Irreplaceable and timeless heritage

This year we celebrate the 180th anniversary of the founding of the Armenian Evangelical Church, and the community  adhering to it.  In Armenia we live in a tumultous period in the relationship of the mother church and the Armenian state. The relatively young Armenian Evangelical Church may be destined to have a historical role “in the cause for the spiritual revival of the nation.” Vaհe H Apelian

In a week, on July 1, we will celebrate the 180th anniversary of the founding of the Armenian Evangelical Church in Constantinople. There is no doubt that there are legacies that are irreplaceable and timeless. Those are the adjectives I chose to translate the titles of two books I will reference in the text.

A few days ago, I read that the Hamazkayin “Vahe Setian” Printing House has published a book that appears to be a collection of the literary works or thoughts of Moushegh Ishkhan, and has titled the book “Timeless (Անժամանցելի) Thoughts (Խոհեր).”

The unique title of that book reminded me of the  “Irreplaceable (Անփոխարինելի) Heritage (Ժառանգութիւն)” book by the late Rev. Barkev N. Darakjian. Perhaps  Hamazkayin's book  - “Irreplaceable Thoughts” - will reach America and I will have the opportunity to read it.

Rev. Bargev N. Darakjian’s book, “The Irreplaceable Heritage” was published in 2004 by the Armenian Missionary Association of America, Paramus, New Jersey. I have read the book. Frankly speaking I vaccilated to call it irreplaceable, and not indespensable or for that matter unsubstutable. Also, I resorted to calling the title of the book, a heritage and not a Legacy. The all powerful AI, compares and contrasts them as follows: both terms deal with what is passed down through time, heritage refers to what you receive from the past (culture, traditions, history), whereas legacy refers to what you leave behind for the future (your actions, impact, or financial assets).

It goes without saying that I do not claim to have an expert knowledge of the history of the founding of the Armenian Evangelical Church. But I imagine that this book by Rev. BarKev N. Darakjian is an authoritative work that also includes theological, ecclesiological, and doctrinal articles. His book is a collection of his assays and presentations through his long service. Rev. Barkev N Darakjian was ordained in 1968 in Lebanon and passed away on April 6, 2023 in Glendale, CA.

I quote the following passages from Rev. Barkev D. Tarakjian’s book. The original quotes were reproduced in link below.

***

“The heritage left by the Armenian Evangelical Movement is irreplaceable for us. Because our existence is valued by Armenianness, our Armenianness is meaningful by EVANGELISM, and our evangelism is valued by MOVEMENT. We believe that the anchor of our national existence is Armenianness, what gives meaning to our Armenianness is the Gospel, and the source of our movement and enthusiasm is the Holy Spirit. In other words, we dare to declare that our heritage ceases to be irreplaceable when we take away Armenianness, or the Evangelism, or the Movement.” (p. 17)

***

“This magnificent jubilee celebration is dedicated to the 125th anniversary of the founding of the Armenian Evangelical Church, and the 50th anniversary of the Armenian Evangelical Association of America. It is dedicated to a church and a community that came into existence involuntarily as a separate collective and movement. Involuntarily, because none of the Armenian Evangelical forefathers ever thought of establishing a separate and independent church. However, the inevitable happened when, on July 1, 1946, in Constantinople, it was born with spiritual and physical suffering, and was worthily called the Armenian Evangelical Church.

As a humble student of the history of the Armenian Evangelical Movement, we could at this moment dwell at length on the indirect influences that gave birth to this church. However, this is not what is expected of us at this moment. This is neither the time nor the place to touch upon the detailed historical events that became thorns in the past, wounded hearts, and also served to separate brother from brother, and relatives from each other.

However premature this point of the lecture may seem, allow us to make an affirmation about the existence of the Evangelical Movement, which is also our sincere conviction. Based on historical data, it can be argued that the separation or division that occurred 125 years ago was a negative phenomenon, a harm, if you will. However, with the same strong conviction, we declare that God turned that unintentional and apparent harm into good and blessing. To clarify our mind, and looking at the incident from another angle, we can say that the Armenian Evangelical Church was born as an unwanted child, apparently against the will of its parents. It spent its childhood, adolescence, and many more years with the bitter feelings of an unwanted child; but served with warm filial love and care. In their days of distress and suffering, he comforted them; as they passed through the “valley of the shadow of death,” he inspired hope in them; when they were wounded, he bandaged their wounds, and cared for them with his modest means, until the hearts of the parents melted, and they began to recognize this unloved child and sympathize with him. And let us tell you, dear compatriots, sisters and brothers, that it is not too late for parents to press this child to their bosoms, that they may mutually confess their sins and, forgiving one another, cooperate in the cause of the spiritual revival of the nation.” (p. 22)  

Link: Անդփոխարինելի եւ Անժամանցելի: https://vhapelian.blogspot.com/2026/06/blog-post.html

A street in Yerevan named after King Bab

Yerevan City Council decided today, to rename Amiryan Street, which is a major central thoroughfare. It stretches from Republic Square to the intersection with Mashtots Avenue, placing it right at the heart of the city's downtown, after King Bab. Who was King Bab? I reproduced below a blog I wrote about king Bab, years ago., on January 7, 2024. Vaհe H Apelian

King Bab - Պապ Թագաւոր 

 On more than one occasion the PM Nikol Pachinyan mentioned King Bab - Պապ Թագաւոր - (353-374/375). Reading in the internet about the king, it became apparent that King Bab has fired the imagination of the Armenians in Armenia to this day. In 1944, Stepan Zorian published a 707 pages long novel about the king and in the 2019, a 12th grade student at Mkhitar Sepastatsi Educational Complex  in Yerevan, wrote about King Bab in her blog. I have no recollection of a student in Diaspora Armenian schools write about King Bab. In an attempt to learn and share about King Bab, I resorted to translating the information the young student Hasmik Nersisyan noted in her blog about King Bab (Պապ Թագաւոր). The original is posted below, Բնագիրը կցուած է ներքեւը։ Vahe H Apelian

A depiction of King Bob

Introduction

King Bab ascended the throne during a difficult period, when Armenia was under siege by Persia and Rome and was under the threat of attack at any moment. The King, Arshak II, was in captivity.  The queen was besieged in Artagers (a historic castle).  The general was skinned and placed in the Anhush fortress (in south-west Iran) before King Arshak. The Catholicos Nerses the Great, was busy building and repairing churches. 

When Bab ascended the throne, he set himself the task of creating a state that would not depend on Rome or Persia. In a little while, we shall see how successful he was to accomplish his goals.

Family and youth

 Bab (353-374) was the son of King Arshak II of the Arshakuni dynasty (note: The Arsacid dynasty, called the Arshakuni dynasty, ruled the kingdom of Armenia from 12 to 428). The queen was Parandzem, Arshak's 3rd wife. Before ascending the throne, Arshak II was married to a woman whose name is unknown. The woman apparently died before 358. Bab is the only known child born to Arshak II during his reign.

The Defense of Artagers

After the imprisonment of the Armenian king Arshak II, the Persian king Shapuh II invaded Armenia in the fall of 368 with 50 thousand soldiers, according to P'awstos Buzand (an Armenian historian of the 5th century). The Armenian queen Parandzem, taking the state treasures, fortified herself in the fortress city of Artagers with the king's guards numbering 11 thousand soldiers. The queen's goal was to resist the enemy until the help came from the forces of the Armenian nobles led by the crown prince Bab and chief of staff Mushegh Mamikonyan. They had taken refuge in Rome seeking military help. Bab presented himself to Roman Emperor Valens (364 to 378), and asked him for help. Meanwhile Bab often sent word to the queen that he would be coming soon to her help with the support of the Roman army. But emperor Valens vacillated to take a decision.

According to Ammianus Marcellinus (a Roman soldier and historian), the besieged Armenians not only organized a heroic resistance, but also caused significant losses to the Persian troops with nightly counter attacks temporarily stopping the siege of the fortress, while. negotiating with the Persians who demanded the queen Parandzem to yield, arguing that it is a pointless defense. The queen sent word with them to the Persian army that the Armenians needed two days to prepare for surrender. Thereupon, the Persians loosened the siege. But the Armenian forces, instead of surrender, attacked the Persians and defeated them.

When the Persian king Shapur (Շապուհ Արքա) learnt about the defeat of his army, as Ammianus noted, he fell into "beastly fury". Under his leadership, in the spring of 369, the Persian army entered Armenia and surrounded Artagers again. During the 14th month of the ensuing defense, an epidemic started in the fortress, from which most of the fortress guards died. Deprived of the means of resistance, the queen surrendered. The Persian army looted the king's treasures, captured thousands of people and the queen Parandzem and brought her Persia, where she was publicly humiliated and tortured to death. 

The queen Parandzem defending the  besieged in Artagers

 At that time, Bab was in Rome, seeking military help from the emperor Valens so that he could save the country from the Persian yoke. In 368, Bab with Rome's assistant returned to Armenia with a 10,000-strong army, accompanied by several Armenian nobles. 

His entry into Armenia became a turning point. With his small army, Bab slaughtered not only the Persian battalions, but also the Armenian nobles who had betrayed. But his initial efforts were not all successful to defeat the Persian army. Bab retreated and took refuge in Pontus, within the Roman dominion. He camped in a forest with his commanders for a year taking his time to get organized. Subsequently, showing will and determination, he was able to liberate the country and expel the Persian from Armenia, with the help of his commander Mushegh Mamikonian, the son of Vasak Mamikonian (the Mamikonyan family occupied the hereditary office of sparapet (generalissimo) under Arshakuni dynasty kings).

Ruling

King Bab ascended the throne in 370. He entered Armenia with the help of the Romans led by general Terentius, defeated the Persians in a short period of time, and established himself on the throne.

 Bab began his reign at a very difficult time. Like his father, he tried to restore the Arshakuni dynasty with the help of two important dynastic pillars: the Mamikonyan dynasty and the catholicosate (that was hereditary at the time). Vasak Mamikonyan's son, Mushegh Mamikonyan, became the sparapet. King Bab turned to Nerses the Great, and resolved the animosity between the Arshakuny dynasty and the catholicosate. Nerses the Great begam to appear in the court again. 

Another important achievement that King Bab accomplished was to increase the military strength. At the beginning of his reign, the Armenian army numbered only 10 thousand strong. With such forces, it was impossible to resist the huge Persian military force. Emperor Valens sent a Roman battalion to ensure that the Persians would not destroy the Armenian kingdom. Early in his reign, Armenia and Rome won a joint victory over the Persians at the Battle of Bagavan, and some former territories of the kingdom were reconquered by the efforts of his sparapet Mushegh Mamikonian. 

Although Bab's reign began with a reconciliation of the monarchy, with nobility and church, his relations with the church soon deteriorated.. Bab also eventually ran afoul of the Romans, who suspected him of colluding with the Persians.

King Bab's reforms

Bab began to reduce the enormous lands granted to the churches during King Trdat and gave them to the military. He took away five of the seven parts of the church property in favor of the state and the army. He abolished tithing by the church. 

King Bab closed convents, almshouses, nunneries, widow’s homes founded by Catholicos Nerses, which drained the state treasury, and forced all girls and widows to marry to give a boost to the country's population. 

Weakening the economic power of the Church, he forced the clergy to work and some of them to go into compulsory service. 

Because of his reforms of the church, animosity began between King Bab and Nerses the Great. (note: Saint Gregory the Illuminator had two sons, Saint Ardashes, and Saint Verthanes who became the catholicos after St. Gregory. Saint Verthanes' youngest son Saint Hussik succeeded him as Catholicos. Saint Nerses was the grandson of Saint Hussik )

 Nerses the Great passed away and was succeeded by Shahak A. Manazkertsi, who, by the order of the King Bab,  did not go to Caesarea to be ordained as a Catholicos. Instead, he was ordained Catholicos by bishops in his native land. From there on the Catholicos began to be ordained in Armenia. But the elevation of Shahak as Catholicos was not welcomed by the clergy, because it ended the dynastic succession of St. Gregory the Illuminator. 

After the capture of Arshak II, King Bab’s father, a number of Armenian nobles had started a separatist politics and had rebelled. For this reason, a number of territories were separated from the king’s domain. The King Bab set for himself the goal of recapturing and annexing them to the state territories that had been conquered during that period. He assigned  this very important task to Mushegh Mamikonyan. For that, it was first necessary to reorganize the army. He had the number of skilled troops increased to about 90 thousand. Finally, all the provinces of Great Armenia were united again.

King Bab’s Marriage, Death and Legacy

Bab married an Armenian noblewoman named Zarmandukht, who became the queen of Armenia. Zarmandukht gave birth to two sons. Arshak III and Vagharshak.

The emperor Valens unsuccessfully attempted to assassinate him in 373/374, but ultimately succeeded in having him killed in 374/375. Bab was succeeded by his nephew Varazdat as king.

I believe that the Bab took a very important step forward in the establishment of independent Armenian statehood. Having come to power with the help of Rome, he was able to become independent from Rome in a short period of time and lead a policy independent of  Rome and Persia. 

He also made the church independent from Rome. Although his action was not well received at that time, it is because of King Bab that our church is independent from other churches.

 He closed all nunneries and widows' homes and forced everyone to marry. Due to this, he gave a boost to the country's population growth. He closed charitable institutions that were draining the state budget. He forced the clergy to work and enlist, thanks to which he increased the number of the army to 100 thousand.

Bab came to power with difficulty, but was quickly loved by the people. He reduced the land of the churches, abolished a number of taxes (the tenth of the fruit). Thus, he was able to reduce the role of the church in state administration.

 King Bab demanded the nobles contribute towards a permanent army. For this step, he received the displeasure of the nobles.

Thus, the Bab was a controversial historical figure and reigned for only 4 years, but he can be considered one of the best kings in Armenian history, if not the best. (Hasmik Nersisyan, 2019, as a 12th grade student at Mkhitar Sepastatsi Educational Complex  in Yerevan)

Բնագիրը - The original 

(https://hasmiknersisyan.wordpress.com/2019/12/09/պապ-թագավոր/) 

 

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.

 

 

 

 

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.

Armenia’s passport: Fortresses, and border marking for a walk in Armenian identification -2-

  Vaհe H Apelian

Detailed in the text

On April 28, 2026, the PM Nikol Pashinyan and the Interior Minister Arpine Sargsyan presented to the public the new Armenian passport, page by page. Surely, a lot of work has gone into the conceptualization of the passport design. I was under the impression that the passport fell under the jurisdiction of the foreign minister. Apparently, it is the young Interior Minister Arpine who has a significant input in design of the passport, some of which are by law, but some of it is the artistry, in way of imparting Armenian character to the passport by choosing the cultural and historical milestones presented in the passport as illustrated photographs.

“The Government of the Republic of Armenia” site, presents a detailed biography of the members of the government. It is noted that Arpine Sargsyan is born on April 1, 1994, in Verdi city in Armenia. She holds a Bachelor and Masterof Law degrees, from the Yerevan State University, where she also is continuing her PHD education. She was appointed the Minister of Internal Affair on November 20, 2024. She is non-partisan and has no party affiliation and is married. It was pleasure for me to hear comment on the passport, along with the PM. What is noteworthy was the following. Some of the historical presentations were purposely chosen to depict sites that are not commonly seen and even known, to stir the imagination of the passport holder and to promote sites that are well beyond the regular touristic sitings. The other consideration has been to have these illustrations focus on Armenia for the obvious reason that is the Armenian passport.

According to records I jotted down, hearing their presentation, the new passport has 20 photographic illustrations, which are artistic presentations of actual photographs or are basic on actual photographs with artistic rendering. The first illustration is the Armenian Alphabet. Four fortresses and a historical border marking are included among these illustrations. They are the following as they appear in the passport. I have jotted a few words about each one of them I gathered from the Internet.

Erepuni Fortress

Erebuni Fortress (Armenian: Էրեբունի ամրոց) is an Urartian fortified city, located on the Arin Berd hill in modern-day Yerevan, Armenia. Often cited as the "birth certificate" of Yerevan. This 8th-century BC military stronghold served as a major political and administrative center, featuring palaces, temples, and vivid frescoes. In the autumn of 1950, an archaeological expedition led by Konstantine Hovhannisyan discovered an inscription at Arin Berd dedicated to the city's founding, which is depicted in the photographic illustration.

Erepuni Fortress conceptualized with inscription

Historical border marking

The historical border markings are limestone markers by King Artashes I (c. 189–160 BC). They are rectangular shaped boundary stones, often shaped as three-pronged spears, featuring Aramaic inscriptions to define territories of feudal lords in ancient Armenia. Over a dozen found in the Lake Sevan region, they signify the unification of Armenian lands, land reform, and Artashes' legitimacy as the monarch.

Three prongs boarder marking depicting toiling on feudal lands.

Lake Sevan Fortress

The fortress at lake Sevan is Berdkunk Fortress, known as “The Ishkhanats Berd.” It a historic castle in Berdkunk village, standing at an elevation of 1920 meters, dating back over two millennia. Historically, Berdkunk Fortress played a vital role in guarding the southern approach to Lake Sevan serving as a key component of the region’s defense system. The photographic illustrations also show small recreational boats.

Fortress at Lake Sevan with recreational boats on the lake.

Lori Fortress

Lori Fortress (Armenian: Լոռի բերդ), is an 11th-century Armenian fortress located near the Lori Berd village in Lori Province, Armenia. As of 2024 there are restoration works going on to preserve the fortress. It is estimated to be finished after the several years. There were once approximately 10.000 inhabitants living in the fortress Fortress walls. Two bath houses and a civic building which once served as a church are planned to be restored.

Lori Fortress with the triocolor Armenian flag at boarder

Syunik Fortress

The Fortress of Gaban (Kapan) in the Syuni province featured as one of the illustrative images inside the Armenian passport, is Baghaberd (also known as the Fortress of Davit Bek). it is a 4th–12th century Armenian fortress located near Kapan in the Syunik Province. This formerly impregnable stronghold served as the capital of the Kingdom of Syunik. Access to it is reporte dto be challenging and requires a steep hike. It is often described as a "hidden gem". It is reported that there are other historical sites such as Vahanavank Monastery, 6 km away; Halidzor Fortress: 9 km away. 

Gaban Fortress in the Syunik region

 

Armenia’s Passport: A walk in Armenian identification -1-

Vaհe H Apelian 

Left: The Armenian Alphabets
Right: Top to Botton: Khor Virab, Etchmiadzin, Baling Lavash Bread

Armenia is launching new brick red-colored, high-security biometric passports this year which will meet the requirements for international standards. The biometric passport is designed to reflect Armenian identity by depicting historic and cultural milestones. 

The visual depictions on each page are actual photographs presented as a drawing, commonly referred to as a photo-drawing or a photo-illustration. The photographs are presented as drawn lines, sketches, to artisticize the original photo. 

Yesterday the PM Nikol Pashinyan met the interior minister Arpine Sargsyan and both presented to the public the new red brick colored passport, which is also a veritable pictorial depiction of Armenian identity shaped throughout its history and culture. 

The first pictorial presentation is the Armenian Alphabet.

The Armenian alphabet was created in 405 AD by the scholar-monk Mesrop Mashtots. It was designed to bolster Christian faith among the Armenians in their own language, following Armenia’s 301 AD conversion to Christianity. It consisted of 36 phonetic letters. It is said that it started with the letter A (Ա) to depict the first letter of the word Asdvads -  ԱՍՏՈՒԱԾ – God in Armenian. The seventh letter was purposely set to be E (Է), which is seen high on the altar of the Armenian Apostolic churches representing divinity. Mesrob Mashots’s alphabet ended with Ք, for the Armenian word Christ, Քրիստոս. Three more letters were added centuries later.

The 36 letters of the Armenian alphabet in the passport are noted in the same order but with different sizes. The page also contains the first biblical passage, tradition claims, Mesrob Mashdots and his companion translators, translated from the bible as their first translation onto their own Armenian language, henceforth written.  The passage is the second verse of Proverb 1 that reads: "To know wisdom and instruction; to perceive the words of understanding" (King James Version).  In Armenian - Ճանաչել զիմաստութիւն եւ զխրատ, իմանալ զբանս հանճարոյ.  It is claimed that King Solomon, son of King David, in his old age wrote the Proverbs and the Ecclesiastes. 

PM Nikol Pashinyan and the Interior Minister Arpine Sargsyan

Upon the request of the Minister of Interior Affair, Arpine Sargsyan, the PM elaborated on the letters that were depicted in larger size. These letters he said were picked to signify the direction Armenia is pursuing.

These letters are the following and according to the PM they were picked to represent the following words.

Ա,  representing the Armenian words for FREEDOM,  Azadoutyun- Ազատութիւն, and the Armenian word INDEPENDENCE, Angakhoutyoun-Անկախութիւն.

Ե, representing the Armenian word  for HAPPINESS, Yerchangoutyoun – Երջանկութիւն.

Է, as tradition claims, the Armenian letter Է  pronounced "eh" is the seventh letter of the alphabet, representing, the Divine ("I Am"),  God. As noted earlier the letter stands placed high on the altar of the Armenian Apostolic church.

Ժ, representing the Armenian word for PEOPLE, Joghovourt – ժողովուրդ.

Ի, representing  the Armenian word for SOVEREIGNTY, Inkneshkhanoutyoun – Ինքնիշխանութիւն.

Խ, representing word for PEACE, Khaghaghoutyoun – Խաղաղութիւն.

Կ, representing for LIFE Gyank – կեանք .

Հ, representing ARMENIA, Haiastan -Հայաստան.

Ջ, representing the Armenian word for WATER, djour – Ջուր.

Մ, representing the Armenian word for HUMAN BEING, mart, - Մարդ.

Ո, representing the Armenian word ՕՐԷՆՔ, law, given the letter Օ, was added much later.

Պ, representing the Armenian word for STATE, Bedoutyoun – Պետութիւն

Ս, representing the Armenian word for LOVE, Sehr – Սէր։

Ք, representing the Armenian word for CHRIST, Kristos-Քրիստոս։

This passport is a well-studied booklet. The total illustrations in the passport are the following: The map of Armenia, where Yerevan is noted in Armenian, the Armenian Alphabet, Erepouni – Yerevan Fortress, King Ardashes inscribed border stones, Etchmiadzin, President’s seat, the Government Building, the National Assembly Building, tje Cascade, Mount Arakats with its four peaks of, Khor Virab, Lavash Bread baking, Lake Sevan, Temple of Garni, Fortress at Lori, Gyumri, Fortress at Gaban in Syunik province, historical bridge at Tavoush province, the Fall at Jermoug in the Vayots Tsor, and finally the map of Armenia where Yerevan is written in Latin Characters.

The passport is a treasure trove of what makes the holder a proud citizen of Armenia in peace with its neighbors. I hope that the un-officialized passport booklet may be purchased for keepsake. I think every Armenian should have one, should it become available as a keepsake.