The Armenian Presence in Vienna: From the Coffeehouse to the Church and Back

Abstract

Vienna, one of Europe’s most historically significant cities, has been a focal point for numerous diaspora communities. Among these, the Armenians stand out due to their long-standing history in the city, with records of their presence dating back to the 17th century. This paper explores the contributions and experiences of the Armenian community in Vienna, focusing on how Armenian culture has been preserved and adapted via certain social spaces (coffeehouses, libraries, monasteries, and churches) and how these spaces have acted as cultural hubs for the diaspora. By examining the historical, cultural, and social background of these spaces, this study sheds light on how the Armenian community in Vienna navigates its heritage in a modern European context.

1. Introduction

Vienna, with its historical reputation as a city of music, art, and intellectual exchange, has been home to a variety of ethnic and cultural communities. One of the most significant groups that have contributed to this vibrant mosaic is the Armenian diaspora. The Armenians’ presence in Vienna has been integral to the city’s social and cultural development, particularly in the 20th century following the Armenian Genocide.¹ The community’s resilience is reflected not only in the preservation of its religion and traditions but also in the hybridization of its culture within the Austrian social fabric.

Armenians in Vienna (just like any other minority around the world) are faced with the dual challenge of maintaining a connection to their ancestral culture while also integrating into a modern, multicultural city. The Armenian community in Vienna offers a unique example of these dynamics, i.e., how traditions can evolve and adapt while preserving core elements of cultural identity.

This study draws on various records in order to explore the historical background of the Armenian diaspora in Vienna, the role of religion and religious institutions, and the cultural significance of specific landmarks that contribute to the broader processes of cultural transmission and identity formation. The accompanying photographic material also includes rare archival sources and out-of-print editions (e.g., Figure 1), serving as supplementary documentation alongside the referenced bibliographic sources. The purpose of this article—necessarily limited in scope—is to highlight, primarily from a historical perspective, the key factors that have contributed for centuries to the establishment of the Armenian presence in the Austrian capital. Of course, any dedicated researcher interested in delving deeper into specific aspects can consult the bibliography, provided as an introductory guide, at the end of the text.

2. Historical Background

In 1045, when the capital Ani fell first to the Byzantines and then to the Seljuks, Armenians began emigrating in search of safety and peace. This migration intensified after the fall of Cilicia (Little Armenia) in 1375. Some Armenians traveled through Russia to Poland, Hungary, Romania, Bulgaria, and Greece, while many others journeyed through Byzantium (later the Ottoman Empire), Bulgaria, Romania, Hungary, Austria, Italy, Spain, and Portugal, carrying with them the Armenian flame of the fine arts and cultivated culture. This cultural exchange enriched the societies they encountered, contributing to a diverse tapestry of artistic and intellectual heritage across Europe (Figure 1). There was most likely no significant Armenian settlement in Austria before the second half of the 17th century (Krikorian 1981). However, individual clergy and laypeople involved in the Armenian liberation movement passed through Austria en route to Rome or sought support from the Habsburg court in Vienna.

One such figure was Catholicos Stepanos of Salmast, who left Pope Julius III in April 1550 and traveled to Vienna to gain the support of the Habsburg Emperor, Charles V. He remained in the imperial capital for four months but received little help before moving on to Poland. By the late 17th century, Vienna had become an important center for Armenians seeking aid from Emperor Leopold I (1658–1705) who, while at war with the Turks (Großer Türkenkrieg), was sympathetic to the Armenians’ plight during the Turkish wars and thus supported their settlement. Among the Armenian clergy, active in Vienna at the time, was Vardapet Nerses from Yerevan. Nerses, an Armenian Catholic priest, served in Vienna from 1680 to 1700 and became highly respected. During the infamous plague in Vienna (Teply 1980, p. 85) he dedicated himself to nursing the sick and was appointed Beneficiary of St. Stephen’s Cathedral by the Archbishop of Vienna. Nerses’; translations of Armenian sources during the wars provided valuable insights.²

When Bukovina became part of Austria in 1774/75, the Armenian Apostolic church community from Suceava (situated in the historical regions of Bukovina and Moldavia, in northeastern Romania) came under Austrian rule. Emperor Joseph II visited Bukovina in 1783 and attended a service there, and later that year, the Armenian Apostolic church community was officially recognized throughout the monarchy by an imperial decree on 4 July 1783 (Krikorian 1981, p. 194).

During the tenure of the Armenian Patriarch of Constantinople, Nerses Varjabedian (1874–1884), plans were discussed to establish a separate Armenian church in Vienna with the support of the Ottoman representative in Austria, though these plans never materialized. By 1896, efforts to form a distinct church community in Vienna gained momentum, with most Armenians attending the Greek Orthodox Church of St. George on Griechengasse, where an Armenian priest from Suceava occasionally conducted services (Koimzoglu 1912).

However, it was the late 19th and early 20th centuries that saw a significant influx of Armenians into the city. This migration was spurred by the declining power of the Ottoman Empire and the persecution of Armenians, culminating in the Armenian Genocide in 1915. The genocide resulted in the death of an estimated 1.5 million Armenians and forced many survivors to seek refuge across Europe and the Middle East (Akçam 2007; Suny 2015, p. 328 f.; Morris and Ze’evi 2019, pp. 44 f., 293 f.). Vienna, as part of the Austro-Hungarian Empire at the time, became a key destination for these refugees. The city’s relatively open-door policies and its status as a cultural and intellectual center made it a natural place for displaced Armenians to rebuild their lives. By the early 20th century, Armenians had established their own community organizations, cultural institutions, and religious services in the city, forming the foundation of the Armenian diaspora in Vienna.³

3. The First Coffeehouse in Vienna: An Armenian Success Story

After the second Turkish siege of Vienna in 1683 and the subsequent peace treaties of Karlowitz (1699) and Passarowitz (1718), Vienna emerged as a key commercial melting pot, attracting a vast network of Anatolian merchants and fostering rich cultural exchanges. One notable impact of these interactions was the introduction of the Viennese coffeehouse, a tradition that would become synonymous with the city itself. Τhe story of coffee’s introduction to Vienna is closely tied to the Armenian community and to one significant figure: Johannes Diodato (also known as Hovhannes Astvatsatur).⁴

Diodato, an Armenian merchant originally from Constantinople, is credited with opening the first coffeehouse in Vienna in 1685 (Teply 1980, p. 104 f.). His establishment not only introduced coffee to the Viennese people but also set the stage for the city’s famous café culture, which would eventually become a symbol of Vienna’s intellectual and social life (Figure 2). Diodato was granted a special license by Emperor Leopold I to serve coffee in Vienna. The timing of this was significant, as it came shortly after the Battle of Vienna in 1683, during which the Ottoman Empire attempted to capture the city (Stoye 2007). Legend has it that coffee was discovered among the spoils left by the retreating Ottoman forces. While the story may be more myth than fact, it highlights the exotic and foreign nature of coffee to the people of Vienna at the time.

In reality, it was Diodato who capitalized on the growing curiosity surrounding this new drink. With his background as an Armenian merchant, Diodato had connections to regions where coffee had long been enjoyed, such as the Ottoman Empire and the Middle East. His ability to import coffee and understand its preparation allowed him to introduce the drink in a manner that quickly caught on among the Viennese elite: This marked the beginning of Vienna’s long-standing tradition of coffeehouses. The latter would become centers of artistic and philosophical exchange over the centuries (Link 2011). Many historical figures, writers, philosophers, and artists frequented these coffeehouses (such as Ludwig van Beethoven, Sigmund Freud, and Karl Kraus) in order to discuss ideas, debate, and foster creativity. These establishments have long been integral to the city’s social fabric, providing a space for both locals and foreigners to meet, converse, and reflect.

Obviously, within this cultural context of social interaction, Armenians would also meet to read periodicals published in Armenian,⁵ share stories of their past, and discuss current events affecting both the Armenian diaspora and Armenia itself. The environment of the cafés allowed for the exchange of ideas in a casual yet meaningful way, creating a sense of solidarity within the community. In fact, coffeehouses all over Mitteleuropa served as gathering spots for intellectuals, artists, and activists, and this tradition was carried over to the Armenian diaspora. For the latter, coffeehouses in Vienna became more than just places to drink coffee; they became cultural hubs, vital for community cohesion, political discussion, and the preservation of Armenian traditions. Thus, the coffeehouse became a place where members of the community could gather to discuss their history, politics, and culture.

The opening of the first coffeehouse by Johannes Diodato marked a significant cultural and social shift in Vienna. What began as a curiosity soon became a defining aspect of the city’s identity. The Armenian influence, exemplified by Diodato, underscores the critical role that diasporic communities played in shaping European cultural landscapes, particularly in cities like Vienna where trade, culture, and ideas intersected. The coffeehouse culture (Wiener Kaffeehauskultur) that emerged from this moment continues to thrive in modern Vienna, a testament to the lasting legacy of Diodato’s pioneering endeavor.⁶ The fact that an Armenian merchant was the first to open a coffeehouse in Vienna is a testament to the broader impact of the Armenian diaspora on European trade and culture.

4. The Mekhitarist Monastery: A Cultural Ark

In parallel with their contributions to Vienna’s social and cultural life through the coffeehouse tradition, Armenians were also deeply involved in fostering intellectual and scholarly pursuits. A prime example is the Mekhitarist Monastery and Library (Mechitharistenkloster) in Vienna, which became a key center for Armenian scholarship and culture, further solidifying the Armenian community’s lasting influence on the city. The Mekhitarist Monastery has long stood as a vital pillar of Armenian culture, education, and religious life in the city, continuing its influence across generations. Established by the Mekhitarist Congregation, a religious order of Armenian Catholic monks, the monastery has played a significant role in preserving Armenian language, history, literature, and religious texts (Scherer 1890). It houses a library that is world-renowned for its vast collection of manuscripts, books, and historical documents related to Armenian heritage.

The Mekhitarist Congregation was founded by Mekhitar of Sebaste (1676–1749), an Armenian monk, in 1701. Originally based in Venice, the Mekhitarist monks relocated to Vienna in the 18th century due to political and religious challenges in the region. Mekhitar had a vision to establish a religious order dedicated not only to spiritual life but also to education, scholarship, and the preservation of Armenian culture. In 1810, the Mekhitarists established a second branch in Vienna, cementing the city’s importance as a center for Armenian intellectual and religious life in Europe (Inglisian 1961; Arat 1990).

The Mekhitarist Monastery in Vienna is located in the 7th district, on Neustiftgasse, where it has stood since its establishment in 1811 (Figure 3). The Baroque-style building is an architectural gem, reflecting both the spiritual devotion and cultural sophistication of the Mekhitarist order. It serves as the spiritual home for the Armenian Catholic community in Vienna, with regular liturgical services conducted in the Armenian rite.⁷ The Monastery’s church is a symbol of Armenian faith and tradition in Vienna, serving as a focal point for the preservation of Armenian liturgical practices. The art and architecture of the church reflect a unique blend of Armenian and European influences (Strzygowski and Thoramanian 1918, p. 3 f.), embodying the interconnectedness of the Armenian diaspora with its host cultures.

One of the most important aspects of the Mekhitarist Monastery in Vienna is its aforementioned library, which is considered one of the finest collections of Armenian manuscripts and books outside of Armenia itself.⁸ The library was established as part of the Mekhitarist mission to preserve and promote Armenian scholarship, and its manuscripts cover a wide range of topics, including theology, philosophy, history, medicine, astronomy, and literature. Many of these texts date back to the medieval period and provide crucial insights into the intellectual life of the Armenian people. The library also holds a significant collection of books printed by the Mekhitarists themselves, as they were pioneers in Armenian printing and publishing in Europe. Indeed, the Mekhitarists were instrumental in establishing a printing press that played a major role in the dissemination of Armenian knowledge and culture. In Vienna, the Mekhitarist press published numerous Armenian texts, contributing to the revival of the Armenian language and literature during a time when the Armenian homeland was under Ottoman and Persian rule. Their publications included religious texts, historical chronicles, dictionaries, and scholarly works, helping to standardize and preserve the Armenian language. It should be noted that the press was not only important for Armenian readers but also served European scholars with an interest in Oriental studies, particularly those focusing on the Armenian language and culture. Thus, the Mekhitarist monks, by contributing to the production of scholarly works in Latin, Greek, and other European languages, made their library an important resource for academics beyond the Armenian community.

One of the leading figures in Armenian philology during the first half of the twentieth century was Father Nerses Akinian (Figure 4), born Gabriel Akinian on 10 September 1883 in Artvin, Turkey. He joined the Mekhitarist seminary in Vienna at the age of twelve and earned a degree from the University of Vienna in 1907, specializing in Greek, Latin, and Syriac studies. During World War I, he collected money to help the refugees of the Armenian Genocide, as well as Armenian war prisoners in Germany and Austria. Over his lifetime, he held various roles within the Mekhitarist Congregation, including principal of the seminary and head librarian, while also serving as the editor of Hantes Amsorya (Հանդէս Ամսօրեայ), an academic journal established in 1887.⁹ Akinian was dedicated to historical research, traveling extensively to collect Armenian manuscripts and promote Armenian culture. He passed away on 28 October 1963, leaving behind a legacy of scholarship and numerous unpublished works.

In conclusion, the Mekhitarist Monastery and Library in Vienna are enduring symbols of Armenian heritage and intellectual achievement. From the preservation of ancient manuscripts to the advancement of Armenian studies in Europe, the Mekhitarist Congregation’s contributions to the cultural and academic life of Vienna cannot be overstated. The Monastery remains a beacon of Armenian culture, providing a spiritual home for the community and a scholarly resource for generations to come. Its dual role as a religious center and a repository of knowledge ensures that the Armenian presence in Vienna continues to thrive, maintaining strong ties to the city’s intellectual and cultural fabric.

5. The Surp Hripsime Church: A Cultural Hub

Building on the legacy of the Mekhitarist Monastery, which has long been a center for intellectual and spiritual growth, the Armenian Apostolic Church of Surp¹⁰ Hripsime further enhances the Armenian presence in Vienna. While the aforementioned Monastery represents a hub of scholarly pursuit, the sacred edifice of this church plays an equally vital role in nurturing the community’s cultural and religious identity. Together, these institutions underscore the dynamic and multifaceted contributions of the Armenian diaspora to Vienna, blending spiritual devotion with cultural preservation. Surp Hripsime’s foundation is intricately tied to the growth of the Armenian community in Vienna, which, as was noted in the introduction, began to flourish in the 18th century due to increasing trade and diplomatic ties between the Habsburg monarchy and the Armenian diaspora. Armenians who settled in Austria, many of whom were merchants, scholars, and intellectuals, sought to establish places of worship that reflected their deep-rooted Christian faith and cultural traditions.

The church was founded in the 1960s,¹¹ in the city’s 3rd district, on Kolonitzgasse, to meet the spiritual needs of the growing Armenian population¹² (Figure 5 and Figure 6). The choice of Saint Hripsime as the patron saint of the church underscores the profound reverence that Armenians have for the martyr, who is considered a symbol of steadfast faith and devotion.¹³

The composition reflects elements of traditional Armenian ecclesiastical architecture, (though it lacks the characteristic cross-shaped openings); its elongated form aligns with other variations found in Armenian church designs dating back to the seventh century (Lehner and Ohandjanian 2004). This design, rooted in the traditions of classical Armenian stone churches, evokes the spiritual legacy of early Armenian Christianity while also integrating into the architectural landscape of Vienna. In fact, the design of the church draws inspiration from the original Surp Hripsime Church in Etchmiadzin, Armenia, which is one of the oldest standing churches in the world and a UNESCO World Heritage Site.¹⁴ The homonymous church in Vienna adopts a similar geometric purity, with a centralized dome and a solid, rectangular structure that is both simple and imposing. The use of colorful stained glass windows, combined with elements that mirror Armenian stonemasonry, creates a unique blend of Eastern Christian and Central European architectural styles (Figure 7).

When entering the premises, one sees the prayer house opposite, built in the late Armenian architectural style by the Viennese architect, Walter Dürschmied, following the plans of the Armenian architect, Eduard Sarabian. The church’s solid wood double-winged door features a cross in the traditional Armenian style at its center on each side. On the upper part of the facade, there is an inscription in Armenian stating that this church was built thanks to the generous donation of Rose Tricky-Hripsime Halladschian from London and was completed in 1967 (the inauguration took place on 21 April 1968). Above the inscription is a relief depicting two angels carrying an Armenian cross. On the left wall, there is a mosaic of St. Hripsime, after whom the church and donor are named (Figure 8).¹⁵

Upon entering the temple, one’s attention is drawn to a small altar with an image of Mary. A larger painting of Mary holding the Christ Child also adorns the main altar. These two paintings, along with other religious items such as service books, a chalice, and two reliquaries, were brought to Vienna in 1912 from Suceava, formerly part of Bukovina, by the priest, Aristakes Fesslian. On either side of the small altar, two marble plaques are mounted on the wall. One is dedicated to the memory of Prelate Jeghische Utudjian, who served the Armenian Apostolic congregation in Vienna for thirty years (1928–1958), and the other commemorates the victims of the 1915 genocide. On the left, a staircase leads to a gallery where the choir sings the Holy Liturgy on Sundays. The colorful stained glass windows originate from the old Lainz Church of the Jesuits. Both inside and outside the church, the walls are adorned with a frieze, a decorative band replicating the motif from the Armenian Holy Cross Church of Aghtamar, built between 915 and 921/22 in Western Armenia/Eastern Anatolia, in present-day Turkey. On the right-hand side, the baptismal font, which is made of solid marble, features a mosaic depicting the Holy Spirit in the form of a dove. The altar area is elevated, as in all Armenian churches, so that the faithful receive Holy Communion while standing rather than kneeling. Instead of an iconostasis, a curtain is used—reminiscent of the Jewish Temple—whose guide rail bears the Armenian inscription: “I am the light of the world”. Above the image of the Virgin Mary on the main altar, there is a large, golden letter “E”, symbolizing “Elohim”, meaning God, or the highest existing spirit. The two free-standing columns (Figure 9) serve a purely decorative function, though they are likely inspired by Armenian temple architecture (Krikorian 2007, p. 294).

Since its foundation, the Surp Hripsime Church has played a central role in the religious life of the Armenian community in Vienna. The church offers regular divine liturgies according to the rites and sacraments of the Armenian Apostolic Church and also hosts significant religious events and festivals in the Armenian liturgical calendar. Beyond its role as a place of worship, the church serves as a vital cultural institution, fostering the preservation of Armenian language, music, and traditions. It also symbolizes the Armenian community’s efforts to maintain its religious and cultural heritage in a foreign land, acting as a beacon for Armenians in Vienna, by providing a space where they can connect with their historical roots and cultural traditions.

In addition, the Surp Hripsime Church serves as a physical reminder of the Armenian people’s resilience, especially given the history of persecution and displacement that has shaped their identity. One of the key sites in Vienna commemorating the Medz Yeghern (Մեծ եղեռն),¹⁶ is the Armenian Genocide Monument located in the church’s courtyard; it is a solemn reminder of the atrocities committed against the Armenian people in 1915, offering a place of collective memory and reflection for the Armenian diaspora. The memorial, a metal sculptural design, was inaugurated on 22 April 1984, yet the effort to create it began as early as the 1970s, and it was spearheaded by the local Armenian community and backed by various Armenian organizations. Designed by Razmik Tamrazian-Hartunian, the memorial also carries an inscription taken from the Armenian poet and politician, Avetis Aharonian,¹⁷ which poignantly warns against forgetting the past: “If our children forget this much evil, let the whole world condemn the Armenian people…”.¹⁸

As such, the church is not only a memorial to past tragedies but also a focal point for fostering interfaith dialogue and promoting cultural exchange. In addition, it stands as a monument to the enduring spirit of the Armenian diaspora in Austria. It not only provides a place of worship for Armenians in Vienna but also serves as a center for cultural preservation and community-building.¹⁹ The architectural beauty of the edifice and its surroundings, combined with its religious and cultural significance, makes it a vital part of the Armenian heritage in the heart of Europe. Through its liturgical services, cultural events, and educational programs (such as the Hovhannes Shiraz Saturday School, which was founded in 1981 under the aegis of the Armenian Apostolic Church Community) (https://aakg.at/vereine/hovhannes-schiraz-schule/, accessed on 12 March 2025), the Surp Hripsime Church continues to nurture and sustain the Armenian community in Vienna, ensuring that the rich traditions of Armenian Christianity remain vibrant and relevant in the modern world.

6. Armenian Scholarship: The Legacy of Archbishop Mesrob Krikorian

The man who laid the cornerstone of the Surp Hripsime Church and blessed its inauguration sixty years ago is still regarded as one of the most prominent figures of the Armenian Apostolic Church community in Vienna. Indeed, Surp Hripsime, with its rich cultural and religious significance, is deeply intertwined with the enduring legacy of Revered Archbishop Hon. Prof. Dr. Mesrob Krikorian (Figure 10). The latter came to Vienna in 1962 and became one of the key figures in the church’s establishment, as he led the Armenian community for over four decades by guiding it through periods of growth and transformation. His leadership extended beyond the spiritual realm, as he also played a pivotal role in strengthening the academic presence of Armenian studies in Austria.

Born Kevork Krikorian on 25 October 1932 in Aleppo, Syria, he grew up in a family that nurtured his intellectual and spiritual pursuits. His early academic achievements (by attending the Haykazyan Armenian College from 1939 to 1946 and continuing his studies at Bethel College in Aleppo) laid the foundation for a life committed to both theology and scholarship. In 1952, at the young age of 20, he was ordained as a deacon by Bishop Derenik Poladyan. In June 1953, he graduated from the seminary in Antelias and was ordained as a celibate priest, taking the name Mesrob. His scholarly work²⁰ attracted the attention of Catholicos Vazgen I (1908–1994), who invited him to the Mother See of Holy Etchmiadzin in 1957. From this point forward, Archbishop Mesrob would become a crucial figure in Armenian scholarship and the church’s spiritual leadership. In 1959, supported by the Calouste Gulbenkian Foundation,²¹ Archbishop Mesrob traveled to Durham University in England to further his studies in Oriental studies and Theology. During this time, he also became closely acquainted with the Armenian community in Vienna, a city that would later become central to his life and legacy. After completing his studies in Durham in 1961, he was appointed as the spiritual pastor of Vienna, a role that would also become intertwined with his academic work.

The academic contributions of Archbishop Mesrob were not confined to theology. His doctoral thesis, “The Participation of the Armenian Nation in Ottoman Public Life in Eastern Anatolia and Syria (1860–1908)”,²² expanded the understanding of Armenian history during the Ottoman period, shedding light on the community’s resilience in the face of adversity. In 1964, he was awarded a doctorate in Oriental Studies, and in the same year, he organized the ground blessing service for the construction of the aforementioned Surp Hripsime Church in Vienna. Furthermore, his influence extended beyond his pastoral duties. As a founding member of Pro Oriente,²³ an organization established by Cardinal Franz König²⁴ to foster dialogue between Oriental Orthodox and Roman Catholic churches, Archbishop Mesrob played a pivotal role in interfaith dialogue. He was instrumental in organizing the first formal dialogue between these two traditions in the 1970s, which led to the development of a Christological formula adopted by both churches (Kirschläger and Stirnemann 1992, p. 301 f.).

In 1979, Archbishop Mesrob was appointed Pontifical Legate for Central Europe and Sweden, and in 1986, he was ordained as a bishop. By the time of his ordination as Archbishop in 1992, his contributions to both scholarship and church diplomacy were widely recognized (Kirschläger and Stirnemann 1992). At the Universität Wien, Archbishop Mesrob was a towering figure in Armenian studies. From 1981 onwards, he lectured at the Institut für Byzantinistik und Neogräzistik on topics such as Armenian medieval literature, Classical Armenian, and Christological disputes in the Byzantine Empire. His scholarly work also encompassed the political history of the Armenian nation, contributing to the University’s status as a leading institution in Armenian studies.²⁵ His appointment as an honorary professor in 1986 further cemented his legacy as a bridge between the Armenian Apostolic Church and European academia (Figure 11).²⁶

Following his passing in 2017, Archbishop Mesrob’s intellectual and spiritual legacy continues to resonate within the Armenian diaspora and especially within the Armenian community in Vienna. His ability to balance his ecclesiastical responsibilities with his academic pursuits made him a unique figure in both worlds. The impact of his work, both at the University of Vienna and within the congregation, continues to inspire future generations of scholars and church leaders alike.²⁷ His example encapsulates the journey of the Armenian diaspora in the Austrian capital, one that spans not only physical spaces, such as places of worship or memorials, like the monument dedicated by the Armenians to Franz Werfel²⁸ and erected at Schillerplatz in Vienna in 1998, but also encompasses deeper layers of cultural memory, like the profound connection between the distinguished Austrian writer and Komitas (see Figure 12).²⁹ Archbishop Mesrob Krikorian’s legacy is a key part of this narrative: his leadership, both within the Armenian religious minority in Vienna and the academic sphere, exemplifies the dynamic intersection of religious devotion and intellectual pursuit.

Archbishop Mesrob, as the spiritual guide of the community for over half a century, had fully embraced the view that religious heritage plays a pivotal role in the Armenian presence in Vienna, where sacred spaces, like Surp Hripsime or the Mekhitarist Monastery and Library, are more than mere buildings. They house elements that transcend cultural significance, embodying the collective memory and spiritual identity of the community. This duality, which intertwines the tangible and intangible aspects of heritage,³⁰ reflects the deep-rooted presence of Armenians in Vienna, not only in their structures (edifices or statutes) but also in the broader cultural landscape, where their history and practices continue to inform and enrich the city’s multicultural tapestry.

7. Preserving the Presence: The Legal Framework

Throughout his prolific life in Vienna, Archbishop Mesrob often enjoyed the atmosphere of Viennese cafés, particularly in the area around Fleischmarkt and Griechengasse, as they were close to the Greek Orthodox Churches of St. Trinity and St. George.³¹ As already mentioned, the latter served as a place of worship for Armenians in Vienna before they established their own church.³² It should be noted that the Greek Orthodox Church in Austria was formally recognized by the government in 1967,³³ allowing it to operate as an official legal entity within the framework of public law; this paved the way also for the Armenian community’s legal acknowledgment in 1972.³⁴ Obviously, the legislative recognition was vital for securing the community’s legal status, along with the protection of their assets, identity, rituals, and cultural legacy. In this context, the laws that govern the preservation of cultural property are essential, ensuring that both the tangible and intangible elements of Armenian heritage are safeguarded, thus reinforcing their identity within Vienna’s multicultural landscape.

The preservation of religious heritage, especially that of minority communities like the Armenians in Vienna, is underpinned by a legal framework that ensures both the tangible and intangible aspects of cultural identity are safeguarded. Of course, religious heritage is not merely regarded as an expendable cultural ‘capital’ but as an essential element of spiritual and communal life, warranting special legal protections. This unique status gives rise to a set of legal instruments that guide the conservation and protection of religious buildings, artifacts, and practices.

At the national level, Austria’s cultural heritage laws recognize the significance of religious monuments and traditions, providing legal mechanisms for their maintenance and safeguarding (Tsivolas 2014, pp. 126–28). Such measures are bolstered by the EU’s cultural heritage policies, which integrate cultural preservation into broader frameworks of human rights, ensuring that religious and cultural communities can protect their identity in a rapidly changing urban landscape. More precisely, the protection of cultural heritage operates within a two-tier structure comprising the Federal Office of Monuments (Bundesdenkmalamt) and the Provincial Conservation Offices (such as the Landeskonservatorat für Wien), which are responsible for implementing protection policies at the provincial level. Regarding religious heritage, this structure adheres to the principle of ‘including neutrality’ (Potz 2009; Tsivolas 2014, p. 25): It necessitates cooperation between the state and legally recognized owners of religious monuments, namely recognized churches and religious societies that function as corporations of public law in the Austrian legal system, such as the Armenian Apostolic Church. This arrangement emphasizes that the legal protection of religious heritage respects both the sacred and social functions of its various components, which must be developed and preserved in accordance with cultural and religious freedoms (Kunstfreiheit und Religionsfreiheit). As such, they should be regarded as lebendige Kunstwerke, i.e., ‘living works of art’ (Heckel 1968, p. 85).

In light of the above, the Federal Act on the Protection of Monuments concerning their historical, artistic, or cultural value specifies that the destruction or alteration of a religious monument requires the consent of the Bundesdenkmalamt, except in cases of imminent danger (Wieshaider 2002, p. 16 f.; Kalb et al. 2003, p. 201 f.). Thus, alterations to protected immovable religious heritage (along with pertinent adjacent sacred objects) can only be approved if the monument is used for worship by a legally recognized church or religious society, as well as if the alteration is necessary for worship based on compelling or generally applied liturgical instructions. This stipulation extends to the disposal of a monument, whereby relevant liturgical provisions must be respected, alongside the need for consent from the Bundesdenkmalamt. These regulations encompass both movable and immovable assets based on the internal laws autonomously established by religious communities. In addition, the input of legally recognized churches and religious communities is also essential in forming the Advisory Board for the Preservation of Monuments (Denkmalbeirat), which collaborates with the Bundesdenkmalamt. In the same vein, when discussions center on a religious monument, a representative from the corresponding church or religious community serves as a non-permanent (ad hoc) member of the board (Wieshaider 2002, pp. 141–42; Kalb et al. 2003, pp. 203–4).

For the Armenians in Vienna, the aforementioned provisions are vital, particularly in preserving sacred spaces like the Surp Hripsime Church and the Mekhitarist Monastery. These sites are legally protected not only because of their architectural and artistic value but also due to their role in maintaining the spiritual and cultural continuity of the Armenian community. Liturgical objects, manuscripts, and even the rituals themselves are safeguarded through these measures, ensuring that they are passed on to future generations. Moreover, it should be noted that the intersection of cultural and religious laws extends beyond physical structures to intangible elements also, such as the Armenian liturgy (Krikorian 2007, p. 209 f.). Through the relevant legal framework,³⁵ these practices are recognized as part of the cultural heritage that contributes to the overall preservation of the community’s identity and thus supports the ongoing presence and role of the Armenian diaspora within the diverse cultural mosaic of Vienna.

8. Epilogue

In conclusion, the Armenian presence in Vienna reflects a rich tapestry woven from threads of resilience, cultural exchange, and intellectual pursuit. From the initial arrivals of political envoys to the tragic waves of migration spurred by the Armenian Genocide, the community’s journey has been marked by both struggle and triumph. The establishment of significant Armenian institutions such as monasteries, libraries, and churches in the Austrian capital not only showcases the community’s enduring commitment to preserving their cultural and religious heritage but also highlights their substantial contributions to Vienna’s social and cultural fabric. These institutions serve as pillars of Armenian identity, fostering a sense of belonging and continuity while promoting interfaith dialogue and cultural understanding within the broader European society.

Moreover, figures like the late Archbishop Mesrob Krikorian have played pivotal roles in nurturing this vibrant community, bridging the gap between tradition and modernity. His leadership and dedication to advancing Armenian studies at the University of Vienna underscore the importance of education in sustaining cultural legacies. As the Armenian diaspora continues to thrive in Vienna, it stands as a testament to the power of cultural resilience in the face of adversity. The story of Armenians in Vienna exemplifies how communities can adapt, flourish, and leave an indelible mark on their host societies while remaining anchored to their rich heritage. This enduring legacy not only enriches Vienna’s multicultural landscape but also serves as a reminder of the shared human experience that transcends borders.

Author Contributions

Writing—original draft: T.T. and A.K.; Writing—review and editing: T.T. and A.K. All authors have read and agreed to the published version of the manuscript.

Institutional Review Board Statement

Not applicable.

Informed Consent Statement

Not applicable.

Data Availability Statement

No new data was created in this research.

Conflicts of Interest

The author declares no conflict of interest.

Footnotes

Notes

1. The Armenian Genocide, which occurred between 1915 and 1923 during the final years of the Ottoman Empire, involved the systematic mass murder and expulsion of 1.5 million Armenians. It is considered one of the first genocides of the 20th century, marked by atrocities including mass killings, forced deportations, and starvation. Despite widespread historical evidence and recognition by numerous countries and scholars, the Turkish government has consistently denied the characterization of these events as a genocide (cf. Akçam 2007). Τhe Austrian Parliament recognized the Armenian Genocide in 2015, and a memorial, khachkar (խաչքար, cf. Tsivolas 2014, p. 81), dedicated to the Genocide has been placed in the Central Cemetery of Vienna since the 1990s. Apart from raising awareness, this memorial also serves as a significant symbol of the Armenian presence in the Austrian capital.

2. Nerses converted many Turks to Christianity through his knowledge of the Turkish language and baptized them. His reputation grew further when he translated secret letters from Gabriel, an Armenian from Tokat observing Turkish military positions in Budapest, from Armenian into German in 1686. Gabriel’s adventurous life story, handwritten and preserved in the Vienna National Library (Cod. Arm. 21), tells of his marriage to a Turkish noblewoman in Erseküjvar/Neuhäusel. When the Austrians captured the city on 12 September 1685, Gabriel and his family were taken prisoner. However, he managed to escape, sending his wife and two daughters to Vienna. Gabriel followed and arrived in the imperial capital on 1 October. His family was baptized, and he received the sacrament of marriage in St. Stephen’s Cathedral on 15 January 1686. His friend, Johannes Diodatο (see below Chapter 3), became the godfather of his two daughters. Although the elder daughter was only eight years old, she married the imperial customs officer. Perhaps on an official secret mission, Gabriel returned to Hungary, scouted Turkish military positions in Budapest, and sent his reports in Armenian letters to Vienna. These letters are preserved in the State Archives of Vienna in the Turkish Department, Carton 152/April–December 1683. Vardapet Nerses translated the secret letters and was appointed as titular court chaplain on 16 January 1687, ordinary court chaplain in 1692, and canon of St. Stephen’s Cathedral in 1701.

3. In 1974 the Österreichisch–Armenische Kulturgesellschaft (Austrian–Armenian Cultural Society, ÖAK) was founded to promote Armenian culture and foster connections between Austria and Armenia. Its activities include cultural events, publications, and supporting academic research on Armenian history, culture, and heritage. The ÖAK has played a key role in preserving the cultural identity of the Armenian diaspora in Austria, organizing exhibitions, concerts, and conferences related to Armenian arts, religion, and the history of Armenians in Central Europe (see https://oeak.org, accessed on 28 October 2024). Moreover, there are numerous NGOs and associations in Austria, including the General Armenian Benevolent Union/Austria Branch [Allgemeinen Armenischen Wohltätigkeitsverein/Zweig Österreich] (est. 1910/1960), the Armenian Students’ Association of Austria [Armenische Studentenvereinigung Österreich] (est. 1921/1960), the Armenia Fund Austrian Committee [Armenien Fond Österreich-Komitee] (est. 1992), the Armenian General Sports and Scouting Club Vienna [Armenischen Allgemeinen Sport-und Pfadfinder Verein Wien] (est. 1989), and the Armenian Sports Club Ararat (est. 1983/2009).

4. Johannes Diodato, born in 1648, was granted a privilege in 1685 to sell “oriental beverages”, including coffee, tea, and sherbet, marking the beginning of the Viennese coffeehouse tradition (Teply 1980, p. 104; Krikorian 1981, p. 189).

5. An extensive catalogue of rare Armenian newspapers is available online, via the Mekhitarist Congregation Library, at https://mechitaristlibrary.org/catalog_newspapers/ (accessed on 28 October 2024).

6. Since October 2011 the “Viennese Coffee House Culture” is listed as “Intangible Cultural Heritage” in the Austrian inventory of the “National Agency for the Intangible Cultural Heritage”, a part of UNESCO; the recognition of Vienna’s coffeehouses by UNESCO underscores their historical and cultural significance. In 2004, with the support of the Vienna City Hall, a park in the 4th district of Vienna was named Johannes-Diodato-Park in honor of Hovhannes/Johannes Astouatzatur, the founder of the first Viennese coffeehouse.

7. The following is from the congregation’s official website: “In a narrow lane in the seventh district of Vienna a fine view is revealed. On top of the main door of a long building one sees acoat of arms crowned by a bishop’s mitre. It adornes the gate of the Mekhitarist Monastery. For 200 years these Armenian monks have been devoted to the preservation of the Armenian heritage. Thus the Monastery has grown into a unique centre of Armenian spiritual and cultural tradition” (https://mechitharisten.org/history-of-the-congregation/ (accessed on 28 October 2024).

8. The Mekhitarist Library collection includes over 2500 Armenian manuscripts and approximately 150,000 printed books, many of which are rare and invaluable for researchers studying Armenian history, theology, and culture.

9. Oshagan, Vahe (1997). Modern Armenian Literature and Intellectual History from 1700 to 1915. in Hovannisian, Richard. The Armenian People From Ancient to Modern Times, Vol. II. New York: Palgrave Macmillan, p. 157.

10. In Armenian Սուրբ, meaning Saint.

11. On 28 June 1964, the cornerstone for the Armenian Apostolic Church “Surp Hripsime” in Vienna was laid at the Armenian Church Association’s building on 11 Kolonitzgasse; a bilingual certificate (Armenian and German) was buried beneath the cornerstone. The construction was overseen by His Holiness Vasken I, Catholicos of All Armenians, and the church was consecrated on 21 April 1968 by His Holiness Vasken I in the presence of distinguished guests. The solemn consecration was performed by Vardapet (at the time) Mesrob Krikorian.

12. Until the construction of the church, the Armenian community held its religious services in a temporary chapel located in an apartment at Dominikanerbastei 10. See (Tragut 1995, p. 11).

13. The story of Hripsime’s martyrdom in the third century, after she refused to renounce her Christian beliefs in the face of persecution, has long been an inspiration to Armenian Christians.

14. Etchmiadzin, Armenia, is home to one of the oldest churches in the world, the Etchmiadzin Cathedral, which is also a UNESCO World Heritage Site. This cathedral, dating back to the fourth century, is significant not only for its historical and architectural value but also as the center of the Armenian Apostolic Church. The site, including the cathedral and surrounding churches, illustrates the evolution of Armenian ecclesiastical architecture, particularly the central-domed cross-hall type of church that influenced much of the region’s architectural development. For more information, see https://whc.unesco.org/en/list/1011/ (accessed on 28 October 2024).

15. In the center, the saint is shown as life-sized and is holding a cross in her right hand. The Holy Spirit is represented as a dove descending onto St. Hripsime’s head from heaven. Beneath her feet lies King Tiridates IV (also known as the Great, reigning from 298 to 330), who, according to an ancient legend, sought to marry the humble saint. Surrounding them are depictions of the martyrdom of St. Hripsime and her 38 companions (all Christians, led by a superior named Gayane). After Hripsime refused the king’s marriage proposal, he ordered the execution of all the innocent Christians. Tiridates later became mentally ill, and after being healed by Gregory the Illuminator (known as Գրիգոր Լուսաւորիչ [Krikor Lusavorich]), he released Gregory from prison. Eventually, Tiridates III declared Christianity as the state religion (in 301 AD), making Armenia the first officially Christian nation in the world.

16. Op. cit., fn. 1.

17. Avetis Aharonian (1866–1948) was a prominent Armenian politician, writer, and revolutionary. A leading figure in the Armenian national liberation movement, he played a crucial role in advocating for Armenian independence during the late 19th and early 20th centuries. As the head of the Armenian delegation to the Paris Peace Conference in 1919, Aharonian worked to secure international recognition for the Republic of Armenia. He was also a prolific author, contributing to Armenian literature with poetry, plays, and political writings that highlighted Armenian identity and struggles.

18. The monument, in addition to being a space of remembrance, has served as a focal point for annual memorial services on 24 April, the official day of remembrance for the Armenian Genocide. It has been visited by prominent figures such as Catholicos Karekin I and representatives of both the Armenian and Austrian governments, further cementing its role as an important cultural and historical site.

19. “The Armenian Apostolic Church holds services on Sundays and is thus also a very important social center since besides providing a place for celebrating the ritual mass together, it also offers a community room where people gather afterwards. It is a place for social exchange, for new arrivals to start building their network, for youth to meet dates arranged by their parents, or simply a place for having coffee with Armenian sweets” Paredes Grijalva (2017, p. 88).

20. Over the next several years, he held numerous teaching positions, including lecturing on Armenian history, ancient Armenian, and bibliography at the seminary. His deep knowledge and passion for Armenian history and literature were evident as he took on roles such as deputy director of the seminary’s library and head of the printing house. During this period, he also completed his Archimandrite thesis on the manuscripts of Antelias, a monumental work that earned him a doctoral degree in 1956. The following decades saw Archbishop Mesrob’s scholarly output flourish, including the publication of six comprehensive volumes of religious textbooks between 1955 and 1956, covering topics such as the history of the Holy Book and the history of the Armenian Church.

21. The Calouste Gulbenkian Foundation, established in 1956, is a philanthropic institution based in Lisbon, Portugal. It was created according to the wishes of Calouste Sarkis Gulbenkian, a wealthy Armenian businessman and philanthropist. The foundation promotes arts, education, science, and charitable projects, with a particular focus on fostering Armenian heritage. It operates the Gulbenkian Museum, which houses an extensive collection of art, and provides grants and scholarships worldwide, contributing to both cultural and social causes. A notable project supported by the foundation is the digitization of the Mekhitarist Library. To date, the online library of the Mekhitarist press and its corresponding databases have been endowed with more than 400,000 pages of digitized Armenian newspapers and periodicals from the rich collection of the Mekhitarist Monastery of Vienna. The digitization of these materials and making them available to the public has been made possible through the collaboration between the Mekhitarist Congregation, the Armenian Communities Department of the Calouste Gulbenkian Foundation, and the Fundamental Scientific Library of the National Academy of Sciences of the Republic of Armenia (see https://gulbenkian.pt/armenian-communities/2022/01/28/the-press-collection-of-the-mekhitarist-library-is-now-online/ accessed on 28 October 2024).

22. Kirkorian, M. (1963) The participation of the Armenian community in Ottoman public life in Eastern Anatolia and Syria, 1860–1908, Durham theses, Durham University. It is available online at Durham E-Theses: http://etheses.dur.ac.uk/8124/ (accessed on 28 October 2024). The dissertation was later published as Krikorian M. (1977). Armenians in the service of the Ottoman Empire 1860–1908. London: Routledge.

23. Pro Oriente is a church foundation established on 4 November 1964, by Cardinal Franz König, the Archbishop of Vienna. The foundation was created during the Second Vatican Council with the goal of fostering dialogue and improving relationships between the Roman Catholic Church and the Eastern Orthodox and Oriental Orthodox churches, which have been historically separated (see https://www.pro-oriente.at/en/about-us, accessed on 28 October 2024).

24. Franz König (1905–2004) was an influential Austrian cardinal of the Roman Catholic Church. He served as the Archbishop of Vienna from 1956 to 1985 and was one of the most prominent Catholic leaders in Austria during the 20th century. Also, he played a significant role in Vatican II (1962–1965), the ecumenical council that brought many reforms to the Catholic Church, including greater openness to other Christian denominations and world religions. König was known for his advocacy of human rights, his efforts to promote dialogue between different religions, and his support for religious freedom in Eastern Europe, especially during the Cold War. As a key figure in the Catholic Church’s post-World War II revival, he contributed to Austria’s religious and social development and was deeply respected for his diplomatic and ecumenical work. König was also close to Archbishop Mesrob, with whom he worked to strengthen the relationship between the Catholic Church and the Armenian Apostolic Church, as well as foster ties with the Armenian community in Austria. He was named a cardinal by Pope Paul VI in 1958 and remained active in church affairs until his retirement in the mid-1980s.

25. On 16 February 1998, the Association of Austrian Armenian Studies (ÖASG) was founded to promote Armenian studies in Austria through public lectures and academic symposiums. From its inception until 2010, Archbishop Mesrob served as chairman, continuing as deputy chairman until his passing in 2017; he was succeeded by Prof. Dr. Werner Seibt (b. 1942). The ÖASG collaborates with the Institute of Byzantine and Modern Greek Studies at the University of Vienna, organizing significant events such as the 1999 Symposium on the Christianization of the Caucasus and the 2005 symposium on Caucasian alphabets, with published proceedings by the Austrian Academy of Sciences Press (for further information, see https://www.byzneo.univie.ac.at/en/about-us/associations-and-societies/accociation-of-austrian-armenian-studies/ accessed on 28 October 2024).

26. In addition to his academic work, Archbishop Mesrob published numerous books and articles, including a study on Franz Werfel and Komitas in 1999 (see Figure 11), which explored the legacy of the Armenian Genocide, while his 2003 publication, The Armenian Church, further solidified his reputation as a scholar of both Armenian theology and history. His contributions to the Matenadaran series, particularly on Armenian medieval literature and historiography, are widely respected in the academic world (cf. Kirschläger and Stirnemann 1992).

27. An extensive book is currently being prepared by Zaven Krikorian (b. 1941), the brother of Archbishop Mesrob. Zaven Krikorian is a notable writer, journalist, and educator residing in Greece, and his latest project aims to detail the biography and works of Revered Archbishop Mesrob, offering a comprehensive look into his life, academic contributions, and spiritual leadership. Through this work, the legacy of Archbishop Mesrob will be meticulously chronicled, shedding light on his influence within both the Armenian Church and the academic world, particularly his role in relation to the Armenian diaspora in Vienna.

28. The monument was designed by architect Roland Martirosyan and crafted by sculptor Vahan Petrosyan. Franz Werfel (1890–1945) is renowned for his novel The Forty Days of Musa Dagh (1933), which brought international attention to the plight of Armenians during the 1915 genocide.

29. Komitas (1869–1935), born Սողոմոն Սողոմոնեան [Soghomon Soghomonian], was a pioneering Armenian composer, ethnomusicologist, and priest whose work played a crucial role in the revival of Armenian folk music and choral music in the early 20th century, leaving a lasting legacy in the realm of Armenian cultural heritage.

30. The diverse array of the international conventions, declarations, recommendations, policies, and guidelines makes abundantly clear that there are two basic (although in many cases overlapping) types of religious cultural elements, whether functional or not, that is, tangible and intangible. Although the international instruments protecting cultural heritage initially focused primarily on the former, such protection has now been frequently extended also to the latter (Tsivolas 2014, p. 79 f.).

31. St. George’s Brotherhood was founded between 1723 and 1726 by Greek Orthodox merchants from the Ottoman Empire. In 1802, George Karayiannis purchased the house that today houses the Church of St. George. In 1776, Empress Maria Theresia granted the brotherhood special privileges, which were later reaffirmed by Emperor Joseph II in 1782 and his successors. By 1766, 134 Ottoman citizens were involved in commerce in Vienna, 82 of whom were Greek. During the 18th and 19th centuries, the majority of Viennese Greeks came from the regions of Epirus, Macedonia, and Thessaly. A short walk down the alley of “Griechengasse” leads to the Church of the Holy Trinity. The community of Holy Trinity was granted imperial privileges in 1787 and was founded by Greek Orthodox members who had acquired citizenship in the Habsburg Empire. A major renovation of the building took place between 1857 and 1859, based on designs by Theophil Hansen and funded by Simon Sinas. The Church of St. George was also restored in 1898.The Greek Orthodox community of Holy Trinity established a Greek school in 1801, and on 6 May 1804, Emperor Franz I granted the school “public law status” (Öffentlichkeitsrecht) (cf. Koimzoglu 1912). Today, the school is still located in its original premises, on the first floor above the Church of the Holy Trinity. The Metropolis of Austria has been situated in the same building since 1963.

32. See above “Historical Background”, § 2. It was not until December 1912 that an Armenian chapel for church services was founded, which was set up in the attic of a house at Dominikanerbastei 10. Τhanks to the initiatives and efforts of Archbishop Mesrob, the resources necessary for the St. Hripsime church’s construction were successfully secured.

33. Federal Law 229/23.6.1967 (published in issue number 54 of the Government Gazette) regarding the recognition of the Holy Metropolis of Austria as a legal entity under public law.

34. Verordnung des Bundesministers für Unterricht und Kunst vom 12. Dezember 1972 betreffend die Anerkennung der Anhänger der Armenisch-apostolischen Kirche in Österreich als Religionsgesellschaft aufgrund des § 2 des Gesetzes vom 20. Mai 1874 RGBI Nr. 68 (published in the Government Gazette on 5 January 1973). In Austria, the recognition of religious communities is governed by the Austrian Federal Law on the Recognition of Religious Societies (Anerkennung der Religionsgesellschaften Gesetz), which was enacted in 1874 and later amended. This law provides a legal framework for the official recognition of religious communities, granting them rights and privileges, such as tax exemptions, the right to own property, and the ability to perform certain religious ceremonies. To be officially recognized, a religious group must meet certain criteria, including a minimum number of adherents and the establishment of a formal organization.

35. See, for instance, the 2003 UNESCO Convention on the Safeguarding of the Intangible Cultural Heritage, which covers the religious “practices, representations, expressions, knowledge, skills—as well as the instruments, objects, artefacts and cultural spaces associated therewith”, which religious communities and groups recognize as part of their cultural heritage. UNESCO had already launched the ‘Living Human Treasures Systems’ in 1993 and the ‘Proclamation of Masterpieces of the Oral and Intangible Heritage of Humanity’ in 1998. In the framework of the latter, member states were free to submit candidates to this list of masterpieces, and an international jury was created to review and approve such proposals.

Footnotes

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Figures

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Figure 1. The spread of the Armenian cultural torch across Europe; image taken from Djevahirdjian, S. (1941) The Armenian Arch in Gothic Architecture. S. Lazzaro—Venezia: Tipografia Armena dei Padri Mechitaristi, p. 32 © Ani Krikorian.

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Figure 2. The commemorative plaque located inside the existing café at 14 Rotenturmstraße, Vienna © Ani Krikorian.

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Figure 3. Commemorative stamp released by the Austrian Post in 2011 © Th. Tsivolas.

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Figure 4. The Mekhitarist Library in Vienna, with Father Nerses Akinian at Study © L. Mirakova Akinian Private Collection via Armenian Diaspora Memory and Innovation/Institut de la Mémoire Arménienne.

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Figure 5. Laying the church’s cornerstone in 1964. From a booklet in Armenian entitled “A brief overview of the Armenian Community in Vienna” (Istanbul: Ekspres Matbaasi, 1972), pp. 20–21 © Ani Krikorian.

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Figure 6. Booklet op. cit., pp. 22–23 © Ani Krikorian.

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Figure 7. Booklet op. cit., pp. 28–29. © Ani Krikorian.

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Figure 8. The mosaic of Saint Hripsime at the entrance of the church © Th. Tsivolas.

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Figure 9. View of the interior dome and altar of Saint Hripsime © Th. Tsivolas.

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Figure 10. Archbishop Mesrob during a church service in 1974 © Ani Krikorian Private Collection.

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Figure 11. Archbishop Mesrob in his study at Kollonitzgasse, Vienna, 1985 © Ani Krikorian Private Collection.

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Figure 12. Cover of Archbishop Mesrob Krikorian’s book (Frankfurt am Main: Peter Lang, 1999) © Th. Tsivolas.

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