Levon Sharoyan: Haleb must be preserved - 1 -

Having read Dr. Tchilingirian’s disturbing article in the Weekly, I thought its fair that I present  to readers of this blog, my AI aided translation of a recent interview with Levon Sharoyan posted in Aleppo’s official online journal Kantsasar.

“Levon Sharoyan has been a lecturer at the Hamazkayin Armenian Studies Institute in Aleppo since 2000, where he teaches Armenian language, Diaspora Armenian literature, and the history of the Armenian Church. He is also a teacher of Armenian literature at the AGBU Lazar Najarian-Caloust Gulbenkian Secondary School in Aleppo (since 2014) and a visiting lecturer at the “Armenology Courses” of the Catholicosate of Cilicia (since 2018). He has given numerous lectures in Syria and elsewhere, has published dozens of books and numerous articles scattered in the press, mostly literary analysis and criticism. Many of his diverse studies remain unpublished. He has also edited and prepared for reprinting the 15-volume series of Teodik’s famous yearbook (1907-1925), which have been published in Aleppo as Calouste Gulbenkian Foundation’s official book series since 2006.” Vaհe H Apelian

Levon Sharoyan
"Syrian Arab Republic, Aleppo Arises, Free,Secure in God" 

"Horizon".- Mr. Sharoyan, you remained and worked in Aleppo throughout the Syrian crisis. After the exhausting years of war, what is the situation of our Armenian community in Aleppo today?

L.Sh.- Yes, the Syrian war that began in 2011 both severely hit the prosperous national life of my community and, on an individual level, displaced hundreds of Armenian families, driving or throwing them to near and far foreign shores...

65-70 percent of the Armenians of Aleppo fled. Some took their last breath in neighboring Lebanon, some officially emigrated to Canada and Australia, the more resourceful ones managed to secure a place for their families in this or that European country. Now they all say that they are happy, they are already working, they have learned the local language, they are accustomed to the new environment, etc. The West attracts young people in particular. However, there is a “worm” that continues to gnaw at them. That is the longing for Aleppo. The warm social atmosphere of our city, the quality of human relations, but especially the irreplaceable warmth of the Armenian family circle remains a lost and irreplaceable value for the migrants. For this very reason, all the migrants follow the Armenian news from Aleppo or Syria very closely, because they have left half of their hearts there….

Of course, there was also a large segment of the migrant population that preferred to settle in Armenia. This step was welcome, because it was both a natural desire and preference to live under the roof of the homeland, and it was a security from the point of view of preserving the national identity of the children of that family or school-age youth. Today, you see a significant presence of Syrian Armenians in Yerevan, and everyone is generally satisfied, the elderly also enjoy the financial care of the state. An advantage that they were deprived of in Syria. The number of our mother community has certainly dwindled. There has been no census, and I am not able to provide accurate numbers or data. However, we have 3 cases before our eyes, which speak for themselves. One is the exodus of Armenians from the Armenian-populated district of Nor Gyugh. Hundreds of Armenian families left there without returning, and the local Armenian craftsmanship also disappeared. The national Zavarian and Sahakian schools there were forcibly closed.

The second factor is the number of students in the schools. Our schools, which had about 1200 students before the war, currently have barely 250-300 students... These numbers are a true reflection of the community's poverty.

The third factor is the marriage rate, which has decreased significantly over the past ten years, both for economic reasons and as a result of the emigration of the young. The decrease in marriage rates has certainly created a social crisis, characterized by the proliferation of mixed marriages, as a result of the inequality in the number of Armenian boys and girls. Boys are emigrating, and many young girls... remain at home. And therefore, the natural course of the establishment and flourishing of the Armenian Family is being hampered. The phenomenon of mixed marriages, which is alien to Aleppo, is beginning to emerge, and I assume that it may become more and more acute in the coming years if the national bodies do not take tangible steps to assist Armenian young men and women who are candidates for marriage.

There are constructions here and there, a church on the outskirts of the city is being renovated, etc. I think that people should be valued before stones. Let the order of others come later….

The community, national, and union life of Aleppo certainly continues with the same momentum as before, but with a lower quality, since a large exodus of people took place to Armenia and the West.

Church life is very lively. Our Primate, having two priests from the Antelias Congregation at his side, together with local priests, deacons, and scribes, keeps the churches well-maintained and vibrant, and does not fail to make frequent pastoral visits to distant Qamishli, Kessab, Latakia, Yaqubiye, and elsewhere, comforting and strengthening his wounded flock.

Schools are operating with the same intensity as before, but they have new kinds of anxieties, which are not only material. The most serious issue is the large number of non-Armenian students in many schools. I understand that this phenomenon is sometimes inevitable (how can a school survive with 60-70 students? It is forced to open its doors to non-Armenian applicants in order to balance its meager budget...), but this has a negative impact on the internal Armenian face of the Armenian school, on the Armenian language, and on the efficiency of the Armenian language teachers. As for the union front, it must be said that the country's crisis has greatly weakened or frozen some associtions and clubs. The large associations (like Hamazkayin, Syrian Armenian Relief, or AGBU) continue almost all of their former activities. It is the small associations that have experienced a decline and are still suffering from a lack of personnel. There are clubs that have become nominal. They are either closed or have a formal and marginal presence. This is the case with many of the former compatriot associations.

The only newspaper in my city, the weekly “Kantsasar”, continues to operate admirably, retaining a not inconsiderable number of supportive columnists.

Aleppo is now a diminished, somewhat depressed community reminding us of similar situations in the past of the Armenian communities in Egypt or Iraq. But it is not exhausted. Its former vitality can be renewed if it is governed wisely and prudently, if it frees itself from the shackles of despair and acts, if it works with collective efforts. From this perspective, the change of power in Syria should be perceived POSITIVELY.

But at the same time, I think that all our communities also have questions, are experiencing setbacks. Is Lebanon better, where there is no intellectualism left, schools have dwindling numbers, newspapers and pubs are collapsing…? France, where there is no Armenian-speaking population, Argentina, where our newspapers are published in Spanish, Constantinople, which has already buried all the greats of its glorious Armenian literature (the last being R. Haddejian), without having prepared or trained any replacements….

Returning to your question, as for my family and I staying in Aleppo, that too must probably be explained by the strong and inexplicable spiritual bond that had bound me to this “dream” city of Tsarukyan with an iron chain. Yes, we stayed here, enduring numerous difficulties, sometimes grumbling, sometimes adapting to the created situations, sometimes depriving ourselves of basic household necessities, thinking that “tomorrow will be better”.

Aleppo is the flower of the Diaspora, which must be nurtured, watered, and grown continuously, in order to enjoy the blessings, it will offer tomorrow or the day after.

A bible study: Apostle Paul’s Letter to Romans

Deacon Shant Kazanjian’s fifteen-week study of Apostle Pau’s letter to Romans will come to its end, at the end of this month. The online bible study takes place on Wednesday’s evening at 7:30 pm, and is sponsored by the Eastern Prelacy of the Armenian Apostolic Church under the auspices of the prelate Archbishop Anoushavan Tanielian.  Deacon Shant forwards the week’s reading to the attendees of the study ahead of time.  The attached will be the reading for this Wednesday’s, January 14, 2026, study. I am attaching the excerpt from the Letter he sent to us. Vahe H Apelian

The New Life in Christ

12 I appeal to you therefore, brothers and sisters, [a] by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual[b] worship. 2 Do not be conformed to this world, [c] but be transformed by the renewing of your minds, so that you may discern what is the will of God—what is good and acceptable and perfect. [d]

 

3 For by the grace given to me I say to everyone among you not to think of yourself more highly than you ought to think, but to think with sober judgment, each according to the measure of faith that God has assigned. 4 For as in one body we have many members, and not all the members have the same function, 5 so we, who are many, are one body in Christ, and individually we are members one of another. 6 We have gifts that differ according to the grace given to us: prophecy, in proportion to faith; 7 ministry, in ministering; the teacher, in teaching; 8 the exhorter, in exhortation; the giver, in generosity; the leader, in diligence; the compassionate, in cheerfulness.

 

Marks of the True Christian

9 Let love be genuine; hate what is evil, hold fast to what is good; 10 love one another with mutual affection; outdo one another in showing honor. 11 Do not lag in zeal, be ardent in spirit, serve the Lord.[e] 12 Rejoice in hope, be patient in suffering, persevere in prayer. 13 Contribute to the needs of the saints; extend hospitality to strangers.

14 Bless those who persecute you; bless and do not curse them. 15 Rejoice with those who rejoice, weep with those who weep. 16 Live in harmony with one another; do not be haughty, but associate with the lowly; [f] do not claim to be wiser than you are. 17 Do not repay anyone evil for evil, but take thought for what is noble in the sight of all. 18 If it is possible, so far as it depends on you, live peaceably with all. 19 Beloved, never avenge yourselves, but leave room for the wrath of God;[g] for it is written, “Vengeance is mine, I will repay, says the Lord.” 20 No, “if your enemies are hungry, feed them; if they are thirsty, give them something to drink; for by doing this you will heap burning coals on their heads.” 21 Do not be overcome by evil, but overcome evil with good.

 

Being Subject to Authorities

13 Let every person be subject to the governing authorities; for there is no authority except from God, and those authorities that exist have been instituted by God. 2 Therefore whoever resists authority resists what God has appointed, and those who resist will incur judgment. 3 For rulers are not a terror to good conduct, but to bad. Do you wish to have no fear of the authority? Then do what is good, and you will receive its approval; 4 for it is God’s servant for your good. But if you do what is wrong, you should be afraid, for the authority[h] does not bear the sword in vain! It is the servant of God to execute wrath on the wrongdoer. 5 Therefore one must be subject, not only because of wrath but also because of conscience. 6 For the same reason you also pay taxes, for the authorities are God’s servants, busy with this very thing. 7 Pay to all what is due them—taxes to whom taxes are due, revenue to whom revenue is due, respect to whom respect is due, honor to whom honor is due.

Love for One Another

8 Owe no one anything, except to love one another; for the one who loves another has fulfilled the law. 9 The commandments, “You shall not commit adultery; You shall not murder; You shall not steal; You shall not covet”; and any other commandment, are summed up in this word, “Love your neighbor as yourself.” 10 Love does no wrong to a neighbor; therefore, love is the fulfilling of the law.

 

Hyortik: a reflection

Vaհe H. Apelian

Written by Boghos Shahmelikian, translated by Vahe H Apelian

 I owe the lyrics of Hyortik, maybe the signature song of the Five Fingers Band, to Vahig Vartabedian, a musician who was active on the Armenian pop music scene.

The Five Fingers band was made of a group of talented Armenian musicians. I hold Stepan Frounjian as the good will ambassador of the Five Fingers Band who continues to share his talent on the Facebook from Racine, Wisconsin while also serving the Armenian Apostolic Church there as its arch deacon.

I got to know more of the Five Fingers band because I translated Boghos Shahmelikian’s memoir of the band and of the Armenian pop music that suddenly burst onto the Armenian scene in late 1960’s. Those interested to know about the band and the era may read  the book I translated with the help of my cousin Jack Chelebian MD.  The book is titled "Dawn of Armenian Pop Music"

Hyortik is a complex word made of “hie” (Հայ) and “Vorti”, which according to the Nairi dictionary means son, child. We know that the Armenian language does not have different pronouns for males and females. By extension Hyortik may be translated as “Children of Armenians” or “Sons of Armenians.”  in my translation, I used the word son, instead of children. 

The first sentence of the lyrics addresses to “Հայորդիք որ կ՚ապրիք դուք հեռուն” (Sons of Armenians who live far away). 

The lyrics of Hyortic

Who were the children of the Armenians who lived far away? The song urged them not to forget the language, not to assimilate, to learn the Armenian history, to love one another and to uphold each other. 

It is hard to fathom now that that message was for the Armenian youth growing in the west, in the Armenian sense of the designation of the West (Europe, Americas,....). I may even say that they meant to Armenians of their age who lived far from the Armenian community of Lebanon,  Syria in the Middle East, the cradle of the Diaspora Armenian culture. They ended the song by repeating the following two sentences of the lyrics over and over again: "Let's not assimilate, let's love each other. Let's keep our holy honor high." 

The members of the Five Fingers were born and raised in a veritable Armenia outside Armenia, that was the Armenian community of Lebanon. Secure in their Diaspora Armenian homeland of sort, the state of the Armenianness of their brothers and sisters in those faraway lands in Europe, Americas, preoccupied and concerned them, and fired their youthful imagination. It is for them they composed HYORTIK.

But, little did they knew that in a few short years they too will cross oceans and continents and settle on the very same far away real estate that dreaded them once. And, in another twist of fate, I would end up dedicating my translation and publication of Boghos Shahmelikian’s memoir, both of which were a labor of love, to the children of those popular Armenian pop music musicians who changed the landscape of the Armenian pop music, so that their children now may be able to read about their parents in the language they, unlike their parents, are brought up and understand, English.

After some vacillating I decided to add the following concluding paragraph to end my reflection on the one-time popular song by the Five Fingers band. Those in Diaspora, who have something to say as to how best the elected government of Republic of Armenia should govern Armenia, or whether the citizens of Armenia are patriotic enough or not, have their priorities upended.  

A few decades after the release of the Hyortic extolling the Armenian youth in the west,  our own communities in Lebanon and Syria, are now culturally if not existentially threatened.

Wording the lyrics of Hyortik as   a set of questions, it is now a matter of reflection whether the Diaspora as a whole is upholding the lyrics of that song. 

Are we not forgetting our sweet mother tongue?

Are we singing and always talking (Armenian)?

Are we seeing how sweet it is?

We’re few. But are we remaining Armenian?

Are we not forgetting our mother tongue?

Are we endlessly supporting each other?

Are we always holding our nation high?

Are we always high? And are we remaining lofty?

Are we not assimilating? And are we loving each other?

Are we keeping our holy honor high?

As Armenians we live far away (from Armenia)

Are we not forgetting our Armenian history?

Are we telling our children?

Are we teaching our children to know the value of the Armenians?

 

Is Nikol Pashinyan outpacing national culture?

Vaհe H Apelian

A friend, who is not an Armenian but has delved in Armenian history and culture, wrote to me saying that he thinks “PM Nikol Pashinyan is trying to remake national culture too quickly.” He also cautiously noted that “democratic leaders, can't get too ahead of the public without losing their mandate.” 

I resorted to asking AI, as a non-human source, presumably not biased, whether PM Nikol Pashinyan is attempting to remake the national culture.

 This is what AI told me. “Yes, Nikol Pashinyan is actively attempting to reshape Armenian national identity and culture through his "Real Armenia" concept, advocating for a shift from historical/mythical aspirations (like Greater Armenia) to a pragmatic focus on the current, internationally recognized Republic of Armenia, even challenging traditional pillars like the Armenian Apostolic Church's influence and promoting secularism to align Armenia with Western modernity, a move causing significant internal debate and opposition.”

Surely, there is a paradigm shift. It may be global. The post WWII presidential norms Harry Truman set, may very well have ended with president Joe Biden and it’s a new era under with Trump. 

Coming to Armenia, of course I did not have to go through the motion of sounding impartial and resorting to AI, when it is obvious and is in plain view that the pm Nikol Pashinyan is attempting to shift our engrained paradigm. Regretfully there is not much of discussion on the mushromming phenomenon, other than shallow partisan comments, as to why the prime minister attempts to reshape the Armenian national identity. 

A short while ago I read a commentary on the matter on the online journal Kaydzag, titled “New Era”. It is that reading that prompted me to note the above introductory remark and attached below, Kaydzag’s commentary in translation. 

                                     ***

                                   " New Era

Armenia and Armenianism have entered a “new era.”

The enmity of a hundred and more years—which has brought, not our age-old enemy, but us, to the brink of destruction—is about to end. The supreme interest of the Armenian people demands this. The situation prevailing in the entire world also demands this.

In the face of this reality, it is absolutely necessary and imperative to completely transform the state of mind and mentality of the Armenian people.

Armenia and Armenianism must (need to) move forward. There is no turning back, no lamentation, no crying and wailing, there should be no occasion or reason to repeat the mistakes of the past.

This is how the Armenian nation can ensure and continue its existence. This is what the countries and nations that suffered great defeats did: the Germans, the Japanese, the Chinese, and many others.

Those who (groups, so-called parties, individuals) insist on clinging to the past are free to do so. They can continue to live immersed in their past customs, habits, and emotion and imagination. However, it is NOT permissible for them to impose their antiquated, false, and even destructive ideas and slogans on the children of the majority Armenian people.

The time for adventurers is over and gone.

Armenia and Armenianism are living a new era.

Thus begin and continue the rise of Armenia and Armenianism.

We enter the New Year with great hopes and expectations. The coming year (and years) will be the wonderful years for the Armenian people's genius. The Armenian people will get rid of and be liberated of their naïve, simple-minded world and will adopt the behavior of a skilled, skillful, inventive diplomat and at all cost, will protect, preserve the Holy of Holies, the STATE INSTITTUIONS and the STATE.

This is how "unity" is conceptualized, understood and explained.

Long live Free and Sovereign Armenia

May "Kaydzag" and similar nationalistic-patriotic platforms continue their patriotic and selfless endeavor.

With best wishes for health.”

 

  ԲՆԱԳԻՐԸ՝  Հայաստանն ու Հայութիւնը թեւակոխած են «նոր դարաշրջան»:

        Հարիւր եւ աւելի տարիներու թշնամանքը,- որը կորստեան սեմին հասցուցած է ո՛չ թէ դարաւոր թշնամին, այլեւ մեզ-. դադրելու վրայ է: Ա՛յդ կը պահանջէ հայ ժողովուրդի գերագոյն շահը: Ա՛յդ կը պահանջէ նաեւ ամբողջ աշխարհի վրայ տիրող իրավիճակը:

        Այս իրականութեան դիմաց խիստ անհրաժեշտ ու հրամայական է ամբողջութեամբ յեղաշրջել հայորդիներու հոգեվիճակն ու մտածելաձւը:

        Հայաստանն ու Հայութիւնը պէտք  (պարտաւոր) են ընթանալու դէպի յառաջ: Ետ դարձ չկա՛յ, վայնասուն, լաց ու կոծ չկա՛յ, անցեալի սխալները գործելու ո՛չ մէկ առիթ եւ պատճառ պէտք է ըլլայ:

        Այսպէս է, որ հայ ազգը կրնայ իր գոյութիւնը ապահովել ու շարունակել: Այդպէս է, որ ըրին մեծ պարտութիւն կրած երկիրներն ու ազգերը՝ գերմանացիները, ճափոնցիները, չինացիները եւ շա՜տ-շատեր:

        Անոնք որոնք (խմբաւորումներ, կուսակցութիւն կոչուածներ, անհատներ) կը յամառին կառչած մնալ անցեալին, ազատ են. կրնան շարունակել ապրիլ իրենց անցեալի բարքով, սովորութիւններով, յուզական եւ երեւակայական դրուագներուն մէջ թաթախուած: Սակայն ԲՆԱ՛Ւ արտօնելի չէ, որ իրենց հնամենի-հնամաշ, կեղծ եւ մինչեւ իսկ քանդիչ միտքերն ու լոզունգները պարտադրեն մեծամասնութիւն կազմող հայ ժողովուրդի զաւակներուն:

        Արկածախնդիրներու ժամանակը սպառած եւ անցած է:

        Հայաստանն ու Հայութիւնը կ՛ապրին նոր ժամանակաշրջան:

        Այսպէս կը սկսի եւ կը շարունակուի Հայաստանի եւ Հայութեան վերելքը:

        Նոր Տարին կը թեւակոխենք Մե՜՜ծ յոյսերով եւ ակնկալութիւններով: Գալիք տարին (եւ տարիները) պիտի ըլլան հայութեան հանճարի հրաշալի տարիները: Հայ Ժողովուրդը պիտի ձերբազատուի ու ազատագրուի իր միամիտ-պարզամիտ-յուզական աշխարհէն եւ պիտի որդեգրէ հմուտ, ճարտար, հնարագէտ դիւանագէտի վարքագիծը եւ ամէն գնով պաշտպանէ-պահպանէ Հայոց սրբութիւն- սրբոց ՊԵՏԱԿԱՆՈՒԹԻՆՆ ՈՒ ՊԵՏՈՒԹԻՒՆԸ:

        Ահաւասիկ այսպէս կ՛իմաստաւորուի ու կը բացատրուի «միասնականութիւն» խորհուրդը:

        Կեցցէ՜ Ազատ եւ ինքնիշխան Հայաստանը

        Թող «Կայծակ»-ն ու նման ազգասէր-հայրենասէր հարթակները շարունակեն իրենց հայրենանուէր եւ ազգանուէր անշահախնդիր աշխատանքը:

Առողջութեան լաւագոյն մաղթանքներով՝

 

 

MY STAND, ԻՄ ԴԻՐՔՈՐՈՇՈՒՄԸ, ON CATHOLICOS KAREKIN II

Vaհe H Apelian

Հայերէն թարգմանութիւնը կցուած է ներքեւը։

 

MY STAND ON CATHOLICOS KAREKIN II: We, as a society, sanction sex in marriage, first and foremost for procreation, otherwise our species, be it the Armenian race, will disappear in a generation or two. 

We also sanction sex in marriage for intimacy to cement the bonding between the two partners to shoulder together the immense responsibility that comes with forming a family and bringing about life, as a son, or a daughter; a godly act.

A celibate priest engaging in sex, who already is married to uphold and keep that instituting we call church, and thus assumes no parental responsibility to raise his progeny with his partner, cheapens sex into a recreational pursuit. 

Catholicos Karekin II does not deny the allegations that he has deceptively engaged in recreational sex, sired a child, assumes no parental responsibility in public. 

Catholicos Karekin II occupies the seat of the highest moral authority in the nations. In my view, he should preferably resign or be cast from the Armenian Church. He is setting an unprecedently negative public image especially for the young and upcoming Armenian youth.

Թարգմանութիւն Google-ի՝

ԻՄ ԴԻՐՔՈՐՈՇՈՒՄԸ ԿԱԹՈՂԻԿՈՍ ԳԱՐԵԳԻՆ Բ-Ի ՄԱՍԻՆ. Մենք՝ որպես հասարակություն, թույլատրում ենք սեռական հարաբերությունները ամուսնության մեջ, նախևառաջ՝ սերունդ ունենալու համար, հակառակ դեպքում մեր տեսակը, լինի դա հայ ցեղը, մեկ կամ երկու սերնդում կանհետանա։

Մենք նաև թույլատրում ենք սեռական հարաբերությունները ամուսնության մեջ մտերմության համար՝ երկու զուգընկերների միջև կապը ամրապնդելու և միասին կրելու ընտանիք կազմելու և կյանք պարգևելու հետ կապված հսկայական պատասխանատվությունը՝ որպես որդի կամ դուստր. աստվածային արարք։

Մի կուսակրոն քահանա, որը զբաղվում է սեռական հարաբերություններով, որն արդեն ամուսնացած է այն հաստատությունը պահպանելու համար, որը մենք անվանում ենք եկեղեցի, և այդպիսով չի ստանձնում ծնողական պարտականություն իր զուգընկերոջ հետ մեծացնելու համար, սեռական հարաբերությունները դարձնում է հանգստի զբաղմունք։

Կաթողիկոս Գարեգին Բ-ն չի հերքում այն ​​մեղադրանքները, որ նա խաբուսիկորեն զբաղվել է հանգստի սեռական հարաբերություններով, երեխա է ծնել, հրապարակայնորեն ծնողական պարտականություններ չի ստանձնում։

Կաթողիկոս Գարեգին Բ-ն զբաղեցնում է ազգի բարձրագույն բարոյական հեղինակության աթոռը։ Իմ կարծիքով, նա նախընտրելի է հրաժարական տա, կամ հեռացվի Հայ Եկեղեցուց։ Նա ստեղծում է աննախադեպ բացասական հասարակական կերպար, հատկապես երիտասարդ և զարգացող հայ երիտասարդության համար։

“Jesus in the old testament - Յիսուս Հին Ուխտին մէջ”

Vaհe H Apelian

“Յիսուս Հին Ուխտին մէջ - Jesus in the old testament” is the title of the book the late Rev. Barkev Orchanian wrote.

This past week, the car accident, that took the lives of 32-year-old Arie Orchanian and his 80-year-old paternal aunt, Anie (Orchanian) Manoushagian, reminded me of their father and grandfather Rev. Barkev Orchanian.

 Local news outlets reported that the accident happened on a Watertown busy street where the speed limit is 20 miles per hour.  On Tuesday, December 23 morning, Arie Orchanian and his aunt Anie (Orchanian) Manoushagian, attended a funeral at the Bigelow Avenue Armenian Evangelical church. After the burial, they were headed back to the church for a memorial dinner, but they never made it. Their sedan collided with a Tesla, killing the two.

This tragic accident reminded me of another tragedy the family endured years ago, when Rev. Barkev Orchanian family lost his son Rev. Norayr Hagop, to illness.

I met the Rev. Barkev and his wife Mrs. Arousiag Orchanian and family in Keurkune, Kessab when they spent part of their summer with my paternal grandparents (see the link). Later on, Ani Orchanian became a student at the American University of Beirut when I was studying there as well. Other than my parents hosting Rev. Orchanian in Beirut, I have no recollection of meeting an Orchanian family member after I came to the U.S. But Rev. Barkev Orchanian and his family has remained etched in my memory because it would not have been possible to have met the reverend and not being impressed by his Christian conviction.

Rev. Barkev Orchanian is also the author of “Յիսուս Հին Ուխտին մէջ - Jesus in the old testament”  book written in 1992. I have retained a copy of the book in my library. The reverend has dedicated the book to his son, Rev. Norayr Hagop Orchanian. I would like to cite in translation Rev. Barkev’s dedication of the book to his son. And, Rev. Dr. Harold A.K. Hasessian’s presentation of the book.

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Dedication: “I dedicate this humble study to the memory of my son, Reverend Norayr Hakop Orchanian, who departed this world prematurely and opened his eyes to eternity, as his tombstone. In a way, to have fulfilled his ardent desire for evangelization and to spread the love of the Lord Jesus Christ.

My son, you were a star that rose and shone in our celestial vault, but like a shooting star, you soon disappeared, wounding all the sensitive hearts that loved you. My son, we are aware that hope does not die, nor is it buried. Although it may become invisible to our eyes for a time, it lives on forever, maintaining its radiant existence, as the Prophet Daniel says, “And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever.” KJV 12:3.

You came into this world as a light, illuminating a period, though brief, yet lasting, like a comet. You did what you could do and little more. In your debilitating illness, you did not refuse the offer made to you by your principal, Dr. Rev. H. Fletcher, that you would lead a group of young people to Damascus. You not only did not refuse, but you eagerly accepted it. Those around you had begun to forget your name and call you “the smiling young man.” Now, you are smiling from above.” 

***  

Rev. Dr. Harold A.K. Hasessian: “Reverend Barkev Orchanian has rendered a fruitful pastoral service in the Armenian Evangelical Church of the Near East. For nearly half a century, he has preached the Gospel of Christ and spread the message of salvation to the remote provinces of Lebanon and Syria, where Armenians are scattered. He has also worked in churches in Istanbul, as well as in U. S. and in Canada. The Reverend is a dedicated, orthodox and faithful clergyman. He has been a visionary, a tireless reader, a persistent worker, and a studious pastor. He has been a serious student of the Bible. He presents to the religious world a unique scholarly work, titled “JESUS ​​IN THE OLD TESTAMENT.”

It is very beneficial to follow the Reverend’s way of thinking in order to understand the art of his interpretations and analyses.

Reverend Barkev Orchanian sees in the characters and the happening of the Old Testament, our Lord Jesus Christ, His holiness and righteousness. He finds Jesus as the promised Messiah, the awaited Savior, the High Priest of the Temple, the Lamb of God and the Sacrificial Lamb on the altar of fire, for the salvation and forgiveness of sins, for the Jewish people and the entire pagan world.

The publication “JESUS ​​IN THE OLD TESTAMENT” invites the reader to delve deeper into pre-Christian revelation. Those who know Jesus and follow in His footsteps will find Him in the works of the kings, the judges, and the prophets of the Old Testament, as well as in the temple, where every symbol points to His majesty, authority, and power as the Son of God. The picture on the book cover reflects that mystery. Jesus, as the light of the world, floods the temple with its surrounding 

I wish and pray that, this meritorious work of the Very Reverend Barkev Orchanian, will illuminate the reader’s mind and the brighten the reader's soul. The author will feel rewarded when he learns that the central figure of the book, Lord Jesus, has been the personal savior of the reader. Spread the message of this beneficial book by sharing it with many”. 

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Link: Our granfather Stepan Apelian - https://vhapelian.blogspot.com/search?q=Stepan+apelian 

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.

What AI says about personal wealth: the pope and the catholicos

Google search AI states the following about the personal wealth of Pope Francis I, Pope Leo XIX; Catholicos Karekin I and Catholicos Karekin II. Vaհe H Apelian

What was Pope Francis’ personal wealth?

Pope Francis lived a life of extreme personal poverty despite his high office, with reports suggesting his personal wealth was as low as $100 at his death, as he donated his papal salary and lived simply, while his access to Vatican assets (residence, cars, expenses) was estimated by some sources around $16 million, though mostly directed to charity. He took a vow of poverty as a Jesuit and never kept personal wealth, using his access to papal perks for good causes, never taking the Pope's salary.

 

What is Pople Leo's personal wealth?

There's no specific figure for Pope Leo XIV's personal wealth as popes don't typically accumulate private fortunes; their needs (housing, food, healthcare) are covered by the Vatican, though he earned a cardinal's salary (€4k-€5k/month) before his election. In contrast, historical figures like Pope Leo XIII (late 1800s) were rumored to amass huge sums (millions) for the Holy See, while Pope Francis reportedly had a significant net worth from prior roles, but lived modestly and donated his papal salary.

 

What was Catholicos Karekin I's personal wealth?

Catholicos Karekin I (Neshan Sarkissian) died in 1999, and specific details regarding his personal wealth are not publicly available. Church leaders, particularly those in high positions, generally do not have significant personal assets as their lives and finances are tied to the church institution. 

The Armenian Apostolic Church, like many religious institutions, holds considerable assets as an organization (real estate, art, investments, and donations from wealthy benefactors), but these are institutional assets, not the personal wealth of the Catholicos.

 

What is Catholicos Karekin II's personal wealth?

Karekin II's personal wealth is not publicly declared, but a 2015 leak of HSBC files indicated he was connected to an account that held as much as $1.1 million in 2006/2007. 

Financial transparency within the Armenian Apostolic Church is a subject of public debate and criticism, with some sources claiming that while some clergy live in poverty, others, including the Catholicos, have accumulated significant personal wealth and lead extravagant lives. However, no concrete recent figures for his current net worth are publicly available, as the church does not publicize certain financial details.

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How much is a pope’s salary?

The Pope doesn't receive a traditional salary; instead, the Vatican covers all living expenses (housing, food, travel, healthcare) and provides a modest monthly stipend, though recent popes like Francis have declined it, donating the funds, with some estimates putting a potential stipend around $2,800-$3,000/month or €30,000/month for a new American Pope (Leo XIV), reflecting a spiritual role, not a corporate job.

How much is a catholicos salary?

Ho Catholicos (head of an Eastern Christian Church) doesn't have a standard "salary" like a secular job; they receive stipends, benefits (housing, utilities, transport), and endowments, often modest, but control vast diocesan assets, so their total compensation is substantial, varying by denomination (like Armenian, Greek Orthodox) and region, but generally ensuring a comfortable, high-level living, not a wage.