had accepted the Franks as brothers and rejoiced at their unity in Christ, but he detected a dichotomy between the Franks' 'Hellenic wisdom' and what he took to be their lax moral standards and their lack of discipline in matters of fasting.105 The contention by his contemporary Yovhannes Tarberuni that divine wisdom is communicated through illumination not logic and inference points up the contrast between the essentially neoplatonic cast of contemporary Armenian theology and the Aristotelian foundations of the Dominican tradition.106
For the mission to the central and eastern parts of Greater Armenia, where urban life and trade arteries were less of a fixture, the recently inaugurated see of Marâgha and its bishop Bartolomeo da Poggio proved to be of the greatest importance, for he aroused the curiosity of Armenianmonks about Roman theological scholarship. In a remarkably short time this led to the unprecedented establishment of an Armenian congregation affiliated with the Dominican order, very different from the status of the Franciscans at St Thaddaeus and providing a model for the new wave of Uniate foundations associated with the Counter-Reformation. In 1330 the bishop moved to the monastery of K'ma in the Ernjak district of the Siwnik' region with a group of friars. Developments over the next years were also rapid: in 1331 the monastery was entrusted to the order and by 1337 it worshipped according to the Dominican breviary and missal, signalling a break with the traditional Armenian liturgy.107 The Dominican version of St Augustine's rule became the arbiter of discipline, and the community's constitution was ratified by Innocent VI on 31 January 1356 as the Fratres Unitores of the congregation of St Gregory the Illuminator.108 The new organisation then became the catalyst for bringing conformity to other Armenian Uniate groups, first to the monastery of St Nicholas in Caffa, and then to the Armenian Basilian communities in Italy, which were incorporated into the order.109 The congregation's further integration into the Latin Church is signalled by their investment with the privileges of the Dominican Societas Peregrinantium, the order's missionary wing, by Urban V on 20 November
106 Yovhannes Tarberuni, 'YovhannuvardapetiTarberunwoydawanut'iwnhawatoy' [The vardapet Yovhannes Tarberuni's confession of faith], Crak'ai 2 (1861), 223.
107 M. A. van den Oudenrijn, 'L'évêque dominicain Fr. Barthélemy fondateur suppose d'un couvent dans le Tigré au 14e siècle', Rassegna di Studi Etiopici 4 (1946), 14.
108 M. A. van den Oudenrijn, 'The Monastery of Aparan and the Armenian writer Fra Mxit'aric', Archivum Fratrum Praedicatorum 1 (1930), 267.
109 J. Richard, 'La papaute en Avignon et l'Arménie', in Arménie entre Orient et Occident, ed. C. Mutafian (Paris: Bibliothèque nationale de France, 1996), 187.
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