SELECT PUBLICATIONS https://otmed.academia.edu/IgorDorfmannLazarev (այստեղ կարելի է բեռնել տարբեր յօդուածներ)

Monographs

1. Christ in Armenian Tradition: Doctrine, Apocrypha, Art (Sixth–Tenth Centuries) [The Journal of Eastern Christian Studies; monographic issue], (Leuven: Peeters, 2016). [Annotated texts: pp. 307-12, 355-63] Abstracts: https://poj.peeters-leuven.be/content.php?url=issue&journal_code=JECS&issue=3&vol=68

2. Arméniens et Byzantins à l’époque de Photius : Deux débats théologiques après le Triomphe de l’orthodoxie (Corpus Scriptorum Christianorum Orientalium 609; Subsidia 117), (Leuven: Peeters, 2004). [Annotated texts: pp. 1-55] Abstract: https://www.peeters-leuven.be/detail.php?search_key=9789042914124&series_number_str=117&lang=en

Articles in peer-reviewed periodicals and series

3. ‘Kingship and Hospitality in the Iconography of the Palatine Church at Ałtʽamar’, in: Rivista di Storia e Letteratura Religiosa 52/3 (2016) [Studi in memoria di Gilbert Dagron], pp. 479–516; 15 plates.

4. ‘The Cave of the Nativity Revisited: Memory of the Primæval Beings in the Armenian Lord’s Infancy and Cognate Sources’ (edited texts and critical study), in: Travaux et Mémoires; vol. 18 (2014) [Mélanges Jean-Pierre Mahé; eds C. Zuckerman et al.], pp. 285‒334. [Annotated texts: pp. 320-33]

5. ‘Rückkehr zur Geburtsgrotte. Eine Untersuchung des armenischen Berichts über die Kindheit des Herrn’, in: Theologie der Gegenwart 56/1 (2013), pp. 30‒43.

6. ‘Studies of Armenian Christian Tradition in the Twentieth Century’, in: Annual of Medieval Studies at Central European University 18 (2012), pp. 137‒152.

7. ‘«Manto terrestre dell’immagine solare»: Note sul linguaggio cristologico di Gregorio di Narek’, in: Orientalia Christiana Analecta 275 (2006) [Saint Grégoire de Narek: théologien et mystique, eds J.-P. Mahé et al.], pp. 113–138.

8. ‘Sayat-Nova (c.1712–1795): hortus conclusus di un menestrello del Caucaso’, in: Revue des Études Arméniennes 29 (2003-2004), pp. 89–98.

9. In collaboration with A. Vernitski, ‘The Ambiguity of Religious References in A. Platonov’s Впрок (For Future Use)’, in: Australian Slavonic and East European Studies 17/1-2 (2003), pp. 101–121.

Contributions to peer-reviewed collective volumes

10. ‘Adam in the Church at Ałtʽamar (915–921) and in a Pseudepigraphal Homily on Genesis: the Creator’s Companion, a King and a Herald of the Things to Come’, in: Von der Historienbibel zur Weltchronik. Studien zur Paleja-Literatur (Greifswalder Theologische Forschungen; 31), ed. Ch. Böttrich et al. (Leipzig: Evangelische Verlagsanstalt, 2020), pp. 306-332. [Annotated texts: pp. 312-19]

11. ‘Eve, Melchizedek and the Magi in the Cave of the Nativity According to the Armenian Corpus of Homilies Attributed to Epiphanius of Salamis’, in: The Protevangelium of James (Studies on Early Christian Apocrypha; 16), eds J. N. Bremmer et al. (Leuven: Peeters, 2020), pp. 264–294.

12. ‘Appendix: Annotated Texts’ (to ‘Eve, Melchizedek and the Magi in the Cave of the Nativity According to the Armenian Corpus of Homilies Attributed to Epiphanius of Salamis’), in: The Protevangelium of James (Studies on Early Christian Apocrypha; 16), eds J. N. Bremmer et al. (Leuven: Peeters, 2020), pp. 295–311.

13. ‘The Messiah Hidden in the Depths of the Sea: Reminiscences of 4 Ezra in the Armenian Script of the Lord’s Infancy’, in: Figures of Ezra (Studies on Early Christian Apocrypha; 13), eds J. N. Bremmer et al. (Leuven: Peeters, 2018), pp. 79–96. [Annotated text: 91-92]

14. ‘Travels and Studies of Stephen of Siwnik ̔ (c.685–735): Redefining Armenian Orthodoxy Under Islamic Rule’, in: Heresy and the Making of European Culture. Medieval and Modern Perspectives, eds A. P. Roach et al. (Farnham: Ashgate, 2013), pp. 355‒381.

15. ‘La risposta di Giacomo di Nisibi ad Aristace’, in: Afraate, Le esposizioni (Testi del Vicino Oriente antico), vol. I, ed. G. Lenzi (Brescia: Paideia, 2012), pp. 65–66. [Annotated ]

16. ‘La transmission de l’apocryphe de l’Enfance de Jésus en Arménie’, in: Jesus in apokryphen Evangelienüberlieferungen. Beiträge zu außerkanonischen Jesusüberlieferungen aus verschiedenen Sprach- und Kulturtraditionen (Wissenschaftliche Untersuchungen zum Neuen Testament; 254), eds J. Frey et al. (Tübingen: Mohr Siebeck, 2010), pp. 557–582.

17. ‘Chiese non-calcedonesi’, in: Dizionario del sapere storico-religioso del Novecento, ed. A. Melloni (Bologna: Il Mulino, 2010), pp. 515–534.

18. ‘L’Ermete armeno: un catechismo. Ermete il Tre-volte-grande ad Asclepio «Definizioni»’, in: La rivelazione segreta di Ermete Trismegisto (Foundation ‘Lorenzo Valla’; Scrittori Greci e Latini), ed. P. Scarpi, vol. I (Milan: A. Mondadori, 2009), pp. 3–23, 393–406. [with annotated translation]

19. ‘Silence, Intellect and Discourse in the Quest for the True Teaching: Reflections on Hermes Trismegistos’s «Definitions»’, in: Encounter between Eastern Orthodoxy and Radical Orthodoxy: Transfiguring the World through the Word, eds A. Pabst et al. (Farnham: Ashgate, 2009), pp. 176–184.

20. ‘Exploration of the Kazakh Steppes and Semireč’e in Russia from the Sixteenth to the Nineteenth Century’, in: Kazakhstan: Religions and Society in the History of Central Eurasia, eds G. L. Bonora et al. (Turin: U. Allemandi, 2009), pp. 179–198.

21. ‘Beyond Empire I: Eastern Christianities from the Persian to the Turkish Conquest, 604-1071’, in: Cambridge History of Christianity, vol. 3 (Early Medieval Christianities), eds J. M. H. Smith et al. (Cambridge: University Press, 2008), pp. 65–85, 658‒665.

22. ‘The Apostolic Foundation Stone: the Conception of Orthodoxy in the Controversy between Photius of Constantinople and Isaac Surnamed Mŕut (882)’, in: Byzantine Orthodoxies, eds A. Louth et al. (Aldershot: Ashgate, 2006), pp. 179–198.

23. Contributions to the Catalogue of Earthquakes and Tsunamis in the Mediterranean Area From the 11th to the 15th Century, eds E. Guidoboni et al. (Rome: Istituto nazionale di geofisica e vulcanologia, 2005), passim.

24. ‘The Royal Road and the Via Media at the Armeno-Syro-Byzantine Council of Shirakawan, 862/3’, in: The Armenians in Jerusalem and the Holy Land (Hebrew University Armenian Studies; 4), eds M.E. Stone et al. (Leuven: Peeters, 2002), pp. 61–79.

Accepted and forthcoming

25. ‘Concerning Four Kings From the Land of “Deep Ravines, Dense Forests and Dark Thickets”’, in: The Good Christian Ruler in the First Millennium: Views from the Wider Mediterranean World in Conversation (Millennium-Studien; 92), eds Ph.M. Forness et al. (Berlin: De Gruyter, August 2021), pp. 247-286. ISBN:978-3-11-072469-1: https://www.degruyter.com/document/isbn/9783110725612/html

26. ‘Introduction’, in: Apocryphal and Esoteric Sources in the Development of Christianity and Judaism: The Eastern Mediterranean, the Near East, and Beyond (Texts and Studies in Eastern Christianity; XXI), ed. I. Dorfmann-Lazarev (Leiden: Brill, forthcoming in May 2021), pp. 1-26.

27. ‘The Historian’s Craft and Temporal Bridges in Apocrypha and in Early Christian Art. Para-Biblical Sources in the Light of Marc Bloch’s Œuvre’, in: Apocryphal and Esoteric Sources in the Development of Christianity and Judaism: The Eastern Mediterranean, the Near East, and Beyond, pp. 295-312.

28. ‘The Admonitory Exhortations of Dawit ̔ of Ganjak (†1140): The Armenian-Kurdish Contacts in the Kur Valley and the Birth of the Armenian Legal Tradition', in: Sharing Myths, Texts and Sanctuaries in the South Caucasus: Apocryphal Themes in Literatures, Arts and Cults from Late Antiquity to the Middle Ages (Studies on Early Christian Apocrypha), ed. I. Dorfmann-Lazarev, Leuven: Peeters (forthcoming). [with an annotated text]

Other articles

29. ‘Ադամը, (Նոյը) և թագաւորութեան գաղափարը Աղթամարի եկեղեցու պատկերային ծրագրում’ [Adam, (Noah) and the Idea of Kingship in the Iconographic Programme of the Church at Ałtʽamar], in: Արևելյան Աղբյուրագիտություն [Studies in Oriental Sources], vol. 2, ed. A. Bozoyan (Yerevan: Press of the Academy of Sciences ‘Gitutʽyun’, 2020), pp. 111-127, 434-438.

30. ‘Возвращение в рождественскую пещеру: Память первозданного человечества в а рмянском Писании о детстве Господнем и в родственных источниках’, in: Miscellane a Orientalia Christiana / Восточнохристианское разнообразие, eds N. N. Seleznev et al. (Moscow, Russian State University for the Humanities, Institute for Oriental and Classical Studies / Bochum, Ruhr Universität, Seminar für Orientalistik und Islamwissenschaft, 2014), pp. 149‒184.

31. ‘Nazionalismo e religione nella dinamica del Genocidio degli armeni (1915–1916)’, in: Il crimine dei crimini. Stermini di massa nel Novecento, eds F. Berti et al. (Milan: F. Angeli, 2008), pp. 64–84.

* 32. ‘La découverte de la kénose de Dieu par la « Pensée faible » : La religion dans l’œuvre de G. Vattimo’, in: Istina 49/4 (2004), pp. 361–377.

33. ‘Ասորական քրիստոնեական մշակույթը և միաբնակ եկեղեցիների ծագումը’ [Syriac Christian Culture and Formation of the non-Chalcedonian Churches], in: Lraber hasarakakan gitutyunneri̔ [The Journal of Social Studies] (Yerevan), 2004/2, pp. 84–92.

* 34. ‘La « Pâque d’Égypte » et la « Pâque de Jérusalem » : L’herméneutique de l’Exode dans les traditions chrétienne et rabbinique selon I. Y. Yuval’, in: Istina 48/4 (2003), pp. 359–373.

* 35. ‘Le « Lieu du cœur » dans la spiritualité chrétienne selon B. Vycheslavcev (1877- 1954)’, in: Istina, 46 / 4 (2001), pp. 424-428.

* 36. ‘Icône, page blanche et le Carré noir : à propos des recherches sur l’iconographie de M.-J. Mondzain’ (discussion), in: Istina 45/ 3 (2000), pp. 269–274.

Reviews

37. ‘Robert W. Thomson, Nerses of Lambron. Commentary on the Revelation of Saint John’ (comprehensive review), in: Le Muséon 122/1-2 (2009), pp. 231–236.

38. ‘A. M. Bruni, Теологос: древнеславянские кодексы Слов Григория Назианзина и их византийские прототипы (I codici slavi antichi delle Orazioni di Gregorio di Nazianzo e i loro prototipi bizantini)’ (review), in: Le Muséon 118/3-4 (2005), pp. 401–402.

* 39. ‘Le génocide des Arméniens dans l’Empire ottoman’ (comprehensive review of: L’actualité du Génocide des Arméniens [actes du colloque organisé à l’Université Paris-Sorbonne en avril 1998], Créteil: Édipol 1999), in: Istina 46/1 (2001), pp. 32–48.

Entries in encyclopædia and dictionaries

40. ‘Armenian Alphabet’, ‘Caucasian (or Caspian) Albania’, ‘Gagik (Xac ik̔ -Gagik) Arcruni’, ‘ (Grigor Narekaci)’,̔ ‘Stephen of Siwnik ̔ (Stepanos̔ Siwneci)’,̔ in: The Oxford Dictionary of the Christian Church, fourth edition, ed. A. Louth (Oxford: Oxford University Press), in print.

41. ‘’, ‘Armenian Monasteries’, ‘Armenian Patristics’, in: Encyclopedic Dictionary of the Christian East, ed. E. G. Farrugia (Rome: Pontifical Oriental Institute, 20152), pp. 200‒208.

42. ‘Christianity in Armenia’, ‘Genocide of Armenians’, ‘’, ‘Mesrop Mashtots’, ‘Moses of Khoren’, ‘Nersês Shnorhali’, in: The Cambridge Dictionary of Christianity, ed. D. Patte (Cambridge: Cambridge University Press, 2010), pp. 73–74, 484, 777, 842, 861.

43. ‘Ասորի ուղղափառ եկեղեցի’ [Syrian Orthodox Church], in: Kristonya̔ Hayastan. Hanragitaran [Christian Armenia: Encyclopædic Dictionary], eds K. Khudaverdyan et al. (Yerevan: Armenian Encyclopædia Press, 2002), pp. 85–88.

44. Armenian martyrologies from the fourteenth to the eighteenth century: ‘Amenawag di Derjan’, ‘Barunak di Amid’, ‘Gabriele di Galata’, ‘Giovanni di Xlat’,̔ ‘Gregorio Cerenc’̔ di Xlat‘’, ‘Gregorio di Karin’, ‘Gregorio III Pahlawuni’, ‘Isacco di Tabriz’, ‘Melchisedec e Karapet di Van’, ‘Mirak ̔ di Tabriz’, ‘Paronloys di Teodosia’, ‘Sayat-Nova’, ‘Stefano , Pietro di Xizan, Stefano di Sorb’, ‘Yimar di Van’, in: Enciclopedia dei santi: le chiese orientali (Biblioteca Sanctorum Orientalium), eds J.-N. Canellas et al. (Rome: Città Nuova, 1998‒1999), vol. I, coll. 135, 369, 951–952, 1126–1127; vol. II, coll. 82, 85, 134– 135, 246–247, 477, 538, 788–789, 943–944, 1115, 1359–1360.

Scientific translation and editing

45. Translation from Armenian and editing of: Zh. Khachatrian, ‘Artaxata, Capitale dell’Armenia antica, II s. a.C. – IV s. d.C.’, in: Ai piedi dell’Ararat: Artaxata e l’Armenia ellenistico-romana, ed. A. Invernizzi, (Florence: Le lettere, 1998), pp. 95–158.

EDITORSHIP OF CONFERENCE PROCEEDINGS

46. Apocryphal and Esoteric Sources in the Development of Christianity and Judaism: The Eastern Mediterranean, the Near East, and Beyond (Texts and Studies in Eastern Christianity; XXI), ed. I. Dorfmann-Lazarev, postscript by Hartmut Leppin, Leiden: Brill (643 pp.), forthcoming in May 2021. ISBN:978-90-04-44593-2. The Table of Contents: https://brill.com/view/title/59404

47. Sharing Myths, Texts and Sanctuaries in the South Caucasus: Apocryphal Themes in Literatures, Arts and Cults from Late Antiquity to the Middle Ages (foreword by George Hewitt, Member of the British Academy; postscript by Jean-Pierre Mahé, Membre de l’Institut), (Studies on Early Christian Apocrypha), ed. I. Dorfmann-Lazarev, Leuven: Peeters; to be published in autumn 2021.

RESEARCH IMPACT

The first monograph has received several reviews:

A. Louth, in St. Vladimir’s Theological Review 49 (2005), 477-81: ‘Dorfmann-Lazarev sets the evidence for the exchanges between the Byzantines and the Armenians… and argues that the larger section of the material, belonging to the 860s, concerned negotiations that culminated in a synod at Širakawan in the middle of Armenia… Reviewers are meant to find something to criticize, but it is difficult in this case, as Dorfmann-Lazarev clearly knows more about all this than probably anyone else… He has to compress a great deal into a small compass… Despite its difficulty [of his book], it is very much worthwhile persevering with, for Dorfmann-Lazarev is not only a consummate philologist (a sine qua non for such a study), but a thoughtful theologian.’

A. Louth, in Journal of Ecclesiastical History 57 (2006), 566-67: ‘In this brilliant book, I. Dorfmann-Lazarev gives the first thorough analysis of this remarkable encounter, carefully going through all the material and reconstructing the events to which it relates. There were two phases in the Byzantine-Armenian rapprochement: first of all, around 863, when a synod was held at Širakawan; later there were contacts during Photios’s second patriarchate… The book opens up an important, though little known, episode in ancient “ecumenical” dialogue.’

J.-P. Mahé, the chief authority on the great Armenian poet Gregory of Narek (ca.945- 1010) in the West, has accepted my hypothesis concerning the origin of the poetical forms introduced by him into Armenian literature, in Revue des Études Arméniennes 30 (2005‒07), 484-86: ‘Par la minutieuse exactitude de ses traductions, la perspicacité et la pertinence de ses analyses historiques, ainsi que par la profondeur de sa culture théologique, l’ouvrage d’I. Dorfmann renouvelle l’étude d’un dossier qu’on croyait, dans l’ensemble, assez bien connu… L’analyse du style très poétique de ce discours [ de l’évêque Vahan ] ouvre des perspectives intéressantes sur l’imitation arménienne des figures rhétoriques byzantines et corrige certaines interprétations reçues sur l’origine, supposée arabe, des rimes et assonances chez Grégoire de Narek. Ce n’est pas chez les musulmans, mais chez les Byzantins que le grand poète a trouvé des exemples de rythme et d’homéotéleutes.’

See also: Comptes rendus des séances de l'Académie des Inscriptions et Belles-Lettres 152 (2008), 236-38; Eĵmiacin 2009/6, 116-26.

The second monograph has received several reviews: B. Contin, in Cristianesimo nella storia 2018/2, 553-557: ‘This volume… contributes to the knowledge of the Armenian Christology in the second half of the first millennium through an accurate and interdisciplinary analysis of literary and artistic materials presented in a very pleasant style. The linguistic, theological and iconographic analyses offer a fresh and creative approach to a crucial period in the history of the ancient Christian oecoumene, and provide a useful support to grasp the theological position of one of the three Miaphysite or pre-Chalcedonian Churches. Finally, the author puts a whole new perspective on the study of the complex and interweaved cultural, religious, social and political networks amongst the representatives of the official Chalcedonian and non-Chalcedonian Churches.’

J.-P. Mahé, in: Revue des Études Arméniennes 38 (2018–19), 462-65: ‘La brièveté de ce recueil est largement compensée par sa concentration et sa densité… Les cinq essais qu’il réunit s’enchaînent avec une remarquable cohérence chronologique, historique et conceptuelle. Mais on admire surtout l’originalité de la méthode et la nouveauté des résultats. Le mérite en revient d’abord à la solidité et à l’abondance de l’information. Dorfmann-Lazarev est l’un des premiers chercheurs à prendre en compte les textes théologiques, inaccessibles ou tout à fait inédits… [Sa] perspective innovante s’impose graduellement à nous grâce aux trois premiers essais, philologique, historique et théologique, qui précèdent le retournement méthodologique des deux derniers… Dorfmann-Lazarev nous découvre une spécificité majeure des théologies chrétiennes orientales. Mais surtout il restitue aux apocryphes leur véritable profondeur symbolique, leur place centrale dans le développement de la liturgie, des arts et de la doctrine. [Ces textes] commencent désormais à livrer leurs trésors.’

S. Scarpellini, in Adamantius 25 (2019), 631-634: ‘In questa opera poliedrica l’autore con grande maestria conduce il lettore in un’analisi a tutto tondo del pensiero cristologico armeno individuando e mettendo in rilievo i punti cardine del linguaggio cristologico e illustrando, attraverso di essi, tutto il complesso processo di costruzione della peculiare teologia armena. Il lettore potrà altresì beneficiare del vasto numero di fonti utilizzate e soprattutto, grande pregio dell’opera, dell’uso di una metodologia variegata, che, avvalendosi di una raffinata analisi linguistica, artistica, storica e letteraria allo stesso tempo, permette di mettere in luce e apprezzare la genesi e le diverse sfaccettature del cristianesimo armeno.’

From the Postscript to the first edited volume: Hartmut Leppin, ‘Postscript: Border-Crossing Texts’, in Apocryphal and Esoteric Sources in the Development of Christianity and Judaism: The Eastern Mediterranean, the Near East, and Beyond, ed. I. Dorfmann-Lazarev, Leiden (in print), 608-615: ‘Apocryphal texts are also of great interest to scholars from various disciplines. In fact, the idea that important, so far hidden concepts have survived in non-canonical Christian texts fascinated many specialists in the field of the history of Christianity. There is no doubt that apocryphal texts preserve ideas, concepts and narratives that were—at a certain point in time—as important as the texts we now consider Scripture. Therefore, not only theologians, but also historians, linguists, scholars of Judaism and art historians have dealt with these texts, to name but a few disciplines represented at the Bad Homburg conference. From the historian’s perspective, apocryphal texts are just as valuable as canonical ones, even if theologians may disagree vehemently as to their relevance. [...] Apocryphal texts are a testament to the plurality of Christianities as well as to the historical and metaphysical issues raised by the process of Christianization. [...] Texts discussed in Bad Homburg were written in Hebrew, Greek, Latin, Syriac, Coptic, Ethiopian, Persian, Armenian, Georgian, Arabic, and Old Slavonic to name just a few. [...] The apocryphal texts that were less controlled by authorities, and therefore more adaptable, give a still better idea of the plurality of Christianities. It will be a fascinating task to look deeper into the ways in which connective texts and figures continued to cross religious and cultural borders. The Bad Homburg conference organized by Igor Dorfmann-Lazarev has made important steps in this direction.’

From the Postscript to the second edited volume: B. George Hewitt, FBA, ‘Postscript’, in Sharing Myths, Texts and Sanctuaries in the South Caucasus: Apocryphal Themes in Literatures, Arts and Cults from Late Antiquity to the Middle Ages, ed. I. Dorfmann-Lazarev, Leuven: ‘Any collection of articles around a general theme, as is usually the case with an academic conference, is likely to contain contributions which have greater or less appeal for this or that reader. And this can justifiably be said of the present offering. But the editor’s Introduction was detailed enough to indicate that there is plenty here to whet the appetites of specialists across a variety of disciplines: Old Armenologists, Old Georgianists, historians of religion(s) and hagiography, iconographers, folklorists and mythologists (if such a word exists), or, indeed, those whose interests bridge one or more of these disciplines. [...] Laid out for our delectation was a rich tapestry to illustrate the mingling, adapting, legally codifying of, and accepting commonalities between, peoples (Armenians, Georgians, Persians, Kurds, Yezidis, but understandably to a lesser extent Caucasian Albanians), religions (Mazdaism, Christianity, including the Armenian and Georgian varieties of Eastern Othodoxy, Islam), cults (Saints George, Stephen, Thecla), etc., etc, and all within the confines of the southern Caucasus (to be understood as incorporating historical Greater Armenia in today’s eastern Turkey), though Daghestan did manage to sneak in on the act via the legend of Alexander the Great’s association with the wall of Derbent as the defence against Gog and Magog.’

REPRESENTATION OF RESEARCH TO EXTERNAL AUDIENCES AND MEDIA

– Preservation of the historical and artistic heritage of Artsakh (Nagornyj Karabakh): ‘L’Artsakh minacciato di genocidio culturale’, in: Doppiozero 11.12.2020 https://www.doppiozero.com/materiali/lartsakh-minacciato-di-genocidio- culturale?fbclid=IwAR0sZvBl5G1ilTH6xR7IdvFldxpnCRXmxascTGoBan5wa9KAU7E75gJbuHE

Interviews: 1. Hyperallergic, 13.11.2020: https://hyperallergic.com/601492/google-arts-culture-as-an-agent-of-ethnic-cleansing/ 2. The Times, 22.11.2020: https://www.thetimes.co.uk/article/a8b2d14c-2b73-11eb-aff1- d6c8b49d9d48?shareToken=f2e82f58c3620178c4418c1fedc8da26 * 3. Afrique Asie.fr, 3.12.2020: https://www.afrique-asie.fr/karabagh-le-patrimoine-est-en-danger/?fbclid=IwAR0wfePTF-dlSXk2LXXSb4k9Q_M4G- 5DyUu4bsZjDWJRcTbkJ-oXuAKSXU8 4. Novasia, 8.12.2020: http://novasiagsis.com/keeping-up-with-nagorno- karabakh/?fbclid=IwAR1jNPITGMAlacS83rE3CrfTRY3PiXnHHNISjcDx0DImIK_RG8R-WlDhkkI * 5. Revue Codex N°18, January 2021, pp. 124-135: https://revue-codex.fr/produit/18-viollet-le-duc/

‘An Open Letter to the World Community’, in: GlobeNewswire, 12.11.2020: https://www.globenewswire.com/news-release/2020/11/12/2125920/0/en/Preserve-Artsakh-An-Open-Letter-to-the- World-Community.html

– Translation of Iosif Brodskij’s poem ‘Блестит залив’: Հայերէն Blog, 8.04.2020: https://hayerenblog.wordpress.com/2020/04/08/%d6%84%d5%a1%d5%bc%d5%a1%d5%b4%d5%a5%d5%a1%d5%af/?f bclid=IwAR2P7qu1eU5TS612WRGXctIPhWi66vXbN9zUiWx2z_aIqjw9G5b_1JXm97g

– Interview about the iconographic programme of the church of Ałt̔ amar (915-21 CE): Shoghakat TV channel (the Armenian Catholicate of Etchmiadzin), 20.06.2019: http://www.shoghakat.am/am/telecasts/17186?fbclid=IwAR0fFlG45XLJQ4JI4L5eQhw7HKst11OT2PwhL_-jB2ysnH38Yq7Kt0- 6sWk

– In collaboration with Shlomi Efrati, translation into Hebrew of a bilingual Armenian- Turkish poem by the fourteenth-century poet John of Tulguran (near Diyarbakır): .’פָּנת ָּ ה, הִבִּיטָּה בִ ּי זוע ֶֹפֶֹת, רָּ אֲתָּ ה ִ אותי ור ָּ עֲדָּ ה‘ :Haaretz (the oldest Israeli daily newspaper), 28.04.2017

– Essay on the Armenian community of Baku: ‘Ընտանեկան յուշեր Պաքուի հայերուն պատմութենէն’, in Նոր Յառաջ (Haratch, the oldest Armenian daily newspaper in Western Europe, est. in Paris in 1925) N° 985, 27.10.2016, pp. 5- 6: https://www.academia.edu/28801759/_%D4%B8%D5%B6%D5%BF%D5%A1%D5%B6%D5%A5%D5%AF%D5%A1%D5%B 6_%D5%B5%D5%B8%D6%82%D5%B7%D5%A5%D6%80_%D5%8A%D5%A1%D6%84%D5%B8%D6%82%D5%AB_%D5%B 0%D5%A1%D5%B5%D5%A5%D6%80%D5%B8%D6%82%D5%B6_%D5%BA%D5%A1%D5%BF%D5%B4%D5%B8%D6%82 %D5%A9%D5%A5%D5%B6%D5%A7%D5%B6_in_%D5%86%D5%B8%D6%80_%D5%85%D5%A1%D5%BC%D5%A1%D5%B B_Paris_985_27_X_2016_pp._5-6 see also: https://hayerenblog.wordpress.com/2016/09/06/%D5%A8%D5%B6%D5%BF%D5%A1%D5%B6%D5%A5%D5%AF% D5%A1%D5%B6-%D5%B5%D5%B8%D6%82%D5%B7%D5%A5%D6%80- %D5%BA%D5%A1%D6%84%D5%B8%D6%82%D5%AB- %D5%B0%D5%A1%D5%B5%D5%A5%D6%80%D5%B8%D6%82%D5%B6- %D5%BA%D5%A1%D5%BF/?fbclid=IwAR0ZsJWRluUillRk7j-rrcMrGBZLGCGZpRzOZgpvfnd0j92IRR1ccblh3Ck

– Conférence « Nationalisme et religion dans la dynamique du Génocide des Arméniens » : Colloque international Religion et génocide, Université Lyon-II, Grand Amphithéâtre, 20 juin 2015 : http://www.univ-lyon2.fr/culture-savoirs/podcasts/religion-et-genocide-conference-internationale-decentralisee- 640067.kjsp?RH=WWW_FR

– Interview about the significance of commemoration of the Genocide of the Armenians: The Tablet (International Catholic News Weekly, est. 1840 and published in London), 24.04.2015: https://www.thetablet.co.uk/blogs/1/621/failure-to-recognise-the-armenian-genocide-has-left-britain-politically-illiterate

– Interview about the recognition of the Armenian Genocide by Vatican: The Guardian, 12.04.2015: https://www.theguardian.com/world/2015/apr/12/pope-francis-armenian-slaughter-first-genocide-20th-century

– Interview about the Turkish-Armenian relationships: Agos/Ակօս (Armenian bilingual weekly newspaper published in Istanbul), 24.01.2014, p. 18: ‘Türkiye’de Ermeni tarihi öğreten Karabağlı’: https://www.academia.edu/37124454/_T%C3%BCrkiye_de_Ermeni_tarihi_%C3%B6%C4%9Freten_Karaba%C4%9Fl%C4%B1 _

– Advising about the Armenian community of Jerusalem: acknowledged by Simon Sebag Montefiore, Jerusalem: the Biography, London: Weidenfeld & Nicolson, 2011 (a Number One non-fiction Sunday Times bestseller; a global bestseller; a winner of prize ‘The Book of the Year’ from the Jewish Book Council; translated into numerous languages), p. XX (‘Acknowledgements’); see also Ibid., Part Three: Christianity, n. 5, and Part Five: Crusade, n. 3.

– Interview about the reintroduction of Armenian Studies in SOAS, University of London: ‘Agos’/«Ակօս», 25.12.2009, p. 20: ‘Ermeni Çalışmaları yeniden Londra’da’.

– Articles addressed to a wider audience: ‘À la découverte des Chrétiens des Trois Conciles’, in: Historia (Numéro Thématique) 82 (2003), pp. 60–67.

‘Christologie de l’Église d’Arménie’, in: Le Monde de la Bible 136 (2001), p. 32. Italian version in: Il mondo della Bibbia 91/1 (2008), p. 32.

‘Présence arménienne en Terre sainte’, in: Le Monde de la Bible 136 (2001), pp. 44–47. Italian version in: Il mondo della Bibbia 91/1 (2008), pp. 44–47.