The Armenian Apostolic Church believes in apostolic succession through the apostles Bartholomew[13] and Thaddeus (Jude).[14][15][16] According to tradition, 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 AD 30. Thaddaeus was then commissioned by Abgar to proselytize throughout Armenia, where he converted King Sanatruk's daughter, who was eventually martyred alongside Thaddeus when Sanatruk later fell into apostasy. After this, Bartholomew came to Armenia, bringing a portrait of the Virgin Mary, which he placed in a nunnery he founded over a former temple of Anahit. 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.[15][16] Scholars including Bart Ehrman, Han J.W. Drijvers, and Walter Bauer dismiss the conversion of Abgar V[17] as fiction.
When King Tiridates III made Christianity the state religion of Armenia between 300 and 301, it was not an entirely new religion there. It had penetrated the country from at least the third century, and may have been present even earlier.[20]
Tiridates declared Gregory to be the first Catholicos of the Armenian Apostolic Church and sent him to Caesarea to be consecrated. Upon his return, Gregory tore down shrines to idols, built churches and monasteries, and ordained many priests and bishops. 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. He was convinced that God intended him to build the main Armenian church there. With the king's help he did so in accordance with his vision, renaming the city Etchmiadzin, which means "the place of the descent of the Only-Begotten".[21]
Initially, the Armenian Apostolic Church participated in the larger Christian world and was subordinated to the Bishop of Caesarea.[22] Its Catholicos was represented at the First Council of Nicea (325). St. Vrtanes I, the third Catholicos of the Armenian Apostolic Church (333–341), sent a letter with specific questions to Macarius, the Orthodox Bishop of Jerusalem (312-335/36), taken to Jerusalem by a delegation of Armenian priests on the occasion of the Encaenia, in dedication of the Church of the Holy Sepulchre in September 335. In Macarius's letter to the Armenians in 335, it seeks to correct irregularities in the initiation rites of baptism and the eucharist in use in the Armenian Church by articulating the practices in Jerusalem. In so doing, it reveals the divergent forms being practiced in Armenia, which have strong echoes of old East Syriac Rite. Orthopraxy was conceived by Vrtanes and his Armenian colleagues in terms of liturgical performance in Jerusalem. In 353, King Papas (Pap) appointed Catholicos Husik without first sending him to Caesarea for commissioning.[23] The Armenian Catholicos was still represented at the First Council of Constantinople (381).
As Gregory was consecrated by the bishop of Caesarea, he also accepted the Byzantine Rite. However, the Armenian Church, due to the influence of the Church in Edessa, the large presence of Syriacs in Armenia, as well as the number of Syriac priests that arrived in Armenia with Gregory, also cultivated the West Syriac or Antiochian Rite. Since Armenians at the time did not have an alphabet, its clergy learned Greek and Syriac. From this synthesis, the new Armenian Rite came about, which had similarities both with the Byzantine and the Antiochian Syriac rite.[24]
Christianity was strengthened in Armenia in the 5th century by the translation of the Bible into the Armenian language by the native theologian, monk, and scholar, Saint Mesrop Mashtots. Before the 5th century, Armenians had a spoken language, but no script. Thus, the Bible and liturgy were written in the Greek or Syriac scripts until Catholicos Sahak Part'ew commissioned Mesrop to create the Armenian alphabet, which he completed in c. 405. Subsequently, the Bible and liturgy were translated into Armenian and written in the new script. The translation of the Bible, along with works of history, literature and philosophy, caused a flowering of Armenian literature and a broader cultural renaissance.[25]
Although unable to attend the Council of Ephesus (431), Catholicos Isaac Parthiev (Sahak Part'ew) sent a message agreeing with its decisions.[26] However, non-doctrinal elements in the Council of Chalcedon (451) caused certain problems to arise.
At the First Council of Dvin in 506, the synod of the Armenian, Georgian, and Caucasian Albanian bishops was assembled during the time in office of Catholicos Babken I. The participation of the Catholicoi of Georgia and Albania was set to make clear the position of the churches concerning the Council of Chalcedon. The "Book of Epistles" mentions that 20 bishops, 14 laymen, and many nakharars (rulers of Armenia) participated in the council. (The involvement in the council discussion of different levels of lay persons seemed to be a general rule in Armenia.[original research?])
Almost a century later (609–610), the Third Council of Dvin was convened during the reign of Catholicos Abraham I of Aghbatank and Prince Smbat Bagratuni, with clergymen and laymen participating. The Georgian Church disagreed with the Armenian Church, having approved the christology of Chalcedon. This council was convened to clarify the relationship between the Armenian and Georgian churches. After the Council, Catholicos Abraham wrote an encyclical letter addressed to the people, blaming Catholicos Kurion of the Georgian Church and his adherents for the schism. The Council never set up canons; it only deprived Georgians from taking communion in the Armenian Church.[28][need quotation to verify][29] Despite this, the Albanian Church remained under the jurisdiction of the Armenian Church while also in communion with the Georgian Church.
20th century
This section needs to be updated. Please help update this article to reflect recent events or newly available information.(January 2024)
In 1903, the Tsarist government of the Russian Empire moved to confiscate the property of the Armenian Church.[30]
However, again like other Oriental Orthodox Churches,[32] the Armenian Apostolic Church argues that the identification as "monophysitism" is an incorrect description of its position.[33] It considers Monophysitism, as taught by Eutyches and condemned at Chalcedon, a heresy and only disagrees with the formula defined by the Council of Chalcedon.[33] The Armenian Church instead adheres to the doctrine defined by Cyril of Alexandria, considered as a saint by the Chalcedonian churches as well, who described Christ as being of one incarnate nature, where both divine and human nature are united (miaphysis). To distinguish this from Eutychian and other versions of Monophysitism this position is called miaphysitism.[34][35] Whereas the prefix "mono-" (< Greek μονο- < μόνος) means "single, alone, only",[36][37] thus emphasising the singular nature of Christ, "mia" (μία "one" FEM),[38] simply means "one" unemphatically, and allows for a compound nature.
In recent times, both Chalcedonian and non-Chalcedonian churches have developed a deeper understanding for each other's positions, recognizing their substantial agreement while maintaining their respective positions.[citation needed]
Structure and leadership
According to The Armenian Church by Archdeacon Dowling published in 1910 (before the Great War and the Armenian Genocide), the Armenian Apostolic Church was composed of four patriarchal provinces, comprising at that date seventy-two, six, and two dioceses in Turkey, Russia, and Iran, respectively.[39]
Two Catholicosates
The Armenian Apostolic Church currently has two sees. First, there is the Catholicos of All Armenians residing in Etchmiadzin, Armenia, at the Mother See of Holy Etchmiadzin. Second, there is the Catholicosate of the Great House of Cilicia, headquartered since 1930 in Antelias, Lebanon. The Catholicos of Etchmiadzin has pre-eminent supremacy in all spiritual matters over the See of Cilicia, which however administers to the dioceses under its jurisdiction as they see fit.[citation needed]
The Armenian Catholic Church is completely distinct from the Armenian Apostolic Church and is headed by its own Patriarch-Catholicos.[12]
Two Patriarchates: Constantinople and Jerusalem
The Armenian Apostolic Church has two Patriarchates of high authority, both under the jurisdiction of the Catholicos of All Armenians:
The Armenian Patriarchate of Constantinople (Armenian: Պատրիարքութիւն Հայոց Կոստանդնուպոլսոյ) and All of Turkey, which has jurisdiction in the modern-day Republic of Turkey. Its seat is in Istanbul, Turkey and is headed since 2019 by the Armenian Patriarch of Constantinople, Archbishop Sahak II Mashalian.[40]
The Armenian Church does not ordain women to the priesthood.[44] Historically, however, monastic women have been ordained as deacons within a convent environment.[45] When ordained to the diaconate, "men and women are ordained to the diaconate using the same rite, with both having functions of chanting the Gospel and serving in the Divine Liturgy."[46] Monastic women deacons generally do not minister in traditional parish churches or cathedrals, although the late Sister Hripseme did minister and serve during public liturgies, including in the United States.[47] The Armenian Church's last monastic deaconess was Sister Hripsime Sasounian (died in 2007) and on 25 September 2017, Ani-Kristi Manvelian, a twenty-four-year-old woman, was ordained in Tehran's St. Sarkis Mother Church as the first lay deaconess after many centuries.[48]
Women also serve as altar girls and lay readers, especially when a parish is so small that not enough boys or men are regularly available to serve.[49][50] Women commonly serve the church in the choir and at the organ, on parish councils, as volunteers for church events, fundraisers, and Sunday schools, as supporters through Women's Guilds, and as staff members in church offices. In the case of a married priest (Der Hayr), the wife of the priest generally plays an active role in the parish and is addressed by the title Yeretzgin.[51][52]
In limited circumstances, the Armenian Church allows for divorce and remarriage.[53][better source needed] Cases usually include either adultery or apostasy.
Armenian genocide victims canonization
On April 23, 2015, the Armenian Apostolic Church canonized all the victims of the Armenian genocide; this service is believed to be the largest canonization service in history.[54][55][56] 1.5 million is the most frequently published number of victims, however, estimates vary from 700,000 to 1,800,000. It was the first canonization by the Armenian Apostolic Church in four hundred years.[57]
The status of the Armenian Apostolic Church within Armenia is defined in the country's constitution. Article 8.1 of the Constitution of Armenia states: "The Republic of Armenia recognizes the exclusive historical mission of the Armenian Apostolic Holy Church as a national church, in the spiritual life, development of the national culture and preservation of the national identity of the people of Armenia." Among others, ethnographer Hranush Kharatyan has questioned the constitutionality of the phrase "national church".[59]
In 2009, further constitutional amendments were drafted that would make it a crime for non-traditional religious groups to proselytize on adherents of the Apostolic Church. Minority groups would also be banned from spreading 'distrust' in other faiths.[60]Hrant Bagratyan, former Prime Minister of Armenia, condemned the close association of the Armenian Apostolic Church with the Armenian government, calling the Church an "untouchable" organisation that is secretive of its income and expenditure.[61]
After a while the Armenian Apostolic Church resumed its activities. There were weddings, baptisms, and every Sunday Patarag at a free will attendance basis. The Armenian Apostolic Church since 1989 restored or constructed more than 30 churches worldwide. In 2009 the Republic of Artsakh government introduced a law entitled "Freedom of Conscience and Religious Organisations", article 8 of which provided that only the Armenian Apostolic Church is allowed to preach on the territory of the Republic of Artsakh. However, the law did make processes available for other religious institutions to get approval from the government if they wished to worship within the Republic.[62]
Outside of West Asia, today there are notable Armenian Apostolic congregations in various countries in Europe, North America, South America, and South Asia.[citation needed]
Lebanon, home to a large and influential Armenian diaspora community with its own political parties, has more than 17 recognized Armenian Apostolic churches.[citation needed]
The Armenian Apostolic Church is "seen by many as the custodian of Armenian national identity."[65] "Beyond its role as a religious institution, the Apostolic Church has traditionally been seen as the foundational core in the development of the Armenian national identity as God's uniquely chosen people."[66] According to a 2018 survey by the Pew Research Center, in Armenia 82% of respondents say it is very or somewhat important to be a Christian to be truly Armenian.[67]
According to a 2015 survey 79% of people in Armenia trust it, while 12% neither trust it nor distrust it, and 8% distrust the church.[68]
As both Eastern and Western Armenia came under Persian and Ottoman rule, the Armenian Apostolic Church was the centre of many Armenian liberation activities.[69]
Controversies and criticisms
Medieval era
Early medieval opponents of the Armenian Church in Armenia included the Paulicians (7th-9th centuries) and the Tondrakians (9th-11th centuries).
The power relationship between Catholic and secular rulers was sometimes a source of conflict. In 1037 king Hovhannes-Smbat of Ani deposed and imprisoned Catholicos Petros, who he suspected of holding pro-Byzantine views, and appointed a replacement catholicos. This persecution was highly criticized by the Armenian clergy, forcing Hovhannes-Smbat to release Petros and reinstall him to his former position. In 1038 a major ecclesiastical council was held in Ani, which denied the king the right to elect or remove a catholicos.[70]
Architecture historian Samvel Karapetyan (1961-2016) has criticized many aspects of the Armenian Apostolic Church, especially its role in Armenian history. Karapetyan particularly denounced what he called the Armenian Church's loyal service to foreign invaders: "The Armenian Apostolic Church is a conscientious tax structure, which every conqueror needs."[71]
Gerard Libaridian argued that because Armenians consider the church a national institution, it "must be respected and guarded at all times. Therefore the critical attitude regarding Armenian historical institutions is rarely applied to the Armenian Church, as it is seen as a venerable institution that unites all Armenians."[77] Stepan Danielyan, a scholar on religion, argued in 2013 that "When Armenia became independent with the collapse of the Soviet Union, a great deal was expected of the church, but those expectations have not been fulfilled. The church continues to ignore the things most people are worried about – vitally important social, economic and political problems and endless corruption scandals."[78]
In independent Armenia, the Armenian Apostolic Church has often been criticized for its perceived support of the governments of Robert Kocharyan and Serzh Sargsyan despite the formal separation of church and state in Armenia.[79][80][81][82][83] According to former Prime Minister Hrant Bagratyan religion and state management "have completely gotten mixed up". He called the church an "untouchable" organization that is secretive of its income and expenditure.[84] Large-scale construction of new churches in the independence period[85] and the negligence of endangered historic churches by the Apostolic church (and the government) have also been criticized.[86]
In recent years, a few high-profile leaders of the church have been involved in controversies.[86] In 2013 Navasard Ktchoyan, the Archbishop of the Araratian Diocese and Prime Minister Tigran Sargsyan were alleged to have been partners with a businessman charged with laundering US$10.7 million bank loan and then depositing most of it in accounts he controlled in Cyprus.[87] In 2011 it was revealed that Ktchoyan drives a Bentley (valued at $180,000-$280,000). Pointing out the 34% poverty rate in Armenia, Asbarez editor Ara Khachatourian called it "nothing but blasphemy". He added "Archbishop Kchoyan's reckless disregard and attitude is even more unacceptable due to his position in the Armenian Church."[88]
In October 2013 Father Asoghik Karapetyan, the director of the Museum of the Mother See of Holy Etchmiadzin, stated on television that a non-Apostolic Armenian is not a "true Armenian". A spokesperson for the Armenian Apostolic Church stated that it is his personal view.[89] The statement received considerable criticism,[90] though Asoghik did not retract his statement.[91] In an editorial in the liberal Aravot daily Aram Abrahamyan suggested that religious identity should not be equated with national (ethnic) identity and it is up to every individual to decide whether they are Armenian or not, regardless of religion.[92]
^Augusti, Johann Christian Wilhelm; Rheinwald, Georg Friedrich Heinrich; Siegel, Carl Christian Friedrich. The Antiquities of the Christian Church. p. 466.
^Scott, Michael (2016-11-01). Ancient Worlds: A Global History of Antiquity. Basic Books. ISBN978-0-465-09473-8.
^Grousset, René (1984) [1947]. Histoire de l'Arménie (in French). Payot. p. 122.. Estimated dates vary from 284 to 314. Garsoïan (op.cit. p. 82), following the research of Ananian, favours the latter.
^"HISTORY". ՀԱՅ ԱՌԱՔԵԼԱԿԱՆ ԵԿԵՂԵՑՈՒ Արևմտյան Եվրոպայի Հայրապետական Պատվիրակություն. Retrieved 2023-01-30.
^ ab"The Aršakuni Dynasty (A.D. 12-[180?]-428)" by Nina Garsoïan, in Armenian People from Ancient to Modern Times, ed. R.G. Hovannisian, Palgrave Macmillan, 1997, Volume 1, p. 81.
^van Lint, Theo Maarten (2009). "The Formation of Armenian Identity in the First Millenium". Church History and Religious Culture. 89 (1/3): 269.
^See Drasxanakertci, History of Armenia, 78ff; Atiya, History of Eastern Christianity, 316ff; Narbey, A Catechism of Christian Instruction According to the Doctrine of the Armenian Church, 88ff.
^"Armenian Church Councils". Archived from the original on 2011-04-25. Retrieved 2010-02-11. The 3rd Council of Dvin was convened during the reign of Catholicos Abraham I of Aghbatank and Prince Smbat Bagratooni, with clergymen and laymen participating. The Georgian Church was split from the Armenian Church and the Catholicos had repeatedly tried to turn to Catholicos Kurion of the Georgian Church. The council was convened to clarify the relationship of the Armenian Church towards the Georgian Church. After the Council, Catholicos Abraham wrote an encyclical letter addressed to the people where he blamed Kurion and his adherents for the split. The Council never set up canons; it only deprived Georgians from taking communion in the Armenian Church.
^
Oghlukian, Abel; Cowe, Peter (translator) (1994). The Deaconess in the Armenian Church. New York: St. Nersess Press. p. 59. ISBN978-1-885011-00-8. {{cite book}}: |author2= has generic name (help)
^Terzian, Shelley (2014). "Central effects of religious education in Armenia from Ancient Times to Post-Soviet Armenia". In Wolhuter, Charl; de Wet, Corene (eds.). International Comparative Perspectives on Religion and Education. AFRICAN SUN MeDIA. p. 28. ISBN978-1-920382-37-7.
^"Եկեղեցին պետք է մտածի, քանի դեռ ուշ չէ. "Ժամանակ"". Aravot (in Armenian). 10 February 2015. Իսկ հանրային կարծիքն այն է, որ ինչպես բիզնեսն ու իշխանությունները, այնպես էլ եկեղեցին և բիզնեսը սերտաճած են, և այս առումով եկեղեցական ղեկավարության բարքերը չեն տարբերվում հանրապետության ղեկավարության բարքերից:
Vrej Nerses Nersessian (2007). "Armenian Christianity"(PDF). In Parry, Ken (ed.). Blackwell Companion to Eastern Christianity. Malden, MA: Blackwell. pp. 23–46. Archived from the original(PDF) on 13 August 2011.
Ilustrasi tsurushi. Tsurushi (Jepang: 釣殺し) adalah sebuah teknik penyiksaan Jepang yang digunakan pada abad ke-17 yang ditujukan pada orang Kristen (Kirishitan) Korban paling terkenal yang disiksa dengan metode tersebut adalah Saint Lorenzo Ruiz, martir Filipina pertama yang dikanonisasikan oleh Gereja Katolik Roma. Referensi Boxer, C.R. The Christian Century in Japan, 1549–1650. Berkeley, Calif.: University of California Press, 1951. ISBN 1-85754-035-2 (1993 reprint edition).
5 Sentimeter per DetikPoster rilis teatrikal秒速5センチメートル(Byōsoku Go Senchimētoru)GenreDrama romantis Film animeSutradaraMakoto ShinkaiProduserMakoto ShinkaiSkenarioMakoto ShinkaiMusikTenmonStudioCoMix Wave Inc.PelisensiAUS Madman EntertainmentNA ADV Films (former)Crunchyroll[1]UK Manga EntertainmentTayang3 Maret 2007Durasi65 menit NovelPengarangMakoto ShinkaiPenerbitMedia FactoryTerbit19 November 2007 MangaPengarangMakoto ShinkaiIlustratorSeike YukikoPenerbitKodanshaPen…
Cet article est une ébauche concernant une chanson, le Concours Eurovision de la chanson et la Grèce. Vous pouvez partager vos connaissances en l’améliorant (comment ?) selon les recommandations des projets correspondants. One Last Breath María Élena Kyriákou interprétant One Last Breath lors du Concours Eurovision de la chanson 2015. Chanson de María Élena Kyriákou au Concours Eurovision de la chanson 2015 Durée 3:03 Langue Anglais Genre PopBallade Auteur Vangelis Konstan…
Kediktatoran SentrokaspiaДиктатура Центрокаспия1918–1918 BenderaStatusTidak diakuiIbu kotaBakuPemerintahanKediktatoranEra SejarahPerang Dunia I• Didirikan 1 Agustus 1918• Pertempuran Baku 26 Agustus-14 September• Jatuhnya Baku 15 September 1918• Gencatan Senjata Mudros 30 Oktober 1918 Didahului oleh Digantikan oleh Republik Sosialis Federasi Soviet Rusia Republik Demokratik Azerbaijan Sunting kotak info • Lihat • BicaraBantuan peng…
Artikel ini sebatang kara, artinya tidak ada artikel lain yang memiliki pranala balik ke halaman ini.Bantulah menambah pranala ke artikel ini dari artikel yang berhubungan atau coba peralatan pencari pranala.Tag ini diberikan pada Februari 2023. Erickson Air-Crane IncorporatedBerkas:Erickson Air-Crane logo.pngJenisPublicKode emitenNasdaq: EACIndustriAviationKantorpusatPortland, Oregon, United States45°29′02″N 122°40′22″W / 45.48399°N 122.67285°W / 45.4839…
Dalam nama Spanyol ini, nama keluarganya adalah Escobar. Roberto EscobarEscobar in 2018LahirRoberto de Jesús Escobar Gaviria13 Januari 1947 (umur 77)Rionegro, ColombiaNama lainEl OsitoWarga negaraKolombiaPekerjaanPedagang dan penyelundup narkoba, salah satu pendiri Kartel Medellín, salah satu pendiri Escobar Inc, Salah satu pendiri dietbitcoinHukuman kriminal14 tahun di penjaraStatus kriminalDirilis tahun 2006AlasanPerdagangan dan penyelundupan narkoba Roberto de Jesús Escobar Gavir…
لمعانٍ أخرى، طالع بوب هيل (توضيح). هذه المقالة يتيمة إذ تصل إليها مقالات أخرى قليلة جدًا. فضلًا، ساعد بإضافة وصلة إليها في مقالات متعلقة بها. (ديسمبر 2020) بوب هيل معلومات شخصية الميلاد 31 أكتوبر 1940 (84 سنة) جيرزي مواطنة المملكة المتحدة الحياة العملية المهنة سيا…
Questa voce o sezione sull'argomento Namibia non cita le fonti necessarie o quelle presenti sono insufficienti. Puoi migliorare questa voce aggiungendo citazioni da fonti attendibili secondo le linee guida sull'uso delle fonti. Namibia (dettagli) (dettagli) (EN) Unity, Liberty, Justice(IT) Unità, Libertà, Giustizia Namibia - Localizzazione Dati amministrativiNome completoRepubblica della Namibia Nome ufficiale(EN) Republic of Namibia(DE) Republik Namibia(AF) Republiek van Namibië Lingue …
artikel ini perlu dirapikan agar memenuhi standar Wikipedia. Tidak ada alasan yang diberikan. Silakan kembangkan artikel ini semampu Anda. Merapikan artikel dapat dilakukan dengan wikifikasi atau membagi artikel ke paragraf-paragraf. Jika sudah dirapikan, silakan hapus templat ini. (Pelajari cara dan kapan saatnya untuk menghapus pesan templat ini) Artikel ini tidak memiliki referensi atau sumber tepercaya sehingga isinya tidak bisa dipastikan. Tolong bantu perbaiki artikel ini dengan menambahka…
Antoine-François MomoroAntoine-François MomoroLahir1756Besançon, PrancisMeninggal24 Maret 1794Paris, PrancisKebangsaanPrancisPekerjaanPencetakDikenal atasPenggagas frase ″Unité, Indivisibilité de la République; Liberté, Égalité, Fraternité ou la mort″, salah satu motto Republik PrancisTanda tangan Antoine-François Momoro (1756 – 24 Maret 1794) adalah seorang pencetak, penjual buku dan politikus asal Prancis pada masa Revolusi Prancis. Seorang figur penting dalam kelompok Cordeli…
PemberitahuanTemplat ini mendeteksi bahwa artikel bahasa ini masih belum dinilai kualitasnya oleh ProyekWiki Bahasa dan ProyekWiki terkait dengan subjek. Perhatian: untuk penilai, halaman pembicaraan artikel ini telah diisi sehingga penilaian akan berkonflik dengan isi sebelumnya. Harap salin kode dibawah ini sebelum menilai. {{PW Bahasa|importance=|class=}} Terjadi [[false positive]]? Silakan laporkan kesalahan ini. 09.17, Sabtu, 30 Maret, 2024 (UTC) • hapus singgahan Sebanyak …
Puteri Anetta Komarudin Anggota Dewan Perwakilan RakyatPetahanaMulai menjabat 1 Oktober 2019Daerah pemilihanJawa Barat VII Informasi pribadiLahirPuteri Anetta Komarudin21 Agustus 1993 (umur 30)Bandung, Jawa Barat, IndonesiaPartai politikGolkarOrang tuaAde Komarudin (ayah)Alma materUniversitas MelbourneSunting kotak info • L • B Puteri Anetta Komarudin (lahir 21 Agustus 1993) adalah politikus Indonesia. Saat ini ia menjabat sebagai Anggota DPR-RI sejak 2019 mewakili daerah …
Ulala Session울랄라 세션Informasi latar belakangAsalSeoul, Korea SelatanGenreK-popTahun aktif2011–sekarangLabelAAA ( ALL ABOUT ARTIST )AnggotaChoi Do WonKim Myung-hoonPark Seung-ilMantan anggotaLim Yoon-taek (almarhum)Park Kwang Sun (keluar 2015)Goon Jo (keluar 2015)Ha Jun Seok (Keluar 2019) Ulala Session (ditulis sebagai ULALA SESSION) (Korea: 울랄라 세션code: ko is deprecated ) adalah sebuah grup vokal pria K-pop yang meraih ketenaran setelah grup tersebut memenangkan acara pencari…
Halaman ini berisi artikel tentang kabupaten. Untuk kecamatan bernama sama, lihat Wonosobo, Wonosobo. Untuk kegunaan lain, lihat Wonosobo (disambiguasi). Kabupaten WonosoboKabupatenTranskripsi bahasa daerah • Hanacarakaꦮꦤꦱꦧ • Pegonواناسابا • Alfabet JawaWanasabaSearah jarum jam: Sunrise Puncak Sikunir, es karika khas Dieng, dan Telaga Warna, Lengger Punjen dan Balon Udara, Wonosobo central market LambangJulukan: Seribu GunungMotto:…
Orang Yahudi Agama Yahudi Agama Tuhan Allah dalam Yudaisme Dasar Iman Yahudi Kaballah Hari raya Doa Halakha Mitzvot (Daftar: 613) Rabi Sinagoge Pembacaan gulungan Taurat Minhag/Kebiasaan Tzedakah Teks Tanakh: Taurat Nevi'im Ketuvim Literatur Rabinik Talmud Mishnah Gemara Etnis Ashkenazi Sefardim Mizrahi Beta Israel Penduduk (Daftar) Israel AS Rusia/Uni Soviet SpanyolKanada Jerman Prancis Britania Raya Amerika Latin Polandia Dunia Arab Malaysia Yaman Yahudi terkenal menurut negara Daftar Komunita…
وامبسفيل الإحداثيات 43°04′53″N 75°42′29″W / 43.0814°N 75.7081°W / 43.0814; -75.7081 [1] تقسيم إداري البلد الولايات المتحدة[2] التقسيم الأعلى مقاطعة ماديسون عاصمة لـ مقاطعة ماديسون خصائص جغرافية المساحة 2.671508 كيلومتر مربع2.631619 كيلومتر مربع (1 أبريل 2010) ار…
Pertempuran BailénBagian dari Perang Peninsular The Surrender at Bailén oleh José Casado del Alisal.Tanggal18 Juli - 22 Juli 1808LokasiBailén, SpanyolHasil Kemenangan SpanyolPihak terlibat Kekaisaran Prancis Pertama Kerajaan SpanyolTokoh dan pemimpin Pierre Dupont Francisco CastañosKekuatan 24.000 orang 33.000 orang dan milisiKorban 2.200 tewas,400 terluka,17.600 ditangkap 240 tewas,730 terluka Pertempuran Bailén adalah pertempuran yang terjadi antara Spanyol yang dipimpin oleh Jendral Fra…
Konsulat Jenderal Republik Indonesia di IstanbulEndonezya Cumhuriyeti İstanbul Başkonsolosluğu Koordinat41°03′21″N 29°00′01″E / 41.055774°N 29.000383°E / 41.055774; 29.000383Lokasi Istanbul, TurkiAlamatDikilitaş Mah., Aşık Kerem Sokak, No. 26Beşiktaş, İstanbul, TurkiYurisdiksi Daftar Balıkesir Bursa Çanakkale Edirne Istanbul Kırklareli Kocaeli Tekirdağ Yalova Konsul JenderalDarianto HarsonoSitus webkemlu.go.id/istanbul/id Konsulat Jenderal Republi…
Artikel ini perlu dikembangkan agar dapat memenuhi kriteria sebagai entri Wikipedia.Bantulah untuk mengembangkan artikel ini. Jika tidak dikembangkan, artikel ini akan dihapus. Artikel ini tidak memiliki referensi atau sumber tepercaya sehingga isinya tidak bisa dipastikan. Tolong bantu perbaiki artikel ini dengan menambahkan referensi yang layak. Tulisan tanpa sumber dapat dipertanyakan dan dihapus sewaktu-waktu.Cari sumber: AIBA – berita · surat kabar · buku …