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The Armenian Catholicoi Recognize the Indians'orthodoxy

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The Armenian Catholicoi Recognize the Indians'orthodoxy The Armenian Catholicoi recognize the Indians’orthodoxy Maxime Yevadian To cite this version: Maxime Yevadian. The Armenian Catholicoi recognize the Indians’orthodoxy. International Historical Research Seminar on the Acts of Judas Thomas, Jan 2019, cochin, India. hal-02104676 HAL Id: hal-02104676 https://hal.archives-ouvertes.fr/hal-02104676 Submitted on 19 Apr 2019 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. Maxime K. YEVADIAN, PhD [email protected] This study, carried out as part of the Chaire de recherche sur l’Eurasie (UCLy), will be issued in English in the volume The Acts of Thomas Judas, in context to be published in the Syro-Malabar Heritage and Research Centre collection, Kochin (Indian Federation) Version of 21/03/2019 2 Table of content I- Bartholomew and Thomas, mission companions .......................................................... 5 The Silk Roads ......................................................................................................................................... 5 The Apostles Bartholomew’s and Thomas’ preaching ............................................................ 6 II- The Armenian Catholicos Sahak III Dsoroporetsi ...................................................... 9 recognizes the Indians’orthodoxy ....................................................................................... 9 Text Analysis ......................................................................................................................................... 10 The orthodoxy of Indian Church ................................................................................................... 12 III- New confirmation of the orthodoxy of the Indian Church by Khatchik I ............. 15 Conclusion ........................................................................................................................... 15 Bibliography ....................................................................................................................... 17 1 : Primary sources ............................................................................................................ 17 1. 1 Armenian sources ......................................................................................................................... 17 1.2 Apocryphal literature ................................................................................................................. 19 2- Studies (selected bibliography) ..................................................................................... 20 Version of 21/03/2019 3 Version of 21/03/2019 4 In this short study, we will examine several official texts of the Armenian Apostolic Church dealing with the orthodoxy of the Indian Church. First of all, it should be pointed out that Armenians living in the Sassanian kingdom were very attentive, from the 5th century onwards, to the question of the Nestorian heresy and diophysism1. Therefore, it is excluded that the Catholicoi of this Church had the slightest tolerance towards Nestorianism. We will approach this ecclesial relationship by examining on the one hand the proximity of the Armenian and Indian Churches in the context of the legacy of the Apostles Bartholomew and Thomas. On the other hand, we will examine Armenian evidence of Indian orthodoxy. The Silk Roads The historical relationships between Armenia and the Indian sub-continent go back a long way, dating back to the Achaemenid period at the latest. In fact, the King of kings, Darius I (521-486 BC) reorganized and developed what was called the Royal Road. This road was built and maintained in order to serve as a link between the main cities of the empire and facilitate a free circulation of people and goods. It went from Susa to Sardis and covered 1677 miles2. It crossed the Euphrates River at the level of Southern Armenia, and three stations had been established in that country: Ad Aros Tomisa, Kharpet and Amida (fig. 1). In the first century AD, the Greek geographer Strabo indicated that the road went on from Sardis all the way to India3, thus being an important communication channel between both countries, which was part of a larger network called the Silk Roads. Fig. 1: the Achaemenid empire, under the reign Darius I (521-486 BC)4 1 On this point, see Garsoïan, 1999, p. 135-239. 2 Cf. Herodotus, Histories, v. 52-54, viii, 98 and The Persian Royal Road System, 1994. 3 Strabon, Geography, XIV, 2, 29, ed. Meineke, III, 1913, p. 930. 4 After Yevadian 2018, p. 13. Version of 21/03/2019 5 At this point, a reminder may be opportune: the term ‘’Silk Road’’ was in fact a triple network of distinct trade routes (Cf. map). The main roads started from Chang’an (Xi’an), built in the Han’s period (206 BC) up to the end of the Tang period (904 AD, with some interruption periods)5. On the Han Chinese territory (206 BC to 220 AD), there was a relay station every nine or twelve miles on all the land routes. On that Silk Road, we can mention the Chinese cities of Dun-Huang, Zhang-Xie or Wu-wei. For a general survey, on this question, see my paper one it. Fig. 2: The Silk Roads in the middle of the first century6 The preaching of thee apostles Bartholomew and Thomas The existence of the three silk roads helps to better understand the obvious apostolic dispersal to the Eastern world. The second chapter of the Acts of Andrew offers, according to our analysis7, the most complete version of the the sharins out of the world amons the apostles: ‘’They stood up and drew lots to know who was going to ‘spread the word’ and where they would go and preach to which population. Peter’s lot was the coastal area, James’ and John’s were the eastern area, Philip’s lot fell on the cities of Samaria and Asia, Bartholomew’s was Albanopolis, Matthew got Parthia and the Murmenide city, Thomas's lot was the Greater Armenia and India, Lebbeus and Thaddeus were assigned Beronicide, Simon the Canaanite was assigned the Barbarian countries and, after each of them had got his lot drawn, Andrew got Bythinia, Lacedomonian and Achaia8.” 5 Boulnois, 2001, p. 48-49. 6 After Yevadian 2018, p. 19. 7 Yevadian, 2007, p. 142-147. 8 Acta Andrae, cap. 2, ed.-tr. Prieur, 1989, p. 685. Version of 21/03/2019 6 To the apostle Thomas was assigned Parthia - which also included Armenia after 66 AD - and Asia. He was sent to the East together with Bartholomew. The two apostles had to part when they realized that the Kushans had blocked the central road. Thomas went southwards and headed for the sea road, in order to go to India and then to China. As for Bartholomew, he tried to avoid the Kushans by going northwards. He probably went across Armenia, since his evangelical activity there was reported in sources from the entire Christian world. He was probably put to death in Albanopolis, a city of the Southern Caucasian Mountains9. The place was one of the last stages before he was to go around Southern Caucasus, in the coastal plain of the Caspian region. That is where he must have suffered martyrdom while he was considering going further on the Steppe Road. Fig. 3: The probable itinerary of the apostles Thomas and Bartholomew10 9 The question of Barthelemy's itinerary should be considered if the current reassessment of Acts of Thomas was confirmed. In any case, for the sources, Yevadian 2007, p. 111-174. 10 After Yevadian 2018, p. 19. Version of 21/03/2019 7 Version of 21/03/2019 8 Now we must come to a very important document. The foundation of a Christian Church in Armenia, under the leadership of a Catholicos, Saint Gregory the Illuminator, at the end of the 3rd Century, is now a well-known matter 11 . After Saint Gregory the Illuminator, the Catholicos of Vagharshapat - a city later called Etchmiadzin - was, and still is, despite the vagaries of history, the supreme guide of the Armenian Apostolic Church. The Catholicos was the leader of the bishops whom he consecrated, and he also was the supreme legal recourse and the guardian of the Doctrine. The symbol of the unity of all the members of that Church was the consecration of the Holy Chrism, the myron, by the Catholicos, who would do it at regular intervals in the presence of the bishops. Being the guardian of the Doctrine, he would send bishops to the oecumenical councils and bring together national Councils12. It is on this basis that the Armenian Catholicos became a reference in the East. The Catholicos we are interested in now is Sahak Dzoraporesti (Սահակ Ձորոփորեցի). He was the Bishop of Rotakk‘ before he was elected Catholicos in 66713. His Pontificate took place at an essential moment of the Middle-East history, when the Armenian warlords had to repel the Khazars' invasion during the 7th year of his pontificate (685) and had also to fight the Muslim invaders. During the year 691, Caliph Abd al-Malig’s armies conquered Armenia militarily. As he was a sharp political leader, the Caliph designated Sembat VI Bagratuni - a man who was not favourable to the Byzantine Greeks - as the crown prince (691-711) responsible for the management of that difficult
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