The Armenian Church

I read today that Catholicos Aram's book on the Armenian Church has been translated, apparently in Croatian. I attached my review of the book, I had posted a few years ago. Vaհe H Apelian

Announcement for the translation of Catholicos Aram's book
"The Armenian Church"

In a superb narration Aram I presents to his readers, in his book titled “The Armenian Church”,  “The Christianization of Armenia and the Armenianization of the Christianity” because “The Armenian Church is the birthplace of Armenian culture and since the beginning of the 5^thCentury it has been its epicenter, not only creating the wonder of the Armenian Alphabet, but also playing a pivotal part in promoting, enriching, and protecting all manifestations of Armenian culture.’

Aram I, early on in the book, presents the different names by which the Armenian Church is known: Church of Armenia, Holy, Apostolic, Catholic, Orthodox Armenian Church; Armenian Gregorian Church, Armenian Apostolic Church, Armenian Church or Church of Armenia. He then explains why he chose “Armenian Church” as the title of his book, when it was known as Church of Armenia during its early founding years. The one time church confined in Armenia now extends its jurisdiction from America to Australia and in all continents of the world in between where Armenians have now scattered.

Along with the customary Preface and Introduction of a book, Aram I presents the Armenian Church in 10 chapters in each of which he presents the essence of the inferred topic in a clear, easily understood, and captivating manner even though it may entail theological discussion as to why the Armenian Church rejected the Council of Chalcedon while it upheld the teachings of the first three ecumenical councils and explains the Armenian Church’s understanding of the Trinity of the Father, the Son and the Holy Spirit.

To give a breath and the scope of this superbly narrated book that encompasses all aspects of the church for the interested lay reader, I will have to enumerate the chapters and the topics under each chapter Aram I presents in a simplified manner. Only those who have full command and grasp, resort to such simplified and pleasant narration to transmit their knowledge in a simple manner to the interested not to bore them but retain their attention and help them understand the working of the Armenian Church.

The chapters and their subtitles are as follows:

LONG HISTORY IN BRIEF(pages 21-53), comprises:

The major periods of the history of the Armenian church,  The Origin of the Armenian Church, Christianity as the state religion,  The Golden Age,  The Rejection of the Council of Chalcedon, The Arabs in Armenia,  The Formation of Armenian Cilicia,  A Period of uncertainty and stagnation,  The Armenian Genocide,  Soviet Armenia and the Armenian Diaspora,  New hopes and promises.

HIERARCHY AND DECISION-MAKING (pages 54-76), comprises:

Hierarchy,  Catholicos,  Patriarch, Archbishop,  Bishop,  Vartabed and Supreme Vartabed,  Celibate Priest,  Married Priest,  Deacon,  Decision-Making Structures,  Hierarchical Sees, Two Catholicosates within One Church.

ESSENTIALS OF FAITH (pages 76-95) comprises:

The Bible, Ecumenical Councils, Local Councils, Liturgy, Exegetical Literature, Hagiographic Writings, Treatises and Homilies, Encyclical, pastoral letters, exchange of letters, and Confessions of Faith; Historiography.

RICH SPIRITUALITY (pages 96-140) comprises:

Liturgy, Daily Services,  Feasts,  Liturgical Books,  Sacraments,  Baptism, Confirmation,  Repentance,  Holy Lucharist,  Holy Orders,  Marriage,  Anointing of the Sick,  The Holy Muron,  Images,  Cross-Stone, Music, Liturgical Vestments, Liturgical Vessels,  Relics of Saints, Architecture, Armenian Calendar.

CULTURAL ACTIVITY (pages 141-156) comprises:

The Translation of the Bible and Church Fathers,  Major Figures of Armenian Original Literature, Contribution to painting, printing and music.

SOCIAL ACTION (pages 157-167) comprises:

Characteristic features of the Church’s diakonia, Armenian Diaspora: the focus of the Church’s diakonia,  Social action: a continuing concern.

EDUCATIONAL ROLE (pages168-174) comprises:

The first Armenian school, Monasteries: centers of education, Community schools, Authors in Christian education.

ECUMENICAL ENGAGEMENT (pages 175-196) comprises:

Relations with the Oriental Orthodox churches, Relations with Eastern Orthodox churches,  Relations with Catholic churches,  Relations with the Anglican Communion,  Relations with Protestant churches,  Participation in ecumenical councils and bilateral theological dialogues,  Collaboration with the Armenian Catholic and Armenian Evangelical churches.

PEOPLE’S CHURCH (pages 197-205) comprises

Indigenization of Christianity,  The Church as a unifying factor,  The leadership role of the Church, Church-state relations.

CHALLENGES AND PRIORITIES (pages 206-217) comprises:

A dynamic pastoral engagement, An active spiritual ministry, Redefining of the national identity of the Church, Renewal of the Armenian Church and urgent imperative.

The rest of the book comprises Notes, Appendices, and a listing for Further Reading.

At the end Aram I lists his prodigal output in Armenian, English and in French, totaling 28 titles!

Those who have followed Aram I have come to know that the basic tenets of his ministry can be summed up paraphrasing President Abraham Lincoln’s famous quote from his Gettysburg Address, “Of the People, by the People, and for the People”. Catholicos Aram I writes that “The Armenian Church should not become a museum of spiritual heritage; nor should it remain imprisoned in a petrified institutionalism. It is called to respond, in faithfulness to the core value of the Gospel, to the expectations of its people and to the challenges of the present-day world”.

It is not hard to envision that Aram I is burdened with the administrative responsibilities of the Armenian Catholicosate of Cilicia whose jurisdiction extends globally. He also is a revered spiritual leader and an ecumenical figure. He has served as two terms moderator of the World Council of Churches and as two terms president of the Middle East Council of Churches. God has bestowed upon Catholicos Aram I a powerful intellect and a tireless stamina, which he has put in service towards to the Armenian People through the Armenian Church.

The book was first published in 2016 by the Armenian Catholicosate of Cilicia in Antelias, Lebanon. The book I read was its second edition in 2017. The book measures  5 inches x 7.5 inches making it handy to carry for reading in leisure. Each chapter is an entity in itself and thus can be prioritized per the reader’s interest. Reading the book in its entirety will give a reader a vital knowledge for his or her better appreciation of and understanding the Armenian Church that has withstood the test of time but continues to face new challenges.

The Armenian Church

 Reviewed by Vaհe H. Apelian

In a superb narration Aram I presents to his readers, in his book titled “The Armenian Church”,  “The Christianization of Armenia and the Armenianization of the Christianity” because “The Armenian Church is the birthplace of Armenian culture and since the beginning of the 5^thCentury it has been its epicenter, not only creating the wonder of the Armenian Alphabet, but also playing a pivotal part in promoting, enriching, and protecting all manifestations of Armenian culture.’

Aram I, early on in the book, presents the different names by which the Armenian Church is known: Church of Armenia, Holy, Apostolic, Catholic, Orthodox Armenian Church; Armenian Gregorian Church, Armenian Apostolic Church, Armenian Church or Church of Armenia. He then explains why he chose “Armenian Church” as the title of his book, when it was known as Church of Armenia during its early founding years. The one time church confined in Armenia now extends its jurisdiction from America to Australia and in all continents of the world in between where Armenians have now scattered.

Along with the customary Preface and Introduction of a book, Aram I presents the Armenian Church in 10 chapters in each of which he presents the essence of the inferred topic in a clear, easily understood, and captivating manner even though it may entail theological discussion as to why the Armenian Church rejected the Council of Chalcedon while it upheld the teachings of the first three ecumenical councils and explains the Armenian Church’s understanding of the Trinity of the Father, the Son and the Holy Spirit.

To give a breath and the scope of this superbly narrated book that encompasses all aspects of the church for the interested lay reader, I will have to enumerate the chapters and the topics under each chapter Aram I presents in a simplified manner. Only those who have full command and grasp, resort to such simplified and pleasant narration to transmit their knowledge in a simple manner to the interested not to bore them but retain their attention and help them understand the working of the Armenian Church.

The chapters and their subtitles are as follows:

LONG HISTORY IN BRIEF(pages 21-53), comprises:

The major periods of the history of the Armenian church,  The Origin of the Armenian Church, Christianity as the state religion,  The Golden Age,  The Rejection of the Council of Chalcedon, The Arabs in Armenia,  The Formation of Armenian Cilicia,  A Period of uncertainty and stagnation,  The Armenian Genocide,  Soviet Armenia and the Armenian Diaspora,  New hopes and promises.

HIERARCHY AND DECISION-MAKING (pages 54-76), comprises:

Hierarchy,  Catholicos,  Patriarch, Archbishop,  Bishop,  Vartabed and Supreme Vartabed,  Celibate Priest,  Married Priest,  Deacon,  Decision-Making Structures,  Hierarchical Sees, Two Catholicosates within One Church.

ESSENTIALS OF FAITH (pages 76-95) comprises:

The Bible, Ecumenical Councils, Local Councils, Liturgy, Exegetical Literature, Hagiographic Writings, Treatises and Homilies, Encyclical, pastoral letters, exchange of letters, and Confessions of Faith; Historiography.

RICH SPIRITUALITY (pages 96-140) comprises:

Liturgy, Daily Services,  Feasts,  Liturgical Books,  Sacraments,  Baptism, Confirmation,  Repentance,  Holy Lucharist,  Holy Orders,  Marriage,  Anointing of the Sick,  The Holy Muron,  Images,  Cross-Stone, Music, Liturgical Vestments, Liturgical Vessels,  Relics of Saints, Architecture, Armenian Calendar.

CULTURAL ACTIVITY (pages 141-156) comprises:

The Translation of the Bible and Church Fathers,  Major Figures of Armenian Original Literature, Contribution to painting, printing and music.

SOCIAL ACTION (pages 157-167) comprises:

Characteristic features of the Church’s diakonia, Armenian Diaspora: the focus of the Church’s diakonia,  Social action: a continuing concern.

EDUCATIONAL ROLE (pages168-174) comprises:

The first Armenian school, Monasteries: centers of education, Community schools, Authors in Christian education.

ECUMENICAL ENGAGEMENT (pages 175-196) comprises:

Relations with the Oriental Orthodox churches, Relations with Eastern Orthodox churches,  Relations with Catholic churches,  Relations with the Anglican Communion,  Relations with Protestant churches,  Participation in ecumenical councils and bilateral theological dialogues,  Collaboration with the Armenian Catholic and Armenian Evangelical churches.

PEOPLE’S CHURCH (pages 197-205) comprises

Indigenization of Christianity,  The Church as a unifying factor,  The leadership role of the Church, Church-state relations.

CHALLENGES AND PRIORITIES (pages 206-217) comprises:

A dynamic pastoral engagement, An active spiritual ministry, Redefining of the national identity of the Church, Renewal of the Armenian Church and urgent imperative.

The rest of the book comprises Notes, Appendices, and a listing for Further Reading.

At the end Aram I lists his prodigal output in Armenian, English and in French, totaling 28 titles!

Those who have followed Aram I have come to know that the basic tenets of his ministry can be summed up paraphrasing President Abraham Lincoln’s famous quote from his Gettysburg Address, “Of the People, by the People, and for the People”. Catholicos Aram I writes that “The Armenian Church should not become a museum of spiritual heritage; nor should it remain imprisoned in a petrified institutionalism. It is called to respond, in faithfulness to the core value of the Gospel, to the expectations of its people and to the challenges of the present-day world”.

It is not hard to envision that Aram I is burdened with the administrative responsibilities of the Armenian Catholicosate of Cilicia whose jurisdiction extends globally. He also is a revered spiritual leader and an ecumenical figure. He has served as two terms moderator of the World Council of Churches and as two terms president of the Middle East Council of Churches. God has bestowed upon Catholicos Aram I a powerful intellect and a tireless stamina, which he has put in service towards to the Armenian People through the Armenian Church.

The book was first published in 2016 by the Armenian Catholicosate of Cilicia in Antelias, Lebanon. The book I read was its second edition in 2017. The book measures  5 inches x 7.5 inches making it handy to carry for reading in leisure. Each chapter is an entity in itself and thus can be prioritized per the reader’s interest. Reading the book in its entirety will give a reader a vital knowledge for his or her better appreciation of and understanding the Armenian Church that has withstood the test of time but continues to face new challenges.

Aram I: “The Armenian Church”, a Book Review

Reviewed by Vahe H. Apelian

In a superb narration Aram I presents to his readers, in his book titled “The Armenian Church”,  “The Christianization of Armenia and the Armenianization of the Christianity” because “The Armenian Church is the birthplace of Armenian culture and since the beginning of the 5^thCentury it has been its epicenter, not only creating the wonder of the Armenian Alphabet, but also playing a pivotal part in promoting, enriching, and protecting all manifestations of Armenian culture.’

Aram I, early on in the book, presents the different names by which the Armenian Church is known: Church of Armenia, Holy, Apostolic, Catholic, Orthodox Armenian Church; Armenian Gregorian Church, Armenian Apostolic Church, Armenian Church or Church of Armenia. He then explains why he chose “Armenian Church” as the title of his book, when it was known as Church of Armenia during its early founding years. The one time church confined in Armenia now extends its jurisdiction from America to Australia and in all continents of the world in between where Armenians have now scattered.

Along with the customary Preface and Introduction of a book, Aram I presents the Armenian Church in 10 chapters in each of which he presents the essence of the inferred topic in a clear, easily understood, and captivating manner even though it may entail theological discussion as to why the Armenian Church rejected the Council of Chalcedon while it upheld the teachings of the first three ecumenical councils and explains the Armenian Church’s understanding of the Trinity of the Father, the Son and the Holy Spirit.

To give a breath and the scope of this superbly narrated book that encompasses all aspects of the church for the interested lay reader, I will have to enumerate the chapters and the topics under each chapter Aram I presents in a simplified manner. Only those who have full command and grasp, resort to such simplified and pleasant narration to transmit their knowledge in a simple manner to the interested not to bore them but retain their attention and help them understand the working of the Armenian Church.

The chapters and their subtitles are as follows:

LONG HISTORY IN BRIEF(pages 21-53), comprises:

The major periods of the history of the Armenian church,  The Origin of the Armenian Church, Christianity as the state religion,  The Golden Age,  The Rejection of the Council of Chalcedon, The Arabs in Armenia,  The Formation of Armenian Cilicia,  A Period of uncertainty and stagnation,  The Armenian Genocide,  Soviet Armenia and the Armenian Diaspora,  New hopes and promises.

HIERARCHY AND DECISION-MAKING (pages 54-76), comprises:

Hierarchy,  Catholicos,  Patriarch, Archbishop,  Bishop,  Vartabed and Supreme Vartabed,  Celibate Priest,  Married Priest,  Deacon,  Decision-Making Structures,  Hierarchical Sees, Two Catholicosates within One Church.

ESSENTIALS OF FAITH (pages 76-95) comprises:

The Bible, Ecumenical Councils, Local Councils, Liturgy, Exegetical Literature, Hagiographic Writings, Treatises and Homilies, Encyclical, pastoral letters, exchange of letters, and Confessions of Faith; Historiography.

RICH SPIRITUALITY (pages 96-140) comprises:

Liturgy, Daily Services,  Feasts,  Liturgical Books,  Sacraments,  Baptism, Confirmation,  Repentance,  Holy Lucharist,  Holy Orders,  Marriage,  Anointing of the Sick,  The Holy Muron,  Images,  Cross-Stone, Music, Liturgical Vestments, Liturgical Vessels,  Relics of Saints, Architecture, Armenian Calendar.

CULTURAL ACTIVITY (pages 141-156) comprises:

The Translation of the Bible and Church Fathers,  Major Figures of Armenian Original Literature, Contribution to painting, printing and music.

SOCIAL ACTION (pages 157-167) comprises:

Characteristic features of the Church’s diakonia, Armenian Diaspora: the focus of the Church’s diakonia,  Social action: a continuing concern.

EDUCATIONAL ROLE (pages168-174) comprises:

The first Armenian school, Monasteries: centers of education, Community schools, Authors in Christian education.

ECUMENICAL ENGAGEMENT (pages 175-196) comprises:

Relations with the Oriental Orthodox churches, Relations with Eastern Orthodox churches,  Relations with Catholic churches,  Relations with the Anglican Communion,  Relations with Protestant churches,  Participation in ecumenical councils and bilateral theological dialogues,  Collaboration with the Armenian Catholic and Armenian Evangelical churches.

PEOPLE’S CHURCH (pages 197-205) comprises

Indigenization of Christianity,  The Church as a unifying factor,  The leadership role of the Church, Church-state relations.

CHALLENGES AND PRIORITIES (pages 206-217) comprises:

A dynamic pastoral engagement, An active spiritual ministry, Redefining of the national identity of the Church, Renewal of the Armenian Church and urgent imperative.

The rest of the book comprises Notes, Appendices, and a listing for Further Reading.

At the end Aram I lists his prodigal output in Armenian, English and in French, totaling 28 titles!

Those who have followed Aram I have come to know that the basic tenets of his ministry can be summed up paraphrasing President Abraham Lincoln’s famous quote from his Gettysburg Address, “Of the People, by the People, and for the People”. Catholicos Aram I writes that “The Armenian Church should not become a museum of spiritual heritage; nor should it remain imprisoned in a petrified institutionalism. It is called to respond, in faithfulness to the core value of the Gospel, to the expectations of its people and to the challenges of the present-day world”.

It is not hard to envision that Aram I is burdened with the administrative responsibilities of the Armenian Catholicosate of Cilicia whose jurisdiction extends globally. He also is a revered spiritual leader and an ecumenical figure. He has served as two terms moderator of the World Council of Churches and as two terms president of the Middle East Council of Churches. God has bestowed upon Catholicos Aram I a powerful intellect and a tireless stamina, which he has put in service towards to the Armenian People through the Armenian Church.

The book was first published in 2016 by the Armenian Catholicosate of Cilicia in Antelias, Lebanon. The book I read was its second edition in 2017. The book measures  5 inches x 7.5 inches making it handy to carry for reading in leisure. Each chapter is an entity in itself and thus can be prioritized per the reader’s interest. Reading the book in its entirety will give a reader a vital knowledge for his or her better appreciation of and understanding the Armenian Church that has withstood the test of time but continues to face new challenges.

  

The Armenian Church of the Martyrs ` Հայ Մարտիրոսաց Եկեղեցի

 Vaհe H Apelian

Հայ Մարտիրոսաց Եկեղեցի
The Armenian Church of the Martyrs

The Armenian Church of the Martyrs, in Worcester, MA, affiliated with the Armenian Evangelical community, has had a few name changes.

This year, the church of Our Savior / Soorp Prgitch/ Holy Saviour, on Laurel Street in Worcester, which is affiliated with the Diocese of the Armenian Apostolic Church, will celebrate its 135th anniversary on November 21 and 22, 2026.  It was consecrated in 1891, but not at its present location, but a bit further away. It has been at the present location since 1952. The Church of Our Savior is considered to be the oldest Armenian Church on the American Continent.

A few miles from it, The Armenian Church of the Martyrs stands at the same location on 22 Osmond street, Worcester, as it has for the past 125 years. The church-building was erected 1901. It is the oldest Armenian church on the American continent still in use.

Obviously, a church is not the building. The Armenian Church of the Martyrs, holds 1881 as the year it was founded as a body of believers who congregated for worship.  There is a plaque in the church where it is inscribed “1881 – Commenced with prayer meeting at the home of Mr. and Mrs. Hovhannes Yezijian (writer)”. On the same plaque it is also noted that The Armenian Evangelical Union was found in this church in 1902 and The Armenian Missionary Associated of America (AMAA) was found in this church in 1918.

Historically, The American Board of Commissioners for Foreign Missions (ABCFM), composed of Presbyterian and Congregational mission-minded people, played a decisive role in the rise of the Armenian Evangelical Church. ABCFM, commonly referred to as the Board, was founded in 1810, in Boston, Massachusetts. Because of the close association of the Armenian Evangelicals with Congregational missionaries, Rev. Dr. Vahann Tootkian wrote that the Armenians who immigrated to the United States during the last quarter of the nineteenth century and the early part of the twentieth century began to organize Armenian Congregational churches. He stated that “The first Armenian church established on the North American continent was an Armenian Congregational church — the Armenian Congregational Church of the Martyrs in Worcester, Massachusetts — founded in 1881.”

I came across a record that said that claimed that the church “First was constitutionally named “Armenian Evangelical Church,1882-1892”, and “After its affiliation with the Congregation Denomination, it was called Armenian Congregational Church, 1882-1901. And, “After the erection of the present sanctuary, it was named Church of the Martyrs, 1901-present.’

On one of the pews there is a bible gifted to the church that has the following inscription in an impeccable penmanship. It reads, “This church is gifted to Hai Mardirosats Yegeghetsi – Հայ Մարտիրոսաց Եկեղեցի from Mr. and Mres. Hrant Tashjian, in memory of their dear parents Movses and Nazli Tashjian an d Demetrios & Rebecca Balekjian.” The founders of the church were immigrant Armenians and their conversational language was Armenian. It is very likely that they called the church they founded, Hai Mardirosats Yegeghetsi – Հայ Մարտիրոսաց Եկեղեցի։

Church of the Martyrs is an authentic translation of the Hai Mardirosats Yegeghetsi – Հայ Մարտիրոսաց Եկեղեցի, named after the martyrs of what is known in Armenian history as the Hamidian Massacres.

At a point in time, the name evolved into the present as The Armenian Church of the Martyrs.

There is a plaque at the church presented to the Nor Serount – New Generation. The plaque is dated 1975. The plaque may have been presented by the sons and daughters of the founding members to the generation that was to assume the helm of the church. The Armenian Church of the Martyrs seems to be the name that descendents of the founders have come to know the church and is retained to this day.

 

The evolution of the Church’s name

 Vaհe H Apelian

Հայ Մարտիրոսաց Եկեղեցի
The Armenian Church of the Martyrs

For brevity I chose to title this blog as such. The church I have in mind is The Armenian Church of the Martyrs, in Worcester, MA, affiliated with the Armenian Evangelical community. The church has had a few name changes.

This year, the church of Our Savior / Soorp Prgitch/ Holy Saviour, on Laurel Street in Worcester, which is affiliated with the Diocese of the Armenian Apostolic Church, will celebrate its 135th anniversary on November 21 and 22, 2026.  It was consecrated in 1891, but not at its present location, but a bit further away. It has been at the present location since 1952. Church of Our Savior is considered to be the oldest Armenian Church on the American Continent.

A few miles from it, The Armenian Church of the Martyrs stands at the same location on 22 Osmond street, Worcester, for the past 125 years. The church-building was erected 1901. It is the oldest Armenian church on the American continent still in use.

Obviously, a church is not the building. The Armenian Church of the Martyrs, holds 1881 as the year it was founded as a body of believers who congregated for worship.  There is a plaque in the church where it is inscribed “1881 – Commenced with prayer meeting at the home of Mr. and Mrs. Hovhannes Yezijian (writer)”. On the same plaque it is also noted that The Armenian Evangelical Union was found in this church in 1902 and The Armenian Missionary Associated of America (AMAA) was found in this church in 1918.

Historically, The American Board of Commissioners for Foreign Missions (ABCFM), composed of Presbyterian and Congregational mission-minded people, played a decisive role in the rise of the Armenian Evangelical Church. ABCFM, commonly referred to as the Board, was founded in 1810, in Boston, Massachusetts. Because of the close association of the Armenian Evangelicals with Congregational missionaries, Rev. Dr. Vahann Tootkian wrote that the Armenians who immigrated to the United States during the last quarter of the nineteenth century and the early part of the twentieth century began to organize Armenian Congregational churches. He stated that “The first Armenian church established on the North American continent was an Armenian Congregational church — the Armenian Congregational Church of the Martyrs in Worcester, Massachusetts — founded in 1881.”

I came across a record that said that claimed that the church “First was constitutionally named “Armenian Evangelical Church,1882-1892”, and “After its affiliation with the Congregation Denomination, it was called Armenian Congregational Church, 1882-1901. And, “After the erection of the present sanctuary, it was named Church of the Martyrs, 1901-present.’

On one of the pews there is a bible gifted to the church that has the following inscription in an impeccable penmanship. It reads, “This church is gifted to Hai Mardirosats Yegeghetsi – Հայ Մարտիրոսաց Եկեղեցի from Mr. and Mres. Hrant Tashjian, in memory of their dear parents Movses and Nazli Tashjian an d Demetrios & Rebecca Balekjian.” The founders of the church were immigrant Armenians and their conversational language was Armenian. It is very likely that they called the church they founded, Hai Mardirosats Yegeghetsi – Հայ Մարտիրոսաց Եկեղեցի։

Church of the Martyrs is an authentic translation of the Hai Mardirosats Yegeghetsi – Հայ Մարտիրոսաց Եկեղեցի, named after the martyrs of what is known in Armenian history as the Hamidian Massacres.

At a point in time, the name evolved into the present as The Armenian Church of the Martyrs.

There is a plaque at the church presented to the Nor Serount – New Generation. The plaque is dated 1975. The plaque may have been presented by the sons and daughters of the founding members to the generation that was to assume the helm of the church. The Armenian Church of the Martyrs seems to be the name that descendents of the founders have come to know the church and is retained to this day.

 

 

 

 

Michael Archbishop Achabahian Misinterprets

Vaհe H. Apelian

But who, in fact, has declared war against the Armenian Church?

By chance encounter, I witnessed a conversation between Archbishop Michael Achapahian and a journalist. I am referring to that exchange, given that the archbishop’s interpretation seems to reflect a commonly held perception among the clergy of the Armenian Apostolic Church in Armenia.

Let me first state that I am deeply impressed by the historical lineage of the Achabahian family. The Achabahians have played an important role in preserving the Armenian Apostolic Church. In particular, I refer to the Catholicosate of Sis, where successive members of the Achabahian family served as Catholicoi. Naturally, the surname "Achabahian" carries symbolic weight, referring to the family entrusted with the honor of safeguarding the relics—specifically the "right hands"—of Saint Gregory the Illuminator and other saints of the Armenian Apostolic Church.

Nevertheless, however honorable that legacy may be, the Achabahian name does not grant Archbishop Michael immunity from criticism, infallibility, or the exclusive right to uncontested authority.

Archbishop Michael Achabahian errs when he interprets certain remarks by Prime Minister Pashinyan as directed against the Armenian Church or the Armenian clergy as a whole. In reality, those comments seem aimed at specific celibate clergy members.

The archbishop’s interpretation appears to reflect another mindset, one perhaps not yet fully rooted but still widespread: he conflates the term "Armenian Church" solely with the Armenian Apostolic Church. However, the Armenian Church is a broader concept. It also includes the Armenian Catholic Church and the Armenian Evangelical Church (more formally known as the Evangelical Church of Armenia). Indeed, the Armenian Apostolic Church is the Mother Church, but from it have branched off the Armenian Catholic Church (since 1742) and the Armenian Evangelical Church (since 1846). Who can underestimate the invaluable services these two churches have rendered to the Armenian people?

All three—the Apostolic, Catholic, and Evangelical Armenian churches—together comprise the concept of the Armenian Church. But the Armenian Church is more than just the sum of its religious institutions. According to biblical teaching, the Church is the people. As the Gospel of Matthew 18:20 says, “For where two or three are gathered in my name, there am I among them.” At the entrance of the Armenian Evangelical Church in our family’s village of Keorkune, Kesab in Syria, this very verse is inscribed in Turkish but with Armenian letters—as a lasting testament.

Returning to the Prime Minister’s remarks, it must be clarified that they pertain to the conduct of certain celibate clergy, not to the Armenian Church as a whole. The Catholic Church in America went through similarly painful times when inappropriate, even criminal, behavior by some clergy was exposed. Yet none of those events were interpreted as an attack on the entire Catholic Church. In fact, the Catholic Church in America remains strong and had one of its members elected as the pope.

The Armenian Church, in its turn, must approach such controversies professionally, transparently, and honestly. These incidents must be investigated and either validated or refuted—but not use the Church as a sanctuary or a refuge.

The Armenian Church does not need to be defended—especially not from the very people who gave birth to it: the Armenian nation.

 

 

 

 

 

 

July 1, 1846, and Beyond

Vahe H. Apelian

The First Church Council of the Armenian Evangelical Church,
 Pera, Istanbul, Turkey

I may have more of a reason to remember that date because it is my official birthday, a hundred years later. In fact, I was born on June 22, in Lebanon. Apparently, it was not unreasonable that it would take more than a week to have my birthday registered and the certificate issued by the authorities.

Rev. William Goodell, who was a missionary on behalf of the most influential American missionary association called American Board of Commissioners for Foreign Mission (ABCFM), recalled July 1, 1846 and noted the following in his memoir: “Forty persons, of whom three were women, voluntarily entered onto covenant with God and with each other, and we, in the name of all the evangelical churches of Christendom, rose and formally recognized and acknowledged them as a true church of Christ.” The assembly on that day became the foundation of The Evangelical Church of Armenia--"Hayasdaniatz Avedaranagan Yegeghetsi" – «Հայաստանեաց Աւերտարանական Եկեղեցի».  

Why A Separate Armenian Church?

I quote Rev. Dr. Vahan Tootikian: “The causes of ”separation" were not random, shallow and capricious. Rather, these causes were a direct outcome of the Armenian Renaissance in the 19th century. It was part of the great upsurge of Armenian intellectual spirit. There was a revival of thinking in the social, economic, and religious realms. Some reform-minded Armenians in the Patriarchal Academy of the Armenian Apostolic Patriarchate of Istanbul insisted that the Armenian Apostolic Church should be revitalized. In 1836 these reformists established a secret society named Barepashtoutian Miabanoutune (The Society of Piety) in order to reform the church. They met the strong resistance and the opposition of the Armenian ruling magnates and the patriarch. Failure to reform the Church became the basic source of conflict. The reformists continued to push their demands, which provoked strong retaliation from the Armenian Patriarch Mateos Chookhajian. Persecution and suffering did not alienate the Armenian Evangelicals from the Mother Church. It was the act of excommunications of the Patriarch that forced them to organize themselves into a separate religious community, the Protestant Millet. It was this separation which resulted in the formation of the Armenian Evangelical Church on July 1, 1846.”

Indeed, there was a reform movement within the Armenian Apostolic Church. But the reform was not only in ecclesiastical matters but in temporal matters as well because the Patriarchate was in fact an Armenian government of sort in the Ottoman Empire. Sixteen years later, in 1863, the Armenian Millet would have its national constitution after centuries having the Patriarchate run the affairs of the Armenian nation (Millet) in the Ottoman Empire without a national constitution.

Why Did Excommunication Matter?

The Patriarch’s excommunication was not a mere rebuke or a moral reprimand. It had serious implications for the ostracized reformists. The Millet system constituted the core of the Ottoman Empire governance of its minorities. Rev. William Goodell found that system of governance as an “anomalous form of government, the Sublime Porte, as the Sultan’s government is called, being supreme, while each separate nation has its own head.” In the case of the Armenians, it was the Patriarch of Constantinople who was also the secular head of the Armenian Millet (confessional community) in the Ottoman Empire.

Consequently, excommunication meant that those reformists were banished from the Armenian Millet and were left without recourse. It was akin to  depriving forty natural born Americans of citizenship leaving them stateless. The Patriarchate of Constantinople, the present-day Istanbul, had the authority to marry, divorce, settle disputes, and even run its prison for the Armenian subjects of the Ottoman Sultan and the Armenians conducted their affairs with the Ottoman authorities through the Armenian Patriarchate. By banishing the reformists, the Patriarchate disowned them and ceased to represent them. Consequently, the reformists were left on their own without recourse for any issue they might face. 

But the reformists treaded on. A year and a few months after the July 1, 1846, assembly,  on November 15, 1847, Rev. William Goodell noted  that “the grand vizier issued a firman, declaring that the Christian subjects of the Ottoman government professing Protestantism should constitutes a separate community...This firman was so worded that converts form among the Greeks and Jews who joined the Protestants might enjoy the same immunities”. The reformists now had their own “nation”. On Nov. 27, 1850, Sultan Abdul Mejid ratified the edict that became the “Magna Carta” of the Protestant community that stands, to this day, in the Middle East. The Armenian Evangelicals are part and parcel of the Protestant community from the get-go. In fact, they were instrumental in the founding of the Protestant Millet.

Was the Excommunication the Cause for the Separation?

The excommunication could very well have been a cause that acted as a catalyst for the inevitable separation of the reformists’ church. I do not have sufficient knowledge on  the Armenian church doctrinal matters to expand on the issue here. But any lay person who has attended both Armenian Apostolic and Armenian Evangelical churches surely realizes that these two churches have fundamentally different worship services and consequently also differ in some doctrinal and in administrative hierarchical matters.

We should also take into consideration the influence the American missionaries might have exercised for having facilitated the formations of a separate church, or a millet, but not necessarily advocating a separate church or a millet. 

After excommunicating the leadership of the movement, the separation of the Armenian Evangelical Church from the Armenian Apostolic church became inevitable.

A Different Church as Well?

Rev. William Goodell arrived in Constantinople on June 9, 1831. His arrival had coincided with a reformation movement within the Armenian Church. Fifteen years later, and after much agony and ecstasy, on July 1, 1846, the Armenian Evangelical Church came about and in 1863, the Armenian National Constitution. 

Was the separate Armenian Evangelical Church a different church as well? No doubt during the initial phase of its founding and accreditation as a separate Millet, the adherents of the Armenian Apostolic Church, who constituted the overwhelming majority of the Armenians, regarded the Armenian Evangelical Church faithful as members of a different church and even as different Armenians as well. Anointing the newborns with Holy Muron during baptism had made a person a Christian Armenian. The Armenian Evangelical Church did not require its adherents to be anointed in Holy Muron and on Sundays they worshiped in an altogether different service in their sanctuaries.

Rev. William Goodell’s parting letter hints to the schism that had come about between the two churches.  Rev. Goodell left Constantinople on June 27, 1865, some 40 years after leaving his homeland. Through those over four decades, he had visited his country, the United States of America, only once. Before taking leave for good, he addressed his brethren in the Evangelical Churches in the Ottoman Empire and alluded to the recent schism in the Armenian nation that led to the formation of the Armenian Evangelical Church. Rev. Goodell wrote in his last letter: “When we first came among you, you were not a distinct people, nor did we expect you ever would be; for we had not sectarian object in view, it being no part of our plan to meddle with ecclesiastical affairs. Our sole desire was to preach Christ and Him crucified.” By then the Armenian Evangelical Church was firmly entrenched among the Armenians as a distinct denomination separate from the Apostolic Church.

Driven with a Christian missionary zeal for service, the adherents of the Armenian Evangelical Church rendered much service to the Armenian nation, enriching it way more than one would have expected from the meager demographic constituency of its faithful. I quote Rev. Vahan Tootikiian: “Within a decade after its birth, the Armenian Evangelical Church had grown by leaps and bounds. To administer these churches effectively, the following four church Unions were organized: Bithynia, Eastern, Cilician and Central Unions. These Unions lasted until 1915, prior to the Armenian Genocide.

The Genocide changed the whole dynamics. More than 1.5 million Armenians lost their lives. Most of the Armenian Evangelical churches, schools and institutions were destroyed. Prior to the Armenian Genocide, the Armenian Evangelical community in Tur key numbered 51,000. It had 137 organized churches with 82 ordained ministers and 97 preachers and evangelists. In the aftermath of the Genocide, the Armenian Evangelicals counted 14,000 members, 31 churches, with 25 ordained ministers and 13 preachers.” 

Thus, in time the Armenian Evangelical Church came to be the evangelical front of the Armenian Church. A separate but not a different Armenian church. I used the adjective evangelical for brevity for the purpose of this blog and did not mean to imply that the Armenia Apostolic Church is not. 

The Indispensable Heritage.

Whenever I think of the Armenian Evangelical Church, Rev. Barkev N. Darakjian’s book “The Indispensable Heritage” (Անփոխարինելի Ժառանգութիւնը) comes to my mind. The book is an in-depth presentation of the Armenian Evangelical Church in an impeccable Western Armenian. Rev. Barkev N. Darakjian cites three pillars on which the Armenian Evangelical rested when it came about. The three pillars he cites are the following: that the church is Evangelical (Աւետարանական), that it is rooted in the Armenian Christian experience (Հայաստանեաց), and that it is a movement (Շարժում).

One hundred and seventy-five years (175) years have passed since that fateful day on July 1, 1946. Has the Armenian Evangelical Church remained true to the three pillars on which it stood?  I invite interested readers to contemplate and draw their own conclusions.

Sources:

1.      “Armenian Evangelical Church – A Brief History” by Rev. Dr. Vahan H. Tootikian, in the AMAA NEWS, April.May.June 2021.

2.    “Forty Years in the Turkish Empire or Memoirs of Rev. William Goodell D.D, Late Missionary of A.B.C.F.M at Constantinople”, edited by his son-in-law, E. D. G. Prime, published by Robert Carter and Brothers (New York). Its fifth edition, posted online by Google, is dated 1878.

3.    Վեր. Պարգես Ն. Տարագճեան, «ԱՆՓՈԽԱՐԻՆԵԼԻ ԺԱՌԱՆԳՈՒԹԻՒՆԸ», Հայ Աւետարանչական Ընկերակցութիւն, Փըրամսշ Նիւ Ճըրզի, Ամերիկայի Միացեալ Նահաններ, 2004. (Rev. Barkev N. Darakjian, “The Indispensable Heritage”, published by Armenian Missionary Association of American, Inc., Paramus, NJ, U.S.A., 2004)