The Genesis 2:24 Command. with or after

This Sunday, in his customary posing, Armenag Yeghiayan reflected on the profound command God gave to men in Genesis 2:24, upon creating his companion, the woman. According to the New King James Version the command reads: “Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.” Instead of “cleave”, I came across the following words used in other versions: “united”, “joined”, “hold fast”, “be with”, “bonds”, “clings”. 

I have not read the bible in classical Armenian, Krapar. The linguists call it “The queen of all translations”, because of its linguistic beauty.  There seems to be nuances in the translation of Genesis 2:24, which in classical Armenian reads:«Այսուհետեւ թողցէ այր զհայր եւ զմայր եւ երթիցէ զհետ կնոջ իւրոյ», which literally means «--"From now on, a man leaves his father and mother and goes with his wife." Dr. Yeghiayan reflects on what the Armenian word, «զհետ» (zhed) means? The common understanding is that it means, “with” But has it meant “after”? Vahe H Apelian

Dr. Armenag Yeghiayan ponders:

«With or after?

As an Armenian Christian, you should all know the episode in the book of Genesis, where God, to make Adam happy, took a bone from his side and created... Eve. And he presented it to Adam, commanding: «Այսուհետեւ թողցէ այր զհայր եւ զմայր եւ երթիցէ զհետ կնոջ իւրոյ:» - «"From now on, a man leaves his father and mother and goes with his wife."

Question: What did the command mean?

I  expected the answer to this question from my religious teacher, who was a married priest, then from our parish priest who was a cobbler before ordination, then from the priest who married me, then... I slowly raised the bar and elevated my quest asking bishops and archbishops of the Armenian Church, what did the commad mean when it said «zheg» (զհետ)? I always got the same answer.

- «with...»

In other words, «Adam had to go with his wife, Eve.»

What could be more «logical»?

Why would a man take a wife?  Surely to go with her.

Is it really possible to think that our spiritual fathers, who in the distant past laid down the procedure for the wedding ceremony, would  tell the man who  just got married, that as the bridegroom of the day, to go with the woman? In other words, could they think that he could possibly leave the bride in the church and walk away leaving his wife behind, so that the officiating priest or priests felt the need to tell him to leave the church with his wife?

Isn't such a thought ridiculous?

The instruction given to the married man is that he should go after the woman, in other words, follow the woman, go where the wife takes him, that is, away from the husband's parents to make their own home, their own nest.

A similar thing could happen if the man, the bridegroom of the day, decided to separate and leave his mother and father in order to marry the woman who would become his wife.

In other words, a man must separate from his father and mother, and follow his wife, so that they can be «one body». 

Without that separation or break, the union with the woman would be incomplete.

..................................

Dr. Yeghiayan further cites a few passages in the Krapar Armenian translation where the Armenian word the Armenian word, «զհետ» (zhed) meant  “after”, instead the present common understanding, "with",  such as:

- And Joseph went «զհետ» (zhed), his brothers. (Եւ գնա՛ց   Յովսէփ  զհետ եղբարց   իւրոց:) Literal translation is " and Joseph went with his brothers".

It is also clear from this paragraph, that Joseph went after his brothers...

And not with them.

*****

 

Հետը   թէ՞ ետեւէն

            Իբրեւ հայ քրիստոնեայ՝ բոլորդ պէտք է ճանչնաք Ծննդոց գիրքի այն դրուագը, ուր Աստուած, Ադամը ուրախացնելու համար, անոր  կողէն առաւ ոսկոր մը եւ ստեղծեց... Եւան: Եւ զայն ներկայացուց Ադամին՝ ըսելով.

            --«Այսուհետեւ թողցէ այր զհայր եւ զմայր եւ երթիցէ զհետ կնոջ իւրոյ»: 

            (Այսուհետեւ տղամարդը պիտի ձգէ իր հայրն ու մայրը եւ պիտի երթայ  զհետ իր կնոջ):

            Հարցում՝

            Ի՞նչ կը նշանակէ այս զհետ-ը՝ այստե՛ղ:                 

                                                                             *   *   *

            Այս հարցումիս պատասխանն ալ ակնկալած եմ  կրօնքի ուսուցիչէս, որ քահանայ մըն էր,  ապա մեր

 ծխատէր քահանայէն, որ նախապէս կօշկակար մըն էր, ապա զիս պսակող  վարդապետէն, յետոյ... կամաց-կամաց բարձրացուցած եմ «գիտութեան նշաձողս»՝ հասնելու համար Հայ եկեղեցւոյ եպիսկոպոսներուն եւ արքեպիսկոպոսներուն:

            Եւ միշտ ստացած եմ նոյն պատասխանը.

            — Հետը...

            Այլ խօսքով՝ «Ադամ պարտէր երթալ կնոջը՝ Եւայի հետ»:

            Ասկէ աւելի «տրամաբանական» ի՞նչ կայ:

            Մարդ ինչո՞ւ կնիկ կ’առնէ,—  անշուշտ հետը երթալու համար:

            Ոէպէսզի «երկոքեան եղիցին ի մարմին մի»:

            Սակայն կարելի՞ է  իրապէս մտածել, որ մեր հոգեւոր  հայրերը, որոնք հեռաւոր անցեալին շարադրած են պսակադրութեան  կարգը, պսակուող  տղամարդուն, այսինքն՝ օրուան փեսային,  թելադրէին  կնոջը  հետ երթալ. այլ խօսքով՝   անոնք կրնայի՞ն մտածել, թէ ան  հարսը  հոն՝ եկեղեցւոյ մէջ ձգէր ու ինք  գլուխը առնէր-հեռանար, որպէսզի ստիպուած ըլլային անոր յիշեցնելու եւ անոր թելադրելու, որ կնոջը հետ երթայ:

            Ծիծաղելի չէ՞   նման միտքը:

            Ամուսնացողին տրուած թելադրանքը ա՛յն է, որ ան երթայ կնոջ ետեւէն, այլ խօսքով՝ հետեւի՛ կնոջը. երթայ հո՛ն, ուր կինը կը տանի զինք, այն է՝ ամուսինին ծնողներէն հեռու՝  կազմելու համար իրենց սեփակա՛ն տունը, սեփակա՛ն բոյնը:

            Նման բան մը կարելի կ’ըլլար, եթէ տղամարդը՝ օրուան փեսան, յօժարէր բաժնուիլ ու հեռանալ իր ծնողներէն՝ կապուելու համար կնոջը:

            Աստուած շատ յստակ ըսաւ.

            —Այսուհետեւ թողցէ այր զհայր եւ զմայր իւր...

            Այլ խօսքով՝ այրը պարտի բաժնուիլ հօրմէն ու մօրմէն,—ա՛լ մամա-պապա չհոլովէ,— ու հետեւի կնոջը,  որպէսզի անոնք կարենային ըլլալ «մարմին մի»: Առանց այդ բաժանումին կամ խզումին անկատար պիտի ըլլար միութիւնը կնոջը հետ։..............................  

—Եւ գնա՛ց   Յովսէփ  զհետ եղբարց   իւրոց:

Այս պարագային եւս պարզ է, որ Յովսէփ գնաց եղբայրներուն... ետեւէն:

Եւ ոչ թէ անոնց հե՛տ:

The omnipresent number 9

 Vahe H Apelian

The other day, Marie and I went to a local store for our regular food shopping. As we were about to enter the store a sign caught my attention. On a large board, it declared that they have some sort of spirit for $16.99. The omnipresent number 9 was there as a constant remainder how vain and gullible we are. Surely, it is not much of a hassle anymore to charge our credit cards $16.99, instead of $17.00. But imagine the hassle it would create if we were to pay the amount in cash. But no matter, we would have gone to inordinate inconvenience just for having saved that 1 cent and walk away to have bought the good cheaper.

If that mindset was not there, I am sure, the marketing department that stands behind the merchandizing, would not have resorted to that kind of pricing. A few weeks ago, going to the same store, I saw plants for sale. It is spring time; people buy plants to plant around our houses.  They were priced differently ranging from say 3 dollars to 18 dollars. But all of them were priced one cent lower without exception. Yes, the marketers know how vain and gullible we are. It may even cost them more to have $2.99 printed, instead of $3.0. But the marketers know that goods move faster from the shelves if they are posted cheaper, and yes, even 1 cent less makes the good having bought cheaper, if not at a bargain price.

I bet there is no one among us who has not dealt with the number 9. It would not surprise me that the pre-packaged items you bought from a grocery store, were all priced ending in nine. Check it, out of curiosity. 

I also bet that no one among us has bought gas whose price per gallon does not end in 9. Do not be deceived whenever you see a two decimal gas price not ending in 9. When pumping the gas, you will find out that the nine will pop out as a third decimal figure. The gas I bought the other day, was not $3.12. In fact, it was $3.129, which could mean that I was actually charged 0.9 (9/10) of a cent more, or I may draw contentment that I paid 0.1 (1/10) of cent less than $3.13!

And if you happen to search about the number 9, you will find that much is written and attributed to the number 9.

First and foremost, number 9 is the highest single digit number.  It also is the last single digit number. An altogether different world of double-digit numbers starts after nine and that implies a big leap forward and onto a world that is more expensive. Let us face it. Does not $17.00 look more expensive than $16.99? 

Number, 9 has also a unique property, when multiplied by any other number, the sum of the numbers of the product ends in 9. For example, when multiplying any number by 9, say 2, the digits of the product will add up to 9. For instance, 9 x 2 = 18, and 1 + 8 = 9. Let us take an extreme example, 9999x9999=99,980,001. Let us add them 9+9+9+8+1 =36, now add 3+6 = 9. That’s it! There is no escaping from 9. 

That may be why number 9 has made inroads into mythology. Cats are often said to have 9 lives. We all know that cats also have only one life to live. But mesmerized by their phenomenal skills, we have attributed 9 lives to cats.

The number 9 had made inroads into religion as well. I read that number 9 “is associated with forgiveness, compassion and success on the positive side as well as arrogance and self-righteousness.” 

There we go again. There is no escaping. Whether for good or for bad, we have to deal with the number 9 or its flipped mirror image, 6. I quote, “In modern popular culture, 666 has become one of the most widely recognized symbols for the Antichrist or, alternatively, the devil. Earnest references to the number occur both among apocalypticist Christian groups and in explicitly anti-Christian subcultures. “ 

If 666 is ant-Christian, what about its flipped mirror image, 999? What should we make out of it? I read the following: “The English word "nine" used for number 9 appears 50 times in 49 King James Bible verses. While the word occurs 45 times in the Old Testament, it is only written 5 times in the New Testament. The Old Testament writings that use the word the most are Genesis (12 times) followed by Joshua (6). The New Testament books that use the word are Luke (3 times) then Matthew (twice). The number 9 symbolizes divine completeness or conveys the meaning of finality.”

Next time, after you have done your grocery shopping, check the check-out printout to see how many of the packaged goods you bought, ended in nine. A few years ago I did, and it was as follows: 7.29, 4.49, 2.99, 5.59, 6.99, 9.89, 3.49, 3.49, 4.99, 17.99, 18.99, 8.99. See the depiction below. That person could be anyone of us, pushing a cart full of goods purchased at a bargain!

It is naive to think that it's about........

 Vahe H Apelian

 

It is naïve to be led by “Hye, Haiestan, Hierenik, and God” slogan of the “Davush for Homeland” movement. Before I elaborate on my perception, I would like to point to the followings.

Two days ago, on May 6, Al Jazeera reported that Georgia’s parliament, voted 84 to 30 in favor of a law that will strengthen Russia’s influence in Georgia. Opposition MPs clashed with members of the ruling Georgian Dream party.

The law that was approved is for “foreign agents”. It requires that media and NGOs to register as “pursuing the interests of a foreign power” if they receive more than a certain percentage of their funding from abroad. The law is seen by many as influenced by similar legislation in Russia, which has been used to clamp down on the Kremlin’s political opponents and dissent.

Al Jazeera reported members of the parliament fought each other and that protester skirmished with riot police in the street outside the parliament building in the center of the capital, Tbilisi. 

On the Armenia Homefront, not even a month before the Georgia civil unrest, the Georgian PM Irakli Kobakhidze visited Armenia and was received with open arms and was bid farewell with fraternal good byes.  I quote Armen press: 

YEREVAN, MARCH 25, ARMENPRESS. “The official visit of Georgian Prime Minister Irakli Kobakhidze to Armenia has ended, the press service of the Armenian Government said. As part of the visit, a meeting between the Prime Ministers of Armenia and Georgia, Nikol Pashinyan and Irakli Kobakhidze, was held. The Prime Minister of Georgia was also hosted by the President of the Republic of Armenia, Vahagn Khachaturyan. Irakli Kobakhidze visited the Tsitsernakaberd Memorial Complex during his official visit to Armenia.”

What was Georgia’s PM’s visit for? 

For all outward appearance it was a meeting of two prime ministers who harbor similar visions. But obviously the recent events in Georgia raise serious concerns and give rise to speculations. Behind the open arms welcome, there may have been serious issues that would negate the outward appearances. It could be that Georgian PM sought Nikol Pachinyan to have Western powers lend him support in Georgia It could be that  opposition in Georgia mustered the upper hand and brought Georgia to the present creating almost anarchic situation, but the law passed.  It could be over the Armenian populated Javakh region.

Armenia is in a mine field that is South Caucasus, or is sailing on stormy seas. Will it be able to walk through the minefield or sail through the stormy seas? It will be seen. But it can be argued that Armenia can walk through the mine field or navigate on the stormy seas, if Armenians are united in wanting to make their ostensibly historic vision of having a free, independent, and a democratic sovereign homeland, a reality.  But forging it into a working reality is infinitely more difficult than to dream or sing about it.

It is naïve to think that the forces that stand behind and bankroll the “Davush for Homeland” movement with a sentimental slogan of “Hye, Hiestan, Hierenik, God”, are for the free, independent, democratic, and sovereign Armenia in peace with its neighbors and in peaceful relations with the rest of the world, where most of the Armenians live, prosper and enjoy citizenships that empower them individually. The oligarchic bankrollers have much to lose in a transparent, orderly, democratic country.

Armenia has stated that it does not aim to join NATO in its rapprochement to the West. Armenia continues to be a member of CSTO, albeit inactive. The prime minister of Armenia heads the EEU, and presided over the 10^th anniversary of the Treaty of Eurasian Economic Union.

I quote:

On May 9, 2024, the Associated Press reported the following: “Putin hosted Nikol Pashinyan for talks following a summit of the Eurasian Economic Union, a Moscow-dominated economic alliance they both attended earlier in the day. The negotiations came a day after Putin began his fifth term at a glittering Kremlin inauguration.

In brief remarks at the start of the talks, Putin said that bilateral trade was growing, but acknowledged “some issues concerning security in the region.” Pashinyan, who last visited Moscow in December, said that “certain issues have piled up since then.”

It is no secret that Armenia’s ties with its longtime sponsor and ally Russia have grown increasingly strained, especially after Azerbaijan waged a lightning military campaign in September of last year, as Russia stood idle, resulting in the complete depopulation of Armenians from its historic Artsakh/Nagorno Karabagh native land, and abduction of eight of its leaders.

Armenia is engaging in a balancing act between East and West and among its neighbors in the region. Armenia can chart its own course as a sovereign, free, independent democratic nation if the Armenians are for it. The “Davush for Homeland” movement with it “Hye, Hiestan, Hierenic, God” slogan is not contributing to that vision.

The powerful who stand behind the movement and bankroll it is the oligarchy of Armenia. They have all the reasons to have the movement topple the elected government and have a government dominated by its historical ally, Russia. The oligarchy has a lot to gain, but the everyday Armenian has everything to lose as it will cease to live in a free, independent and democratic county that would reward the individual on its own merit.  

A person must be willfully blind not to realize that, other than Armenia, the countries that make up the Russian dominated  EEU (Eurasian Economic Usnon)  and CSTO: Russia, Belarus, Kazahstan, Krygzstan, Tajikistan are as close to democracy and to the rule of the law, as the moon is to the earth. Imagine Armenia confined to deal only with them on the East, or deal with the West according to the Eurasia's - read Russia's - tempo.

The Armenian is at a cross road. It has to make a hard choice. 

Khrimian Hayrig - the FAMILY

 The attached is my translation of a paragraph from Khrimian Hayrig’s book titled. “Home and Family”- (Doun yev Endanik – Տուն եւ Ընտանիք). Vahe H. Apelian

Ժողովուրդը

The people

եթե առաջադիմում է, իր առաջին քայլը ընտանիքից է սկսում,

if it progresses, its first step starts with his family,

եթե լուսավորվում է, իր լոյսը ընտանեկան ճրագից է,

if it enlightens, its light is from the family lamp,

եթե միավորվում է, իր ոգին և կապն ընտանիքն է,

if united, its spirit and bond is family,

եթե զորանում է, իր ուժն ու բազուկն ընտանիքն է,

if it gets stronger, its strength and arm is the family,

եթե հարստանում է, իր գանձարանը և գանձապետն ընտանիքն է,

if it gets rich, its treasury and treasurer is his family,

եթե իր տունը և սեղանը բարիքներով լեցուն ու առատ են, արդյունաբեր անդաստանն ընտանիքն է,

if its house and table are full and abundant with good things, its productive field is  the family,

եթե դրախտի գետերը վազում են դեպի իր հրապարակը, դրանց աղբյուրը դրախտի ընտանիքն է,

if the rivers of heaven flow towards it, their source is the  family that is heavenly,

եթե իր կարասները լի են գինով, խմում է այն և ուրախանում, խաղողաբեր այգին ընտանիքն է,

if its jars are full of wine, it drinks and rejoices, its vineyard is the family,

եթե բարեծնունդ զավակներով օրըստօրէ բյուրապատիկ աճում է, իր նախածնող խնամատարը ընտանիքն է,

if with its good children, day by day it grows blissfully, its foremost caregiver is the family,

եթե իր զավակները բարեկիրթ քաղաքացի պատրաստել է ուզում, իր բարեկրթության առաջին համալսարանն ընտանիքն է,

if it wants to train its children to be well behaving citizens, the first university for their education is the family.

եթե այս աշխարհի վրա երջանիկ ապրել է ուզում, թող հավատա, որ երջանկության կյանք բղխող աղբյուրն ընտանիքն է,

if he wants to live happily in this world, let it be known that the source of its happiness is the family,

եթե երկրից հետո երկինքը ևս ժառանգել է ուզում` պահելով իր հայրենի կրոնը, հավատը և եկեղեցին, այո՛, այդ սուրբ ավանդները անեղծ, անկորուստ պահելու խորանն ԸՆՏԱՆԻՔՆ Է։

if it wants to inherit the heaven after the earth, keeping its native religion, faith and church, yes, the alter for keeping those sacred deposits uncorrupted and lasting,  is the FAMILY.

 

Visualize it like a family not a mythical bird.

Vahe H Apelian

This is a rewording of a similar blog I posted recently. I cropped the picture I posted below from the cover of a book. Those interested may read my review of the book by pressing on the links posted below.

 

‘There was a time when “Armenianhood”- haygaganoutiun, or "Armenianness" - hayoutiun,  was presented as a mythical bird whose one wing is Armenia and the other Diaspora. I remember Zori Balayan bringing it often as an example. The fact of the matter is that, much like any other mythical creature, that mythical Armenian bird with one wing Armenia and the other Diaspora, also did not exist, although we kept referring to it.

The more appropriate depiction of "Armenian-hood" / "Armenianness" is Armenia and Diaspora as the two members as the same family who have moved on and away from each and each is charting its courses in life. Surely, they share the family legacy and may attend to each other financially, culturally, morally and otherwise, such as with well wishes. But they surely should not meddle in each other's affairs, and especially let the other know how to best run his or her affairs. That simply does not work, but tears the family apart.

In my opinion there is an engrained misconstrued mindset about Armenia and Diaspora relationship in some segments of the Diaspora. There is no question that Diaspora Armenians’ concerns for Armenia and the Armenians in Armenia are genuine. However, when the very same concerns overstep and crosse the boundaries from humanitarian, historical, cultural or social ties and intrude into the doings of the Armenian government instituted by the citizens of Armenia, those very concerns become part and parcel of the politics in Armenia brought onto the Diaspora, where it has no recourse, other than fragmenting the Diaspora itself.

The ultimate measure of politics in Armenia, as well as in the U.S., is the vote cast in the ballot box by the citizens of Armenia as in the U.S., the votes cast by the citizens of the U.S.  Every Armenian has the birthright to become a citizen of Armenia and abide by the laws of Armenia and shape Armenia. But most of us have chosen to remain in the Diaspora and have opted not to exercise that birthright for reasons each one of us knows best and is accountable to no one else.

It is commendable of course that Diaspora identifies itself with Armenia. Woe to nation and may God forbid if it ceases to be so. Diaspora Armenians identifying themselves with Armenia and its citizens should be cared for and nurtured. 

 But there is a difference between cultural identification and political identification as all politics is local, famously attributed to Thomas O'Neill. Cultural identification, on the other hand, knows no bounds. Cultural identification stems from our shared historical experiences that have been transmitted to us and even experienced by  us or some of us and shared among us. After all, those cultural and historical ties unite us more than anything else. 

But political identification is an altogether different matter. It is a false narrative to claim that Diaspora’s political identification with Armenia stems from its concerns for its cultural and historical ties. It simply cannot be because political identification has its norms, structures and laws and regulations that govern the political process and is, as said, local. We all know that the Diaspora Armenians cannot be part of Armenia’s political process. But we may of course and should be, part of a Diaspora political process whose goals are different than Armenia’s and entail issues such as assimilation, preservation of the Armenian culture and language and surely does not entail the cross road for peace Armenia’s initiative, if not the strategy. Both, Armenia’s and Diaspora’s political processes, naturally have in mind the welfare of the Armenians. But each process is driven differently and has its own tempo. 

Historians claim that it is not outside forces that caused the demise of  the powerful Roman Empire. It was the Romans themselves.  How about the mighty Soviet Union. Did it not implode? By the same token a society can be saved by all those who  ascribe to the daily endeavors to keep the society going, No matter how well Diaspոra's  intentions are, it cannot save Armenia, nor Armenia can save Diaspora. Each  can assist the other across the board, to have a better life to do better in upholding this old nation. No society can be built from outside, nor can it be fragmented from without. 

This past week, I became ever more accurately aware  that Diaspora overstepped  its politics onto Armenia’s political process as the Archbishop Pagrad leading the "Tavush for the Homeland" movement unfolded. Reading the uncalled for adjectives, segments of the Diaspora hurled at the prime minister Nikol Pachinyan and the government he led, and another segment hurling similar adjectives  at the archbishop and the movement he led........ 

I realized even more, that Diaspora is fragmenting itself. 

Note: 

1.     We Are All Armenians - Voices from Diaspora – 1

 http://vhapelian.blogspot.com/2023/05/voices-from-diaspora-12_17.htm

2.     We Are All Armenians - Voices from Diaspora – 2

http://vhapelian.blogspot.com/2023/05/ix-x-xi_14.html

 

 

The Armenian Church: Apostolic, Catholic, Evangelical

The Armenian Church: Apostolic, Catholic, Evangelical 

Vahe H Apelian

I have no recollection of the Armenian Apostolic Church take such a decisive stand against the Armenian state in recent Armenian history. If there has been instances the Armenian Apostolic Church has assumed such role against the Armenian state, it would be interesting and educational to learn. 

We all know that Armenia is the first state to adopt Christianity as its state religion in 301 AD. We all know that that came about by the initiative of the state itself, King Drtad. Thus, the State and the Church relationship in Armenia is intimate, although it has gone through difficult times as each has attempted to carve its role.  The earliest historical event of each asserting its role in the Armenian nation appears to be relationship of the Armenian young king Bab and Catholicos Nerses the Great, who was a blue blood no less as the great-grandson of the St. Gregory the Illuminator. Let us be mindful that the immediate post St. Gregory Catholicosate seat was hereditary

 But it appeared that at crucial moments in the tortuous Armenian history both, the church and the state, had worked side by side to assure the rights of the Armenian people. In making that statement I have the Battle of Avarayr in mind in 451 and the Battle of Sardarabad in May, 1918. 

But mindsets appear to have changed. Obviously, I am referring to the Archbishop Pakrad leading the “Tavush for Homeland” movement against the state. The movement has the backing of the Apostolic Church. The argument that the Apostolic Church is backing the Archbishop Pakrad led movement for the sake of the nation is a false narrative simply because the government of Armenia is no less the choice of the citizens of Armenia, hallmark of any democracy. Nowhere else I know, the essence that relationship is better expressed than in the beautifully  wording in the 1776  United States Declaration of Independence  written by a Founding Father Thomas Jefferson,  stating that  “Governments are instituted among Men, deriving their just powers from the consent of the governed...”. 

The State and the Church relationship is a very complex matter and is not a subject that can be adequately dwelt in a blog, such as the one I am blogging now. But I want to state the following before going over the state and church relationship in the third Armenian republic that came about on September 21, 1991. Archbishop Pakrad wearing a while garment claiming that the tricolor won over the  “black and white” Armenians who ostensibly are tearing the nation apart, in fact re-enforced that very notion. I want to state here that in Armenia “black and. While “Armenians designation is not racial but is a  covert designation  for “good” and “bad” citizenship..

Archbishop Pagrat claiming that the tricolor defeated the “black and while” while wearing a while garment, in fact reinformed that very division because he chose to wear while garment instead of the accepted black garment for the Armenian Apostolic clergy. . It will hard for me, from now looking at black garmented clergy of the Armenian Apostolic Church and not make a mental connection to what Archbishop Parkrad symbolized in this movement, that there are clergy who wear a “white” while others wear “black” garment. 

But I do not think Armenians are inclined to have a theocracy in Armenia. That is to say a government that is accountable to God. Surely, the state and the church relationship in Armenia is driven by its Constitution, Armenia first adopted in 1995 and amended it in 2005 and then in 2015. 

Article 8.1 of the first Constitution defines the Armenian state and Armenian church relationship as follows and pretty much words it the same in the next two amendments. It reads:

“The Church is separate from the State in the Republic of Armenia.

The Republic of Armenia recognizes the exclusive mission of the Armenian Apostolic Holy Church, as a national church, in the spiritual life of the Armenian people, in the development of their national culture and preservation of their national identity.

Freedom of activity of all religious organizations functioning as prescribed by law shall be guaranteed in the Republic of Armenia.

The relations of the Republic of Armenia and the Armenian Apostolic Holy Church may be regulated by law.”

As I stated, the wording is pretty much is kept the same in the 2005 and in the 2015 amended Constitutions, recognizing the special status of the Armenian Apostolic Church. That recognition is not only moral but it has earthly implications. Much like in the U.S., education in Armenia, at least up to high school is state subsedized. Naturally I imagine that there are private pay high schools that need to meet the state mandated education requirement where the Armenian Apostolic Church is granted a special status in charting church related education

In his May 7, 2024 press conference the PM Nikol Pachinyan recognized the special national values of the citizens of the ROA. For the very first time I heard from the occupant of the highest office in Armenia, recognize he Armenian Catholic Church and the. Armenian Evangelical Church among the national values of the people of Republic of Armenia.

It is time to amend the Constitution of Armenia. I believe that the Constitution should spell that the state recognizes the special status of the Christian Faith in Armenia and along with the Holy Armenian Apostolic Church, make reference to the Armenian Catholic and to the Armenian Evangelical churches.

 

My turn, my take: Diaspora is not an Armenian political field.

Vahe H Apelian

Incidentally, I cropped the picture I posted  above from the cover of the book titled the same. Those interested may read my review of the book by pressing on the following links (see the notes below).

In my opinion there is an engrained misconstrued mindset about Armenia and Diaspora relationship in some segments of the Diaspora. There is no question that Diaspora Armenians’ concerns for Armenia and the Armenians in Armenia are genuine. However, when the very same concerns overstep and crosse the boundaries from humanitarian, historical, cultural or social ties and intrude into the doings of the Armenian government instituted by the citizens of Armenia, those very concerns become part and parcel of the politics in Armenia brought onto the Diaspora, where it has no recourse, other than fragmenting the Diaspora itself.

The ultimate measure of politics in Armenia, as well as in the U.S., is the vote cast in the ballot box by the citizens of Armenia as in the U.S., the votes cast by the citizens of the U.S.  Every Armenian has the birthright to become a citizen of Armenia and abide by the laws of Armenia and shape Armenia. But most of us have chosen to remain in the Diaspora and have opted not to exercise that birthright for reasons each one of us knows best and is accountable to no one else.

It is commendable of course that Diaspora identifies itself with Armenia. Woe to nation and may God forbid if it ceases to be so. Diaspora Armenians identifying themselves with Armenia and its citizens should be cared for and nurtured. 

 But there is a difference between cultural identification and political identification as all politics is local, famously attributed to Thomas O'Neill. Cultural identification, on the other hand, knows no bounds. Cultural identification stems from our shared historical experiences that have been transmitted to us and even experienced by  us or some of us and shared among us. After all, those cultural and historical ties unite us more than anything else. 

But political identification is an altogether different matter. It is a false narrative to claim that Diaspora’s political identification with Armenia stems from its concerns for its cultural and historical ties. It simply cannot be because political identification has its norms, structures and laws and regulations that govern the political process and is, as said, local. We all know that the Diaspora Armenians cannot be part of Armenia’s political process. But we may of course and should be, part of a Diaspora political process whose goals are different than Armenia’s and entail such issue assimilation, preservation of the Armenian culture and language and surely does not entail the cross road for peace Armenia’s initiative, if not the strategy. Both, Armenia’s and Diaspora’s political processes, naturally have in mind the welfare of the Armenians. But each process is driven differently and has its own tempo. 

I became reflective of Diaspora overstepping into Armenia’s political process this past week, during the Archbishop Pagrad leading the "Tavush for the Homeland" movement. Reading the uncalled for adjectives, segments of the Diaspora hurled at the prime minister Nikol Pachinyan and the government he led, and another segment hurling similar adjectives  at the archbishop and the movement he led. I realized even more, that Diaspora is fragmenting itself. After all, no society is fragmented from outside, but from inside. Historians claim that it is not outside forces that caused the demise of  the powerful Roman Empire. It was the Romans themselves.  How about the mighty Soviet Union. Did it not implode?

‘There was a time when “Armenianhood”- haygaganoutiun, or "Armenianness" - hayoutiun,  was presented as a mythical bird whose one wing is Armenia and the other Diaspora. I remember Zori Balayan bringing it often as an example. The fact of the matter is that, much like any other mythical creature, that mythical Armenian bird with one wing Armenia and the other Diaspora, also did not exist, although we kept referring to it.

The more appropriate depiction of "Armenian-hood" / "Armenianness" is Armenia and Diaspora as the two members as the same family who have moved on and away from each and each is charting its courses in life. Surely, they share the family legacy and may attend to each other financially, culturally, morally and otherwise, such as with well wishes. But they surely should not meddle in each other's affairs, and especially let the other know how to best run his or her affairs. That simply does not work, but tears the family apart. 

Note: 

We Are All Armenians - Voices from Diaspora - 1

 http://vhapelian.blogspot.com/2023/05/voices-from-diaspora-12_17.htm

We Are All Armenians - Voices from Diaspora - 2

http://vhapelian.blogspot.com/2023/05/ix-x-xi_14.html