 14 (2023) through current issue
Latest Articles: St Nersess Theological ReviewTWOProject MUSE®St Nersess Theological Review2835-03591086-2080Latest articles in St Nersess Theological Review. Feed provided by Project MUSE®Letter from the Editor
https://muse.jhu.edu/article/957539
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Since the revitalization of the St. Nersess Theological Review, we have published three thematic issues: on the School of Narek, the theological developments of the "long eighth century," and St. Nersess Shnorhali. This current issue, 15.2, showcases exciting new research on Armenian Christianity that spans centuries and contexts, highlighting the journal's commitment to a broad vision of Armenian theology. Going forward, we plan to publish at least one issue annually that hosts impressive and innovative work on Armenian Christianity, regardless of topic or thematic unity. We welcome submissions from any relevant field that fits within our inclusive conception of Armenian theology. Future thematic issues will be
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Project MUSE®https://muse.jhu.edu/2026-05-12T00:00:00-05:00https://muse.jhu.edu/journal/856/image/coversmallLetter from the Editor2025-04-18text/htmlen-USLetter from the Editor2025-04-182025TWOProject MUSE®64612026-05-12T00:00:00-05:002025-04-18A Reexamination of the Place and Role of the Hmayil (Prayer Scroll) in Early Modern Armenian Society
https://muse.jhu.edu/article/957540
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From the fifteenth century to the early twentieth, hmayils (հմայիլ, also համայիլ / hamayil or հէմայիլ / hēmayil) were produced and circulated widely among Armenians. Hmayils are prayer scrolls that contain sacred—and sometimes magical—texts and images and measure a few inches in width and extend in length for many feet, sometimes up to fifty or more. It has long been noted that hmayils were believed to offer healing and protection to their owners.1 There is also a common assumption that hmayils were made and circulated outside the purview of church authorities, who were generally hostile to them and sought to suppress their production and use.2 James Russell, observing that many of those who made them bore the
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Project MUSE®https://muse.jhu.edu/2026-05-12T00:00:00-05:00https://muse.jhu.edu/journal/856/image/coversmallA Reexamination of the Place and Role of the Hmayil (Prayer Scroll) in Early Modern Armenian Society2025-04-18text/htmlen-USA Reexamination of the Place and Role of the Hmayil (Prayer Scroll) in Early Modern Armenian Society2025-04-182025TWOProject MUSE®1220512026-05-12T00:00:00-05:002025-04-18Responses by Vanakan Vardapet to Fifty-One Questions on Death, After-life, and Resurrection: Towards Identifying the Sources of a 13th Century Teacher
https://muse.jhu.edu/article/957541
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When Yovhannēs Vanakan Vardapet died in 1251 at his monastery of Khoranashat in the province of Tavush, he was seventy years of age, a remarkable accomplishment given the times in which he lived and the many hardships he had endured, including captivity among the Mongols. Vanakan had lived an eventful life and, despite that, had become a renowned teacher (vardapet) of the Armenian Church.2 He was memorable for his sterling character and charismatic personality: one of his students, Step'anos of Aght'amar, described him as "Shining in our age like the morning star … a cloud bedewing [us] with the Spirit, daily pouring down the divine and watering the rational earth."3 His teaching style, too, was worthy of
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Project MUSE®https://muse.jhu.edu/2026-05-12T00:00:00-05:00https://muse.jhu.edu/journal/856/image/coversmallResponses by Vanakan Vardapet to Fifty-One Questions on Death, After-life, and Resurrection: Towards Identifying the Sources of a 13th Century Teacher2025-04-18text/htmlen-USResponses by Vanakan Vardapet to Fifty-One Questions on Death, After-life, and Resurrection: Towards Identifying the Sources of a 13th Century Teacher2025-04-182025TWOProject MUSE®4610862026-05-12T00:00:00-05:002025-04-18The Interpretative Nuances of Evagrius Ponticus's On Prayer in the Armenian Translation: An Analysis of Chapters 12–16
https://muse.jhu.edu/article/957542
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Although there is little direct evidence of monastic institutions in the Armenian realm during late antiquity, such as the remains of monastic buildings or records of monks' lives, strong indirect evidence exists, pointing to the presence of ascetic practices and institutions in this period.1 For instance, the Life of Gregory the Illuminator in Agat'angeghos's History of the Armenians,2 composed in the fifth century, P'awstots Buzand's account of St. Nersess's life3 about monks and ascetics4 and the early Armenian scriptural translation of the Book of Proverbs5—crucial to monastic instruction, and as witnessed by Koriwn in his Life of St. Mesrop Mashtots'6—offer glimpses into the ascetic traditions that were likely
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Project MUSE®https://muse.jhu.edu/2026-05-12T00:00:00-05:00https://muse.jhu.edu/journal/856/image/coversmallThe Interpretative Nuances of Evagrius Ponticus's On Prayer in the Armenian Translation: An Analysis of Chapters 12–162025-04-18text/htmlen-USThe Interpretative Nuances of Evagrius Ponticus's On Prayer in the Armenian Translation: An Analysis of Chapters 12–162025-04-182025TWOProject MUSE®883712026-05-12T00:00:00-05:002025-04-18Ancient Greek Myths in Medieval Armenian Literature by Gohar Muradyan (review)
https://muse.jhu.edu/article/957543
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Given the plethora of books on Greek mythology, mainly dictionaries of classical mythology, the debut of the present volume is extraordinary—especially as it unfolds the reception history of Greek mythology in a neighboring culture. But there is much more in this monumental book that is not limited to the principle myths from classical literature.The introduction, in three parts, is aimed at providing a consistent level of easiness in finding one's way, especially in Part 3, "Names of Gods and Other Personages of Myths" (pp. 8–34). This part, in turn, is subdivided into five parts, as follows: (1) "Names accurately reflecting Greek forms"; (2) "Names replaced by the names of deities with a similar function in the
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Project MUSE®https://muse.jhu.edu/2026-05-12T00:00:00-05:00https://muse.jhu.edu/journal/856/image/coversmallAncient Greek Myths in Medieval Armenian Literature by Gohar Muradyan (review)2025-04-18text/htmlen-USAncient Greek Myths in Medieval Armenian Literature by Gohar Muradyan (review)2025-04-182025TWOProject MUSE®92032026-05-12T00:00:00-05:002025-04-18