Diaspora Armenian Apostolic Church relations

Vahe H Apelian

Left: Cathedral at Etchmiadzin, Right: Cathedral at Antelias  

Before I share with the readers of my blog about the Diaspora Armenian Apostolic Church relations having the U.S. in mind, I wanted to share my translation of Dr. Ara Sanjian’s comments on his Facebook page today. It was titled - ABOUT "PERMANENT FRIENDS" AND "PERMANENT ENEMIES".

In translation it reads the following: 

“The extensive political transition in Armenia in the last 4-5 weeks made it clear that there were no "permanent friends" and "permanent enemies" even on the intra-Armenian front.

The Cold War years have been the subject of my study for a long time. In the 1950s, the Armenian Revolutionary Federation (ARF) linked the hope of the liberation of Armenia to the United States of America, officially spied for the Central Intelligence Agency in Lebanon, Syria and Iran, enjoyed the support of the American and Western governments to increase its influence in various centers of the Armenian diaspora.

Social Democratic Hnchak's party adhered to Kremlin, convincing its supporters that the borders of Soviet Armenia would expand when the Kremlin became stronger and established "justice" on the globe, including Turkey. 

The ARF-ers regarded Echmiadzin as one of the tools of the Kremlin to spread the totalitarian Soviet influence abroad, and in their own way they tried to limit it and, if possible, even eliminate Etchmiadzin's role abroad. (There are many excerpts from the publications of those years in this connection.) The Hnchakians tried to justify their opposition to ARF - Dashnaktsutyun by saying that they support Etchmiadzin. The latter's only choice in those days was to agree to Moscow and to the Yerevan communists and play their tune or continue to be subjected to the persecutions unleashed by the latter.

After about seven decades, today ARF urges to maintain good relations with the Kremlin and be careful not to rely on Western states. The Hnchakians have stopped praising the Kremlin and are one of the few structures of the classical diaspora that openly supports the foreign policy direction of the government led by Nikol Pashinyan, which in turn has caused the Kremlin's anger. 

Etchmiadzin is now fully engaged in the work of overthrowing the current government in Yerevan, and one of its numerous criticisms of the current authorities is that Etchmiadzin does not regard the steps taken by Pashini\yan's government to "dramatically change the foreign political orientation", right and useful. 

The public's general dislike of Nikol Pashinyan has melted the decades old ice between Etchmiadzin and ARF-Dashnaktsutyun. The visits of ARF delegations to Etchmiadzin have often become frequent, when there was almost no such thing for decades. These days, Echmiadzin clerics are criticizing the position of Hnchakian party leaders in public letters, provoking opposition from Hnchakians.

Within this triangle, it seems that the only constant is Etchmiadzin's aspiration to give at least publicly, a positive tone to its relations with the Kremlin.

Why did I write all this? It can be said that making comparisons is usually useful when writing a story. However, I wrote more for the Diaspora Armenian party members, so that when praising their current allies and criticizing their opponents, they should remain restrained, and not overdo it. Who knows what tomorrow will bring...”

Left: Saint Savior Diocese affiliated Armenian Apostolic Church, Worcester, MA
Right:  Prelacy affiliated Holy Trinity Armenian Apostolic Church, Worcester, MA

About the relations of the Prelacy and Diocese Armenian Apostolic Churches in the U.S., let us bear in mind the following.

 We all know that two distinct Armenian Apostolic church hierarchies exist in the U.S., as well as in most Diaspora communities. The two church hierarchies are the Etchmiadzin affiliated Diocese of the Armenian Apostolic Church and the Antelias affiliated Prelacy of the Armenian Apostolic church. 

Historically, the two ecclesiastical hierarchies were established in the U.S., as follows.  

The Diocese of the Armenian Apostolic church was established by Catholicos Khrimian Hayrig in 1898 in Worcester, MA, where we have been residing since 2018. I quote from Armenianchurch.us: “The first Armenian Church was built in Worcester, Massachusetts, in 1891. The first Armenian clergyman had arrived earlier, in response to a petition by 300 Armenian residents of the city. By 1897, as the number of Armenian immigrants grew, there were six clergymen serving the Armenian Church in America. With the exception of Worcester, services were held in non-Armenian sanctuaries, notably Episcopalian churches. The Armenian Church of America was established officially by Catholicos Mkrtich Khrimian in 1898.”

 The Prelacy of the Armenian Apostolic Church in U.S. was established by Catholicos Zareh Payaslian in New York City. I quote: “The Eastern Prelacy of the Armenian Apostolic Church is affiliated with and under the jurisdiction of the Holy See of the Great House of Cilicia, located in Antelias, Lebanon. His Holiness Aram I is the Catholicos of the See of Cilicia. The Prelacy office was re-established in New York City in 1958 and since that time the Prelacy churches in America have grown….” The Western Prelacy in the U.S. was established two decades later in Los Angeles. 

What brought the Prelacy of the Armenian Apostolic Church to the U.S., when there already was the Armenian Apostolic Church for over half a century? The answer is politics.  There was no spiritual or doctrinal difference. I can characterize it further by stating that it was the Cold War era politics led by the Armenian Revolutionary Federation (ARF) that stood against the Soviet Union/Communists/communism that had put an end to the free, independent, democratic first Republic of Armenia and had it incorporated in its totalitarian regime. 

Armenia is free and independent since September 21, 1991, and striving to safeguard its democratic institutions. Why would the Diaspora Armenians who are led by ARF, be against the government brought about by the  2018 popular revolution in Armenia that is currently pursuing a policy of diversification and is looking to improve its relations with the United States and Europe where close to 2 million Armenians live?

Has ARF ceased to be a crass root organization and instead is financed and hence led by Kremlin proxies and is serving the interest of Kremlin?

Is the ARF in the Diaspora leading the historic Cilician See affiliated churches and their congregations in the U.S. to go along with its support of pro-Kremlin,, anti U.S. policy historically prevalent in Armenia?

Why would the U.S. Armenian public support an Etchmiadzin affiliated and an Antelias affiliated church, at times few miles apart in the same community, if there is no more secular, not to say, political differences as well? There never was an issue for doctrinal differences to begin with.

Why would the Armenians having made U.S. and the West their homes support the Kremilin policies in Armenia and not support Armenia diversity its foreign policy and deal with the United States, Europe or Russia, as its economic and cultural interests dictate?

I have no answers but there sure are myriads of questions the Diaspora Armenians, especially the Armenians who have been living in the United States and in West and enjoying the blessings of freedom, need to sort for themselves.

 As to myself, I am for the Republic of Armenia diversify its relations, especially with the U.S. and the West and for the Cilician Catholicosate affiliated Prelacy Armenian Apostolic Churches attend to the needs of the Diaspora Armenians who are on the verge of cultural oblivion. 

 

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«ՄՇՏԱԿԱՆ ԲԱՐԵԿԱՄՆԵՐՈՒ» ԵՒ «ՄՇՏԱԿԱՆ ԹՇՆԱՄԻՆԵՐՈՒ» ՄԱՍԻՆ

Հայաստանի մէջ վերջին 4-5 շաբաթներուն ծաւալած քաղաքական անցուդարձը յստակացուց թէ ներհայկական ճակատի վրայ ալ չկան եղեր «մշտական բարեկամներ» ու «մշտական թշնամիներ»։

Պաղ Պատերազմի տարիները ուսումնասիրութեանս առարկայ են երկար ժամանակէ ի վեր։ 1950-ական թուականներուն, Հ. Յ. Դաշնակցութիւնը Հայաստանի ազատագրման յոյսը կապած էր Ամերիկայի Միացեալ Նահանգներուն հետ, պաշտօնապէս կը լրտեսէր Կեդրոնական Հետախուզական Վարչութեան օգտին՝ Լիբանանի, Սուրիոյ եւ Իրանի մէջ, կը վայելէր ամերիկեան եւ արեւմտամէտ կառավարութիւններու աջակցութիւնը սփիւռքահայ տարբեր կեդրոններու մէջ իր ազդեցութիւնն աւելցնելու համար։ Ս. Դ. Հնչակեան կուսակցութիւնը փարած էր Քրեմլինին, իր համակիրներուն կը համոզէր թէ Խորհրդային Հայաստանի սահմանները պիտի ընդարձակուին երբ Քրեմլինը աւելի զօրանայ ու «արդարութիւն» հաստատէ Երկրագունդի վրայ, ներառեալ՝ Թուրքիան։ 

Դաշնակցականները Ս. Էջմիածինը կը նկատէին Քրեմլինի գործիքներէն մէկը արտասահմանի մէջ համայնավար խորհրդային ազդեցութիւն տարածելու համար եւ իրենց կարգին կը փորձէին սահմանափակել եւ եթէ հնարաւոր ըլլար նոյնիսկ չքացնել Ս. Էջմիածնի դերը արտասահմանի մէջ։ (Այդ տարիներու հրապարակումներէն բազմաթիւ քաղուածքներ կան այս առնչութեամբ։) Հնչակեանները իրենց հակադրութիւնը Դաշնակցութեան կը փորձէին հիմնաւորել թէ իրենք կը պաշտպանեն Ս. Էջմիածինը։ Վերջինիս միակ ընտրանքը այդ օրերուն Մոսկուայի եւ Երեւանի համայնավարներուն ճաշակով սրինգ նուագելն էր կամ ալ շարունակել ենթարկուիլ վերջիններուս սանձազերծած հալածանքներուն։

Մօտաւորապէս եօթը տասնամեակ ետք, Դաշնակցութիւնն այսօր կը յորդորէ պահպանել լաւ կապեր Քրեմլինի հետ ու զգուշանալ արեւմտեան պետութիւններու վրայ յոյս դնելէ։ Հնչակեանները դադրեցուցած են Քրեմլինի գովասանքը ու դասական սփիւռքի սակաւաթիւ կառոյցներէն են որոնք բացայայտ կ’աջակցին Նիկոլ Փաշինեանի գլխաւորած կառավարութեան արտաքին քաղաքականութեան ուղեգիծին, որ իր հերթին յառաջացուցած է Քրեմլինի զայրոյթը։ Ս. Էջմիածինը հիմա ամբողջ թափով լծուած է Երեւանի մէջ առկայ կառավարութիւնը տապալելու աշխատանքին եւ ներկայ իշխանութիւններուն ուղղած իր բազմաթիւ քննադատութիւններէն մէկն այն է, որ Ս. Էջմիածինը ճիշդ ու օգտակար չի նկատեր «արտաքին քաղաքական կողմնորոշումը կտրուկ փոխելու» Փաշինեանի կառավարութեան առած քայլերը։ Նիկոլ Փաշինեանի նկատմամբ հասարակաց (արեւելահայերէնով՝ ընդհանուր) հակակրանքը հալեցուցած է տասնամեակներու սառոյցը Ս. Էջմիածնի ու Դաշնակցութեան միջեւ։ Դաշնակցական պատուիրակութիւններու այցերը Ս. Էջմիածնի մայրավանք դարձած են յաճախակի, երբ տասնամեակներ նման բան գրեթէ չկար։ Էջմիածնական հոգեւորականներ այս օրերուն հրապարակային նամակներով կը քննադատեն Հնչակեան կուսակցութեան ղեկավարներուն դիրքորոշումը՝ յառաջացնելով հնչակեաններու հակազդեցութիւնը։

Այս եռանկիւնիէն ներս կարծես միակ կայուն ազդակը՝ եօթանասուն տարի առաջ եւ այսօր, Ս. Էջմիածնի ձգտումն է դրական երանգ տալու իր յարաբերութիւններուն Քրեմլինի հետ, առնուազն՝ հրապարակայնօրէն։

Ինչո՞ւ գրեցի այս բոլորը։ Կարելի է ըսել թէ պատմութիւն գրելու ժամանակ համեմատութիւններ կատարելը սովորաբար օգտակար է։ Աւելի շատ գրեցի, սակայն, սփիւռքահայ կուսակցականներուն համար, որ իրենց ներկայ դաշնակիցները գովերգելու եւ իրենց հակառակորդները քննադատելու ժամանակ մնան զուսպ, ժողովրդական խօսքով ըսած՝ «համը չհանեն»։ Ի՜նչ իմանաս վաղը ի՛նչ է բերելու...

 

Arshakunis: The death of king Arshak II - 5/7 -

Simon Simonian does not offer the legend of king Arshak for the higher grades. He recounts the story of the Armenian fighting the Persians in a long war that exhausted the nobles. Some even conspired against king Arshak. It is upon their urging that King Arshak presented himself to the Persian monarch who had him imprisoned in the Anhoush (forgotten) castle. The attached is my translation of king Arshak’s death as depicted from the tale of Faustus of Byzantium (also Faustus the Byzantine, Armenian: Փաւստոս Բուզանդ, romanized: P'awstos Buzand), who was an Armenian historian of the 5th century.  Vahe H Apelian 

Courtesy Simon Simonian history textbook 

“The Persian monarch Shabouh deceitfully invited king Arshak to the Persian capital city and had him thrown in the Anhoush (forgotten) castle. Along with the king, he also had captured a few Armenian noblemen and was keeping them in his court and whenever the need arose, he sent them to fight his enemies. Among those noblemen was the treasurer of the royal treasury Trasdamad.

At one time when waging war against his enemies, the Persian king Shabouh was besieged by the enemy soldiers. He faced either death or slavery, those were the fates awaiting the wicked Shabouh, had it not been for brave Trasdamad, who fell upon the enemies like a lion, killed a few of them and had the rest fleeing for their lives. The Armenian nobleman’s bravery and selflessness shook Shabouh to his core. 

-                Ask, you brave, whatever you desire as recompense for your heroism.

At that time Trasdamad sighed deeply and said nothing but started murmuring. 

-                Do not hesitate brave soul, you will receive whatever you request, you have my royal declaration.

-                My lord monarch, I am in need of nothing, not treasury, not richness, nor estates. Let me visit the Armenian king Arshak, my real lord.

-                You asked for a difficult thing. As long as the Persian Empire has been standing, there has been no one who has dared to mention about those imprisoned in the Anhoush (forgotten) castle. But since your service towards me has been so great, I let your wishes come true.

King Shabouh gave Trasdamad a body guard and a royal decree stamped with royal ring. Trasdamad immediately went to Khuzestan where the Anhoush castle was located.

The brave lord – nakharar – grieved very much seeing his lord’s grave state. He immediately had the king freed from the iron chains on his feet and arms. He had him take a bath and had him dressed in royal attire and had him anointed with perfume. Later on, he organized a royal dinner and had king Arshak seated. He offered the king wine and different kinds of dishes. To please the king, he ordered musicians who attempted to mitigate the king’s  pain with Armenian music. 

At the end of the dinner Trasdamad had fruits and sweets offered the king. He also gave him a knife to cut and eat the sweets and the fruits King Arshak was intoxicated a bit. He suddenly sprang from his seat and startespeaking with a broken heart.

-                Woe to me, woe to king Arshak. Where he was, and where he ended.  

As Trasdamad was looking at his king with teary eyes, the king trusted the knief into his heart. The Armenian king died seated at the dinner table, at the horrified gaze of his nakharar.

Trasdamard, distraught, gave a loud cry, fell upon his king, retrieved the knife from Arshak’s chest, and trusted it onto his.

In this manner the Armenian king and his royal nobleman had their tragic ends in the Anhoush castle, far from their homeland.”

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Merchandizing a defective product

Vahe H Apelian

 

Simply said, archbishop Pagrad is merchandizing a defective product. Let us face it, we do not only buy goods, but we also buy ideas, policies, political stands as long as they are solid and make sense.

Like any other, selling ideas, policies are also packaged and presented to the public to have them purchase the product. It is common to have a slogan accompanying the selling of a product. Many may recall, “where’s the beef?” catch-phrase that made into presidential debate. The archbishop has adopted TAVUSH FOR HOMELAND catch-phrase to sell his product..

We all know that Tavush region became the start of what would be the demarcation and the delineation of the border of the Republic of Armenia. Other than stating that in this day and age, each and every country should have a well-defined, internationally recognized border. I have no further comment on the matter other than absolutely trusting the Armenian government officials who are engaged in the tense negotiations. I am driven by a simple given. It simply is against human nature to give away what one has. I have no reason to believe that is not the case with the Armenian negotiators. 

There is nothing special about Tavush as one of the marzes ((districts) of Armenia. According to Wikipedia, since 1995, the republic has been divided into 11 marzes, including YerevanIn fact, other than Yerevan, and Kotayk marzes, the remaining marzes border Azerbaijan orTurkey, and or Georgia. Tavush borders Georgia and Azerbaijan. 

. Besides Tavush all the other marzes are also for the homeland as well. Is there any doubt to that?  HOMELAND ALSO FOR TAVUSH is in fact a far better slogan, than singling Tavush over all the other marzes simply because the archbishop was the prelate of the Diocese of Tavush, but the movement he leads is meant to shake down the nation.

The other catch-phrase the archbishop has come with, in translation is the following: “ARMENIAN, ARMENIA, HOMELAND, GOD". I do not know how the citizens of Armenia view that slogan. If an American came with the following slogan: “American, America, Land of Brave, Home of the Free, and God” slogan, my response would be. That is great, man! But tell me where do you stand on abortion issue? Are you for continuing to arm Ukraine? Where do you stand on the Gaza issue? And so forth and so on. I am sure the citizens of Armenia also need to know the solutions that the leadership of the Tavush for Homeland movement is proposing for solving the many issues the nascent republic is facing.

“Armenian, Armenia, Homeland, God”.  slogan says nothing as far as the product the archbishop is driving to sell. In fact, it is a covert insult because it simply insults the Armenian public and regards them gullible enough to be taken by lofty terms the archbishop uses invoking God, Armenia, Armenian, Homeland and let go of the real issues that are affecting their daily lives such as state of the republic’s economy, education, health care, safety and security and so forth and so on.

The product, I understand, the archbishop is attempting to sell to the Armenian citizens is the following: Armenia is in a precarious state, and needs to recover Artsakh and Artsakh recovery starts from Voskeran village of Tavush marz, according to what he has said. That the demarcation and delineation of Armenia’s border are causing Armenia to cede lands to Azerbijan and that the archbishop Pagrad will put an end to it by taking over the PM’s seat or have someone appoint to the seat, who reports to him. Consequently, he claims that such necessities override law and regulations to abide by the constitution of the country and give the leaders of Tavush for Homeland movement, the right and the privilege to force the nationally elected PM resign. In Armenian we have a known phrase for it that is often quoted in classical Armenian “Հարկ լուծանէ զօրէնս” - "harg loozane zorens". It can be translated verbatim as follows: “Necessity dissolved law”.

There may have been instances that have been so. Are we in such a state in Armenia? Absolutely not. Mind you, I am not qualifying the state of Armenia I do not live there, but I am referring to have the PM and naturally his government resign. It happens more often than it should in Israel, when the government is forced to resign and the people elect a new government in a snap election. 

In Armenia, the Nikol Pashinyan government will collapse, if the two opposition coalitions, maybe even one of them, gives up the mandate it has received from his constituents and resigns from the National Assembly. If not one coalition, but surely the two coalitions that make up the opposition giving up on their mandates and resign from the National Assembly  will force the collapse of the Nikol Pashinyan government leading to snap elections that will express the will of the people.

The archbishop and the opposition coalition MPs who support him, do not want to resign from the National Assembly. They also do not want another snap election. Their MPs want to retain their seats, draw their salaries, and not risk their status by resorting to snap election because some of them may very well may not be elected. Simply said, the supporters of Tavush for Homeland movement do not want to resort to constitution when the constitution offers them an avenue to topple the Nilol Pashinyan government. That in my book, does not make sense and cannot be justified. It is a defective political goods to merchandize.

There is a call for a big demonstration this Sunday. Surely citizens of Armenia have a right for assembly. As to what will ensue, time will tell. 

As an added note, as archbishop Pagrad is carrying his campaign in the manner he has been doing and in the style he is projecting - at times in a black robe, at other times in white robe, in both instances carrying a large cross in while being in a political minefield having frozen his ecclesiastical status -  I watched the interview of Ruben Rubinyan.  At the age 34, he is the Vice President of the National Assembly of Armenian. I recalled the words of Khanasor song, “you are the hope of Armenia”. Indeed, it is the likes of him that give me hope for a bright future for Armenia but not the archbishop Pagrad and the likes of him. 

Those interested my watch Ruben Rubinya’s interview in the attached clip.

 

 

 

The Arshakunis: The legend of king Arshak – 4/7 –

Read the attached translated story and derive your own conclusion from the legend of King Arshak II (350-367 CE) as depicted in the Simon Simonian’s history book, lesson 8^th fifth grade elementary Armenian school students. Note Simon Simonian narrated the legend depicting the Armenian Arshakuni king as Arshak I, (Ե. Սարի, Ը. Դաս, Արշակ Ա.). Simon Simonian has presented the story noting that «this story tells us about the appeal of the Armenian soil and water.» Lately, decades after having read the story during my impressional childhood, the same story has been popping in my mind for another reason and that is the dichotomy the Armenians display in the Diaspora as a exemplary citizens and as Armenian press pundits, but not in Armenia or for matters pertaining to Armenia hurling adjectives to the Armenian elected officials the same pundits never did and would not do when writing about the elected officials of their Diaspora countries. The following picture emerges in my mind. Armenians presenting themseleves in the best manner, tidying their home to recieve and entertain their odar  guests, but not according the same to their country Armenia and to their countrymen, Armenians. I thank Sassoun Simonian from Lebanon and Levon Sharoyan from Aleppo for forwarding me copies from Simon Simonian's history book. Read the story and derive your own conclusion from the legend whether we are affected by a King Arshag Syndrome.  Vahe H Apelian

The cover of the Simon Simonian's history book

“The Persian king Shapur (Shabouh in Armenian), called his shamans and told them – “I wanted to love the Armenian king Arshak, but he offended me. I signed a peace treaty with him, he swore on the bible, but reneged his solemn declaration. I thought of bestowing upon him much good, much like a father would do to his son. However, instead of reciprocating in kind, he was spiteful towards me. The Armenian king Arshak has been waging war against me for the past thirty months. We could never defeat him. He has come with his own accord. If I knew that he would remain loyal to our treaty, I will let him return to his country in peace and with honor.”

His shamans answered to king Shabouh – “let us go today, tomorrow we will have an answer for you.”

The following day the shamans got together and asked the monarch – “now that the Armenian king has come and is with you, how does he talk to you? How does he sound? How does he present himself to you?”

The monarch said – “he regards himself as one of my servants and he tries to humble himself before me.”

The shamans said – “Do whichever way we tell you to do. Keep him here. Send emissaries to the Armenian land and get from there two loads of soil and a jar of water.  Order that they spread the Armenian soil on half of your court. Hold his hands and walk with him on part of the court that is on the Persian soil and quiz him there. Later on, holding his hand, take him towards the court that is on the Armenian soil and pay attention to what he says. This way you will know if you let him loose, whether he will abide by your treaty or not. If he speaks defiantly on the Armenian soil, know that when he returns to Armenia, he will treat you likewise. He will continue the war and his enmity towards you.”

Upon hearing the recommendations of his shamans, the Persian king sent people to Armenia to bring Armenian soil and water loaded on camels. They returned after a few days and brought Armenian soil and water.  King Shabouh ordered to spread the Armenian soil under half of the court and sprinkle it with water from Armenia. He ordered that the other half of the court remain on Persian soil. King Shabouh summoned the Armenian king and had all others leave the court. He held king Arshak’s hand and continued pacing in the court.

Pacing in the court, Shabouh asked the Armenian king, when they were on the Persian soil: “why did you become my enemy, King Arshak of Armenians. I liked you as a son and I wanted to give my daughter to you in betrothal and have you as a son. But you became my enemy. It has been thirty months that you waged a war against me.”

Arshak said to Shabouh – “I sinned against you. Now, here I am as your servant and at the disposal of your hands Do, whatever you want to do. Kill me, because I, as your servant, am much guilty in front of you. I am convicted to death.”

Later, King Shabouh holding King Arskak’s hand, paced taking him along towards the Armenian soil all the while making amends. When Arshak stepped on the Armenian soild, he changed greatlhy and he became defiant, boastful and said – “Get away from me, you wicked master, you became an overlord. From now on, I will avenge you and your sons. I will not relent until our throne is given back to us.”

Shabouh again held Arshak’s hands and paced toward the court which was over the Persian soil. At that moment Arshak repented for what he said. Bowed and threw himself at the feet of King Shabouh. But when, holding King Arshak’s hands the Persian king paced towards the side of the court on the Armenian soil, Arskak spoke the same way he had spoken when he was on the Armenian soil. In this manner until the evening, Shabouh did the same many times and tested. King Arshak was rebellious on the Armenian soil but repentful on the Persian soil. 

Later in the day, King Shabouh ordered and had iron chains brought and had Arskak’s neck, arms and legs chained and had him sent to the Anhoush (forgotten) castle to remain there until his death.”

***

 

 

 

 

 

The Arshakunis: The pagan dynasty who embraced Christianity – 3/7 –

 No other Armenian kingdom has impacted in the shaping of the Armenian nation more than the Arshakunis, the Arsacid Dynasty (Արշակունիներ).  Who were the Arshakunis? This will me my third blog about this dynastic family and their converting  Armenia to a Christian nation state. . Vahe H Apelian

Arshakuni king Drtad III and St. Gregory the Illuminator 
at the entrance gate of Holy Etchmiadzin
Courtesy Lin Da.

High at the entrance of the Holy Etchmiadzin complex, a stone carving depicts King Drtad III and Gregoy the Illuminator as the founders of the Armenia’s state religion, Christianity. Between the two a sword like cross is placed, likely to symbolize the civic and eccclesiestical elements for the founding and preservation of Christianity as Armenia’s state religion. But King Drtad III’s ancestors were pagans, notably among them is the founder of the  Arshakuni Dynastry, Drtad I, who was a Zoroastrian.

This will be my third blog about the Arshakunis and it is a briefer rewording of my previous blog “From Garni to Etchmiadzin”.

Many of us has seen a picture of the temple of Garni in Armenia. Some of the readers of my blogs may have also visited the temple. They may have also asked. What on earth a Roman temple doing in Armenia?  Well, the temple is attributed to having been erected by the order of the first Arshakuni dynasty king Drtad I, who was crowed by the Emperor of Rome, Nero. King Drtad I was also a Zoroastrian high priest.

It makes sense that King Drtad I would have a pagan temple built in Armenia Both the Roman Empire and ancient Armenia worshiped their own pagan gods. But what does not make sense is the preservation of the Garni pagan temple because after his namesake King Drtad III, had the nation adopt Christianity as its religion, historian claimed that he had all the pagan temples destroyed. It appears that he had the temple at Garni, his Arshakuni dynasty’s first king King Drtad had erected, saved. That makes sense too. Does it not?  Yes, Drtad I and Drtad III were kings and ruled a vast country and adhered to different reglions, but they were family memebers as well. They were blood relatives. It is said that “blood is thicker than water.”

Left, pagan temple at Garni built by the order of king Drtad I.
 Right the Cathedral at Etchmiadzin built by the order of king Drtad III

I bet most of us know the fascinating tale of Drtad III’s converstion to Christianity and having the Armenian nation he ruled convert to Christianity. Anyone may resort to the internet and find much written about that historic happening. What followed, according to Catholicos Aram I, in his book titled “The Armenian Church”, was “The Christianization of Armenia and the Armenianization of the Christianity”. But I am not going to dwell in this blog about what historians have written, but what my mother and Sarkis Zeitlian said about King Drtad III forcing his nation to convert to Christianity. 

I will start with Unger Sarkis Zeitlian who was an ardent Armenian nationalist. Two personify Armenian nationalism for me, Sarkis Zeitlian whom I also knew personally and Karegin Njteh of whom I have read. Decades ago, during a lecture to the ARF Zavarian Student Association, reconciling the outward opposites of the ARF ideology - socialism and nationalism - Unger Sarkis Zeitlian said that it is the intense drive to carve their own place in their region and have their own culture in distinct to others in the region, were the motivations that drove Armenians from the get-go and that included accepting Christianity as a religion. In short, adopting Christianity was as much a testament of the Armenian nationalism, as finding resonance in the Christian faith.

In hindsight what Sarkis Zeitlian said makes sense. Armenia after all was the easternmost Roman dominion. It was Emperor Nero who had crowned king Drtad and had his dynastic kingdom established at the bottle neck of East and West. The Roman Empire worshiped its gods and persecuted Christians. It simply does not make  political sense for Drtad III,  the first king’s namesake, to anger the powerful Roman Empire and adopt Christianity as its state religion when its master Roman Empire not only had not, but also persecuted that religion.  Surely, the conversion was a signal to the Roman Empire, that its easternmost allied dominion, a country named Armenia, is not its vassal state. Of course, I am not ruling out the element of faith for the kingly conversion. All I am driving is that it is not reasonable to claim that it was only faith, against all earthly considerations, that drove King Drtad III to convert his subjects to Christianity that would not seat well with its powerful patron, the Roman Empire. It would take a dozen more years for Rome to accept Christianiry as its religion. 

The other plausible explanation for King Drtad III to have Armenia he ruled convert to Christianity, was offered to me by my mother who taught history to elementary and middle school students in the Armenian schools she taught. I have no recollection of Armenian history course being taught in Armenian HS. She said that the pagan priests had become immensely rich and the pagan temples possessed large tracts of lands. In short, the institution of the pagan worship had become so powerful that it undermined the Armenian King’s authority and wealth. By converting the nation to Christianity, King Drtad III with a master stroke pulled the carpet from the underneath pagan priests and instead of the pagan institution, had a new religion established whose head, he would appoint and would have him as a political ally as well. Of course, King Drtad III would have relied on popular support to venture into such a monumental change that would alter the course of the Armenian history. Surely he would have to grapple with resistance.  Gregory was a blue blood. He was the son of Parthian prince Annak who had killed the Armenian King Khosrov. In retaliation his father and the rest of the family were wiped out. But he was whisked away and brought up as a Christian. Even though his father had killed an Arshakuni king, by appointing Gregory as the head of the Christian religion he established, King Drtad III assured, or so he thought, that he established a heridatry ecclesiastical dynastly that would be an ally to his secular dynastry.  

But human nature in quest for territoriality appears never to be subjucated, even by religion. Converting the Armenian nation to Christianity and appointing its head, King Drtad III did not appear to erase church and the secular state conflict, about which later on.

Parallels Between Tbilisi and Yerevan Street Demonstrations

 I have attached my abridged translation of Avo G. Boghossian’s recent posting on his Facebook page (see below). I find his analysis of events dispassionate but principled. I have previously posted my translations of his other postings. I find a. parity of thought in his analysis and enjoy reading them. Vahe H Apelian 

 

Yerevan, China's Belt Way, Georgian Flag, Tbilisi, Armenian Flag 

A crisis, whose political consequences can be dire, is going on in Georgia for more than two weeks. Against the request of the ruling "Georgian Dream" party and the parliamentary majority in favor of the "foreign agent influence" law, president Salome Zurapishvili used her right of veto and joined the violent demonstrations organized by the opposition, which simply calls this law "a Russian law". With the ratification of that law, the creeping Russian influence on the country will increase significantly.

In the globalized system we live in, events that take place in any country will have varying degrees of effects on all the countries of the planet. Naturally, these effects will be consequential on the neighboring countries because of their economic interdependence, geopolitical orientation, and thus may threaten regional security and stability. Georgia is a neighboring country of Armenia. The increase of Russian influence in that country will have a direct reaction in our country. 

After the Russian adversarial role became evident during and in the aftermath of the Artsakh war of 2020, the Armenian authorities immediately took a geopolitical orientation towards West, deciding to undertake Armenia’s gradual diversification in almost all fields, such as education, economy,  armaments, for the sake of the security of the country. The tilting of the Armenia foreign policy towards West also coincided with the harsh policy West imposed upon Russia because of its war on Ukraine, resulting in the geopolitical competition between United States and Russia that gradually included the struggle to expand their sphere of influence over the South Caucasus. 

Russia's political abandonment of Armenia and the efforts of the West to penetrate into the Caucasus, presented a timely opportunity for our country to look Westward. It would have been a big political mistake not to tilt Westward underestimating the possible big security threats facing us. The Caucasus has been invaluable for Russia on its way to reach the warm waters. Russia, at the cost of violating its commitments to its ally Armenia, regained a better foothold through Azerbaijan by improving its relations with it and by becoming a decisive factor in Azerbaijan's successful initiative to recapture Artsakh. As a result of this Russian policy tilt, Armenia appeared completely unprotected in terms of its security and left in a very dangerous situation. In order to communicate with the outside world, we only have Georgia and Iran, which will provide us with the opportunity to reach out with the construction of the north-south road, or by a direct connection with the outside world. 

With Russia exerting its influence on Georgia, Russia not only hinders Georgia's connection to Europe, but also, first of all strengthens its control over the Chinese Belt and Road infrastructure initiative that reaches the port of Anaklia on the Black Sea, which is said to be the Black Sea port that could define Georgia’s geopolitical future. (Note: The Belt and Road Initiative, known in China as the One Belt One Road and sometimes referred to as the New Silk Road, is a global infrastructure development strategy adopted by the Chinese government in 2013 to invest in more than 150 countries and international organizations. Wikipedia).

 Through Azerbaijan to Georgia and also from Armenia, Russia takes possession of the trade communication with Europe and assumes the control of the South Caucasus by excreting its influence on the strategically, economically and geopolitically  important shortest route between India-Iran-Armenia-Georgia-Europe.

In view of the importance of taking over the mentioned routes, it becomes clearer that both the Georgian authorities and the opposition in Armenia, without taking into account the negative consequences for the security of the two countries, are trying to adopt the policies that protect and promote Russian interests. But the experiences the Armenians and Georgians in the Soviet era are still fresh in the collective consciousness of both Georgian and Armenian  peoples, make it difficult for them to want to return there. 

That is why in Georgia we see large popular demonstrations and manifestations of disobedience against the authorities, despite the fact that the mentioned bill may not have a direct visible effect on the economic situation of individual citizens alike.  In Armenia, despite the people's sometimes righteous dissatisfaction with the authorities, in the end we have not only lost Artsakh, but within sovereign and internationally recognized borders of Armenia, large masses of Armenian people do not participate in demonstrations and in acts of disobedience organized by the opposition. 

The opposition has failed to gain acceptance after many similar actions. After its repeated failures, the opposition’s reliance on a cleric for leadership, is already a sign of their desperation.

There is another phenomenon between the street demonstrations in Georgia and in Armenia, which is another indicator of the difference in the level of the alleged conviction of the participants to their cause. The combativeness of demonstrators in Georgia is very obvious. It becomes evident during the clashes with the Georgian police. The Georgian protesters are much more passionate We do not see the same manifestation in Armenia.  The inclusion of young participants in the street demonstration is Armenia is less than in the Georgian protesters, and are relatively more peaceful, less combative and determined, even to the point of being simple spectators.

What the outcome of the street actions taking place in the Georgia and Armenia will be, is difficult to guess. But one thing can be concluded for sure. The loss of the sovereign statehood is a probable ending.

***

Բնագիրը՝

Զուգահեռներ Թիֆլիսի եւ Երեւանի Փողոցներուն Միջեւ

Վրաստանի մէջ քաղաքական վտանգաւոր հետեւանքներով ճգնաժամը կը շարունակուի արդէն աւելի քան երկու շաբաթներէ ի վեր: Հակառակ “Վրացական երազանք” իշխող  կուսակցութեան եւ խորհրդարանական մեծամասնութեան խնդրայարոյց, “օտար գործակալներու ազդեցութեան” օրէնքին ի նպաստ քուվէարկութեան, գործող նախագահ Սալոմէ Զուրապիշվիլի վեթոյի իր իրավունքը օգտագործեց եւ միացաւ ընդդիմութեան կազմակերպած բուռն ցոյցերուն, որ սոյն օրէնքը պարզապէս կը կոչէ “ռուսական օրէնք”: Այդ օրէնքին վաւերականացմամբ Ռուսական սողոսկող ազդեցութիւնը զգալի չափով պիտի աւելնայ երկրին վրայ: 

Համաշխարհայնացած համակարգին ներքոյ, երբ որեւէ երկրի մէջ տեղի ունեցող դէպքերը տարբեր չափերու ազդեցութիւններ կ՛ունենան մոլորակի բոլոր երկիրներուն վրայ, բնականաբար այդ ազդեցութիւնները չափազանց մեծ կ՛ըլլան դէպքի վայրին հարեւան երկիրներուն վրայ, իբր հետեւանք անոնց տնտեսական փոխկապակցութեան,  աշխարհաքաղաքական ուղղուածութեան, պատերազմին, քաղաքական անկայունութեանը եւլն., որոնք կրնան սպառնալ տարածաշրջանային ապահովութեան եւ կայունութեան: 

Վրաստանը ըլլալով Հայաստանի հարեւան երկիր, ռուսական ազդեցութեան մեծացումը այդ երկրին մէջ ուղղակիօրէն իր արձագանքը պիտի ունենայ մեր երկրին մէջ: 2020-ի  Արցախեան պատերազմի ընթացքին բացայայտ դարձած ռուսական բացասական դերակատարութենէն ետք, Հայաստանի իշխանութիւնները ճարահատ, բռնեցին դէպի արեւմուտք աշխարհաքաղաքական ուղղութիւնը, երկրին անվտանգութեան համար որոշելով ձեռնարկել աստիճանական բազմազանացում ( diversification ) գրեթէ բոլոր ոլորտներուն մէջ ինչպէս՝ կրթական, տնտեսական, անվտանգութեան եւ սպառազինման: Սոյն արտաքին քաղաքականութեան դէպի արեւմուտք թէքումը կը համընկնէր նաեւ   ռուս-ուքրանական պատերազմին պատճառով արեւմուտքին կողմէ, Ռուսիոյ դէմ ի գործ դրուած կոշտ քաղաքականութեան, տնտեսական պատժամիջոցներուն, Ամերիկայի եւ Ռուսիոյ միջեւ աշխարհաքաղաքական մրցակցութեան, որ իր ծիրին մէջ հետզհետէ կը ներառէր նաեւ հարաւային Կովկասի վրայ ազդեցութեան գօտու տարածման պայքարը: 

Ռուսիոյ կողմէ Հայաստանի լքուած ըլլալու փաստը եւ արեւմուտքի դէպի կովկասեան տարածաշրջան ներթափանցումի ջանքերը ինչ խօսք որ, մեր երկրին համար դէպի արեւմտեան քաղաքակրթութիւն ուղղուելու պատեհ առիթ էր եւ անկաշկանդ զարգացման բաց պատուհան որուն, չընդառաջելը պիտի ըլլար քաղաքական մեծ սխալ, առանց թերագնահատելու մեր առջեւ պարզուող հաւանական անվտանգային մեծ սպառնալիքները: Կովկասը անգնահատելի արժէք եղած է Ռուսիոյ համար դէպի տաք ջուրեր հասնելու ճանապարհին, որ ան վերստին ձեռք բերած է Ատրպէյճանի տարածքով, անոր հետ իր յարաբերութիւնները բարելաւելով, ի գին Արցախի վերատիրացման Ատրպէյճանի նախաձեռնութեան մէջ գործոն դերակատարութեան եւ իր դաշնակից՝ Հայաստանի հանդէպ իր խօստացած պարտաւորութիւններուն դրժման: 

Ռուսական այս քաղաքականութեան հետեւանքով, Հայաստանը յայտնուած է բոլորովին անպաշտպան եւ անվտանգութեան առումով, խիստ վտանգաւոր կացութեան մը մէջ, իսկ արտաքին աշխարհին հետ հաղորդակցելու համար միայն ունենալով Վրաստանը եւ Իրանը որոնք մեզի կարելիութիւն կ՛ընձեռեն, հիւսիս-հարաւ ճանապարհի կառուցմամբ թէ՛ արտաքին աշխարհին հետ ուղղակի կապ հաստատելու, թէ տնտեսապէս եւ աշխարհաքաղաքականօրէն ռազմավարական կարեւորութիւն ստանալու Հնդկաստան-Իրան-Հայաստան-Վրաստան-Եւրոպա ամենակարճ ուղիի վրայ գտնուելով: 

Վրաստանի վրայ Ռուսիոյ ազդեցութեան վերադարձով, Ռուսիան ոչ միայն Վրաստանի դէպի Եւրոպա կապը կը խոչընդոտէ, այլ նաեւ առաջին հերթին Ատրպէյճանի վրայով դէպի վրացական՝ Չինաստանի նիւթական ներդրումներով արդիականացուած, Սեւ Ծովեան Անագլիա նաւահանգիստ հասնող չինական Belt and Road ենթակառուցուածքային նախաձեռնութեան վրայ վերահսկողութիւնը կ՛ամրացնէ, միեւնոյն ժամանակ Հայաստանէն անցնող հիւսիս-հարաւ ճանապարհով դէպի Եւրոպա բացուող վերոնշեալ ճանապարհին եւ մեր միակ բաց դռան կղպանքին կը տիրանայ, մեզ իրեն ենթակայ դարձնելով: Ռուսական այս քայլին յաջողութեան պարագային, Վրաստանը եւ Հայաստանը կորսնցնելով, արեւմուտքին հարաւային Կովկաս թափանցելու քայլերը կը ձախողին: 

Նշեալ երկու ճանապարհներուն տիրանալու կարեւորութեան ի տես, աւելի հասկնալի կը դառնայ թէ՛ Վրաստանի իշխանութեանց, թէ Հայաստանի ընդիմութեան ոգի ի բռին ջանքերը որդեգրելու ռուսական արեւելումի եւ ռուսական շահերը ապահովող քաղաքականութիւնները, առանց նկատի առնելու անոնց բացասական հետեւանքները զոյգ երկիրներուն անվտանգութեան: Բարեբախտաբար երկու ժողովուրդներուն  հաւաքական գիտակցութեան մէջ թարմ է խորհրդային ժամանակներու իրենց ապրած փորձառութիւնները եւ դժուար թէ ուզեն վերադառնալ հոն: Այդ պատճառով է որ Վրաստանի մէջ կը տեսնենք ժողովրդային մեծ ցոյցեր եւ անհնազանդութեան դրսեւորումներ, հակառակ որ նշեալ չարափաստիկ օրինագիծը անհատ քաղաքացիին տնտեսական վիճակին վրայ անմիջական տեսանելի ազդեցութիւն պիտի չունենայ, իսկ Հայաստանի մէջ, հակառակ ժողովուրդին իշխանութեանց նկատմամբ երբեմն արդար դժգոհութեանց՝ վերջապէս ոչ միայն Արցախն ենք կորսնցուցած այլ նոյնիքն Հայաստանի ինքնիշխան եւ միջազգայնօրէն ճանչցուած սահմաններէն ներս տարածքներ, ժողովրդային մեծ զանգուածներ չեն մասնակցիր ընդիմութեան կազմակերպած ցոյցերուն եւ անհնազանդութեան գործողութիւններուն: Ընդիմութեան բազմաթիւ նմանօրինակ գործողութիւններուն ձախողութենէն ետք ճարահատեալ, անոնց հոգեւորականի մը առաջնորդութեան ապաւինիլը արդէն փաստ է անոնց յուսահատութեան: 

Երկու երկիրներուն փողոցային գործողութիւններուն միջեւ կա՛յ այլ երեւոյթ մը, որ ցուցանիշ է անոնց մասնակիցներուն համոզուածութեան չափի տարբերութեան: Վրաստանի ցոյցերուն ընթացքին ակնյայտ է ժողովուրդին մարտական դրսեւորումը, որ ի յայտ կու գայ ոստիկանական ոյժերու հետ բախումներուն ընդմէջէն: Նոյն դրսեւորումը չենք տեսներ Հայաստանի մէջ: Հոս ցուցարարները շատ աւելի կրաւորական են, երիտասարդներուն ընդգրկուածութիւնը նուազ քան վրացի ցուցարարներունը, աւելի խաղաղ են, նուազ մարտական եւ վճռական, նոյնիսկ պարզ հանդիսատէսներ: 

Թէ ինչ վախճան կ՛ունենան զոյգ երկիրներուն մէջ տեղի ունեցող փողոցային գործողութիւնները, դժուար կռահելի է, սակայն մէկ բան յստակ կարելի է եզրակացնել: Պետութեանց կորուստը հաւանական վախճաններու շարքին է: