armenian church magazine fall 2009/winter 2010

ARMENIAN CHURCHTHE ՀԱՅԱՍՏԱՆԵԱՅՑ ԵԿԵՂԵՑԻ

Fall 2009 / Winter 2010

PUBLISHED BY THE DIOCESE OF THE ARMENIAN CHURCH OF AMERICA (EASTERN)

EExxpplloorriinnggThe Pontificate of Catholicos Karekin II

Catholicos Karekin I: A Remembrance

Holy Cross Church Celebrates 80 Years

A Journey to Karabagh

V O C A T I O N S

ACMWinterSpring2010:ACM Fall 2008 3/2/10 4:28 PM

C O N T E N T S

4 Primate’s Message

6 Builder and Miracle-Worker:The 10th Anniversary of the Pontificateof His Holiness Karekin II

8 «Տիրոջ Մշտարթուն Տնտեսը»

11 Etchmiadzin’s Shoghakat TV

12 “I Have Called You...”

14 A Crash-Course in Pastoral Compassion

18 Archbishop Aykazian ConcludesHis Term as the NCC President

20 Let Us Stand Up to the Challenge:Catholicos Karekin I and His Thought

24 A Celebration of Hope & Humanity

27 New & Notable Books

28 Let’s Travel to Armenia

30 West Side Story

34 A Virtual Sunday School for Mission Parishes

36 Looking for God in the Land of Mountains

41 An International Conference ofArmenian Libraries

42 For a Film About Armenia, Look No Further Than Here

45 Of Note

48 In the Lord’s Vineyard

50 Welcoming the Ecumenical Patriarch

52 The Armenian Canon Bible

ARMENIAN CHURCHVolume XXIII, NO. 2FALL 2009 / WINTER 2010

THE ARMENIAN CHURCH is a publication of the Diocese of theArmenian Church of America (Eastern), 630 Second Avenue, New York,N.Y. 10016-4806. Submissions and readers’ comments should be sent tothe editor at [email protected].

His Eminence Archbishop Khajag BarsamianPrimate and Publisher

Rachel Goshgarian, Ph.D. and Christopher ZakianEditors

Karine AbalyanSenior Editor

Dn. Artur PetrosyanDirector of Design and Production

Nubar KupelianArmenian Language Editor

Angela Kazarian and Nona BaghdasaryanData Information Specialists

CONTRIBUTORS: Abp. Navasard Ktchoyan, Very Rev. Fr. Nareg Berberian,Very Rev. Fr. Simeon Odabashian, Arpine Arakelyan, Taleen Babayan,Daniele Faye Sourian Sahr

PHOTOGRAPHERS: Karine Abalyan, Sevada Badalian, Andre Berg, JulieDermansky, Sargis Hambardzoumyan, Michael Hintlian, KaloustHovsepyan, Celine Kaladjian, Lion & Wheel, LLC., Shant Petrossian, Dn. Artur Petrosyan, World Council of Churches, The Gift of Faith (IrisPapazian, ed.)

THE ՀԱՅԱՍՏԱՆԵԱՅՑ ԵԿԵՂԵՑԻ

ON THE COVER: In a ceremony at Yerevan’s St. Gregorythe Illuminator Cathedral, Archbishop Khajag Barsamianconfers holy orders on 27 young men, ordaining them aspriests of the Armenian Church. Story on page 12. (Photocourtesy of Holy Etchmiadzin)

Last September, Archbishop Khajag Barsamian hosted an ecumenical gathering atthe Diocesan Center to welcome two recently installed religious leaders: ArchbishopTimothy Dolan, the Roman Catholic Archbishop of New York (right), andMetropolitan Jonah Pauffhausen, the Orthodox Church in America's Archbishop ofWashington and New York, and Metropolitan of All America and Canada (left).Log onto www.armenianchurch.net to learn more.

2 The Armenian Church | Fall 2009 / Winter 2010


From the Editors

This issue of The Armenian Church continues to focus on our Diocesan theme: “Vocations: The Call to Serve.” Ourgoal is to lend depth and perspective to a critical issue within our church, and to enrich the discussions that aregoing on among our local parishes throughout the year.

A feature article on the Clinical Pastoral Education program may be an eye-opener to many readers. CPE is a crucialpart of the education students receive at St. Nersess Armenian Seminary, whereby seminarians are immersed in one ofthe most challenging facets of the pastoral vocation: ministry to the sick and less fortunate. From this personal, pastorallevel, we shift focus to view our vocations theme from the perspective of an entire lifetime’s ministry—as reflected inthe calling of the Armenian Church’s highest office.

Last year saw two anniversaries observed at the Mother See of Holy Etchmiadzin—which inspired features on ourtwo most recent supreme spiritual leaders. The 10th anniversary of the pontificate of His Holiness Karekin II offered anoccasion for The Armenian Church to look back on a decade of tremendous accomplishment by the 132nd Catholicos ofAll Armenians. His exceptional devotion and vision can be seen in his ambitious building program in Armenia, in hisgreat innovations in outreach and communication, and in His energetic travels to personally bless Armenian faithfulthroughout the world.

A more solemn milestone occurred with the 10th anniversary of the passing of His Holiness Karekin I, of blessedmemory. This issue’s personal reminiscence of the late catholicos focuses on the continuing intellectual force of hiswritings. It shows how the fulfillment of one’s pastoral calling can persist beyond the end of a mortal life, to inspire andinfluence further generations of our church.

Absent from this edition of The Armenian Church are several regular sections—notably “From the Parishes” and“From the Departments”—which are casualties of a necessary effort to reduce the size—and thereby the costs—of themagazine. Like many institutions today, our Diocese is being as austere as possible in its budgeting, and this magazinehas streamlined production and distribution expenses in several ways—with more to come.

Currently, news from our parishes and departments is covered in our weekly e-Newsletter. If you aren’t already asubscriber, we encourage you to become one (see the ad in this issue), in order to receive our weekly digest of ArmenianChurch news, with links to articles and photos from our local communities.

Expanded online content is one way to maintain The Armenian Church’s outreach function while reducing overallexpenses—and it is an option we will be investigating for future issues. But whatever the magazine’s format, your lettersand e-mails, your words of encouragement, opinions, and suggestions are always welcome, and extremely appreciated.

THE EDITORS

The Armenian Church | Fall 2009 / Winter 2010 3

Just wanted to let you to know how much I enjoyed thismonth's publication. I especially enjoyed the WGCC'spart, which was most informative as to what they aredoing, their agenda for the coming year, etc. Also enjoyedthe other articles and all the wonderful photos whichaccompanied them. Keep up the good work!

Merle SanterianParish Council ChairHoly Trinity Armenian Church, Cheltenham, Pa.

Letters The Armenian Church magazine is an excellentillustration of why Armenians worldwideshould be proud of their cultural past andexcited about a promising future. It washeartening to see such poignant meditations onissues ranging from Armenian sign language toArshile Gorky, and a thoughtful assessment onthe history of the Jamanak newspaper. I congra -tulate you on producing such an edu cationallyenriching publication and eagerly await yournext issue.

Edward N. Babayan, Esq.


Primate’s MessageOUR LORD CALLS TO EACH AND EVERY ONE OF USto live out our God-given roles in life—and we must beattentive to hear his call. That idea of being called to agreater purpose is what we mean by the Christian termvocation. The Armenian word gochoum means the samething: a “calling.” The idea is that God has created each ofus as a unique person, whose life aims at a somethinggreater.

For some, that unique role is to take up our Lord’spastoral staff: to serve him, and serve his people, as priestsof the church. This year, throughout ourDiocese, we are exploring and en cour -aging this most precious calling, in our“Year of Vocations: The Call to Serve.”

Often I am asked, as a clergyman,What was it like to receive that special call?People ask me whether I feel it is anobligation, or a sacrifice, or even a burden,to take up the vocation of the priesthoodin the Armenian Church.

For me, however, the answer is simple:Love.

Love is what first motivated me toanswer God’s call. Love is what streng -thens me every day as I live out myvocation as a priest. Certainly, there is agreat sense of responsibility in being a clergyman. But thejoy of serving our Lord, walking along his path, repre -senting him on behalf of our people—has its origins in love.

Serving our church as a clergyman is what I lovedoing: it is what I want to do. And the same motivationinspires my brother clergymen.

This feeling of joy and love is what God calls each of usto discover, in our own lives. The feeling is available to usevery day, at every moment of our lives. Theannouncement of God’s love gives us hope, strengthensour faith, and guides us all to our true calling in life.

In this issue of The Armenian Church, we continue ourexploration of “Vocations: The Call to Serve.” Andthroughout the issue, the idea of a calling’s motivation inlove is a consistent theme. The feature articles and newsstories all portray people who, in following their callingfrom God, have discovered something deeply rewardingand spiritually satisfying in their lives.

Nothing embodies this idea better than our church’ssupreme figure of spiritual leadership: the Catholicos ofAll Armenians. The Catholicos is the universal father ofour church, and throughout history our catholicoi haveshown a father’s love to all our people. For a nationscattered all over the world, this fatherly love unites us,

and helps us feel part of a great, extended family. Overthe past generation, our people have been blessed by thepresence of catholicoi who have taken up their callingswith a genuine tenderness and love for the people, and forthe holy cause they serve.

Last autumn, this unique role was highlighted in theobservance of two anniversaries, which were marked withceremonies both solemn and forward-looking, in ourhomeland of Armenia. The first of these was the 10thanniversary of the passing of His Holiness Karekin I, of

blessed memory, the 131st Catholicos ofAll Armenians. A series of memorialevents culminated in the groundbreakingfor a new theological center at the MotherSee of Holy Etchmiadzin, named after thedeparted Catholicos.

The second anniversary marked the10th year of the pontificate of HisHoliness Karekin II, the 132nd Catholicosof All Armenians and our belovedSupreme Patriarch for the past decade.The dignified ceremonies honoring themilestone were an opportunity for ourentire church to thank His Holiness forhis leadership and vision, and above allfor the love he has shown to our people

around the world. We pray that God will grant us manymore fruitful years of his fatherly guidance of theworldwide Armenian Church.

Both Catholicos Karekin I and Catholicos Karekin IIare the subjects of articles in this issue, which outline theirunique ministries and their distinctive callings. Commonto both leaders is the sense of love that motivated theircallings. Elsewhere in the issue you will read of the deepsatisfaction that comes from compassionate ministry to thesick and infirm, and of clergymen from our Diocese whosecallings have shaped their lives, and given them aboundless sense of fulfillment.

Again, the common motivation underlying all thesevocations is love—a love that originates in God, and reflectshis love for his children. The Gospel tells us: “God so lovedthe world that he gave his only begotten Son, that whoever believesin him shall not perish, but have everlasting life” (Jn 3:16).Christ’s own calling in life was to exemplify that love—andto call each of us to make it a reality in our hearts.

Let that thought guide us throughout the comingmonths, as we deepen our understanding of God’s call toserve.

Archbishop Khajag Barsamian, Primate



ՊԱռաջնորդին ատգամը

ՄԵՐ ՏԷՐԸ ԿՈՉ Կ՚ՈՒՂՂԷ ՄԵԶՄԷ ԻՒՐԱՔԱՆՉԻՒՐԻՆ՝որպէս զի այս կեանքի մէջ կատարենք Աստուծոյ կողմէմեզի պարգեւուած դերը. եւ մենք ուշադիր պէտք է ըլլանքանսալու Անոր կոչին։ Քրիստոնէական հասկացողու -թեամբ՝ կոչում եզրով կ՚իմանանք մէկու մը բարձրագոյննպատակի մը կոչուած ըլլալը։ Միտք բանին այն է, որԱստուած մէզմէ իւրա քանչիւրը ստեղծած է որպէս ինքնու -րոյն արարած, որուն կեանքը կը ձգտի բարձրագոյն բանիմը։

Ոմանց համար ինքնուրոյն այդ դերը Տիրոջ հովուա -կան ցուպը վերցնելն է՝ ծառայելու համարԻրեն եւ ծառայելու Իր ժողո վուր դին՝ որ -պէս քա հա նայ։ Այս տարի, մեր թեմա կանվիճա կին մէջ կը քաջա լերենք այս յոյժպատուա կան կոչումը՝ որպէս մեր «Կոչու -մի Տարի՝ Ծառա յելու Կոչումը» ծրագրիմաս։

Որպէս հոգեւորական յաճախ հարցումկ՚ուղղուի ինծի, թէ այդ իւրայատուկկոչումը ստանալը ի՞նչ բանի նման էր։Մարդիկ կը հարցնեն, թէ Հայաս տան -եայց Եկեղեցւոյ քա հանայութեան կոչու -մին ընդառաջելը պար տաւո րու թի՞ւն,զո հո ղութի՞ւն եւ կամ բե՞ռ է։

Ինծի համար պատասխանը պարզ է՝Սէր։

Սէրն էր որ նախ զիս մղեց ընդառաջելու Աստուծոյկոչին։ Սէրն է որ զիս կը զօրացնէ ամէն օր, երբ եսկ՚ապրիմ իմ կոչումս որպէս քահանայ։ Անտարակոյս՝պատասխանա տուու թեան ահաւոր զգացում մըն էհոգեւո րական ըլլալը։ Բայց մեր Տիրոջ ծառայելու, Իրճանապարհէն ընթանալու, եւ վասն մեր ժողովուրդինԶինք ներկայացնելու բերկրանքը կը բխի սէրէն։ Որպէսհոգեւորական մեր եկեղեցւոյ ծառայելը կը նկատեմպարտականութիւն, զոր կը սիրեմ կատարել, զոր կ՚ուզեմկատարել։ Այս բերկրանքի զգացումն ու սէրն են, զորս մերկեանքի մէջ գտնելու համար Աստուած կոչ կ՚ուղղէ մեզի։Սոյն զգացումը մատչելի է մեզի ամէն օր, մեր կեանքի մէջամէն վայրկեան։ Աստուծոյ սիրոյն աւետումը մեզի կըպարգեւէ յոյս, կը զօրացնէ մեր հաւատքը եւ կ՚առաջնորդէմեզ բոլորս կեանքի մեր ճշմարիտ կոչումին։

«Հայաստանեայց Եկեղեցւոյ» այս թիւին մէջ կըշարու նակենք հետախուզել Ծառայութեան Կոչը։ Բովան -դակ թիւին մէջ հետեւողական նիւթն է կոչումին ի սէր մղողգաղափարը։ Ներկայացուած յօդուածները եւ լուրերը կընկարագրեն անձեր, որոնք հետեւելով Աստուծոյ կողմէիրենց եկած կոչման, գտած են իրենց կեանքին խորապէսհոգեկան բաւարարութիւն պարգեւող բան մը։

Այս գաղափարը լաւագոյնս կը մարմնաւորէ մեր

եկեղեցւոյ գերագոյն իշխնութեան պետը՝ Ամենայն ՀայոցՀայրապետը։ Կաթողիկոսը մեր եկեղեց ւոյ Ընդհան -րական Հայրն է, եւ պատ մութեան ընթացքին մեր կաթո -ղի կոս ները հայրական գորով ու սէր ցոյց տուած են մերժողովուրդին հանդէպ։ Աշխարհացրիւ ժողովուրդի մըհամար՝ այդ հայրա կան սէրը միացուացած է մեզ եւօգնած՝ որպէս զի մեծ եւ ընդարձակուած ընտանիքի մըանդամ զգանք զմեզ։ Անցնող սերունդ ներու օրերէն ի վեր՝մեր ժողովուրդը օրհնուած է իրեն դիտապետ ունենալովհայրապետներ, որոնք իսկապէս ընդա ռաջած են իրենց

կոչումին՝ գորով եւ սէր ցոյց տալով իրենցժողովուրդին եւ իրենց ծառայած սուրբնպատա կին հանդէպ։

Անցեալ աշնան՝ այս իւրայատուկ դերըշեշտուեցաւ երկու տարեդարձերու ըն -թաց քին, որոնք մեր հայրենիքին մէջնշուեցան լուրջ եւ դէպի ապագան հայողհանդիսու թիւններով։ Ասոնցմէ առաջինըվախճան ման տասնամեակն էր Երջան -կա յիշատակ Ամենայն Հայոց 131-րդԿաթողոկոսին՝ Գարեգին Ա. Հայրա պե -տին։ Մաս նա ւոր յու շա հադէս ներու շար քըաւարտեցաւ Մայր Աթոռ Ս. Էջմի ածնիմէջ հիմնար կէ քովը նոր աստուա ծաբա -նա կան կեդրոնի մը, որ հան գուցեալՀայրա պետին անունով պիտի կոչուի։

Երկրորդ տարեդարձը կը նշէր Ամենայն Հայոց 132-րդԿաթողիկոսին՝ Գարեգին Բ. Հայրապետին գահակա լու -թեան տասնա մեակը։ Մեծարանքի հանդի սու թիւն ներըառիթ ընծայեցին որպէս զի մեր ամբողջ եկեղեցին իրերախտա գիտութիւնը յայտնէ Նորին Սուրբ Օծութեան՝ իրառաջնոր դութեան եւ տեսլականին համար, եւ ամէն ինչէվեր՝ աշխարհացրիւ մեր ժողովուրդին ցոյց տուած իրսիրոյն համար։ Կ՚աղօթենք որ Վեհափառ Հայրա պետինհայրական առաջնոր դութիւնը անպակաս ըլլայ աշխարհիչորս կողմերը գտնուող մեր եկեղեցի ներուն վրայէն։

Վերեւ նշուած տարբեր տեսակի կոչումներուն ետինկանգնող հասարակաց մղումը սէրն է, որ կը ծագիԱստուծմէ եւ կը ցոլացնէ Անոր սէրը իր զաւակներուննկատմամբ։ Աւետարանը կը յուշէ մեզի՝ «Աստուած

այնպէս սիրեց աշ խարհը, որ մինչեւ իսկ իր միածին Որդին

տուաւ, որպէս զի ով որ հաւատայ Անոր՝ չկորսուի, այլ

ընդունի յաւիտենական կեանքը» (Յովհ. Գ.16)։Քրիստոսի կոչումը կեանքի մէջ դարձաւ օրինակ այդսիրոյն, եւ այդ օրինակը կոչ կ՚ուղղէ մեզմէ իւրաքանչիւրինիրականացնելու զայն մեր սրտերուն մէջ՝ ծառայելուհամար Աստուծոյ կողմէ ուղղուած կոչին։

Տ. Խաժակ Արք. Պարսամեան, Առաջնորդ



till fresh in my memory are themystical sounds of the bells of theMother Cathedral of HolyEtchmiadzin, welcoming the in -flux of clergy and lay delegates

from Armenia and the diaspora into the Pontiff’s residence.The roster swelled with first-time acquaintances, linguisticdiversities, and enlivened facial expressions and emotions,as the procession of the episcopal college and lay delegatesentered into the sanctuary to hear the results of the electionof the 132nd Catholicos of All Armenians.

Those were truly historic days. After the death of HisHoliness Karekin I, the administration of the Mother Seewas weakened. The Armenian Church was in need of aspiritual leader capable of making a miraculoustransformation. By the will of God, Archbishop KarekinNersissian succeeded on the Throne of St. Gregory as thelatest in an unbroken line of servants to bear the title,

Supreme Patriarch and Catholicos of All Armenians.The newly elected Vehapar faced great challenges. For

decades, the Mother See of Holy Etchmadzin had beenunable to function effectively due to the communist regimeand a lack of financial stability. The modern history of theArmenian Church tells of the modest conditions at theHoly See. Nearly all of its ancient buildings and structureswere in a state of dilapidation. The administrative ap -paratus of the Mother See was ineffective, and there was adire need for the creation of new executive departments.Of the small number of clergy serving in the Mother See,only a handful were given the chance to earn doctoraldegrees in European and American universities. The bondbetween the Armenians in the diaspora and the Holy Seeneeded to be fortified.

It was under these conditions that His Holiness KarekinII was elected Catholicos of All Armenians. Young andvigorous, His Holiness committed himself to his mission


S

Builder and Miracle-Worker

The 10th Anniversary of the Pontificate of His Holiness Karekin IIBy the Very Reverend Fr. Nareg Berberian


of addressing the instability of the Mother See—andtransforming it. With the cross of our Lord in his heart, andbuilding on the work of his eminent predecessors, theMother See was modernized to 21st-century standards—and all within 10 years.

During this time, His Holiness lived by the inspirationof the saints of the Armenian Church, and followed in theirsacred footsteps. He became, in the most literal sense, themodern successor to St. Gregory the Illuminator. As theSupreme Patriarch, he marched towards his own powerfulvision, and struck the hearts and souls of the Armenianpeople with a divine hammer. Like St. Gregory, he invitedeveryone to join in hisministry, under themotto, “Come, let usbuild the holy altar oflight.”

Our people heard hisvoice, recognized him asthe supreme spiritualhead of the ArmenianChurch, and followedhim willingly.

At the Mother See ofHoly Etchmiadzin,through the generosity of benefactors in Armenia and thediaspora, His Holiness rescued the ancient originalbuildings from obliteration. He restored the MotherCathedral, the Pontifical Residence, the publishing house,the “Old Seminary,” the deacons’ and seminarians’dormitories, the Gevorkian Seminary, the KhrimianMuseum, the administrative building, the original pontiff’sresidence, and the Cathedral Museum.

New buildings were also erected: a baptistry, thechancellery, a dormitory for the clergy, a manuscriptrepository, a chapel, a gymnasium, an educational center,the Shoghakat Television Studio, the open-air altar, theVaskenian Seminary at Lake Sevan, and many more.

Inspired by St. Nersess the Great, His Holinessconstructed humanitarian institutions, including ahospital, a rehabilitation center for the elderly,playgrounds for children, several youth centers, and manychurches. He actively promoted the ecumenical spiritexemplified by St. Nersess Shnorhali in the Middle Ages,and through Vehapar’s efforts Holy Etchmiadzin gained ahigher profile among all nations as the spiritual center ofthe Armenian Apostolic Church.

A passionately energized ministryyDuring his tenure, the number of clergy serving the churchhas tripled, and their educational level has climbed to anew height. More than 100 clergy have been ordained inthe past 10 years. Catholicos Karekin II has supportedspiritual education and sent many seminarians and clergy

to Europe and America to further their theological studies,and bring their newfound learning to benefit the MotherSee and the worldwide church.

Today, thanks to the ministry of His Holiness, theMother See of Holy Etchmiadzin is experiencing a kind ofrebirth: a period of extraordinary achievement not seen inthe modern history of the Armenian Church. HolyEtchmiadzin is now a thriving center, populated withaesthetic modern structures and administrative facilities.The visibility of the Throne of St. Gregory has alsoblossomed during these first 10 years of Karekin II’spontificate. His vision embraces many future goals for the

enrichment of theArmenian Church, andhis determination hasinspired both clergy andlay to serve with greaterfaith.

Those close to HisHoliness understandthat he is not a hostageto time or fatigue; heworks day and night,passionately energizedby his ministry.

He is also extremely caring towards his clergy. Even inhis hectic schedule, he manages to set aside substantialtime to share with his clergy as their spiritual father. Hecounsels them in their personal needs, and guides them intheir ministries. His genuine humility as a pontiff hasstimulated us to become better clergymen, and to serve thechurch more faithfully and with greater enthusiasm.

Like most visionaries, Vehapar has grand ambitionsand expectations—for the church, for the clergy, and forour people. The next phase of his ministry will surelygenerate even greater possibilities. Through the inspirationof the Holy Spirit, Catholicos Karekin II has greatlyadvanced the Armenian Church—accomplishing so muchwithin 10 short years. But most important of all, the HolySpirit has motivated and invigorated him to touch thehearts of the Armenian people.

Today, we are thankful to God to have His HolinessKarekin II as the successor to the Throne of St. Gregory,guiding the Armenian Church at this critical time. He hasdone miraculous work, and has been a powerful builderof our church. After a decade of service in our church’shighest office, the titles of “Miracle-Worker” and “Builder”seem altogether fitting for our Catholicos. �

Fr. Nareg Berberian is the pastor of the St. David Church of Boca Raton, Florida.


His Holiness invited everyone

to join in his ministry, under

the motto, “Come, let us build

the holy altar of light.”

Log onto www.armenianchurch.net to view film footage of His Holiness Karekin II.


Ամենայն Հայոց ԿաթողիկոսՆ.Ս.Օ.Տ.Տ. Գարեգին Բ.-իգահակալութեան 10–ամեակին առթիւ՝

Արարատեան Հայրապետական Թեմի

Առաջնորդական Փոխանորդ Գերշ. Տ.

Նաւասարդ Արք. Կճոյեանի Սուրբ

Էջմիածնի Մայր Տաճարի մէջ

արտասանուած խօսքէն հատուածներ

«ՏԻՐՈՋՄՇՏԱՐԹՈՒՆՏՆՏԵՍԸ»


յսպիսի պատուիրան է հնչեց նումկաթողիկոսացող իւրաքան չիւր անձիհամար Սուրբ Յովնան ՄանդակունիՀայրա պե տը։ Այս պատուի րանինականջալուր Գա րե գին Երկ րորդ

Ամե նայն Հա յոց Կաթողիկոսն արդէն տասը տարի իրձեռքում ունի հայոց հայրապետներից ժառան գածհովուա պե տական գաւազանը, որը գահակալութեանընթացքում դարձաւ տքնութեան, անձանձիր ճիգի ուամէնօրեայ խոնջանքի յանձնա ռութիւն։ Գաւա զան, որըյիշատակւում է մեր աղօթք ներում. «Շ նորհեսցես մեզ ընդերկար աւուրս ուղիղ վար դա պետութեամբ», որպէսզիՀայրապետը միշտ ի ձեռին ունենայ «գաւազան ծաղկեալ՝յարմատոյն Յեսսեայ»։

Ահաւասիկ Միածնաէջ սրբավայրում հոգով ծնրադիր,բարեբաստիկ առիթով ներկայ մասնա կից ենքկաթողիկոսական խորհրդի մեծարման։ Այդ խորհուրդնամփոփում է մի անձ, որ Աստուա ծային նախախնա -մութեամբ բացառիկ իրաւունք ունի կրելու Նորին ՍուրբՕծութիւն, Կաթողիկոս Ամե նայն Հայոց, ԾայրագոյնՊատրիարք հնչեղ ու վսեմ պատուա նունները։

Աստծոյ կամօք կաթողիկոսացողը ձեռնադրու թեամբ եւսուրբ օծումով այլակերպւում է, պայծա ռա կերպւում՛՝վերածուելով մի խորհրդա նիշի, որի մարդկային յատկա -նիշները Սուրբ Հոգու շնորհ ների ներքոյ վերաճում ենդառնալով ազգի համա հաւաք հաւատքն ու խիղճը։ Որպէսազգի ընտ րեալ, նա կանչուած, ի վերուստ առաքուածյանձնա կատար է, Քրիստոսի խորհրդական մար մինըհանդիսացող սուրբ եկեղեցու գերագոյն զինուորա գրեալըեւ առաջին սպասաւորը, որի մասին Եբրայեցիների թղթումասւում է. «Ոչ եթէ անձամբ ոք առնու պատիւ, այլկոչեցեալն Աստուծոյ»։ Վսեմ ու նուիրական բարձրագոյնայդ կոչումն իրա կանում ծանր ու դժուարակիր է։ Խօսել ուգործել Աստծոյ անունով, Աստծոյ ամենատես աչքիխորաքնին հայեացքի ներքոյ, Երկնային Տիրոջըհաշուետու լինելու պարտաւորութեամբ։ Հայրա պետնաստուածային սիրոյ թարգմանն է, իր խօսքով, վարքով եւգործով Քրիստոսի պատկերն արտացոլող հայելին։ Եթեսովորական մահկա նակցուի համար դա գրեթե անկա րելի

է, ապա օծեալին տրւում է որպէս կեն սակերպ։ Հայոց պատմութեան մէջ դրուատանքով են

յիշատակուած այն կաթողիկոսները, ովքեր ազգի ուեկեղեցու հանդէպ ունեցած իրենց բարձրագոյն պարտքըյաւելումով են կատարել։ Զգալով իր բարձրագոյնպարտքի լրջութիւնն ու պատաս խա նատւութիւնը՝ նորաօծՀայրապետն ասել է. «Մենք ենք կրում պատիւն ուպատասխա նատուութիւնը՝ իրակա նաց նելու մեր եկեղեցուառաքելութիւնը, եւ թէ որքան նախանձախնդրու թիւն,որքան նուիրում ու սէր կը ներդնենք մեր ծառայութեանմէջ, դրանով պայմա նաւորուած կը լինի յաջողութիւնը մերառաքելութեան»։

132րդ Հայոց Կաթողիկոսն իր Հայրապետականանդրանիկ կոնդակում գրում է. «Արարատի մաքուրհայեացքի դիմաց Եռագոյնի վեհատեսիլ նոր ծածանումովՀայոց Ոստանում վերստին պատմական յուսառատ օրերէ ապրում Հայաստանեայց Առաքե լական Սուրբ ԵկեղեցուՄայր Աթոռը՝ 1700-ամեայ յիշողութեամբ, աշխարհ ասփիւռմեր ժողովրդին ի հոգեւորս միաւորելու նուիրականառաքելութեամբ»։

Գարեգին Երկրորդը՝ որպէս երախտագէտ ուխ տա ւորսուրբ օծման ու ձեռնադրութեան արարո ղակարգից յետոյայցելում է Սուրբ Մաշտոցի շիրիմին՝ աղօթք վերառաքելուստանձնած մեծ գործի յաջողութեանց համար։ ԴրանովՆորին Սրբութիւնն արտայայտում է իր աներկբայ կողմնո -րոշումը՝ բնոյթով ազգային եկեղեցին վերարթ նացնելուգերնպատակը։ Առաջին ուխ տա գնա ցութիւնը Վեհափա -ռին ներշնչում է ոսկե դարեան աւանդութեանց վրայբնոյթով ազգային դարձած Սուրբ Եկեղեցին նորոգբարեզարդելու գաղա փարներով։ Այդ ներշնչանքից հզօրթափ են ստանում դեռեւս Արարատեան Հայրապետականթեմում սկսած գործերը՝ Սեւանի Վազգէնեան դպրանոց,հայորդեաց տներ, կրթադաս տիարակ չա կան ծրագրեր։

Հայրապետական թեմի բարեջան Փոխանորդը Սեւանիմենաստանում հիմնադրած հոգեւոր դպրանոցըՎազգէնեան է կոչում, քանի որ իր հոգու վրայ ՎազգէնԱռաջինի դրոշմն ունի։ Դրանով Հայոց Հայրապետնարտայայտում է նաեւ իր երախտագիտութիւնը հարա զատուսուցչի հանդէպ։

«Քեզ պարտ է բանաւոր հօտիդ վաստակել եւ տքնել

անդադար միշտ, եւ դողալ եւ հոգալ հանապազ, եւ

ջերմագութ գորովով առաւել քան զհայր գթած եւ

քան զմայր մատաղածին խնամել եւ սիրել, եւ խնդրել

ոգւոցն նոցա փրկութիւն, եւ հանապազ ուսուցանել

բանիւ վարդապետութեամբ, եւ որ առանձինն եւ որ ի

մէջ ժողովրդոց»

Ա



…Տասնամեայ ծիրով պարփակուած այս բազ մաբնոյթգործունէութիւնը ներկայանում է իր երկու հիմնականնպատակամղումով. Նախ՝ հայ մարդու հոգեկերտում՝խարսխուած սրբազան աւանդութեան, մեր հայրերի լոյսհաւատքի հիմքի վրայ, հաւատքի ամրակայմանջանադրութիւն եւ ազգապահպան գործունէութիւն. եւապա՝ սրան համընթաց՝ հոգենորոգ զաւակաց Աստուծոյհետ հաղորդակցուելու աղօթա տների կառուցում, աստ -ուա ծամերձ կամարների ներքոյ նրանց ի մի բերելույանձնառութիւն։

…Հայութեան վերածաղկումը, հոգեւոր ու պե տա կանառումներով՝ Հայրապետի տեսիլքն է՝ խարսխուածազգային եւ եկեղեցական հիմքի վրայ, որոնց ծառայում էինքնամոռաց նուիրումով։ Նա Տիրոջ մշտարթուն տնտեսնէ՝ հայոց ազգում, եւ ջանում է, որ բարիքը միշտ աւելանայ

եւ չպակսի։ Մեր Հայրապետը ճիգ եւ ջանք չի խնայում ՀայԵկեղեցու հեղինակութիւնը բարձ րացնելու եւ արթունաչքով վերահսկում է, կարգ ու կանոն հաստատում,անձամբ համակարգում գործու նէու թեան բոլոր ոլորտները։Իր տեսլականը ակնյայ տօ րէն հզօր եկեղեցի ունենալն է՝առաքելութեան լի ա կատար շնչառութեամբ։

21րդ դարի մարտահրաւէրներին դիմակայելու համարԳարեգին Բ. պայքարում է յանուն ազգա յին ինքնա -գիտակցութեան ամրակայման եւ ջանում է կատարել ամէնհնարաւորը, որպէսզի Հայոց աշխարհի հոգեւորժառանգութիւնը դառնայ այսօրուայ հայութեան կեանքիանկապտելի մասը։

Տասը տարի շարունակ Վեհափառ Հայրապետըմշտանորոգում է Լուսաւորչի անշէջ կանթեղի իւղը՝ բորբոքպահելով Լուսաւորչեան հաւատքը։ Գարեգին Երկրորդըյիրաւի մեր ժամանակների ճշմարիտ Հովուապետն է, որկարողանում է այդ կանթեղի լոյսով համախմբել Հայկիզաւակներին ի Հայաստան եւ ի Սփիւռս աշխարհի։ Այդլոյսով համախումբ՝ յաղթա հարելի են մեզ համարյարաբերապաշտութեան ներկայ մարտահրաւէր ները։

Ազգովի միակամ, պատասխանատուութեան բարձրզգացումով խմբուենք Մայր Եկեղեցու շուրջը՝ ԳարեգինԵրկրորդի հայրական օրհնութիւնն ստանալու եւԲարձրեալի բարեհաճութեանը արժանանալու համար։Սատարենք Հայոց Հայրապետին, աղօթենք Նրա համարեւ ցանկանք անսպառ ոյժ եւ զօրութիւն դարերիալեբախութիւններին դիմակայած մեր ինքնութեան նաւըիմաստութեամբ եւ խաղաղութեամբ առաջ նորդելուհամար։

Դրուագներ՝ Տավուշ Հովուապետական այցէն




By the Very Reverend Fr. Simeon Odabashian

THE END OF THE SOVIET UNION BROUGHT MANYchallenges to the newly formed Republic of Armenia. A 70-year vacuum in the area of religious education needed tobe filled. The Armenian Church had to utilize everypossible means to spread its message.

Thus it was that in 1995, Archbishop KarekinNersissian, then serving as vicar of the Araratian PontificalDiocese—with financial support from the AGBU—established the Shoghakat Television studio.

Archbishop Nersissian chose the name “Shoghakat” asa reference to the vision of St. Gregory the Illuminator, inwhich Christ appeared to him and indicated where themother church of the Armenians would be built.“Shoghakat” signifies a spreading of the light of faith—which is precisely the studio’s objective.

In 1999, when Archbishop Nersissian was elected asCatholicos Karekin II, the Shoghakat studio was movedfrom Yerevan to the old seminary building at HolyEtchmiadzin, and was connected to the Mother See’sDepartment of Information Services.

At first, programming produced by Shoghakat wasbroadcast by other stations. But in 2002 Shoghakat receiveda broadcast frequency, and with it official standing underArmenia’s National Commission of TV and Radio. Sinceobtaining the license to broadcast, it has built a loyalfollowing of over a million viewers.

State-of-the-artA significant milestone for Shoghakat TV arrived in the fallof 2008, when it opened its own studio building. Thanksto the generosity of Mr. and Mrs. Vatche and TamarManoukian of the United Kingdom, the former CulturalHouse located in Yerevan was renovated and enhancedwith modern television equipment, sound-proofproduction rooms, and a state-of-the-art optic computernetwork. These facilities have made Shoghakat a leadingtelevision studio in Armenia.

Since its inception, Shoghakat has been run by itsexecutive director, Mania Ghazaryan, who currentlyoversees a staff of about 80 full and part-time employees.Ms. Ghazaryan often consults with the station’s “creativegroup”: a council of nine clergymen and lay people,

responsible for reviewing programming and for presentingan annual report and budget to the Catholicos for hisapproval. Among those serving on the board is the Rev. Fr.Vahram Melikian, director of the Mother See’s InformationServices, and spiritual overseer of Shoghakat TV.

Having committed itself to maintaining Christianethical standards in its broadcasts, program content atShoghakat is carefully monitored by the Mother See andthe creative group. Currently, about 30 percent ofprogramming is religious, 20 percent is educational, and50 percent revolves around culture or entertainment.

Its schedule includes shows on the Bible, calendar-feasts, sacraments, rituals, church hierarchy, holy places,and church teachings. One of its most popular programsis Ask a Priest; another is Third Millennium, in which a panelof clergymen and laymen discuss current issues.

A large part of its operation involves coveringsignificant happenings at Holy Etchmiadzin andthroughout the dioceses in Armenia. Shoghakat camerasalso travel with Catholicos Karekin II during his visitsthroughout Armenia and the diaspora. The result has beenthe development of a valuable film archive on the modernArmenian Church—which complements Shoghakat’sconsiderable collection of historical films and videos. Thegoal is to eventually digitize all of these holdings.

At present, Shoghakat broadcasts for 18 hours everyday; in addition, Armenia’s Republic BroadcastingNetwork carries a daily hour of Shoghakat programmingin its broadcasts throughout the world. According to Ms.Ghazarian, future plans to pursue satellite broadcastingmean that Shoghakat may eventually feature a round-the-clock schedule, accessible around the world.

For now, the award-winning Shoghakat enterprise is anexample of the way the Armenian Church of the 21stcentury, led by an energetic Catholicos and an innovativeMother See, is utilizing modern communication techniquesto spread its age-old message—in the process providingquality programming to an Armenian public hungry tolearn more about its faith, culture, and heritage. �

Fr. Simeon Odabashian, pastor of the Sts. Sahag and MesrobChurch of Providence, R.I., recently completed a one-year sab -batical at Holy Etchmiadzin, working in its Information Servicesdepartment.

ETCHMIADZIN’S SHOGHAKATTVBROADCASTING THE LIGHT OF FAITH



n a single day this summer, the ranksof the Armenian Church’s clergyswelled by 27 new priests.

Eighteen deacons were ordainedas married priests, and nine as

celibate priests, in what was the largest ordinationceremony in the recent history of the Armenian Church.The occasion for the splendid service at Yerevan’s St.Gregory the Illuminator Cathedral was the Feast ofTransfiguration of Jesus Christ.

Archbishop Khajag Barsamian ordained the 27 deaconson Sunday, July 19, 2009, performing the ceremony at theinvitation of His Holiness Karekin II, the SupremePatriarch and Catholicos of All Armenians, who presidedover the Divine Liturgy on that day.

More than 1,500 people attended the inspiring service,including Armenia’s Prime Minister Tigran Sargsyan,government officials, and other dignitaries.

Garbed in blue vestments, the candidates approachedthe altar as a group, on their knees. While the deaconskneeled with hands raised parallel to their heads,Archbishop Barsamian asked the congregation if theydeemed the candidates worthy to serve as priests of theArmenian Church.

This ritual—one of the most memorable parts of anyordination service—invites the participation of the faithful.Many left their pews to get a closer look at the specialceremony, lifting up small children and reaching over thecrowd to snap the occasional photograph.

Archbishop Barsamian next placed his hands on each

O“I have called you…”

In a splendid ceremony, 27 young men take up their life’s vocation

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deacon’s head to perform the “laying on of hands,” whichbinds all priests of the Armenian Church into the“apostolic succession,” linking priests through thegenerations back to the Apostles Thaddeus andBartholomew (who brought Christianity to Armenia in the1st century) and back before them to Christ himself.

Archbishop Barsamian then removed the deacons’stoles and placed these around their necks, symbolicallybestowing on them the responsibilities of the priesthood.As the deacons stepped forward one by one, ArchbishopBarsamian consecrated their foreheads and their right andleft hands with holy chrism (muron). In the course of thisconsecration, each deacon was assigned a new priestlyname.

“We believe that you, who are the loyal and faithfulservants of God, are ready to dedicate yourselves to theArmenian people, to the Armenian Church, to ourhomeland, and to the Mother See of Holy Etchmiadzin,”Archbishop Barsamian said during his sermon.

The new priests are ready to carry out Christ’s mission,Archbishop Barsamian said, reminding them of Christ’scommission to the Apostles: “Go therefore and makedisciples of all nations, baptizing them in the name of theFather and of the Son and of the Holy Spirit, and teachingthem to obey everything that I have commanded you. Andremember, I am with you always, to the end of the age”(Matthew 28:19-20).

“The role of the Armenian priest is very important,”Archbishop Barsamian added. “With his words, with his

preaching, with his ministry, the priest shares Christ’smessage: the message of peace, the message of love, themessage of friendship.”

Archbishop Barsamian also congratulated CatholicosKarekin II and expressed his wish for the continuingrenewal and prosperity of the Armenian Church.

“It is moving for both the clergy and the laity to witness27 deacons committing themselves to the service of God,”Archbishop Barsamian said. “We are grateful to God, andwe pray that He may grant these new priests the blessingsof the Holy Spirit, and guide and inspire them in theirministry.”

The newly ordained priests gave their first blessings tothe faithful at the St. Gregory Cathedral. Following theservice, they lined up at the foot of the altar, greetingfriends and family and again offering their blessings. HisHoliness and the members of the Brotherhood of HolyEtchmiadzin congratulated the new priests, and in atouching gesture, kissed their foreheads and hands.

In the evening, Archbishop Barsamian granted the ninecelibate priests the veghar (the monastic cowl, or hood)during a service at Holy Etchmiadzin. Upon taking theoath of celibacy and signing an oath of fidelity, the ninepriests became members of the Brotherhood of HolyEtchmiadzin.

Following the traditional 40-day seclusion period offasting, mediation, and prayer, the new priests wereappointed to serve in different dioceses of the ArmenianChurch or at various departments of the Holy See. �

The following deacons were ordainedas priests by Archbishop Barsamian:

Deacon Khoren Manukian, renamed Father Movses; Deacon SargisAyvazian, renamed Father Sargis; Deacon Sahak Sahakian, re-named Father Davit; Deacon Noy Nazarian, renamed FatherShahe; Deacon Hakob Gevorkian, renamed Father Andranik; Dea-con Vahagn Ignatevosian, renamed Father Stepanos; Deacon ArsenHaroutiunian, renamed Father Nerses; Deacon Hrachya Sagakian,renamed Father Galoust; Deacon Artak Stepanian, renamed FatherBabken; Deacon Roustam Petrosian, renamed Father Haroutiun;Deacon Arthur Mkhitarian, renamed Father Tigran; Deacon SargisKesablian, renamed Father Hovhannes; Deacon Eduard Sahakian,renamed Father Hayk; Deacon Khachatur Gyozalian, renamed Fa-ther Vart; Deacon Smbat Vardazarian, renamed Father Arakel;Deacon Mikayel Barseghian, renamed Father Tadeos; DeaconAvetik Hovhannisian, renamed Father Nikoghos; Deacon AshotMirzoyan, renamed Father Gevork; Deacon Armen Khachatrian,renamed Father Yeghia; Deacon Edgar Hovhannisian, renamed Fa-ther Levon; Deacon Hayk Mkrtchian, renamed Father Vatche; Dea-con Hovhannes Aznavourian, renamed Father Sedrak; DeaconTatoul Hambardzumian, renamed Father Karekin; Deacon NorayrSahakian, renamed Father Hakob; Deacon Norayr Gharibian, re-named Father Sahak; Deacon Armen Hmayakian, renamed FatherNshan; Deacon Narek Vardanian, renamed Father Poghos.

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eminarian Justin Ajamian had immersedhimself in reading and study prior to his10-week stint in the Clinical PastoralEducation program (CPE). But when hetook his first steps into Albany Medical

Center’s Unit 1 Trauma Center, he immediately foresawthat nothing could have truly prepared him for theexperience that lay ahead.

It wasn’t long before Justin found himself ministeringto patients on a daily basis: real people with terminalillnesses, or families with a loved one on life-support. Hespent numerous evenings on the “overnight” shift, as theonly chaplain-intern on duty in an extremely active traumacenter. He faced language barriers from patients who didnot speak English, and found himself challenged byquestions for which there was no direct response.

It was a far cry from his prior experience at St. NersessSeminary, studying church history, the liturgy, and theBible in a family atmosphere of fellow students, teachers,and clergy. But as week followed week, and even in theface of occasional hardship, the experience of ClinicalPastoral Education proved especially meaningful. ForJustin Ajamian, and countless seminary students like him,the CPE program is a requirement that challenges futurepastors to discover and hone their skills in an environmentoutside of the seminary.

CPE is a recognized and accredited program developedin the 1950s, and required for seminarians of many faithbackgrounds. The course of study places the student intoa clinical environment: a hospital, psychiatric ward, prison,halfway house, rehabilitation center, or hospice. Hundredsof programs dot the United States, so seminarians canchoose where they will fulfill the program requirements.St. Nersess Seminary requires one unit of CPE—theequivalent of completing 400 hours of clinical service—andseminarians can complete the program full-time over thesummer in 10 weeks, or part-time during the school year,for 15 to 20 hours per week.

The CPE program entered the Armenian Church ofAmerica’s pastoral training curriculum through the effortsof a seminarian: Deacon Hovhannes Kasparian—now Fr.Karekin Kasparian, pastor of the St. Gregory theEnlightener Church of White Plains, N.Y. While studyingtheology in Cambridge, Mass., Fr. Kasparian learned thatother churches’ seminaries required CPE for graduation.He signed up for two programs—one at Worcester StateHospital (where the program for clergymen originated)and another at a hospital in Boston.

Anticipating the conclusion of numerous Armenianseminarians to follow, Fr. Kasparian found the CPE to bea life-altering experience.

In 1954, Fr. Karekin wrote an article about his CPE

THE CLINICAL PASTORAL EDUCATION PROGRAM AT ST. NERSESS SEMINARY

A CRASHCOURSE IN PASTORAL COMPASSION

By Taleen Babayan

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experience for the Armenian Church newsletter.Archbishop Tiran Nersoyan immediately saw the value ofthe experience, and gave his approval for CPE to becomepart of the standard curriculum for students training forthe priesthood. Subsequent Diocesan Primates, notablyArchbishop Torkom Manoogian and Archbishop KhajagBarsamian, have been tremendously supportive of theprogram.

“CPE allows seminarians to learn to be part of a healingteam, which consists of doctors, nurses, psychiatrists, andsocial workers,” explains Fr. Kasparian. “Many timesdoctors turn to clergymen, asking for their help anddirection in caring for certain patients. And actually, theclergyman, being a man of compassion and love, isconcerned with the spiritual, emotional, and physical well-being of his parishioners.”

A deeper sense of the pastoral vocation“It’s an intense experience,” says St. Nersess Seminarydean Fr. Daniel Findikyan. He notes that the CPE programteaches seminarians how to communicate with people whoare sick and suffering; how to offer a comforting presence;and how to pray with people who don’t share the samereligious background.

The CPE program in a given hospital might be comprisedof eight to ten students ofvarying religious back grounds,including Jewish, Muslim,Buddhist, Hindu, and variousdenomi nations of Christianseminarians.

Participants have to com -plete “verbatims,” or writtenreports, on a regular basisduring the course of theprogram. The reports are thensubmitted to a supervisor—atrained professional whoevaluates the written work.Finally, in a group setting, the“verbatims” are openly evaluated and assessed.

In the process of such arduous clinical and interactivework, a personal dimension emerges from the CPEexperience. Participants find themselves reflecting on theway they’ve been personally affected by the situations andpeople they’ve encountered; they begin to ask themselves,for example, why they might have trouble talking topeople who are dying.

“One half of the program is directed outward throughpatients,” says Fr. Findikyan; “the other half involvesprocessing the suffering you’ve experienced in your ownlife. That’s the principal of Clinical Pastoral Education. Itmakes students more aware of themselves. It allows themto open up to a deeper Christian faith, and a deeper senseof themselves as priests, as clergy, as pastors, as chaplains.”

Fr. Findikyan’s experience with the CPE program gavehim more confidence to interact with people in a deeperway as a clergyman and as a chaplain. His experience was

so profound that today, more than 20 years afterundergoing the CPE, he often recalls the 10 weeks heworked at a Catholic hospital in Springfield, Mass. “It wasa life-changing experience for me,” he says. “It trans -formed me.”

Ministering without wordsPerforming his CPE program in one of New York State’sfour trauma centers, Justin (currently a deacon at St.Nersess Seminary, scheduled to graduate in May 2010)spent most of his time in the Intensive Care Unit, helpingpatients and families cope with afflictions ranging from abroken leg to questions of prolonging life-support.

The youngest in the group by about 30 years,participants in Justin’s diverse group included a Franciscanmonk and an Episcopalian studying to become adeaconess. Some were going into the ministry, while otherssimply wanted a lifestyle change. Justin completed his 400hours in 10 weeks, working from 8:30 a.m. to 5:00 p.m. fivedays a week, including an “overnight” once a week, whenhe spent a full night in the hospital.

Among the skills he’s taken from CPE, Justin listslearning how to pray with people, how to listen to a personin distress, how to ask the right questions when interactingwith people—all of which he knows will be indispensible

to his future ministry. “I had to minister to one

girl from Puerto Rico whoonly spoke Spanish,” herecalls. “She was dying fromleukemia, and she finallypassed away when her cousinand sister had gone to thecafeteria. It was a challengingexperience, but important tome, because it taught me howto help someone withoutwords.”

Justin was also able tohelp a patient who only

spoke Armenian; the patient turned out to be a parishionerat the St. Peter Armenian Church of Watervliet, N.Y. Whilehe ministered mostly to people of other denominations,Justin made it a habit to check the request log each day, tosee if any Armenian patients had been admitted to his unit.

Still, the overall experience emphasizes the commonbonds linking all sorts of people. “When it comes down toit, you’re just one human being talking to another humanbeing,” explains Justin. “I’m very happy I went throughthe program. It was life-changing.”

Hard questions, common experiencesA summer unit of CPE at Albany Medical Center in 2004led former seminarian Yervant Kutchukian to take up afull-time position as a CPE resident. He currently workswith patients in the locked prison unit, and with psychiatrypatients in the locked psychiatric ward.

A CRASHCOURSE IN PASTORAL COMPASSION

“The CPE program gave me the opportunity to get to knowmyself, and to get to know whatwe as people hold in common,

in spite of the differences we see on the surface.”


Yervant, like his fellow seminarians, had no idea whatlay ahead for him when he started his CPE program. Bythe end of the summer, however, he realized it was one ofthe most important things he had ever done.

“The CPE program gave me the opportunity to get toknow myself, and to get to know what we as people holdin common, in spite of the differences we see on thesurface. It offered me a window onto the humanexperience,” says Yervant. He adds that one lesson helearned was the value of simply being present to help andcare for someone.

While other seminarians stay in one location for theirCPE, Megan Jendian spent her summer drivingthroughout San Diego County to complete her CPErequirement with Vitas Hospice of San Diego.

Completing the program in the summer of 2007, Megan(who has since graduated from St. Nersess with a Master’sin Theological Studies, and currently serves as associateChristian Education coordinator for the Eastern Diocese)worked with patients in hospice care. Her programconsisted of both clinical and classroom hours, whichhelped her understand her role when visiting the patients.

One bedridden patient missed having her own rosegarden to care for, so Megan went to the library andchecked out books that had descriptions and colorfulpictures of roses. “I can’t tell you how appreciative shewas,” Megan recalls.

“It was the most humbling experience ever. Thesepeople are letting you into their world, and that worldinvolves some painful acknowledgement of theirsituation.”

Megan visited three to six patients a day, depending on

her class schedule, and visits lasted from 30 to 90 minutes.“You take all your cues from the person that you’revisiting,” she says. “You leave all assumptions at the door,and you let them guide how the interactions are going tobe, how frequently they want you to visit, and what theywant to talk about.” Like other seminarians, she had towrite reports for the interdisciplinary team of careprofessionals she was working with.

Regardless of where one completes the CPE program,many common experiences unite the seminarians. Onetype of encounter, shared by almost everyone whoundertakes the program, involves the patient who asks thepainful question: “Why is this happening to me?”

“Every day I heard the question, Why is God doing thisto me?” said Justin. “The patients try to rationalize it, butthere is no rationalization. There is no reason. That wasdifficult for me to try to explain to people. I read all thesebooks and thought I knew the answers; but then you getput into that situation and everything changes. It was ahumbling experience.”

Seminarians and pastors all agree that the CPE programis an integral part of the curriculum at St. Nersess. Itteaches participants not only how to minister to those whoare sick or in pain, but also to look inward and reflect onhow they have been changed by their pastoral experiences.

Most of all, says Yervant Kutchukian, the CPEexperience is something that shapes the lifelong vocation ofpastorship. “This program is really of inestimable valuewhen it comes to training pastors and people who canwalk with their communities through life’s joys andtragedies,” he says: “the circumstances that are commonto the human experience.” �

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Counselor-in-Training program for ages 16 & 17Staff positions for those 18 and older as counselors, lifeguards & instructors

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The National Council of Churches’ annual generalassembly met November 11-13 in Minneapolis, Minn.,under the joint presidency of Archbishop VickenAykazian, NCC President and Legate of the Diocese, andBishop Johncy Itty (who chairs the board of directors of theNCC’s outreach arm, Church World Service).

The meeting marked the last time the country’s largestecumenical organization would gather under ArchbishopAykazian’s presidency. Elected to a standard two-yearterm of office in 2007, he is the first Armenian clergyman(and the first of the Oriental Orthodox family of churches)to head the country’s largest ecumenical group.

The 2009 NCC assembly took its theme from one of thePauline epistles (“Rejoice always; pray without ceasing; givethanks in all circumstances,” I Thessalonians 5:16-18), butalso called upon member churches and world govern -ments to advance toward universal justice and peace.

The NCC affirmed its role in advocating the awarenessof historic and current genocides, and in seeking progressfor a Middle-East peace process which acknowledges therights and historic presence of the region’s beleagueredChristian minorities. Archbishop Aykazian has been avocal proponent for the latter causes during his tenure asNCC president.

The Armenian Church has been very active in the ecu -menical movement for decades. The church entered thearena under the pontificate of Catholicos of All ArmeniansVasken I, and ecumenical engagement has been nourishedand advanced under his successors Catholicos Karekin Iand Catholicos Karekin II.

Armenian representatives to the 2009 NCC assemblyincluded Fr. Aren Jebejian (of Chicago, Ill.) and YeretzginArpi Kouzouian (of Cambridge, Mass.) from the EasternDiocese, and Fr. Vartan Kasparian (of Yettem, Calif.) fromthe Western Diocese.

The election of Archbishop Aykazian to the NCC presi -dency brought the Armenian Church’s interaction andinfluence “to a whole new level,” in the words of Fr.Jebejian. “He was an excellent president to the NCC,because of his national and international connections.”

Regarding his term as president, Archbishop Aykaziandoes not look upon it as a personal achievement. “TheNCC elected the participation of the Armenian Church inecumenical life here in the U.S. and around the world. Itwas a sign of appreciation for the work that our church hasdone so far.”

Archbishop Aykazian finished his two-year term aspresident on December 31, 2009, but will remain a memberof the NCC’s executive committee.

“As president of the NCC, it was a blessing to be ableextend friendship to people in the Middle East and FarEast, and to meet with religious leaders in those parts ofthe world,” reflected Archbishop Aykazian. “My role willnot change much once I step down.” He believes that thechallenges now faced by Christians in the U.S. relateprimarily to interfaith dialogue, and to creating anenvironment within which peace can develop and flourish.“We can only create more opportunities for dialogue. TheNCC supports interfaith dialogue, and will continue alongthis path.” �

Abp. Aykazian Concludes his Term as President of the National Council of Churches

Archbishop Aykazian, outgoing president of the National Council of Churches, addresses an international ecumenical gathering. (Photo: WCC)


education

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culture

spirituality

Living and sharing the life of Christ through the

WOMEN’S GUILD EXPERIENCE

Congratulations Women’s Guilds +om across the East Coast on a wonderful weekend of Culture, Education, Fellowship and

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BECOME A PART OF YOUR WOMEN’S GUILD AND WATCH YOUR CHURCH LIFE BLOSSOM!Save the date for the WGCC 2010 Fall Symposium in Washington D.C., the weekend of Nov. 5, 6, and 7, 2010.

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outreach


he summer of 2009 marked the 10thanniversary of the death of His HolinessKarekin I Sarkissian, the late Catholicosof All Armenians. He was a unique figurein the modern period of our church, who

stepped into its supreme leadership role at a uniquemoment in our national history.

That was the moment I became privileged to make hisacquaintance. Admittedly, this made me a latecomer toappreciating him; and unlike most people, who firstencountered Catholicos Karekin through his publicappearances, I never met the man until after I hadencountered him through his writings.

Perhaps as a result, I have always regarded him first asan intellectual figure, and only after that as a leader whograndly strode the stage of history—as he surely did. Thefamous aspects of Vehapar’s personality—his inspirationalspeaking ability, and his great personal magnetism—remain accessible to us, thankfully, through filmrecordings.

But they are qualities of the man as he was. Hiscontinuing vitality in the Armenian Church of today liesin his vocation as a thinker and writer. A decade after hisdeath, he remains one of our most penetrating andengaging voices, and worthy of our continuing attention.

Giving a glimpse into this rich intellectual legacy is thepurpose of this article. But one could hardly do so,especially in this year, without offering some personalrecollections of the man.

His Holiness Karekin I was born in Kessab, Syria, in1932, and was baptized Neshan Sarkissian. In April of1995, he was installed as the 131st in an unbroken line ofsupreme patriarchs of the Armenian Church—succeedingHis Holiness Vasken I, of blessed memory. This was theculmination of a remarkable career, during which heserved a long tenure as the Catholicos of the Great Houseof Cilicia, developed a substantial scholarly reputation,and was a leading international figure in the Christianecumenical movement.

His Holiness was a prolific writer, his best-known workbeing The Council of Chalcedon and the Armenian Church(1965), which is considered the definitive treatment of thetheological issues that divided the Armenian Church fromthe Byzantine church in the fifth century. His pen alsobrought forth a continuous stream of shorter compositions,written mostly in Armenian and English. By his ownadmission, the thread weaving through his ministry washis vocation as a teacher.

“During the years of my ministry in the church,” heonce wrote, “the preaching of the Word of God hasoccupied a central place in my service. This has given mea very special spiritual satisfaction, because it has providedme with the opportunity to look continuously and asdeeply as possible into the Gospel, to try to discover themind of Jesus, for my own life and also for the otherswhom I ask to do the same. Is there a better, moreprofound or more authentic joy,” he went on to ask, “thanthe search for the truth in and for one’s own life?”

A personal reminiscence on the 10th anniversary of his passing

Catholicos Karekin Iand his Thought

By Christopher H. Zakian

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A deep and abiding humanityThe anniversary of his passing, and the prospect of writingthis reminiscence, gave me a welcome opportunity to re-acquaint myself with the writings of Catholicos Karekin I.Re-reading his essays rekindled the excitement I felt whenI first met him in 1996. I was also reminded, frankly, ofsome of the contradictory qualities of the late Catholicos’life and thought, which he never fully worked out inpublic, as far as I am aware. Chief among these was hisrole, earlier in life, in the division within the ArmenianChurch—a breach he tried to heal, in the latter part of hisministry, but which remains with us still.

This, too, will be seen as a part of his legacy. People candisagree with it, but that disagreement will neverinvalidate the important things he did and said. Mostcritically, history will note that in the most profound way,Catholicos Karekin saw the establishment of the freeRepublic of Armenia as a watershed event, whichdecisively changed the existing circumstances of theArmenian Church. His own enthronement as Catholicosof All Armenians was in his estimation, I believe, to be seenas the symbolic end of the divided-hierarchy period. Thisidea emerges most powerfully in his EnthronementSermon, delivered on April 9, 1995, which is the expressionof a man who felt that God had shepherded himself andthe Armenian people to a point in history that was bothnew and utterly unpredictable.

Eight months after his enthronement, it was announcedthat the Catholicos would soon be visiting America. Aspart of the Eastern Diocese’s preparation for that visit, Iwas asked to put together a book of his short essays, and inso doing I began what has become a continuing intellectualencounter with the great themes of Catholicos Karekin’sthought.

I will never forget the day he arrived in New York:January 10, 1996. I was part of the press entourage thatwould follow Catholicos Karekin on his five-city tour ofthe Diocese. Emerging from the plane at the airport,Vehapar spoke in a cheery, confident tone about hishistoric visit—interesting, but nothing unexpected, Iremember thinking.

But later that evening, I caught a glimpse of what musthave been going on inside the Catholicos’s mind.

A blizzard had descended on the entire East Coastduring the first week of 1996, and it was bitterly cold thatnight as we waited to enter St. Vartan Cathedral for thehrashapar service. Outside, clergy from a dozendenominations were lined up, waiting to enter thecathedral in procession. Our video technician told me thathe wanted to put a small radio microphone on theCatholicos, so we could record his speech, and so I wentup to him where he stood, at the edge of the steps leadingto the cathedral plaza, to ask Vehapar’s permission. Hedidn’t say a word, but only nodded, and as the technicianaffixed the microphone to his vestment, I got a close-uplook at the Catholicos, only a foot away from me.

His gaze was transfixed on the doorway of thecathedral, and at this close distance, I could see that his

eyes were moist with tears. Surely, this was partly aresponse to the intense cold; but to me, his face betrayed adeeper emotion, a sense that there were very high stakes inwhat would happen once he walked through that door. Inthat moment, I had a sense of the burden he was carrying.It occurred to me that, even though he had been electedCatholicos, he really didn’t know whether he’d bewelcomed by Armenians in this country. Would they holdhis former role as the Catholicos of Cilicia against him?Would they truly accept his election? In retrospect it seemsto me that, despite his incredible abilities and confidence,at that moment Catholicos Karekin did not know theanswers to those questions.

Finally, the signal came for the procession to enter thecathedral, and he cast off his grim, anxious expression, litup with a fatherly smile…and walked across the threshold.

Of course, he was great that night. He spoke for anhour, as he could when he was energized; but he wasriveting, and impressive, and lovable. For anyone who hadany doubts about his election, he was confirmed, in ourhearts, as Amenayn Hayots—the Catholicos of AllArmenians.

In such personal moments, one could sense the deephumanity of the man: both the inner strength of a genuineand rare leader; but also the tenderness, the uncertainty,that lay beneath the mask of command. We would glimpseit again, late in our third day with him, after a gruelingstring of meetings and receptions, when he spoke thesewords to a small gathering of Armenians in the DiocesanCenter:

“I have not come as one ignorant of the Americanworld,” he began. “I know America; I have lived inAmerica; I have served its people. There is nothing new forme here. The only things new in me“—and here his voicehalted, as the emotion rose within him—“the only thingsnew in me are my new eyes. Those are the eyes of a personwho feels that God and the people have called him to be afather for all. It is not an easy burden to uphold. I feel thatI must justify all my predecessors, and not put to shame allthose who will follow me. And this burden can be held,with dignity, only through your cooperation, yourfellowship, and solidarity.”

For a man of such a high position, this was a moment ofunexpected spontaneity—of deep, soul-baring honesty.There was a hushed moment as everyone absorbed hismeaning, before the room erupted in the by now familiarapplause.

Outlines of his thoughtSpontaneity, honesty, authenticity—to Catholicos KarekinI, these were clearly valuable qualities to cultivate inoneself. But they were also vital, power-packed words inhis intellectual vocabulary, which he’d reference over andover again.

To be sure, they are among a number of words andphrases that crop up in his writings. In examining thosewords, one begins to perceive the outline of his intellectualministry. The words below will be familiar to readers of


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“Let us stand up to the challenge”


Catholicos Karekin’s essays, and should be consideredimportant features of his thought. One can see in them hisdebt to the intellectual ferment of the Second VaticanCouncil, which he observed in an official capacity as ayoung priest. Equally clear is Vehapar’s deep affection forthe French language.

1. Prise de conscience: The “cracking open ofconscience, or consciousness.” Vehapar meant by this acritical moment of enlightenment in the Christianbeliever’s life, when you awaken to your true identity asthe torchbearer of the life-giving flame of the Christianfaith. The Catholicos felt that, for Armenians, one couldachieve this experience by delving into our past history,culture, and the language itself. You might say that this isone of the reasons why he spoke so tenderly about the“national” aspect of our church: because it was thedoorway onto a deeper understanding of God’s plan, notjust for yourself, but for the generations before and afteryou.

The second word is related:

2. Ressourcement: The “return to the sources” ofthe faith—to the original texts, the early rituals, and thefoundational understandings. The idea is that Christians(and Christianity) need to periodically refresh themselvesby re-reading or appreciating anew the old teachings. TheCatholicos regarded this as a prescription for all churches.But understand how it places the Armenian Church in aspecial position vis-à-vis the others. There are people todaywho believe that the world has moved beyond theArmenian Church. To which Catholicos Karekin I mighthave replied: Perhaps; but simply to move “beyond” is notnecessarily to move in a positive direction. And toascertain whether that movement is good or bad, one hasto return to the source: to an institution which haspreserved some of the oldest Christian forms into moderntimes. To truly understand where other churches are, theyhave to come back to us—to ideas and practices theArmenian Church still upholds, to this very day.

3. Croyants crédibles: We must be “crediblebelievers”—our belief must be believable. That is, what webelieve has to matter in a concrete, tangible way. And themost concrete expression of ourselves is what we do. I amnot aware that the Catholicos ever put it this way, but hisidea of being a “credible believer” seems to be a realdeparture from the Protestant understanding, in whichthere’s essentially a one-way street between man and God.God can see into one’s heart, and He’s the only observerwho matters. Not so, the Catholicos might say; what otherpeople think of us—what they see in us—is also important.I believe this was what he saw as the proper meaning of“evangelism”: that the non-believer is persuaded, not justby the Christian message—the words—but through thepersonal example of living, acting Christians.

4. Challenge: This is one of Catholicos Karekin’s twomost crucial words, and again the accent is on doing—andon doing something hard. Here’s what he once wrote onthe subject: “…in the concept of challenge I find a sense ofmotivation. A simple invitation to a person makes thatperson passive; but a challengemakes the person take issuewith something…. A person with no challenge cannot befully human. That is a strong statement—but I believe itmust be so. Because it goes down to the depth, the veryheart, of life. Challenge means to be faced by the kinds ofproblems, to confront the kinds of situations, in which youtest yourself…”

5. Renewal: This is his other crucial word. The themeof renewal—understood as the Christian promise to theindividual human soul, but also as the historicaldevelopment of a nation—was a consistent feature of theutterances of His Holiness over the course of his ministry.Almost every essay of his contains a reference to it.

6. Happiness: This word popped out at me unexpec -tedly as I was preparing the present essay. Vehapar tookthe idea of happiness very seriously. Unlike a lot of thereligious talk one hears—which stresses discipline, or guilt,or social action—Vehapar often asked a very simplequestion: What makes a person happy? He felt it was notenough to say that one’s religious faith could give you asort of psychological advantage: that it fooled you intothinking you were happy. Happiness for him was real; andthough it cannot be found apart from God, it has a formthat is earthly. I think in this regard of the tradition ofArmenian hospitality, which is such a beautiful part of theArmenian identity—and so much more deeply rooted thanthe burdens of sadness we carry from the past. CatholicosKarekin did not seem to think highly of consolation—”Letus not be merely consoled by the past,” he would say—butinstead directed people’s energies towards building andcreative expression; towards productivity and happiness.

7. His ecumenical vision: As a clever youngpriest—possibly inspired by the Second Vatican Council—Catholicos Karekin made some tantalizing suggestions thatthe entire Christian world should come together in a newEcumenical Council, and hash out the divisions thatprevail among the churches. He seems to have felt that thevarious theological questions could be settled: after all,God is mysterious, our theological ideas about Him areimperfect, our divisions arise from those imperfections; soif we arrived at a new formulation to replace the oldformulations, wouldn’t the divisions thereby disappear?But even as a young priest, he immediately retreated fromthis position, arguing that churches could not simplyabandon their historic differences, because their individualidentities are contained in them. Interestingly, after hebecame a bishop, the talk of a new Ecumenical Councildoes not come up again in Karekin I’s writings, and I


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assume that this was partly because of his reservationsover certain aspects of the ecumenical movement, andpartly due to his feeling of responsibility to husband the“national” character of the Armenian Church.

8. Armenian history really does matter:This is one of the Catholicos’s most charming ideas. It wasnot enough for him to say (in the manner of contemporarymulticulturalists) that every group has something to beproud of, so let’s all celebrate together. Vehapar wanted totell the world that the Armenians were something special:that our history has a universal applicability, beyond itssignificance to Armenians. This comes out especially in anessay he wrote during the final months of his life:

What happened in Armenia in A.D. 301 was notsomething confined only to Armenia’s internal national life.The conversion of Armenia was the work of the same HolySpirit that has performed wonders elsewhere in the world—yesterday, today and forever…. I sincerely hope that in theyear 2001, the Christian churches around the world—havingjust celebrated the 2,000th birthday of our Lord JesusChrist—will share in the celebration of the 1,700th“birthday” of the Church of Armenia. It is my firmconviction that such a united celebration will be a source ofmutual enrichment…

This can be the finest hour for my people, as we rebuildour stature based on the principles of the Christian faith. Mychurch is called to offer its irreplaceable leadership in theprocess of rebuilding a nation after seventy years ofCommunist domination and ecclesiastical stagnation. Weneed to revitalize our Christian faith…

Let us stand up to the challenge.

Those concluding words—brave, confident, defiant—could stand as the motto for Catholicos Karekin’s entireministry.

From the vantage of these 10 years, it is tempting tolook back sorrowfully, elegiacally, on Karekin I’s life andpontificate. But succumbing to that temptation would bewholly alien to the man himself, and I feel he would scoldany writer who left his readers with such an impression.Throughout his days—even in his painful, difficult finalones—Catholicos Karekin I was all about optimism: aboutgetting up and facing each day, keeping up the good fight,never letting your spirit flag. That is how he lived his life;and that is how he died.

Most unwavering of all was his faith that Christianityitself compels the believer never to relent in the face ofadversity. “In our darkest hours,” he wrote of our own,tormented forbears, “how did the Christian faith serve asa source of hope and endurance, perseverance andrenewal? To answer that question is to seek the meaning ofthe Cross. It is to confront the power of the Resurrection.”

If this is the power behind us, our departed Catholicosimplicitly asks, can it really be so difficult to overcome theobstacles before us? �


Log onto www.armenianchurch.net to view filmfootage of the late Catholicos Karekin I.

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WHEN DR. EDGAR M. HOUSEPIAN TRAVELED TO ARMENIAin the aftermath of the 1988 earthquake, he found he was one of hundreds ofmedical professionals worldwide who had come to Gyumri and Spitak tohelp. Physicians had arrived from Norway, Belgium, Russia, and the U.S.,among other nations, and local hotels were filled to capacity. Still, Dr. Housepian and fellow representatives from the Eastern Diocese—

businessman and philanthropist Kevork Hovnanian and then-PrimateArchbishop Torkom Manoogian—were determined to contribute. Togetherthey spent time touring the devastated cities, meeting with local leaders, andbrainstorming relief projects. When the three returned to the U.S., they organized shipments of food,

medicine, and other necessities to help meet the region’s most immediateneeds. But they knew that long-term programs were needed to revitalize thearea, and were determined to continue their involvement during Armenia’s

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A Celebration of

HOPE & HUMANITY



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rebuilding process. Their vision for Armenia would become thehumanitarian aid organization of the Eastern Diocese—the nucleusof what would eventually be known as the Fund for ArmenianRelief (FAR).

Last January, FAR marked its 20th anniversary (it was in 1990that the organization was formally recognized as an independentNGO) and paid tribute to Dr. Edgar Housepian. The event, held atCipriani Wall Street in Manhattan, raised nearly one million dollarsfor FAR’s programs. His Holiness Karekin II, the SupremePatriarch and Catholicos of All Armenians, presided over thegathering, as some 450 people celebrated FAR’s past work and itsinitiatives for the future.

Two decades after its establishment in the wake of one ofArmenia’s worst natural disasters, and in the midst of the nation’stransition to independent rule, FAR has expanded to run programsas diverse and far-reaching as the Homeless Children’s Center, theGyumri Information Technology Center, and the ContinuingMedical Education Program, as well as soup kitchens, schools, andscholarship opportunities. FAR also oversees importantreconstruction projects throughout Armenia, helping revamphospitals, restore water pipelines, and improve roads.

“FAR has invested $280 million in programs and projects forArmenia,” said the organization’s board-of-directors chairman,Randy Sapah-Gulian. “While we always provide for those whoneed assistance, from an infrastructure perspective, the focus haschanged to provide the things that will really help Armenians helpthemselves.”

To that effect, FAR has worked on shifting the emphasis of anumber of its programs from emergency aid to long-range goals.For example, its Homeless Children’s Center, launched in 2000, hasgrown from providing basic crisis intervention and temporaryshelter to offering full-time rehabilitation services for children andfamilies, which include a national hotline, branches throughoutArmenia, and training for social workers.

Similarly, FAR’s Gyumri Information Technology Center givesinformation technology training and helps students find local jobsto benefit the region’s economy. Since the center’s inception in2005, Gyumri has seen the opening of new IT businesses and a risein government investment. “Our city has a future and I believe init,” said Kristina Zayimtsyan, an earthquake survivor who isstudying web design at the Information Technology Center. “We,the youth, will shape the future of Gyumri.”

Armenia’s older community is also receiving critical servicesthrough programs like FAR’s Vanadzor Old Age Home. Home to

Opposite: Members of the FAR Board of Directors: (l-r) Carl Bazarian, Marta Batmasian, the Primate, Archbishop Vicken Aykazian,

honoree Dr. Edgar Housepian, and FAR chairman Randy Sapah-Gulian.

Right: Honoring a true humanitarian: (from the top) Catholicos Karekin II be-stows his blessing on Dr. Housepian; Armenia’s U.S. Ambassador TatoulMarkarian presents a proclamation issued by Armenia’s President Serge

Sargsyan; Dr. Housepian receives the good wishes of Armenian Assembly chairHirair and Anna Hovnanian; distinguished guests (l-r) AGBU president

Berge Setrakian, Mrs. Sirvart Hovnanian—wife of the late founder of FAR,Kevork Hovnanian—Diocesan Legate Archbishop Vicken Aykazian,

and Diocesan Council chair Oscar Tatosian.



some 60 residents, the facility is sponsored by the Kevorkand Sirvart Karamanouk Foundation.

While headquartered in New York, a majority of FARemployees are Armenian citizens who are based inArmenia, where they are constantly evaluating anddeveloping FAR’s array of programs.

FAR’s reputation for sound fiscal management hasrepeatedly earned it Charity Navigator’s four-star rating,the highest rating the New Jersey-based research groupawards to nonprofits. FAR also has received multi-milliondollar grants from the United States Agency forInternational Development, UNICEF, and otherorganizations.

FAR aims to instill a spirit of volunteerism in theyounger generation of Armenians by emphasizing thatgiving back to others should be an essential component oftheir lives. And in the U.S., too, the organization providesopportunities for young professionals to travel to andvolunteer in Armenia.

The spirit of goodwillDr. Housepian, who led a successful career as aneurosurgeon at New York’s Columbia-PresbyterianMedical Center, has been the driving force behind FAR’smedical programs in Armenia. He currently serves as thevice-chair of its board of directors and chairs the medicalcommittee. Thanks to his efforts, doctors across Armeniahave benefited from the latest in Western medicaltechnology and training.

“The best thing that happened is this: the programs weonce dictated, we don’t have to dictate anymore,” he said.“Now, the initiatives come from Armenians themselves.And it’s great to see that they are initiating the ideas, andour job is to be more and more supportive.”

At the January gala, Archbishop Khajag Barsamian,Primate of the Eastern Diocese and president of the FARboard of directors, spoke about Dr. Housepian’s humilityand his unyielding commitment to help his homeland.

“Whether the cause is a great disaster or the quietaffliction of an individual, the spirit of goodwill in Dr.Housepian’s heart compels him to help, to act, to usewhatever power he has for relief,” the Primate said.“Today in our world there are countless people whoselives have been touched … and even saved because of hiscompassion and goodwill. Looking at it that way, one cansee how a spirit of goodwill is truly a blessing from Godand like all blessings it gives us an opportunity to reflect,be grateful, and be inspired.”

His Holiness Karekin II expressed his appreciation toall of FAR’s supporters—who, he stressed, have helpedmake a tremendous difference in the lives of manyArmenians. He also spoke about his friendship with Dr.Housepain, a man who “worries about Armenia, and caresdeeply about our nation’s hardships.”

“We are certain that Dr. Edgar Housepian will inspireyoung Armenians among us here today, and they, too, willwant to take up that tradition of doing good works andhelping their homeland,” His Holiness said.

Other speakers at the January event included tributecommittee chair Dr. Tavit Najarian; president emeritus ofBoston University and FAR board member Dr. AramChobanian; and Dr. Housepian’s son, Dr. DavidHovsepian. �

Above left: Members of the FAR Board of Directors applaud the honoree: (l-r) Marta Batmasian, the Primate, Dr. Housepian,

Archbishop Aykazian, Michael Haratunian, Annette Choolfaian, and Randy Sapah-Gulian. Above right: Dr. Housepian,

Catholicos Karekin II, and Archbishop Barsamian.



The Armenian Apostolic Holy Church

New & Notable Books

In 2008, The Armenian Apostolic HolyChurch was published in English by theMother See of Holy Etchmiadzin. Thisshort, comprehensive work pro vides anexcellent basis for under standing thehistory and theology of the ArmenianChurch.

Archbishop Yeznik Petrosyan,general secretary of Inter-ChurchRelations at the Mother See, is anaccomplished academic who en -courages semin arians and clergy toengage in scholarly pur suits. This recentpublication makes the complex historyof the Armenian Church accessible forindividuals of all educational back -grounds.

The book deals with the foun da tionand history of the Armenian Church

from the 4th through the 15th centuries;the local hierarchical sees and diocesesof the Armenian church; the DivineLiturgy and other sacra ments and ritesof the church; the Armenian Churchcalen dar; the theo logical issue ofChrist’s two natures; and rituals specificto the Armenian Church. The book, inessence, answers most of the ques tionsanyone would have about theArmenian Church.

This small treasure of a book is filledwith information that makes ourchurch, its history and traditions,under standable and accessible to all. Itis required reading for anyone wishingto understand the basic tenets of ourfaith, and the heritage of HolyEtchmiadzin.

Recent years have seen quite a fewworthwhile books on the history of theGeno cide. Michael Bo bel ian’s Children ofArmenia is perhaps the first to focuscom pre hensively on the long-term after -math of the massacres of 1915.

Bobelian, a journalist and lawyer,explores how the Genocide first enteredthe international public con sciousnessduring the World War I period—butthen faded in the subsequent years.

Nearly a century after the Geno -cide—during much of which timeArmenians have lamented the world’sfailure to apprehend their tragedy—it ischastening to read that the entire worldwas once aware of the atrocities beingperpetrated against the Armen ians ofTurkey. What followed, however, weredecades of silence, on the part of theinternational community and Armen -ians them selves. Why this happened,the effects it had, and how the silence

was ultimately broken, is what Bobelianchronicles.

He covers the legislative battles inthe U.S. Congress to grant governmentrecognition to the Geno cide. He alsobrings to life the demon strations in1965, which marked the beginning ofthe modern campaign for justice.

Bobelian, like many who havewritten on the subject, is himself thegrandson of Genocide survivors. Forthis book, he did extensive research,interviewing leading Armenian advo -cates and conducting research at theNational Archives as well as at variouspresidential libraries. What results is aninformative and engaging account ofArmenians’ post-Genocide struggle forinternational recognition.

An official website for the book,www.childrenarmenia.com, lists up -com ing events with the author, andlinks to reviews and interviews.

Children of ArmeniaA Forgotten Genocide and the Century-Long Struggle for Justice

By Michael BobelianPublished by Simon & Schuster

By Archbishop Yeznik PetrosyanTranslated by Gayane AleksanyanEdited by Fr. Krikor MaksoudianPublished by Holy Etchmiadzin


he Fund for Armenian Relief (FAR)trips to Armenia are well-knownthroughout the young Armeniancommunity. In the course of 15 years,Arto Vorperian, FAR’s project direc -

tor, has introduced 14 groups of diasporan Armenians intheir 20s, 30s, and 40s to their homeland, with well-planned, exhilarating, two-week summer trips full of funand discovery. The groups come back with new friendsand special bonds created over a unique experience.

Whether on their own or with a friend, theseArmenians come from all across America (andoccasionally from Europe) to join in the journey, curious toexperience Armenia for the first time. Mr. Vorperian takesthem under his wing and guides them in a manner that

ensures they take home a rich memory of Armenia’shistory and culture, while at the same time giving themthe opportunity to see the country through their own eyes,among friends and compatriots.

This trip has been known as the FAR YoungProfessionals trip in the past, but starting in the fall of 2009its name has been changed to FAR’s “Hayastani KidakSociety.” The trips will include the same activities,historical and FAR site visits, and social and cultural life;but the new name relays a deeper rationale behind thechoice of diaspora Armenians to travel with FAR.

The word kidak describes someone who holds anintimate and passion-driven knowledge of a specificsubject. FAR’s trips to Armenia aim to instill just this kindof enthusiastic feeling of “knowing” in its participants,

By Daniele Faye Sourian Sahr


Let’s Travel to Armenia

FAR’s Hayastani Kidak Society partners with Diocesan Parishes

T


bringing them back home as the Hayastani Kidak. Anyonehoping to experience Armenia in a dynamic setting witheye-opening experiences is welcome to join the society.Furthermore, FAR encourages its kidak (in this case, tripalumni) to stay in touch with one another, and to promotethe trip to others.

The society has also started hosting a series of events inconjunction with churches throughout the Diocese andtheir ACYOA members. The first such event took place atthe St. Leon Church of Fair Lawn, N.J., in September 2009.As social gatherings, these events help kidak to keep intouch with one another and to re-live memories, whileproviding an opportunity to invite new participants whowould like to take part in FAR’s activities and potentiallyto join a trip.

Kidak invitees at these events allow prospectivetravelers to speak with those who have participated inpast trips. This creates a personal touch: someone who cananswer questions with first-hand knowledge, and whocan impart their eagerness to the next group of HayastaniKidak. Furthermore, these events provide a venue forparish ACYOA Seniors to be introduced to and to minglewith their Armenian contemporaries from other regionswho attend as FAR guests.

Many of these youthful Armenians going for the firsttime have grown up in the parish community and havelearned about their Armenian heritage within the walls oftheir church. Now curious to see Armenia up close, andto experience its beautiful landscapes, churches, andcenturies-old culture, this next generation of travelers candepend on FAR as their bridge to this land.

While FAR has generally specialized in first-timeyouth visits to Armenia, in the future, the organizationhopes to offer trips appealing to kidak who are eager to goagain. Those who have taken the trip often return feeling

that once was not enough. New “theme trips” are beingconsidered to accommodate this need. These mightinclude photography project trips, nature trips, or a tripvisiting historic Armenian lands in Eastern Turkey. Kidakare encouraged, always, to share their ideas with FAR onhow they’d like to experience Armenia.

If you or someone you know would be interested inattending Hayastani Kidak events, there will beopportunities at various Diocesan parishes in the comingmonths. Events will be announced in the Diocesannewsletter, on FAR’s website, and FAR’s Facebook page.For information on trips, please contact Arto Vorperian atFAR’s offices, at (212) 889-5150. �

Opposite, above, and below: Exploring Armenia on the Fund for Ar-menian Relief’s annual Young Professionals trip. (Photo opposite byCeline Kaladjian; photos above and below by Kaloust Hovsepyan)


ake the subway past Columbus Circleand Columbia University, onManhattan’s West Side, and you’llcome upon Washington Heights:currently a largely Dominican

neighborhood, dotted with Hispanic grocery stores,florists, fruit stands, and barber shops.

Here, amid the hubbub of city life, on a street lined withbrownstones and pre-World War II apartment buildings,stands the oldest Armenian Church in Manhattan. With itsorange brick façade and familiar Armenian stone carving,Holy Cross Church of Armenia is the sole vestige of avibrant Armenian community that once thrived at thenorthern tip of New York City.

Long before the establishment of parishes in Baysideand Westchester N.Y., the building-boom of churches inNew Jersey, and even the erection of St. Vartan Cathedralin mid-town Manhattan, Holy Cross Church served as afocal point for the Armenian community of the New Yorkmetro area. In fact, it was frequently leaders emerging fromthis parish who spearheaded construction projects in thesuburbs, rooting the customs of the Armenian Church inyoung communities across the metropolitan region.

Today Holy Cross Church stands as a monument to

that early generation of New York Armenians, whogathered in the 1920s to establish the first ArmenianChurch in the Empire City. It speaks, too, to the wayArmenian communities in the diaspora coalesce andchange over time, reworking ancient Armenian traditionsand giving rise to new centers for preserving the Armenianfaith and heritage.

The church that almost wasn’tIn some ways, Holy Cross Church of Armenia is a churchthat almost wasn’t. Just weeks before the much-anticipatedopening of the newly purchased sanctuary in the winter of1929, the parish found itself in an unexpected financialpredicament. At the root of the problem was an agreementmade some four years earlier to relocate the St. Gregoryparish—a community in downtown New York—to thecity’s Washington Heights neighborhood.

Home to Jewish, Greek, Irish, and German immigrants,the Washington Heights area was also attracting Armenianfamilies—restaurant owners, shopkeepers, and othernewcomers, many of whom found it inconvenient toattend services in the churches rented by the St. Gregoryparish in lower and midtown Manhattan.

WEST SIDE

STORYThe historic Armenian Church on

Manhattan’s Upper West Sideremains a well-preserved treasure

T


By Karine Abalyan


By 1926, a vote had been taken at St. Gregory to relocatethe parish uptown, and some $2,000 was collected for theproject. Within a few years, the organizing committeepurchased a modest building, formerly a Lutheran church,on West 187th Street, and plans were underway to openthe church doors on Christmas Sunday, January 6, 1929.

But at the last minute, a contingent at the St. Gregoryparish decided not to go through with the undertaking,and the funds collected had to be divided between the twoparishes. Still, those who had supported the establishmentof Holy Cross Church were determined to see it through tocompletion, and thanks to the generosity of a fewbenefactors, the new church was able to mark its beginningon that Christmas day, eight decades ago.

In the years that followed, the young parish continuedto face a series of hardships. Financial burdens persistedin the wake of the stock market crash and the onset of theGreat Depression. Money for mortgage payments wasoften scraped together by parishioners who werethemselves struggling to cover daily expenses. Churchmembers would later recall how those years left the“parish maintaining a hand to mouth existence,” acondition that would not ease up until the end of WorldWar II.

In 1933, tragedy of another kind struck Holy CrossChurch. In a story that gained attention far beyond theArmenian community, Archbishop Ghevont Tourian, theDiocesan Primate, was stabbed to death during aprocession to the altar on December 24, before the eyes ofhundreds of faithful. (His body would later be transferredto a mausoleum built adjacent to the church.)

The assassination of Archbishop Tourian and thepolitical discord surrounding it took a toll on the parish.The story made front-page news across the city’s papers, asreporters buttonholed officials and parishioners for details.A heavy shadow came over Holy Cross Church in thewinter of its 5th anniversary year, and once again, thecommunity was torn about its future.

A new beginningThe Diocese as a whole lost direction during the period ofthe early and mid-1930s, and it was not until October 1936,when Holy Cross Church hosted the Diocesan Assembly—the first such meeting since the events of 1933—that orderbegan to be restored in the life of the Armenian Church ofAmerica.

By the time Holy Cross Church was consecrated on


Manhattan’s historic Holy Cross Churchof Armenia: Past (at left, in the 1940s)

and present (above).



May 17, 1937, the parish showed signs of considerablegrowth. It was home to a number of active organizations,including an Armenian School, a Sunday School, adistinguished choir, a Women’s Guild, and the Zvartnotznewsletter (published at the church to this day).

The end of World War II brought renewed enthusiasmto the parish, and, like many communities across thecountry, Holy Cross Church experienced a wave ofunprecedented prosperity. Membership rose to 1,000parishioners and the annual income exceeded $32,000. In1945, under the leadership of Haik Kavookjian, Holy CrossChurch paid off its mortgage, and within five years planswere underway to build a new house of worship for acommunity that had by then outsized its facilities.

Diocesan Primate Archbishop Tiran Nersoyancelebrated the last Divine Liturgy at the old churchbuilding on November 2, 1952. Two years later, on October17, 1954, the succeeding Primate, Archbishop MampreCalfayan, consecrated Washington Heights’ newly builtArmenian church. Harry Tatosian—an active member ofthe parish for many years—donated the church altar. Thecommunity also enjoyed a new parish house, madepossible by Haik Kavookjian, consisting of a church office,classrooms, and living quarters for the parish priest.

Under the leadership of Bishop Elisha Simonian, whoserved the parish for 30 years, membership continued torise, especially as increasing numbers of young peoplestepped forward to serve their church. Holy Cross Churchboasted one of the strongest ACYOA chapters in theDiocese; in 1946, its choir released a well-received four-record album of Armenian Church hymns; and churchpicnics and bazaars—known for their fancy automobilegiveaways—regularly drew crowds.

In 1960, when His Holiness Vasken I became the firstArmenian Catholicos to travel to the United States, hecelebrated the Divine Liturgy at Holy Cross Church,making it the only church in the country where he offeredbadarak during his visit. Prior to his departure, theCatholicos presented the parish with a khatchkar, whichtoday remains at the base of the church’s altar.

A contribution beyond measureVasken I had called upon the Eastern Diocese to realize itsdream of building an Armenian cathedral in the heart ofNew York City, promising to return to the U.S. toconsecrate the church upon its completion. Manyparishioners at Holy Cross Church took up the challenge,and played a critical role in the cathedral-building project,assisting with all aspects of the initiative from organizingfundraising banquets to planning the logistics ofconsecration-day ceremonies.

“The value of the contribution of Holy Cross to thecommunal life of our people in New York and to the well-being of the Diocese generally is beyond measure,”

Archbishop Tiran Nersoyan would later reflect, havingwitnessed first-hand the parish’s involvement in the St.Vartan Cathedral project while he resided at Holy CrossChurch in the 1960s.

“We must all shoulder our responsibilities cheerfullyand with generosity,” he wrote on the occasion of thechurch’s 40th anniversary. “The torch of our faith must beheld high so that it can be proudly passed on to those whocome after us.”

Indeed, parishioners at Holy Cross Church were verymuch concerned with safeguarding and passing on theArmenian faith. As families began to move to the suburbsin the 1970s, they took with them the leadership skillscultivated in the Washington Heights church—experiencesthat would contribute to the development of youngparishes in the greater New York metro region. LeoManuelian, a longtime member of Holy Cross Church whonow lives in New Jersey, recalled how suburban parishes“benefited from the expertise of the parish councils thatmatured and developed through” Holy Cross Church.

As demographics changed in Washington Heights, itwas not unusual for parishioners to discuss the possibilityof relocating Holy Cross Church. But the proposals nevergained enough momentum, and even as many Armeniansleft the area, there always seemed to be enough supportfor keeping the church active. Many former members, too,would return often to their first parish to reunite with oldfriends and to offer advice to a new generation of faithful.“It’s a homecoming for me every time I step foot in thisparish,” Manuelian said.

In 1995, thanks to the generosity of Dolores ZohrabLibeman—daughter of Krikor Zohrab, a leading Armenianintellectual who was killed during the ArmenianGenocide—an endowment fund was established for HolyCross Church. The fund, along with the support of a smallbut dedicated parish community, makes it possible for thechurch to open its doors every Sunday for weekly worship.The Rev. Fr. Arten Ashjian, who served as assistant pastorat Holy Cross Church in the 1940s, and the Rev. Fr. GarnikHallajian celebrate the Divine Liturgy. ArchbishopYeghishe Gizirian, also an assistant pastor at the church inthe early 1950s, visits several times a year.

In addition, the parish organizes a number of culturalevents throughout the year, including summer picnics,autumn bazaars, luncheons, concerts, and other activities.Annually Holy Cross Church administers the “MabelFenner Scholarships,” which offer grants to collegestudents, seminarians, and young professionals.

“Every Sunday, we celebrate the Divine Liturgy, wepray together, and then we come together and enjoyfellowship and being part of one another’s lives,” said pastparish council chair Charlene Simonian. “That’s a big partof the mission here at Holy Cross Church—to provide thatsense of community for all Armenians.” �



In 1986, the parishioners at HolyCross Church gathered for a specialservice. Archbishop ShnorkKaloustian, the Patriarch ofConstantinople, visited the parish toconsecrate the icon of Charkapan SoorpAsdvadzadzin: a reproduction of a15th–century icon located in Istanbul.

The original icon of the Mother andChild was displayed at a Jesuit churchin Istanbul, which was purchased inpart by the city’s Armeniancommunity. When the church wasconverted into a mosque, Armenianskept the painting, later transferring itto other churches in the city.

It is said to have healing powers, andfor hundreds of years, Christians andMuslims alike have been makingpilgrimages to its site, praying by thefamous image of the Mother of God.Hagop Uryan, a parishioner at HolyCross Church, had the iconreproduced by the artist SimonSimonian and installed at theWashington Heights church in 1986.

PRAYER OF THE HOLY CROSS

“Guard us, O Christ our God, under the shadow ofyour holy and precious cross in peace. Deliver usfrom enemies, visible and invisible. Make usworthy to give thanks to you and to glorify youwith the Father and the Holy Spirit, now andalways and unto the ages of ages. Amen.”

HOLY CROSS CHURCH OF ARMENIA MARKED ITS 80TH ANNIVERSARYon Sunday, September 13. The celebration coincided with the parishname-day, the Feast of the Exaltation of the Holy Cross.

Diocesan Primate Archbishop Khajag Barsamian celebrated the DivineLiturgy, with assistance from St. Nersess seminarians; their dean, the VeryRev. Fr. Daniel Findikyan; and the Gomidas and Zvartnotz choirs.

“Over the centuries, we have borne Christ’s cross with faith, hope, andlove. What was once an instrument of torture and death, has become forus the symbol of salvation, and victory over death,” the Primate said.

Archbishop Barsamian added that Holy Cross Church has expressedthe message of the cross throughout its history. “In profound ways, theHoly Cross Church symbolizes the entire story of our people in America,”he said. “This sanctuary has been a place of deep sorrow, but also greatrejoicing. It has known hardship, but has also become a genuine place ofpilgrimage for our people.”

A luncheon followed services. Program highlights included a musicalperformance by Ani Kalayjian and Sophya Melikyan, and remarks by Fr.Findikyan, who spoke about the church’s rich heritage and the warmwelcome it has extended to many deacons and young priests over theyears.

“May God inspire many more young people to come forward to serveour Holy Cross Church as priests, as deacons, as choir members, as leadersin every way,” Fr. Findikyan said.

The parish also presented the “Mabel Fenner Scholarships” to fivestudents and eight St. Nersess seminarians.

Left: Archbishop Barsamian presides overthe celebration of Holy Cross Church’s 80thanniversary, assisted by ArchbishopYeghishe Gizirian, Fr. Arten Ashjian, andseveral St. Nersess seminarians.


n a unique undertaking for the SundaySchools of the Armenian Church, a “virtualSunday School” class was launched last fall bythe mission parish of Nashville, Tenn., andBowling Green, Ky.

Students accessed the live broadcast by logging ontoSkype (a software application that allows users to makevoice calls over the Internet) and Fuze (a program thatallowed them to view the teacher’s computer desktop,where she opened PowerPoint presentations, videos, andother resources). Fr. Tateos Abdalian, director of theDepartment of Mission Parishes at the Diocese, andDiocesan Primate Archbishop Khajag Barsamianwelcomed students with their respective video messages.Archbishop Barsamian led the students in the recitation of“Hayr Mer.”

Two 30-minute classes were led by teachers TinaYahnian-Torres, a teacher formerly from Atlanta, Ga., andAni Khatchoyan, a graduate student at VanderbiltUniversity studying education. They discussed prayer andthe structure of the Bible as well as feast days and suchsaints as St. Mesrob, St. Gregory of Narek, and St. NersessShnorhali, tailoring their curriculum to two different agegroups: kindergarten through 2nd grade, and 3rd through6th grades.

While virtual classes are a product of the presenttechnological-age, it is also a necessity among missionparishes that have little opportunity to meet weekly. Fr.Abdalian is only able to visit four of the 15 active missionparishes once a month. Because mission parishes don’thave the necessary means and facilities to hold weeklySunday School classes, the Nashville mission parish found

a solution to this problem, through the leadership of itsmembers.

Ready to learn, ready to teachSevada Badalian, chairman of the Nashville parish council,who has two Sunday School-age daughters of his own, sawa need for an alternative for weekly Sunday School classesfor the 20 students ranging from kindergarten through the7th grade in Nashville and Bowling Green. There are also10 ACYOA senior members who are ages 18 and up, and15 ACYOA juniors, from 7th through the 12th grades.

“There were students ready to learn and teachers readyto teach, but it was only done once a month when we hadchurch services,” said Mr. Badalian. “In addition, some ofthe students were one and a half hours away from thechurch and couldn’t make even the monthly classes.”

It was a visit from Archbishop Barsamian that set thevirtual Sunday school plan into motion. “When we hadArchbishop Barsamian visiting us, my daughtersapproached him and asked why they can’t have SundaySchool every week, like back in New Jersey; and the nextday, Srpazan instructed us to look for ways to bring kidstogether more often,” said Mr. Badalian.

Because he works in the software industry, Mr.Badalian knew about platforms his company used as partof their everyday business to conduct customer trainingand sales presentations. He decided to apply the sametechnology to the virtual Sunday School classes.

A VIRTUALSUNDAY SCHOOL

FOR MISSIONPARISHES

By Taleen Babayan

Above: Sophia Badalian helps her sister Jackie join in the “virtualclassroom” of the Nashville mission parish.

I



He presented the idea to Fr. Abdalian, who was supportive of the concept,and soon the project was underway. After a couple months of working with theDiocese to prepare the curriculum, the first test classes were launched inOctober.

Elise Antreassian, the Eastern Diocese’s coordinator of Christian Education,helped develop the curriculum for the virtual Sunday School classes, and is alsoa strong proponent of this new development.

“The idea of a ‘virtual Sunday School’ for mission parishes is fantastic,” shesaid. “Most mission parish families live at a distance and come together onlymonthly for a traditional Sunday of liturgy, education, and fellowship. With thisnew technology kids can communicate, see each other, learn, and interact witha teacher and fellow students not monthly but weekly.”

Using educational resources and materials from the Diocese, the teacherscover different topics every session. Tina Yahnian-Torres felt both excited andnervous about the launch of the online Sunday School. “I was excited for theopportunity, yet nervous in making sure all of the components are in place andworking at optimum level,” she said. “Planning 10 times over is key.”

One of the biggest challenges the teachers faced was developing appropriatecontent for the classes. “We have to work on making the material engaging sokids can like what they see and hear on the conference bridge,” Mr. Badaliansaid. “And making that content is very time-consuming and requires financialresources which we don’t always have.”

The classes are a work in progress, and will continue to be improved andrefined over the next three to six months.

“There was a need, and we had the opportunity to meet that need to solvethat problem,” said Fr. Abdalian, who intends to take this program to all themission parish communities that don’t hold Sunday School classes regularly.“We recognize the need for Christian education, not only for our children but foradults as well.”

Ms. Yahnian-Torres stressed the importance of students having theopportunity to experience virtual Sunday School classes especially as a missionparish. “Our children need to be enriched with the Armenian ApostolicOrthodox faith and culture, more than once a month.” �

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Looking for God inthe Land of Mountains

Twenty years after the re-opening of the ArtsakhDiocese in Nagorno-Karabagh, the focus is onrestoring the region’s Christian heritage andreconnecting its people with God

By Karine Abalyan


eneath the altar of the Soorp Amena -prgich Kazanchetsots Cathedral inShushi, is a round room with barewalls, a stone floor, and a crackedceiling. Aesthetically unimaginative,

the small chamber is actually a clever architectural feat—here a speaker’s voice is echoed in a way that affords arare opportunity to hear the sounds produced by one’sown vocal chords, just as others might hear them.

Local deacons say the room was once used for theavowal of sins, with the notion that “playing back” aperson’s confession would make more of an impact, andhelp reconcile the penitent to God.

This emphasis on introspection is hardly surprising ina land where the silence imposed by nature almost forcesone into a meditative self-scrutiny. It is, after all, byknowing oneself that one begins to know God. And inNagorno-Karabagh, it is hard to escape this search for self-knowledge.

Perhaps this is one of the reasons the small republic—with its historic city of Shushi, its magnificent spiritualcenter at the Kandzasar Monastery, and its myriadchurches, khatchkars, and other religious monuments—has for centuries sustained the Armenian Christian faith.History has been unkind to the region, but its peoplehave been dogged in their commitment to protect andrenew a rich legacy handed down from one generation tothe next.

Last fall, the Artsakh Diocese marked the 20thanniversary of its post-Soviet era re-opening. WelcomingHis Holiness Karekin II, the Supreme Patriarch andCatholicos of All Armenians, residents gathered tocelebrate the accomplishments of the past two decades—and to reflect, too, on the many challenges still ahead.

“We have 41 churches operating in Artsakh today,”said Archbishop Barkev Martirossian, who has served asthe Primate of the Artsakh Diocese since 1989, in a recentinterview. “In the coming years, we hope to double thatnumber, so that every village has its own church. Clearly,a lot remains to be done here.”

Treasures in the mountainsChristianity reached Karabagh in the first century, whenSt. Dadi, a disciple of St. Thaddeus the Apostle, began topreach in the region. Historians believe that the DadivankMonastery, which bears the disciple’s name, first tookshape in this period. While the monastery’s survivingstructures date to the 9th century, St. Dadi’s grave wasdiscovered there in 2007, signaling that the site may haveindeed been home to one of the first religious centers inKarabagh.

Following the baptism of King Trdat in A.D. 301, whenArmenia became the world’s first Christian nation, St.Gregory the Illuminator also traveled to Karabagh, wherehe established churches and laid the foundation for whatwould become a thriving center of Armenian Christianity.Later, St. Gregory’s grandson, St. Grigoris, continued hisgrandfather’s work as the bishop of the Kingdom ofAghvank, of which Artsakh was a part. In the early part ofthe 5th century, Mesrob Mashdots established the firstschool to use the new Armenian alphabet at the AmarasMonastery, which was also the burial site of St. Grigoris,located in the southeastern part of present-day Karabagh.

By the height of the medieval period, churches dottedthe rugged landscape. One of the most important spiritualcenters was the Kandzasar Monastery, established in the13th century by Prince Hasan Jalal Vahtangian, anArmenian feudal lord who ruled the Principality ofKhachen. The term Kandzasar derives from the Armenianwords “kandz,” meaning treasure, and “sar,” meaningmountain. The name points to the area’s copper and silverdeposits—though tradition has it that the most valuabletreasure at Kandzasar is the relic head of St. John theBaptist, the namesake of the center’s main cathedral.

Historical records suggest that Prince Hasan Jalal wasnot the first to erect a religious center on the site.Nonetheless, the founding of the new cathedral in the 13thcentury was considered a major architectural andecclesiastical achievement of its time. The stately structureis notable for its sculpted stone reliefs, among themdepictions of Adam and Eve, Christ, and two figurescarrying a small representation of the cathedral.According to Prince Hasan Jalal’s contemporary, thehistorian Kirakos Kantzaketzi, some 700 clergymen werepresent at the cathedral’s consecration in July 1240.

Kandzasar constituted the spiritual center forcommunities in the Armenian provinces of Artsakh andUtik, as well as the lands situated between easternArmenia and the Caspian Sea. For centuries, theflourishing monastery maintained a level of autonomyfrom the Mother See of Holy Etchmiadzin, as it carved itsown political and cultural identity in the area. In the 1700s,for instance, Catholicos Yesai Hasan-Jalalian of Kandzasarwas at the forefront of efforts to stave off invasions by theOttoman Empire in what is considered Karabagh’s firstsignificant liberation movement. The monastery alsosupported manuscript illumination and the creation ofscholarly work, including Mkhitar Gosh’s influential Codeof Laws.

It was not until the beginning of the 19th century,when the lands of Artsakh and Utik fell under the controlof the Russian tsar, that Kadzasar became more closelylinked to Holy Etchmiadzin. In the mid-1800s, the Diocese


BACMWinterSpring2010:ACM Fall 2008 3/2/10 4:34 PM

of Artsakh was brought under the complete jurisdictionof Etchmiadzin, where it would remain until its dis -solution in 1930.

Once golden, then “preyed upon”While Kandzasar served as the spiritual center of Artsakh,Shushi emerged as the Artsakh diocese’s administrativehub in the latter part of the 19th century. Located on theedge of the Khunot Gorge, Shushi was home to Armeniansettlements at least as far back as the 9th century,according to engravings on khatchkars discovered there inmodern times.

However, it was not until the 19th century, when theregion became part of the Russian Empire following yearsof assault by Persian forces, that Shushi experiencedunprecedented growth. During this period, the city sawthe building of churches, schools, cultural centers, printinghouses, theaters, hospitals, shops, and homes. Streets werewidened and new roads were completed to link Shushi toother cities in the region. Outside the city, Armenianfarmers and artisans contributed to a network of economicdevelopment, establishing the area as one of the mostadvanced in the Caucasus.

At the very center of the city rose up the Soorp

Amenaprgich Kazanchetsots Cathedral, an impressivecream-colored church which housed importantmanuscripts and relics. Construction of the cathedral,begun in 1868, took 19 years; an inscription on one itswalls identifies the architect as Simeon Ter-Hakobiants.Predating the cathedral is the small church of St. John theBaptist, known by the locals as Kanach Zham (“greenchurch”) for its green-painted domes. Also notable werethe Church of Aguletsots, the Church of Meghretsots, andthe Kusats Monastery—none of which has survived to thepresent day.

Shushi’s golden age ended abruptly at the turn of the20th century. Pogroms in 1905 were followed bymassacres in 1920, leaving the city completely devastatedand forcing the surviving Armenian population to flee. Ona visit to Nagorno-Karabagh a decade later, the Russianpoet Osip Mandelstam wrote about a dizzying carriageride through the decaying Armenian districts of Shushi,which he described as a “preyed upon” city, with “forty-thousand dead windows” and “stripped-down homes.”

First victory of a national struggleWidespread neglect of Armenian monuments wascharacteristic of the ensuing Soviet era, when Nagorno-Karabagh was declared an autonomous territory withinAzerbaijan. The Diocese of Artsakh was broken up in1930; its churches closed and its clergy persecuted. Beforelong, saplings sprouted from the dome of Kandzasar’smain cathedral as its walls crumbled in disrepair. (BishopKarekin Hovsepian, a native of Karabagh who would goon to serve as the Primate of the Eastern Diocese of theArmenian Church of America, and later as the Catholicosof the House of Cilicia, was one of the region’s survivingclergymen.) The area’s religious buildings and otherArmenian facilities were alternately demolished,desecrated, or left to deteriorate. Shushi’s Kanach Zhamchurch, for example, was converted into a bathhouse.

Hardly had the Artsakh Diocese re-opened in October1989, with the much-anticipated re-consecration of theKandzasar cathedral, when war broke out in Nagorno-Karabagh. In the years between 1991 and 1994, even asmissiles droned overhead, local clergy continued tocelebrate the Divine Liturgy and perform other services,preserving the sacred practices of the Armenian Church,just as their forefathers had in the earliest days of ChristianArtsakh. “The re-opening of the Artsakh Diocese becamethe first victory of our national struggle,” said Nagorno-Karabagh President Bako Sahakian at the celebration ofthe Artsakh Diocese’s 20th anniversary last fall. “From thevery first day, the Diocese was in the frontline of themovement, encouraging the people to new victories,strengthening their spirit, imbuing them with courage andenergy.”



When fighting ceased in 1994, the young Diocese,under the leadership of its Primate, Archbishop BarkevMartirossian, was faced with the enormous task of notonly rebuilding, but also re-awakening a faith that had fortoo long lain dormant. “Our biggest achievement is peace,because now the people of Karabagh live in safety. Fromthat, comes everything else,” Archbishop Martirossiansaid. “Now we can live calmly and be in control of ourlives.”

Amid this calm, Kara -bagh today appears tohave reclaimed some of itsformer splendor. In 1995,Shushi’s Kanach Zhamchurch re-opened, fol -lowed in 1998 by the city’sKazanchetsots Cathedral,and a few years later by thecarefully restored Kand za -sar Monas tery. Oper a tingfrom small offices on thefirst floor of an apartmentbuilding in Shushi, theArtsakh Diocese haslaunched dozens of pro -grams, aimed at helpingpeople engage in the life ofthe Armenian Church.

These efforts date to theearly 1990s, when theDiocese operated a homefor the elderly in Stepan -akert, which is now run bythe government. In 1991,the Artsakh Diocese beganbroadcasting from Yerevanradio programs intendedto provide an overview ofthe various elements ofservices in the ArmenianChurch, discuss church history, and generally expoundthe Christian faith. The initiative later expanded totelevision broadcasts, hosted by Archbishop Mar ti rossian.

In the past decade, the Artsakh Diocese has alsolaunched youth organizations in Karabagh, establishedSunday schools and a Christian educational center, andpublished more than 80 books. Diocesan staff membershave helped introduce into Karabagh’s secondary schoolscourses on Christianity and the history of the ArmenianChurch. In addition to restoring ancient churches, theDiocese has worked to erect new houses of worship. Ofsome 40 churches presently operating in Karabagh, about10 are newly built, Archbishop Martirossian said.

The answer to life’s questionsThe support of the diaspora has been critical to Karabagh’srejuvenation. On the part of Eastern Diocese, the Fund forArmenian Relief has implemented a number of programsin Karabagh, including the Humanitarian AssistanceProgram, which was completed in 2008. With a $15million grant from the United States Agency forInternational Development, FAR teams rebuilt houses,hospitals, and clinics throughout Karabagh. The money

was also used for theinstallation of new pipe -lines to provide water forirrigation and drinking. Inthe past, FAR has organ -ized shipments ofmedicine and medical sup -plies and equipment toKarabagh, and helpedlocal doctors receive ad -vanced training inYere van as part of FAR’sCon tinuing Medical Edu -cation Program.

Another key diasporanaccomplishment, the com -ple tion of the Goris-Step an a kert high way, offerseasy passage betweenArmenia and Karabagh’scapital city. New busines -ses and hotels have sprungup, mostly in Stepanakertthough signs of growth arebeginning to emerge inShushi and elsewhere.

Still, Karabagh islargely a place whereuntouched mountainsover take you unex pec -tedly, like waves of green

velvet rising and falling at every turn. Roosters crow atdaybreak and shepherds traverse the hillocks betweenvillages. In Stepanakert’s covered marketplace, womensell zhangyalyav hatz—the traditional food of freshly-picked herbs encased in thinly-rolled dough and baked ona hot, flat surface. Alongside them, vendors offer freshvegetables, fruit, and berries. The people here are proud oftheir victories, and eager to share their stories of sacrificeand self-discipline. They know, too, that the hardships arenot yet behind them.


Opposite and above: Perspectives on the Kandzasar Monastery, in Karabagh. Overleaf (page 12): The Khunot Gorge, in Shushi.



For the Armenian Church in particular, Karabaghposes many difficulties. For one, the Artsakh Diocese facesfinancial burdens, which limit its ability to expandexisting projects and develop new programs. Priests hereare underpaid and few in number. The Diocese as a wholeis served by no more than a handful of clergy, who rotatefrom parish to parish. Under this system, not allcommunities can take part in the Divine Liturgy onSundays—a hard setback in a region struggling to reviveits Christian spirit.

Nonetheless, Archbishop Martirossian, who himselfre-discovered the Christian faith of his childhood afterexperiencing the harsh irreligiosity of Soviet schools, ishopeful that the Artsakh Diocese can reinvigorate theteachings of the Armenian Church in Karabagh. Recallinghis own experience, he described how as a young highschool graduate he began to read spiritual works, andhow he “found Christianity and wanted to understandwho Christ is.”

“I gave myself the task of learning about Christianityand Christ, and thus embarked on a journey to thepriesthood,” he said. “Christianity answered all thequestions I had in life—everything that tormented me.Prior to that, everything seemed to me half-finished, half-answered.”

Today, from his modest base in Shushi, the Primatehopes to impart that sense of balance to his flock: a peoplelooking for God in the land of mountains. �

Archbishop Martirossian has served as the Primateof the Artsakh Diocese since its re-opening in1989. A native of Sumgait, Azerbaijan, he grew up

in Armenia, where he graduated from the Brusov Instituteof Foreign Languages with a degree in Russian languageand literature in 1976.

Archbishop Martirossian was introduced to theArmenian Christian heritage at an early age. “My paternalgrandmother instilled Christian values in me and mybrother,” he recalled. “Then we enrolled in Soviet schoolsand that ruined everything.”

Upon graduation from high school, he discovered theworks of Hegel, the Enlightenment-era Germanphilosopher, and “my grandmother’s teachings returnedto me,” he said. “After that, I began to read spiritualworks—everything from Plato to Buddhist tracts.Through that strange mix of literature, I foundChristianity and wanted to understand who Christ is.”

This quest ultimately inspired the young student toenroll at the Gevorkian Theological Seminary at theMother See of Holy Etchmiadzin. “I gave myself the taskof learning about Christianity and Christ, and thusembarked on a journey to the priesthood,” ArchbishopMartirossian said. He entered the seminary in 1980,following service in the army and a brief period ofteaching at a village school.

He was ordained a celibate priest in 1985, and shortlythereafter admitted to the St. Petersburg TheologicalAcademy in St. Petersburg, Russia. There he earned adoctoral degree after defending his thesis—titledTheognosis in Christianity and Mystic Science: In Yoga,Theosophy, and Anthroposophy—describing the way variousreligious traditions and schools of thought approachspirituality and the search for the divine.

Archbishop Martirossian also spent time teaching atthe Gevorkian Theological Seminary, and serving at St.Hripsimeh Armenian Church, not far from the Holy See.In 1988, His Holiness Vasken I elevated him to the rank ofbishop. Eleven years later, His Holiness Karekin Ibestowed on the Primate of Artsakh the rank ofarchbishop.

ArchbishopBarkev

Martirossian

Above: The restored St. John the Baptist Church in Shushi, known by the locals as Kanach Zham (“green church”).



The Mother See of Holy Etchmiadzin served as the site forthe first-ever “Global Armenian Library Confe rence,”which took place August 25-27, attracting heads of themost prestigious Armenian libraries in the world.

The conference met under the auspices of His HolinessKarekin II, the Supreme Patriarch and Catholicos of AllArmenians, and with the support of Archbishop KhajagBarsamian, Primate of the Eastern Diocese. RachelGoshgarian, director of the Krikor and Clara ZohrabInformation Center, and the Rev. Fr. Asoghik Karapetian,the head of archives at Holy Etchmiadzin, organized theevent.

The three-day conference was held in the OldTheological Seminary at Holy Etchmiadzin. The first dayconsisted of brief presentations by the participants on theirspecific collections, and their current cataloguing system,digitization program, and acquisitions methods. Formalacademic presentations were made on the second day, andcovered topics including library organization, bookdistribution, digitization, and preservation. Participantstraveled to Noravank Monastery on the third day, wherethey took part in a roundtable discussion led by ProfessorKevork Bardakjian.

The goals of the conference were to formulate standardmethods of library organization and cataloguing, createopportunities for the discussion of book preservation and

digitization, develop an international book exchangebetween libraries, and establish a universal Internet portalfor Armenian collections. The conference established aworking group to spearhead the creation of an Internetwebsite, which will provide information on Armenian andother language publications in the field of Armenianstudies in Armenia and the diaspora.

Libraries represented at the conference were: theMother See of Holy Etchmiadzin, the Catholicate of Cilicia,the Patriarchates of Constantinople and Jerusalem, theMkhitarian Brotherhoods of Venice and Vienna, theBzommar Armenian Catholic Clergy Institute, the MesrobMashdots Manuscript Repository, the National Library ofArmenia, the National Archives of Armenia, theFundamental Library of the Armenian Academy ofSciences, Yerevan State University, Harvard University’sWidener Library, the University of Michigan (Ann Arbor),the British Library, the Bibliotheque Nationale de France,the Yeghishe Charents Museum, the Abovian ArmenianNational Library, the AGBU Nubarian Library, theAmerican University of Armenia, the National Children’sLibrary of Armenia, the Avedik Isahakyan Central Library,the Armenian Library and Museum of America, theNational Association of Armenian Studies and Research,the Armenian Cultural Foundation, the Armenian Prelacy,and many of the regional libraries of Armenia. �

SCHOLARS GATHER AT HOLY ETCHMIADZIN FOR THE FIRSTINTERNATIONAL CONFERENCE OF ARMENIAN LIBRARIES

Participants in the the first-ever “Global Armenian Library Confe rence,” on the steps of the Old Theological Seminary at Holy Etchmiadzin.



Written and directed by Braden King of Cannes FilmFestival Atelier and Sundance Film Festival fame, theindependent feature-length film HERE was shot lastsummer in Armenia with a brilliant cast and anaccomplished international crew.

HERE was one of 15 projects (and one of only two U.S.projects) selected from around the world for the 2008Cannes Film Festival Atelier. At the 2008 Sundance FilmFestival, the HERE screenplay and director Braden Kingwere named the U.S. winners of the Sundance/NHKInternational Filmmakers Award.

Ben Foster (star of The Messenger and 3:10 to Yuma) andAlgerian-French actress Lubna Azabal (of Exiles andParadise Now) headline in this film chronicling a brief butintense romantic relationship between two individualswho impulsively decide to travel into uncharted territory.Co-written by King and Dani Valent, the film sees both realand imaginary landscapes come together as a satellitemapping engineer (Foster) charts the Armeniancountryside with an expatriate photographer (Azabal)revisiting her homeland.

Using the sometimes imposing, sometimes comfortinglandscape of Armenia as a character in this dramatic film,many of Armenia’s medieval monasteries and churchesserved as place markers and sets for the complexrelationship that develops between the lead characters.

Canadian-Armenian writer and director Atom Egoyancalled HERE “a hugely important project for thedevelopment of an Armenian film culture. I worked withBraden King when he was at the Sundance Directors Lab;he is a serious and committed artist. I was moved that hefound the landscapes and spirit of Armenia so inspiring,and I have no doubt that HERE will be an important and

highly regarded work of cinematic art.”Shant Petrossian, a two-time Emmy Award-winning

senior producer at the Rachael Ray Show, was castingdirector for the Armenian actors in the film. For Petrossian,a frequent volunteer and visitor in Armenia, working onthe film was a profound experience on both personal andprofessional levels. In early December, Mr. Petrossian satdown with The Armenian Church’s Rachel Goshgarian todiscuss his involvement in this exciting film.

Rachel Goshgarian:What do you consider the significanceof HERE for Armenia and for Armenians?

Shant Petrossian: This is the first time Armenia hasbeen used as the site for a completely American productionwith an international crew making a full-length featurefilm. The standard of professionalism and level of film -making is something that the local industry rarely gets tosee and experience. We hope that this will be an asset toArmenia. Armenia might not have gold or oil, but it doeshave a beautiful countryside whose scenery is a naturalresource. I hope that future filmmakers will be inspired toproduce films in Armenia as it is home to such a widevariety of terrain and can transcend its inherentArmenianness and just act as a beautiful backdrop for anyfilm.

Goshgarian: How did you get involved with the film?Petrossian: I was traveling in Armenia two summers

ago and met the director, Braden [King], in Artbridge, acafé in Yerevan. We had mutual friends and theysuggested that we be in touch as we were both living inNew York City. When we got back to the U.S., we met afew times and spoke occasionally about the project. As he

For a film aboutArmenia, look nofurther than

HHEERREE



For a film aboutArmenia, look nofurther than

HEREprepared to leave for Armenia for pre-production, hesuggested that I go with him while my show was on hiatusand cast the Armenian actors for the film. He said he hada feeling I would be good at it.

Goshgarian: What were your expectations as you preparedto leave on this adventure? How did your expectations changeover time?

Petrossian: I have to admit that I was nervous that wemight not be able to find enough talented actors inArmenia to fit the roles in the film. I was nervous that sincethe majority of actors there come from the stage, that theirstyle may not have fit for an independent film. It turnedout that the most difficult part of the job was narrowingdown which actors to cast. They were all so good! Also, itwas a challenge to introduce the idea of “casting” to theindustry in Armenia. I got the impression that most ofthem are used to working with people they know. So atfirst it was an obstacle I needed to overcome as anAmerican-Armenian, to convince them that the film waslegitimate and that the process of “casting” was necessary.Fortunately, we reached that point and it was awesome tomeet so many beautiful faces and actors who were cravingto do this kind of work. I ended up wishing I had moreroles to give out! The best part was that Braden was alsopleasantly surprised by the talent and found it equallydifficult to make the final decisions.

Goshgarian: What were some of the challenges you faced?Petrossian:Having worked in Armenia before, I knew

it was important to convey to the local personnel that wehad our way of doing things and that ours wasn’tnecessarily better, but that it was the way we work. The

talent in Armenia was not keen on some of our processes,and we had to find a middle ground, adapting to theirways but maintaining what we felt was best for the project.The reality is that we could not have done this without thehelp of local and diasporan Armenians who have the rightcontacts and connections in Armenia. It’s almost impos -sible to get a project of this magnitude done without thekind of assistance and support we were lucky to have.

Goshgarian: You had been to Armenia many times prior tothis. How was this experience different from the others?

Petrossian: This was my 13th trip to Armenia. Ivolunteered three times with Land and Culture*. I alsoworked in Armenia twice, with Bars Media** and ArmeniaTV. I also had the opportunity to visit Armenia on severalother occasions for personal and family reasons. Thisparticular experience with the crew of HERE was reallydifferent and exciting. I had the benefit of knowing theculture of Armenia well and working with a group ofinternational colleagues there. It was new for me. I felt Ireally had the best of both worlds; on the one hand, I tookgreat pleasure in helping the international crew accomplishtheir job and trying to get them to see Armenia throughmy eyes, and on the other, it was a fresh experience for meto see Armenia through their eyes.

*Land and Culture is an NGO which offers volunteers fromEurope, Canada, and the United States an opportunity tocontribute to the architectural preservation of ancestral sites, topromote land cultivation, and to foster community development,in Armenia and elsewhere.

**Bars Media is an independent documentary film studiocompany based in Yerevan.



Goshgarian: How did this international crew view theirexperience in Armenia?

Petrossian: Like anyone who is not from Armenia andspends a significant amount of time there, they had mixedfeelings. There were things they absolutely loved about it.In the end they were extremely passionate about thecountry and the people and elated with their experience.There is no doubt that there were plenty of bumps in theroad, both figuratively and literally. But the crew as awhole was open-minded and willing to move on afterglitches and embrace the culture and the way things aredone in Armenia. The crew members created relationshipswith locals and brick by brick took down walls ofmisunderstanding or miscommunication. In fact, in theend four crew members got tattoos that read “This isArmenia” or “Sa Hayastann eh,” and they aren’t evenArmenian! But the experience affected them so deeply thatthey wanted a physical remembrance of it actually tattooedonto their skin.

Goshgarian: In retrospect, how do you feel about theexperience?

Petrossian: I went into the project with some anxiety. Ihave a TV background and working on a film was new tome. But it ended up being one of the best experiences I’veever had, both personally and professionally. I ran into themale lead of the film, Ben Foster, at the premiere foranother one of his films and asked him about theArmenian actors. I wanted to know what he thought aboutthe Armenian actors we had chosen for the film. He said,“The scenes with the local actors were the best scenes.”Braden, the director, is currently editing, and he is sopleased with the outcome. His overall happiness with thefilm is just building more and more excitement amongstthe film’s crew.

Many of us live in New York and occasionally we meetup and reminisce. This film really attached us to eachother. Armenia, with its roller-coaster of trials andtriumphs, has a way of bonding people together. The filmand the country have important places in the hearts of allthose individuals who worked on HERE. �

To learn more about the film HERE, and to read updates on itsproduction and upcoming release, visit the official website atwww.herefilm.info.

Previous pages, from left: Crewmembers Derrick Peters and LolCrawley on the roof of the NationalGallery in Yerevan, and in the hillsoutside Kajaran.

This page, above right: A crewmember reads outside the DadivankMonastery in Nagorno Karabagh.Crew members Scott Rogers, LolCrawley, and Derrick Peters shooton the main highway in Vardenis, aslocal residents look on in thebackground.

Photos copyright Lion & Wheel,LLC. Photo this page, above right byShant Petrossian.



Of Note

With a heavy heart, the Diocese mourns the passing of oneof its clergymen: the Reverend Fr. Vahram Hazarian,visiting pastor of South Milwaukee’s Holy ResurrectionArmenian Church, who departed this life on the evening ofJanuary 13, 2010, while in the hospital. He was 73.

Der Vahram was a kind and gentle soul, whose faithful,spiritual nature made him well-beloved by the people ofour Diocese, and especially by those in our Midwesterncommunities.

He served our Lord for long years, and indeed up untilhis final moments. We pray that our Lord, with Hisheavenly light, will grant rest to the kind and generousheart of our beloved spiritual brother.

The Reverend Fr. Vahram Hazarian, of blessedmemory, was born in Istanbul, Turkey, on October 26,1936, and baptized as Avedis Haroutiun. He received hisprimary education at the Mesrobyan Elementary School,and in 1947 he attended the Getronagan national school.He received his religious education at St. HovhanessChurch, where he learned church music and sacraments.From 1952 to 1975 he was a member of the church’sZvartnots Choir.

Fr. Vahram was a canon sacrist at the Beyoglou HolyTrinity Church in Istanbul from 1969 to 1975. He wasordained a deacon in 1975, and on July 22, 1975, wasordained a priest by Archbishop Shahan Sevajian ofTurkey.

In 1978, he traveled with Patriarch Shnork Kaloustianas his staff bearer. While at Holy Etchmiadzin, HisHoliness Vasken I, the Catholicos of All Armenians,bestowed upon Fr. Vahram the pectoral cross.

Shortly thereafter he settled in the U.S., and served theEastern Diocese as pastor of the St. Gregory the IlluminatorChurch of Chicago, Ill., from 1983 to 1988.

Subsequently, for 20 years, Fr. Vahram was the visitingpastor of the Holy Resurrection Church of South Mil -waukee, Wis.

In 2005, in recognition of his faithful and enduringministry to our church, Fr. Vahram was honored with therank of avak kahana (“archpriest”).

Fr. Vahram was married in Istanbul, Turkey, onNovember 20, 1966, to Shoushan Hamamjian. He issurvived by Yeretzgin Shoushan and their two children,Raffi and Tamar.

“Der Vahram was a fatherly presence to ourMidwestern parishes, and especially to his fellowclergymen in the region. He reminded us of our connectionto the great spiritual centers of our history—to a churchwhich is truly international in scope,” said DiocesanPrimate Archbishop Khajag Barsamian, in a eulogy duringthe departed’s final anointing, at Chicago’s St. Gregory theIlluminator Armenian Church.

“Above all, his kindness, his patience, the profoundlove with which he carried out his duties as a priest, madehim a beautiful example of a life inspired by our Lord.”

IN MEMORIAM

Reverend Fr. Vahram Hazarian



IN MEMORIAM: Kevork S. Hovnanian

This autumn, the Armenian Church lost one of its greatestand most ardent benefactors, when Kevork S. Hovnanianpassed away, on September 24, 2009, at the age of 86.

In a message to parishes, Archbishop Barsamian wrote:“It would be impossible in a few words to pay propertribute to Kevork Hovnanian, or to fully convey what hehas meant to the Armenian Church, to the Republic ofArmenia, and to the cause of the Armenian people. He wasa giant not only in Armenian affairs, but in the worlds ofindustry, international commerce, and philanthropy. Hefelt at ease among great dignitaries and world leaders. Yethe was equally at home among people of every station andwalk of life.

“A great humanitarian instinct, arising from his faithand piety, animated his actions. His founding andchairmanship of the Fund for Armenian Relief, hisconstruction of the St. Stepanos Church of Elberon, N.J.,and countless other actions all sprang from his Christianconviction.”

Mr. Hovnanian was a great supporter of the Mother Seeof Holy Etchmiadzin. Among his many benefactions wasthe renovation of the 130-year-old Gevorkyan Seminary.In 1991, when the late Catholicos of All Armenians, HisHoliness Vasken I, announced the blessing of the HolyMuron—the first time in centuries that the ancientceremony would be celebrated on the soil of a freeArmenia—he chose Mr. Hovnanian to serve as godfatherfor the historic occasion.

Kevork Hovnanian’s story began when his ChristianArmenian family fled the Middle East during a revolutionthat saw his successful road-building companynationalized. Arriving unharmed but penniless in theUnited States, Mr. Hovnanian put his experience to work.

With his brothers Jirair, Hirair, and Vahak, he foundedthe company that eventually became HovnanianEnterprises. While his brothers eventually left to start theirown successful businesses, Hovnanian Enterprises wenton to become a Fortune 500 company, traded on the NewYork Stock Exchange. As he realized his American dream,Mr. Hovnanian helped hundreds of thousands of familiesacross the country realize their own dream of homeownership.

His accomplishments led to an array of distinguishedhonors, including the “Armenian of the Year” award fromthe Diocese, in recognition of his assistance to theearthquake victims in Armenia. For his contributions toAmerican society, Kevork Hovnanian was awarded withthe Ellis Island Medal of Honor in 1993.

Mr. Hovnanian’s philanthropic efforts includeestablishing the K. Hovnanian Children’s Hospital atJersey Shore University Medical Center, the EmergencyCare Center at Riverview Hospital, and the new Cardi -

ology Floor at New York Presbyterian Hospital, which iscurrently under construction.

He generously supported Armenian causes, includingthe construction of the St. Stepanos Church, which Mr.Hovnanian built in memory of his mother. He builthousing for earthquake victims in Armenia, and donated atownhouse for the Armenian Mission to the UnitedNations in New York City. He also rebuilt the famousGevorgyan Seminary at the Mother See of HolyEtchmiadzin which had been closed during the Soviet era.

He served as founding chair of the Fund for ArmenianRelief for almost two decades and as honorary chair untilhis death. The complete list of his American and Armenianphilanthropic endeavors is vast.

The Diocese was blessed to enjoy Mr. Hovnanian’sactive presence, his wise counsel, and his bold, imaginativeleadership for many years. His influence over the Diocese’sleadership bodies—principally the Fund for ArmenianRelief, the Armenian Church Endowment Fund, and theDiocesan Board of Directors—was incalculable.

He was above all a family man, the patriarch of avibrant, noble, and loving family, in whose intenseembrace he spent his final days. He is survived by hisloving wife, Sirvart, their children Sossi, Esto, Ara, Lucy,and Nadia, and 13 grandchildren.

The Primate, Archbishop Khajag Barsamian, presidedover a memorial service for Kevork Hovnanian at St.Vartan Cathedral, on October 3, 2009.



Jack Antreassian—writer, editor, publisher, executivedirector of both the AGBU and the Eastern Diocese, a giantof the Armenian-American community—passed away onJuly 4, 2009, in New York, following an illness. He was 89.

Jack (Ardavast) Antreassian was born on April 20, 1920,in Constantinople, where his family had sought shelterfrom pogroms perpetrated in their native Hazari,Chimishgezeg. His father Vahan went ahead to New YorkCity to prepare the way for the rest of the family.

Six months after their arrival in Bolis, his motherSatenig brought Anne, Varsenig and baby Ardavast toNew York. Three older brothers—Ardashes, Ashod, andAntranig (who became an eloquent leader and writer inthe Armenian-speaking world)—had to be placed in anorphanage in Greece, and could only join the others a fewyears later.

First settling on East 27th Street in New York’s “LittleArmenia,” the Antreassians eventually moved toWashington Heights. Jack won a scholarship to StuyvesantHigh School, then went to City College for two yearsbefore leaving to help support the family, despite hisfather’s pleas for him to stay in school.

In 1943, on a furlough from his three-year stint in theAir Force, he married Alice Eksouzian, whom he had metthrough his sister Anne.

Passionate about literature and poetry, Jack continuedto write even as he entered a long and distinguished careerof public service in the Armenian community. Heapprenticed at the Armenian Mirror-Spectator (to which hereturned a few times later as editor) under the fatherly andcherished tutelage of Bedros Norehad.

He later served as Executive Director of the AGBU atits East 40th Street headquarters in New York, where helaunched an ambitious Armenian cultural program of artexhibits, concerts, and classes. During his tenure, the localchapters nationwide were strong and numerous—dozensexisted and were the main strength of the organization. Hedid a great deal of traveling in an effort to encourage andcultivate chapter growth. On a national level, he helpedestablish the Antranig Dance Group, Camp Nubar, and theArarat Quarterly, a literary magazine that featuredArmenian artists and writers (with a sizable non-Armeniansubscriber list—it was even sold at newsstands) which Jackedited for its first eight years. He later established AraratPress, a publishing venture of fiction, drama, and poetry.

Offered the executive position at the Eastern Diocese ofthe Armenian Church of America, Jack worked with thePrimate, Archbishop Torkom Manoogian (now Patriarchof Jerusalem), for several years, bringing the same creativeleadership to the work of the Diocese. It was during this“Golden Age” of the Diocesan headquarters that a numberof exciting programs were born: the Festival of the

Armenian Spirit; the One World Festival, a huge culturalevent co-sponsored with New York City that featuredinternational dance groups and food and attractedthousands of visitors to the Cathedral and St Vartan Park;Friday Night Open House—evenings of Armenian food,games, and special programs; Pro Musica, scholarships andconcerts for young Armenians in the performing arts; andthe St. Vartan Drama Group, among others.

Jack also launched St. Vartan Press, among whose titleswas the cookbook, Armenian Cooking Today, a labor of lovewritten and donated by his wife Alice, which earned manythousands of dollars for the Diocese.

Upon retiring, Jack returned to the Diocese at therequest of Archbishop Manoogian, to oversee the earlydays of the relief efforts for the 1988 earthquake inArmenia, traveling there himself a number of times. Thiseffort was eventually to evolve into the highly effectiveFund for Armenian Relief (FAR).

Jack was blessed with a large extended family forwhom he felt great affection, counting them as yet anothergift in his life. He is survived by his wife Alice, his sisterVarsenig; his daughter Elise, her husband Papken, andtheir children Kohar, Aris, and Vahan Bayizian, withwhom he lived for the past 15 years; as well as a sonMichael, his wife Brenda, and their son Adam.

A memorial service for Jack Antreassian was held at St.Vartan Cathedral on July 26, where Diocesan PrimateArchbishop Khajag Barsamian presided. �

IN MEMORIAM: Jack Antreassian



On August 23, ArchbishopBarsamian presided over the25th anniversary of the Rev.Fr. Tateos Abdalian’s ordi -nation. The event took place atHoly Trinity Church in Cam -bridge, Mass., where Fr.Ab dalian was ordained in1984. Fr. Abdalian celebratedthe Divine Liturgy and waspresented with a PontificalEncyclical congratulating him

on his years of service. Afterwards, people gathered for areception in Fr. Abdalian’s honor. “It was wonderful andhumbling,” he said. “It was a family affair, and that’s whatI wanted.”

The event was organized by a committee from the HolyTrinity parish led by the Rev. Fr. Vasken Kouzouian. On

the committee were members of the St. James parish ofWatertown—where Fr. Abdalian was born and raised.

Fr. Abdalian enrolled at St. Nersess and St. Vladimir’sseminaries in 1977 after working in the bank sector and asthe administrative director of St. James Church. He con -tinued his studies at Holy Etchmiadzin and at Boston’sHoly Cross Greek Orthodox Seminary.

Having served as pastor of the churches in Greenfield,Wis., Watervliet, N.Y., Hartford, Conn., Provi dence, R.I.,and Cheltenham, Pa., Fr. Abdalian is currently theDiocesan director of Mission Parishes, overseeing about 15mission parish communities. He visits each one on aregular basis to celebrate the Divine Liturgy, and organizesprogramming for parishioners.

He established a police chaplain program for the Chel -ten ham Police Department, and is a member of its SWATIntervention Team and the International Conference ofPolice Chaplains.

Fr. Abdalian honored on his 25th ordination anniversary

Some 430 people gathered atthe Armenian Church of OurSaviour in Worcester, Mass.,for the 25th ordinationanniversary of their pastor, theRev. Fr. Aved Terzian.Archbishop Barsamian pre -sided over the day’s events,which began with thecelebration of the DivineLiturgy by Fr. Terzian andincluded a banquet featuring

musical performances and a video prepared by the parish.Archbishop Barsamian presented Fr. Terzian with an

encyclical issued by His Holiness Karekin II, whichbestowed upon him the title of avak kahana, or “archpriest.”

Fr. Terzian is the longest serving pastor of the Church

of Our Saviour. Born in Turkey, he first began serving as anacolyte at the Holy Resurrection Church in Istanbul. At 14,he enrolled at the St. James Monastery of the ArmenianPatriarchate of Jerusalem. At the invitation of then-PrimateArchbishop Torkom Manoogian, the young Onnig Terziantraveled to New York in 1975. He continued his studies atConcordia College and General Theological Seminary.

Fr. Terzian began serving the Worcester church afterhis graduation. In his 25 years at the parish, Fr. Terzian hashelped organize a number of large-scale events, including,in 1991, the 100th anniversary of the establishment of thefirst Armenian Church in America.

Also known for reaching out to the larger community,he has offered crisis counseling at Worcester PolytechnicInstitute, ad vised the dean of students at Clark University,and served on the City Manager’s Coalition on Bias andHate, among other initiatives.

Worcester church celebrates pastor’s milestone

IN THE LORD’S VINEYARDThe Diocese Celebrates the Vocation of Four Dedicated Clergy



The St. James Church of Watertown, Mass., honored twoformer pastors, Fr. Arsen Barsamian and Fr. DajadDavidian, to mark the 50th anniversary of their ordinationsinto the holy priesthood. Archbishop Khajag Barsamianvisited the community on December 13 to preside over theoccasion, which also marked the parish’s 78th anniversary.

Fr. Barsamian celebrated the Divine Liturgy, and Fr.Davidian delivered the day’s sermon. The Primatepresented both clergymen with Pontifical Encyclicals onbehalf of His Holiness Karekin II.

Citing the “Year of Vocations,”Archbishop Barsamianencouraged parishioners to guide young men who areserving their church. “It is so instructive to hold up thesetwo worthy examples of dedication to God,” ArchbishopBarsamian said of the day’s honorees. “Der Dajad and DerArsen embody two distinct paths of service, united in theirresponse to our Lord’s calling, leading them to thecommon destination of holiness.”

A native of South Milwaukee, Wis., Fr. ArsenBarsamian was preparing for a career in music when hefelt the calling to become a priest. After three years ofstudying music at the University of Wisconsin, he traveledto study theology at the seminary of the Great House ofCilicia in 1953. Later he continued his work at theArmenian Patriarchate of Jerusalem, and at severalseminaries in the U.S.

On March 13, 1960, he was ordained into the holypriesthood by then-Primate Archbishop Sion Manoogianat St. Mesrob Church of Racine, Wis., and appointed pastorof St. George Church of Waukegan, Ill., where he wouldserve for the next four years. During this time, Fr.Barsamian also visited parishes in Illinois and Wisconsin,serving communities without a permanent pastor.

In 1967, he became pastor of St. James Church ofRichmond, Va. He also has served St. Mary Church ofWashington, D.C., Holy Trinity Church of Cheltenham,Pa., St. Gregory of Narek Church of Cleveland, Ohio, andSt. John the Baptist Church of Milwaukee.

In 1989, Fr. Barsamian became the associate pastor inWatertown, where he served until his retirement in 2002.He continues to assist the current pastor, Fr. ArakelAljalian. Fr. Arsen and Yn. Varteni Barsamian have threechildren: Loosaper Anjel, Steven Asadour, and RaphaelShnork.

Fr. Dajad Davidian was born in Worcester, Mass. LikeFr. Barsamian, he began his theological studies at theseminary of the Great House of Cilicia, in 1952. Returningto the U.S. three years later, he enrolled at GeneralTheological Seminary in New York City, graduating in1958.

Fr. Davidian was ordained into the holy priesthood onJuly 17, 1960, by Archbishop Sion Manoogian. Followingordination, he served at the newly established ArmenianChurch of Bergen County, N.J., was the executive secretaryof the ACYOA, and held the position of editor of TheArmenian Guardian.

In 1962, he joined the staff of St. Nersess Seminary, andlater became pastor of St. Mesrob Church of Racine, Wis. In 1969, he was appointed pastor of the Watertown church,where he served for 30 years until his retirement in 1999.

After his retirement, Fr. Davidian traveled to Armenia,where he has spent time preaching, organizing parishes,and directing youth centers. He also works with RadioVem, a radio station based in Armenia which featuresreligious programming. Fr. Dajad Davidian and the lateYn. Rosemarie have three children: Ari, Susan, andRaymond.

More than 400 people attended the anniversary event,which was organized by Fr. Aljalian and the St. JamesChurch parishioners. Fr. Aljalian noted that many in theparish had been touched by the work of Fr. Barsamian andFr. Davidian.

“They are very devoted pastors of St. James,” he said.“They have contributed tremendously to the well-being ofthis church, and have become role models for a youngergeneration.” �

Watertown honors Fr. Davidian and Fr. Barsamian on their 50 years as priests

IN THE LORD’S VINEYARD

Left: Watertown’s St. James parish honors twoformer pastors on the 50th anniversary of theirordinations. Pictured are Fr. Dajad Davidian,Archbishop Khajag Barsamian, Fr. ArsenBarsamian and the current pastor of theWatertown church, Fr. Arakel Aljalian.



rchbishop KhajagBarsamian was oneof the religiousleaders welcomingHis All Holiness

Bartholomew, the Archbishop of Constan -ti nople, New Rome, and EcumenicalPatri arch, to New York last October, whenthe Ecumenical Patriarch made an officialthree-week visit to the U.S.

Patriarch Bartholomew, known as the“Green Patriarch” for his advocacy ofenviron men tal concerns, presided over theannual United Nations prayer service andhosted church leaders at an interfaithluncheon.

Archbishop Barsamian had the oppor -tunity to speak personally with theEcumenical Patriarch, conveying to him thewarm wishes of His Holiness Karekin II.The Ecumenical Patriarch thanked Arch -bishop Barsamian and asked him to relay toHis Holiness Karekin II a message ofcongratulations on the 10th anniversary ofthe Catholicos’ consecration.

At the ninth annual Joint OrthodoxPrayer Service on October 26, religious

A

WWeellccoommiinngg tthheeEEccuummeenniiccaall PPaattrriiaarrcchh ttoo NNeeww YYoorrkk



leaders, UN diplomats, and Orthodox Christians living inthe New York metro area heard speakers urging thatreligious communities and world leaders might confrontthe prospect of climate change.

The service – organized by the Joint Commission of theStanding Conference of the Canonical Orthodox Bishopsin the Americas (SCOBA) and the Standing Conference ofthe Oriental Orthodox Churches of America (SCOOCH) –was held at Manhattan’s Holy Trinity Greek OrthodoxArchdiocesan Cathedral.

Remarks at the service revolved around themes ofpreserving the environment, reducing carbon andgreenhouse emissions, and averting crises that might besparked by changes in the earth’s climate. Individuals,businesses, civic leaders, and religious organizations werecalled to work together to address global warming, in amessage from U.N. Secretary General Ban Ki-moon,delivered at the service by his chief of staff, Vijay Nambiar.

Strobe Talbott, a former Clinton administration foreignpolicy official, and current president of the BrookingsInstitution, urged a long-range view of climate change.

Patriarch Bartholomew outlined three components ofthe climate change issue from a faith-based perspective.“First, there is our fundamental conviction that it is ourresponsibility as human beings…to be stewards of God’screated order,” he said. Second, he extolled the value ofreligious freedom, without which, “it will be a greatstruggle for human beings to cooperate, with solidarity ofpurpose.” Lastly, he called on Orthodox Christians to servehumanity, and to be open to supporters and detractors.

Patriarch Bartholomew reflected optimistically on therelationship between the Oriental Orthodox Church andthe ancient Oriental Churches. “It is not theology thatdivides us,” he said. “Rather, we are united in ourcommitment to address the pastoral, liturgical, andecclesiastical issues on which we may ever build our unityin Christ.... The dialogue must continue and we mustcontinue to seek opportunities for mutual exchange.”

Also representing the Armenian Church at the servicewere Fr. Haigazoun Najarian, the Diocesan Vicar; Fr.Daniel Findikyan, dean of St. Nersess Seminary; Fr. TateosAbdalian; and St. Nersess seminarians.

Among the Orthodox figures at the service wererepresentatives of the Greek, Antiochian, Romanian,Serbian, and Albanian churches, the Orthodox Church inAmerica, and the Moscow Patriarchate in the U.S.A.Oriental Orthodox figures at the service includedrepresentatives of the Syrian, Ethiopian, Coptic, andMalankara Syrian, as well as Armenian churches.Archbishop Celestino Migliore, the Vatican’s Ambassadorto the UN, was also present.

Models of toleranceOn Tuesday, October 27, more than 50 Christian,

Jewish, and Muslim leaders gathered at the New Yorkheadquarters of the Greek Orthodox Archdiocese ofAmerica for a luncheon in honor of Ecumenical PatriarchBartholomew. Archbishop Barsamian represented theArmenian Church at the event.

Patriarch Bartholomew approvingly said that thereligious leaders’ efforts to work together had beenstrengthened in the years since the September 11, 2001terrorist attacks. “Here in the U.S. all of you have madetremendous progress in establishing mutual cooperationand a tone of mutual respect,” he said.

He also warned that “love can grow lukewarm andeven cold,” and encouraged religious leaders to safeguardthe relationships they have fostered. “The internationalcommunity,” he said, “needs your efforts to modeltolerance and acceptance.” �

Patriarch Bartholomew spoke about the Orthodox Church and thechallenges it faces on CBS’s 60 Minutes last December. Visit the 60Minutes website at www.cbsnews.com to view the interview.

Welcoming theEcumenical Patriarchh to New York

Opposite: The Primate with Ecumenical Patriarch Bartholomew and Archbishop Demetrios of the Greek Orthodox Church.

Below: Religious leaders meet the Ecumenical Patriarch.



THE HOLY BIBLE IS THE CENTRAL BOOK OF THE ARMENIAN

literary tradition, and arguably the foundation ofArmenian literature. The desire to translate the Bible intothe Armenian language prompted Catholicos Sahag Partevto commission the monk Mesrob Mashdotz to create analphabet employing a unique Armenian script.

The first words from Scripture to be translated intoArmenian were the opening verses from the book ofProverbs:

Ճանաչել զիմաստութիւն եւ զխրատ, իմանալ զբանս

հանճարոյ...

“That men may know wisdom and instruction, andunderstand words of insight...”Once translated, the texts themselves inspired the

flowering of Armenian literature that followed. Echoes ofthe stories and the style of the Bible can be found inYeghishé’s history of the Vartanantz war, the poetry ofKrikor of Narek, and the hymns of the sacred liturgicalmusic.

Ironically, the power and beauty of the Armenian Bibleis often lost on modern readers. Unless they are able toread kuhrapar (the classical Armenian dialect), ArmenianChristians—at least in the United States—have had to relyon English-language translations, which do notincorporate the full range of texts and books authorized inthe Armenian tradition. As a result, most ArmenianAmericans have been deprived of a significant portion ofthe Bible as it was known to generations of their ancestors.

To answer this need, the Eastern Diocese of theArmenian Church of America has published a new editionof the “Armenian Canon” Bible: an English translation ofthe Old and New Testaments, which incorporates all thebooks acknowledged as authoritative in the ArmenianChurch tradition.

The new volume of The Holy Bible—Armenian ChurchEdition features a preface by Archbishop KhajagBarsamian; an 11-page commentary on the Holy Bible in

the Armenian Church tradition, by the Very Reverend Fr.Vahan Hovhanessian, Ph.D.; a listing of Scripture readingssuitable for everyday living; and a glossary.

Our “greatest generation”The project was underwritten through the generosity ofGregory and Christine Parseghian.

“We decided to donate these Bibles in memory of ourgrandparents, and out of appreciation for what theyrepresent for us and our children,” said the Parseghians.“They and their generation endured the hardships andhorrors of the Armenian Genocide, and then fullycommitted themselves to building a better life forsucceeding generations.”

“They are our own ‘Greatest Generation,’” theParseghians added. “And Armenian-Americans todayowe them a tremendous debt.”

The Eastern Diocese published the first Armeniancanon Bible 15 years ago, which employed the Englishtranslation known as the Revised Standard Version. Thenew edition relies on the New Revised Standard Version,which adheres more closely to the original manuscripts.

The volume includes three books of the Maccabees, theWisdom of Solomon, Tobit, and Judith, among otherbooks, which, despite their unauthorized status in theWest, are all considered important works in the field ofBiblical scholarship.

The new edition is physically larger than the old, andeasier to handle and read. Measuring 9.5 by 6.5 inches, thehard-bound cover features the illumination of “TheDeposition of Christ from the Cross” by Sargis Pitsak, amedieval Armenian manuscript artist.

Copies of The Holy Bible—Armenian Church Editionmaybe purchased from the St. Vartan Bookstore (630 SecondAvenue, New York, N.Y. 10016; or on the web atwww.stvartanbookstore.com). Contact the bookstore viatelephone at (212) 686-0710, ext. 152, or via e-mail [email protected]. �

THE ONE BOOK EVERY ARMENIAN FAMILY SHOULD HAVE

The “Armenian Church Edition” of the Bible, newly-published by the Eastern Diocese of the Armenian Church of America,

includes these features:

Restores to their proper places all the scripturalbooks used in the Armenian Church.

Employs the New Revised Standard Version(NRSV) trans lation of Scripture, recognized for itsfidelity to original manuscripts, and its elegance of

language.

Contains an informative introduction by Biblicalscholar Fr. Vahan Hovhanessian, Ph.D., who has

overseen and guided the entire project.

Includes useful supplements to enhance historicalunderstanding and spiritual development.

The Holy Bible

�� ,

�� ...


The “Armenian Church Edition” of the Bible, newly-published by the Eastern Diocese of the Armenian Church of America,

includes these features:

Restores to their proper places all the scripturalbooks used in the Armenian Church.

Employs the New Revised Standard Version(NRSV) trans lation of Scripture, recognized for itsfidelity to original manuscripts, and its elegance of

language.

Contains an informative introduction by Biblicalscholar Fr. Vahan Hovhanessian, Ph.D., who has

overseen and guided the entire project.

Includes useful supplements to enhance historicalunderstanding and spiritual development.

The Holy BibleTHIS BEAUTIFULLY-PRODUCED VOLUME allows ourfaithful to encounter the wisdom of the Bible ascontained in all the Scriptural books acknowledged asauthoritative in the Armenian Church tradition.

Most English-language Bibles present the booksauthorized by Protestant denominations, leavingout numerous ancient writings deemed“apocryphal” or “deutero-canonical.” However,these same writings—considered importantscriptures in the ancient Christian movement—wereembraced by the Armenian Church and used in ourwritings on theology, liturgy, and history.

“I urge our faithful to make this newpublication a part of every Armenianhome. Our younger generation—andthose embarking on college, marriage,child-rearing, or other life milestones—will especially benefit from this Bible,which allows readers to ‘rediscover’ avital part of our religious heritage.”

—Archbishop Khajag Barsamian, Primate

Copies of The Holy Bible—Armenian Church Edition may bepurchased for $15 each (plus $7 shipping and handling) fromthe St. Vartan Bookstore, 630 Second Avenue, New York, NY10016; www.stvartanbookstore.com.

For fastest service, contact the bookstore via telephone at (212) 686-0710, ext. 152, or via e-mail at [email protected].

Diocese of the Armenian Church of America (Eastern)Առաջնորդութիւն Հայոց Ամերիկայի Արեւելեան Թեմի630 Second Avenue, New York City | www.armenianchurch.net

A vital resource for our parishes and faithful in America!ARMENIAN CHURCH EDITION



WE ARE PLEASED TO ANNOUNCE that this year, the Eastern Diocese successfully reached its goals in both theSummer Matching Gift and Fall Challenge Grant initiatives. Generous people from throughout our Diocese showed theirdeep concern for the future of the Armenian Church in America, by donating over $300,000 to these fundraising efforts.That means that our Diocese was able to secure additional matching funds in the amount of $175,000.

In total, the 2009 Annual Appeal raised nearly $650,000 through the thoughtful generosity of 1,100 individuals—morethan 200 of them new or first-time donors.

In all honesty, the final amount fell short of the target goal of $750,000 for our operating budget—and that shortfall willconstrain some of our Diocesan operations in the coming year. But it’s still a noteworthy achievement in the presentfinancial climate, which has affected our Diocese, our local parishes, and our individual members and their families.

Most of all, your support is a heartwarming testament to the devotion, trust, and love our people feel towards theArmenian Church of America. Your generosity will help us sustain the Diocese’s many ministries in the coming year.Thank you, once again, for your support of our Diocese.

in gratitude for your support

$100,000 & up

Mrs. Bobbye J. Acopian Mardigian Foundation

$50,000-99,999

Mrs. Sandra Shahinian Leitner United Armenian Charities, Inc.

$10,000-24,999

Mr. J. Gerald Demirjian Mr. & Mrs. Karnig & Karen Durgarian Dr. & Mrs. Raffy & Vicki Hovanessian Dr. & Mrs. Sarkis J. & Ida Kechejian Mr. & Mrs. George & Alice KevorkianSarkisian FoundationMr. & Mrs. Stephen & Shake Yeterian ScallenMr. Oscar Tatosian Mr. Albert V. Zouranjian

$5,000-9,999

Mr. & Mrs. Zaven A. & Arline B. Dadekian Mr. & Mrs. Ara Philip & Sonya Elizabeth Hacet Mr. & Mrs. Michael & Marie Haratunian Mr. James M. Kalustian Mr. & Mrs. Gabriel A. & E. Sophia Ovanessian Mrs. Barbara Peters Mr. & Mrs. Harry & Suzanne Toufayan Mrs. Margaret M. Zakarian

$2,500-4,999

Mr. & Mrs. Haig & Nadine Ariyan Mr. & Dr. Sarkis & Maral Jebejian Mr. Nigol Koulajian Mr. & Mrs. Ara & Agavni Yeramyan

$1,000-2,499

Mr. & Mrs. Thomas V. & Carol L. Ashbahian Mr. & Mrs. James D. & Janet D. Balakian Balian Family Foundation

Archbishop Khajag Barsamian Mr. & Mrs. Sarkis & Ruth Bedevian Mr. & Mrs. Ara A. & Valerie Cherchian Mrs. Arax Hajeian Chirkinian Mr. & Mrs. Stephen & Diane Dadekian Mr. & Mrs. Nishan & Ruby Ann Derderian Ms. Lisa G. Esayian Dr. Garabed A. Fattal Mr. & Mrs. Nazareth A. & Nila Festekjian Mr. & Mrs. David W. & Johanna J. Giragosian Dr. & Mrs. Nishan & Mary Goudsouzian Mr. & Mrs. Charles P. & Joyce L. Guleserian Mr. & Mrs. Stephen & Arda Haratunian Mr. John KashDr. & Mrs. Krikor Vahe & Silva Karachorlu Mr. & Mrs. Russell & Susan Oneson Kashian Mrs. Rita Kechejian Mr. & Mrs. Harry & Edna Keleshian Dr. & Mrs. Armen Kelikian Mr. & Mrs. George & Dorothy Mekenian Dr. Sam Mikaelian Dr. & Mrs. Martin A. & Anig Nalbandian Ms. Anna Marie Norehad Mr. & Mrs. Vartan & Hayganoush Paylan Mr. & Mrs. Poozant & Anahid Piranian Mrs. Merle Santerian Mr. & Mrs. Steven & Ida Tjeknavorian Schlossberg Dr. & Mrs. Gary R. & Nancy C. Seabrook Mr. & Mrs. Charles & Dina Simonian Mr. & Mrs. Julius V. Szentendrey Mr. & Mrs. Zohrab & Arpine Tcholakian Mr. & Mrs. Steve & Carolyn N. Teberian

$500-999

Dr. & Mrs. Gregory & Deborah Adamian AGBU Camp Nubar Rev. Fr. Arakel & Yn. Natasha Aljalian Mr. & Mrs. Ara & Aline Araz Mr. & Mrs. Robert S. & Genevieve BabaianMr. Stephen D. Baderian Mr. Steven Baderian Mr. & Mrs. Gregory & Gigi Bazarian Mr. & Mrs. Arthur & Lynn Beylerian

Mr. & Mrs. Ara & Lorig Chorluyan Mr. & Mrs. Charles & Suzanne Demirjian Mrs. Sona Boghosian Diorio Dr. & Mrs. Heratch & Sonya Doumanian Mr. & Mrs. Thomas J. & Dora Verne K. Garabedian Mr. Varoujan John Garabedian Mrs. Eve M. Gorvetzian Mr. & Mrs. William & Beatrice Gedigian Green, Sr.Mr. & Mrs. Arthur R. & Sima Semerciyan Guth, Jr.Ms. Celeste Guth Hye Group Corporation Dr. Nora Maya Kachaturoff Drs. Albert A. & Anita Lurantos Kalustian Rev. Fr. Karekin & Yn. Dawn Kasparian Rev. & Mrs. Vartkes M. & Samira Kassouni Mr. & Mrs. Mike & Shirley Kojaian Mr. & Mrs. Edward H. & Yvonne Korkoian Mr. & Mrs. Ohannes & Anahit Korogluyan Mrs. Zevart Krikorian Drs. Arthur H. & Louiza Puskulian KubikianMr. & Mrs. Gregg Noubar & Nancy Mahdessian Mr. & Mrs. William & Alice Manookian, Jr.Dr. Jonathan Mardirossian Mr. & Dr. Paul & Susan Mardoian Mr. & Mrs. Papken & Anahid Megerian Ms. Sita Ohanessian Mr. & Mrs. Haig & Agnes Pedian, Sr.Mr. & Mrs. Stepan & Susan Piligian Mr. & Mrs. Charles J. & Grace Pinajian Mrs. Elizabeth Sahagian Mr. & Mrs. Armen & Brenda Shahinian Mr. & Mrs. Jon D. & Charlene Simonian Mrs. Emma Sogoian Mrs. Takouhi Soultanian Mr. & Mrs. Dennis R. & Linda S. Tarzian Mr. & Mrs. Sarkis Tashjian Mrs. Mariam Tatosian Mr. Assadour (Aso) Tavitian Dr. & Mrs. Gerald R. & Robin K. Williams

$250-499

Rev. Fr. Tateos R. & Yn. Margaret Abdalian Mr. & Mrs. Gerald & Lucille Ajemian

2009 Donations to the Annual Appeal*

*As of January 31, 2010



Mr. & Mrs. Jack & Anita AnserianHarvey & Barbara Bazarian Drs. John P. & Sophie B. Bilezikian Mr. Edward J. Bilzerian Dr. & Mrs. Edward & Barbara Boghosian Dn. & Mrs. Thomas & Marta Dabakian Dr. & Mrs. John Mihran & Marlene Davis Miss Karen Dederyan Mr. & Mrs. Ralph & Deborah Der Asadourian Dr. & Mrs. Alan K. & Isabelle Der Kazarian Very Rev. Fr. Athanasios (Stuart) Emmert Dr. & Mrs. Larry R. & Wendy S. Farsakian Dr. & Mrs. Gerard & Mary Lu Goshgarian Dr. & Mrs. Edgar Minas & Marion L. Housepian Mr. & Mrs. John C. & Alitz Ipjian Mrs. Madeleine Joannou Mr. & Mrs. Robert & Victoria M. Kaprelian Mr. & Mrs. Alexander & Valerie Klutch Mr. & Mrs. Arnold & Dorothy Koresian Mr. Craig Koresian Mr. & Mrs. George N. & Linda H. Kundakji Mr. & Mrs. Levon & Selma Margosian Dr. Haroutyoun Margossian Mr. & Mrs. Mark H. & Lynn Markarian Mr. & Mrs. George A. & Lorraine Marootian Ms. Sima Merjanian Ms. Lori Minasian Mr. & Mrs. Levon & Catherine Hoover Minnetyan Mr. & Mrs. Alfred & Jenel Moosakhanian Mrs. Bertha Khavlijian Moriarty Mr. Arthur Musurlian Ms. Doreen Nersesian Mr. & Mrs. Kevin & Joan O'Mara Mr. & Mrs. John & Shooshan Paklaian Mr. & Mrs. Nishan K. & Joan R. Paparigian Drs. Dennis & Mary Papazian Mr. & Mrs. John C. & Ann E. Barsamian Polasek Rev. Fr. Krikor & Yn. LuAnn A. Sabounjian Mr. & Mrs. John & Carolyn Sarkisian Mr. John Shahinian Mr. & Mrs. Baykar & Charlene Tatosian Mr. Mher Vartanian Ms. Grace Zartarian

$100-249

Mr. & Mrs. Garen N. & Lorina E. Abalian Mr. & Mrs. Aram S. Adourian Mr. & Mrs. Merritt & Sylvia Agabian Mr. & Mrs. George K. & Anne Aghajanian Mr. & Mrs. Glenn & Margaret Ajamian Mr. & Mrs. John N. & Tanya Kazarian Ajay Mr. & Mrs. Warren Haig & Anna Ajemian Dr. Nicholas Akgulian Ms. Elizabeth Akian Dr. Vahe AmassianMr. & Mrs. Nishan & Elizabeth Apelian Dr. & Mrs. Edward Aprahamian Mr. & Mrs. John & Judith C. Aprahamian Mr. & Dr. Dekran & Scarlet Arakelian Mr. & Mrs. Berc & Armine Araz Armenian Church of the Holy Ascension Mr. & Mrs. Philip & Kohar Arpiarian Ms. Susan Artinian Ms. Elizabeth Arzoomanian

Dr. Paul Asdourian Mr. Gregory John Aslanian Mr. & Mrs. Brian H. & Lisa A. Kashish Assadourian Mr. & Mrs. George & Anahid Ajemian Avakian Dn. & Mrs. Samuel & Anne Avakian Mrs. Alice A. Aznavourian Mr. & Mrs. Nerses & Hermine K. Babayan Mr. Vladimir S. Babayan Ms. Michelle Babikian Mr. & Mrs. Rostom & Araxie Bablanian Dr. & Mrs. Mark J. & Christine Badach Mrs. Charlotte Markarian Bader Mr. & Mrs. Richard & Elaine Badoian Mrs. Alice Bagdigian Mr. & Mrs. Bruce & Laraine Kazanjian Ballard Mr. & Mrs. Alex & Jacqueline Baklajian Baron Mr. Howard Barsam Ms. Bonnie A. Barsamian Dr. & Mrs. Harut & Tamara Barsamian Mr. & Mrs. J. Albert & Alice Barsamian Dr. Richard A. Bazarian Anna H. & Lucy A. Bedirian Ms. Nancy S. Bedrosian Dr. Nubar Berberian Dr. Rose Marie Berberian Ms. Michelle Bergerac Tina & Seth Bilizarian Drs. Haig & Valerie Bohigian Ms. Margaret Bohigian Mr. & Mrs. Paul S. & Gloria Boorujy Mr. & Mrs. Karneg & Jill Boyajian Mr. & Mrs. Charles & Rose Boyian Mr. & Mrs. Edward W. & Mary Brewster Ms. Diana K. Brosnan Mrs. Melanie Kevorkian Brown Mr. & Mrs. J. Budakian Mr. Peter D. Budakian Mr. & Mrs. Ari & Caroline Caliskan Mr. & Mrs. Hirant & Ayda Candan Mr. Carol V. Casparian Mr. & Mrs. Daniel Chakoian Mr. & Mrs. Raffi & Maria Chapian Mr. John C. Charkoudian Mr. Karekin V. Chepjian Mr. & Mrs. Stephen & Virginia Cherishian Rev. Fr. Mardiros & Yn. Diane Chevian Ms. Carol A. Cholmakjian Mr. & Mrs. Kaloust & Arousiag Christianian Mr. & Mrs. William J. & Florence Cirino Dr. and Mrs. Harold M. & A. M. Constantian Mrs. Lucy Dabagian Miss Ann Dadaian Ms. Susan Dadekian Ms. Jacqueline Dadourian Dr. & Mrs. Roupen H. & Sylvia R. Dekmezian Mr. & Mrs. Lawrence & Jeanette Der Hagopian Mr. & Mrs. Boghos & Shake Derderian Ms. Lillian Derderian Mr. & Mrs. Mark & Elizabeth Derderian Mr. Peter Derderian Mr. Daniel Derian Mr. & Mrs. Michael Krikor & Seda Derian Mr. William F. Derouchie Mr. & Mrs. Haig & Maryann Dikranian

Greta, John, Leo Doumanian Ms. Sonia Yacobian Drakkir Mr. & Mrs. Demir & Aline Eden Edward D. Lynch Funeral Home, Inc. Mrs. Elmas Tashjian El Gabri Vahram V. & Lisa P. Erdekian Mr. Alexander Ervanian Mr. & Mrs. Charles A. & Irene M. Etmekjian Mrs. Arlene Siran Stepanian Felt Mr. & Mrs. Woodrow H. Ferhadson Mr. & Mrs. Simon & Sonia Gabriel Mr. David Galovich Jeanette & Sonia Garabedian Mr. & Mrs. Mikael & Alice Garoukian Mr. & Mrs. Hagop A. & Marie Ghajanian Dr. & Mrs. Charles C. & Rene M. Gibbs Mr. & Mrs. George & Emily Mazgerdian Gilbert Dr. & Mrs. Edmond & Marguerite Gorek Mr. & Mrs. Krikor & Angele Gosgaryan Mr. & Mrs. Ernest & Alice M. Gregorian Mr. & Mrs. Garabed A. & Madeleine Grehian Mr. & Mrs. Gregorio & Sultana Guendjian Mr. Stephen Gurahian Mr. Larry K. Gurden Mr. & Mrs. Jacques & Kathleen Gurdjian Mr. Gerald Guregian Mr. & Mrs. Hagop & Carol Hagopian Mr. & Mrs. John & Rose G. Hagopian Mr. & Mrs. Samuel V. & Barbara Hagopian, Sr.Ms. Berjoohy Haigazian Drs. Melkon O. & Siran M. Hajinazarian Mr. Hakop Hakoopian Dr. & Mrs. Barry Ard & Andrea Halejian Mrs. Lucy K. HamalianMs. Celia Handigian Ms. Anne Hanessian Ms. Rosalie Harpootian Mr. Ben B. Hartunian Mr. & Mrs. Arlen & Karen Haruthunian Rev. & Mrs. Warren E. & Mary Melikian Haynes Mr. & Mrs. John & Leonora Glandian Hayrapetian Mr. & Mrs. John D. & Marie A. Haytaian Mr. & Mrs. Herman Hintiryan Mr. & Mrs. Aram & Rebecca Hintlian, Jr.Mr. & Mrs. Robert & Susan Angelastro Hodakowski Miss Zevart M. Hollisian Holy Martyrs Armenian Day SchoolHoly Virgin Mary & Shoghagat Armenian Church Mr. & Mrs. Mihran & Gayle Hoplamazian Mr. Julien & Loucine Hovsepian Mrs. Shirley P. Hudson Mr. Papken V. Janjigian Very Rev. Fr. Aren Jebejian Dn. & Mrs. Allan & Rosemary Jendian Mr. & Mrs. Alexander & Edith Johns Mrs. Shakeh Johnson Mr. & Mrs. William R. & Sona K. Johnston Mr. & Mrs. Nerses & Roxanne Etmekjian Joubanian Mr. & Mrs. George & Alice Kachigian Mr. & Mrs. Papken & Shakeh Kadehjian Mr. & Mrs. John & Betty Kahvejian Mr. & Mrs. Kevork & Annie Kaladjian Dr. & Mrs. Vicken & Ada H. Kalbian Dr. & Mrs. Gregory & Mary Varteresian Kalemkerian



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Mr. Hagop Abkarian Ms. Sylvia Ables Mr. & Mrs. Harry Abrahamian Ms. Yelena Adiyan Ms. Mary (Maro) S. Adourian Mr. & Mrs. Vartan & Marie-Anne Aghazadian Mr. & Mrs. Richard M. Aghoian Mrs. Virginia A. Aginian Mr. & Mrs. Bedros & Lena Aivadjian Mr. & Mrs. Duke & Laree Ajemian Mr. & Mrs. Edward & Cecilia Ajemian Mr. Hagop Ajemian Mr. & Mrs. Vartkes S. Ajemian Miss Rita Zepur Akaraz-Avedissian Mr. & Mrs. Mark & Mary Akgulian Eduard & Ivetta Akopov Mr. & Mrs. Garabed & Armanouhi Akseraylian Bruce S. & C. Kachadourian Albright Mr. & Mrs. Sergey & Galina Adamova Aleksanyan Mr. Levon Altiparmakian Mr. & Dr. Robert & Anne Marie Zallakian Ameriguian Mr. & Mrs. Mardiros & Carol Anastasian Ms. Michelle Andonian Dr. & Mrs. Paolo & Surpik Angelini Mrs. Violet Anoushian Ms. Rose Aprahamian Mr. Albert Arakelov Mr. & Mrs. Hagop & Sirarpi Kazandjian Aram Mr. & Mrs. Jack & Raya Arisian Mr. & Mrs. Mihran A. & Karen F. Aroian Mr. Archie Arpiarian Dr. Silva Arslanian Mr. & Mrs. Gerald & Beatrice Arzoumanian Mr. Hagop Arzoumanian Mr. Alexander Arzumanian Mr. & Mrs. Sarkis & Nazeli Asarian Mrs. Anna Asdoorian Mr. Nubar M. Ashjian Rev. Fr. Arten & Yn. Mary A. Ashjian Mr. & Mrs. Robert M. & Doris G. Assarian



Mrs. Armen Atamian Seth & Beverly J. Atamian Mrs. Verkin Ateshian, R.N.Mr. Antranig Atoyian Mr. & Mrs. Robert & Martha Auer Mr. Armen C. Avakian Mr. Arten J. Avakian Mr. & Mrs. Herbert & Rose Avakian Mr. & Mrs. Robert & Lisbeth Avakian Mr. & Mrs. Arthur A. Avdoian Mr. & Mrs. Albert & Armineh Avedissian Ms. Alice Aydinian Ms. Alina AyvazianDr. & Mrs. Vatche H. & Maria Ayvazian Ms. Jennie G. Azhderian Mr. & Mrs. Edmund & Norma Aznavorian Mr. William V. Aznavourian Mr. Oksen Babakhanian Mr. Hrair Babikian Ashod & David Baboorian Mr. & Mrs. Armen H. & Virginia Baderian Mrs. Marina Badoian Mr. & Mrs. Ara & Leslie Bagdasarian Mr. Norik Bagdasarian Mrs. Alice R. Baglieri Mr. & Mrs. Alex & Sima Bakalian Mrs. Paula A. Bakerian Mr. & Mrs. Vasken & Margaret Bakerian Mr. & Mrs. David J. & Diane M. Balavitch Ms. Valentina Balayan Ms. Elizabeth Balgochian Mr. & Mrs. Edward Balian Ms. Harriet Balian Ms. Charlotte Mouradian Ballard Mr. Gregory Balukjian Ms. Eleanor A. Bandrofchak Mr. Andrew J. Bania Ms. Sirvart Sylvia Baronian Mr. & Mrs. Garen & Linda J. Baroorian Ms. Elizabeth Barsamian Mr. Haig A. Basdekian Mr. Walter Basmajian Dr. Joe Bastadjian Kenneth & Kim Bauer, III Dr. Shakeh Kevorkian Bautista Mr. & Mrs. Richard & Arlene Baylerian Mr. Nicholas Bazarian Ms. Rosann Bazirjian Mr. & Mrs. Walter V. & Josephine S. Bebirian Dr. & Mrs. Hagop Y. & Sylva Bedikian Mr. & Mrs. George R. & Elsie A. Bedrosian Mr. Charles Begian Mr. & Mrs. Boyd Bellinger Mrs. Rosalie Berberian Mr. Steven Berian Mr. & Mrs. Ara & Carol Billian Mr. & Mrs. Harold & Sirvart Sylvia Bjornstad Denice & Mary Blajian Mr. & Mrs. Michael & Edina Bobelian Mr. Krikor S. Bodigian Ms. Anna Boghigian Mr. & Mrs. Charles G. & Anna Boghigian Ms. Paula Boghosian Mr. Joseph Bogian

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Mr. & Mrs. Berge & Elisabeth Mangerian Mr. & Mrs. Richard D. & Eleanor M. Mangerian Mr. Harry M. Manoogian Ms. Lisa D. Manookian Mrs. Julia Manoukian Mr. Suren Manukian Mr. Gary Maradian Joseph R., Susan C. & Carol Marchetti Mr. & Mrs. Andreias & Lucia Marderosian Mr. & Mrs. Rafael L. & Birdella F. Marderosian Mrs. Siran Mardirosian Ms. Sophie Mardoian Ms. Alice Margosian Mr. & Mrs. George & Miriam Markarian Mr. Gil Markarian Mr. Ruben Markarian Mr. Zareh Markarian Mr. & Mrs. Richard & Mona Krikorian Marrin Mr. Virgil Marson Mr. & Mrs. Larry & Arsho Martin Mr. & Mrs. Viacheslav & Anna Muradova Martirosov Mr. Zaven Masoomian Dr. & Mrs. Viken & Mary Matossian Ms. Armeney Mazian Mr. Joseph Mazujian Mrs. Tamara A. Mchitarian Mr. Harry Medzorian Mr. & Mrs. Haig S. & Norma E. Megerian Mr. Victor A. Meghrouni Ms. Josephine Mekitarian Mr. & Ms. Charles & Margaret Mekjian Ms. Mary Zabel Meklian Mr. Clifford Melikian Mrs. Elizabeth Melikian Mr. Samuel Melkonian Mr. & Mrs. Meroojan & Sema Mellian Mr. James Haig Menasian Mr. & Mrs. Victor L. & Hazel Menegigian Ms. Katherine Meranian Ms. Lucy Merzian Mrs. Anoush Mgrditchian Mrs. Elizabeth Mikaelian Mr. & Mrs. Kay & Catherine Mikaelian Ms. Doris Hagopian Milligian Mr. Vahan Minasian Mr. & Mrs. Arda & Silvie Turabian Mirek Mrs. Rose Misakian Mr. & Mrs. Raphael & Anahid Missirian Mr. & Mrs. Peter A. & Michele A. Mnatzakanian Mr. Joseph F. Monti Ms. Priscilla Mooradian Barkey & David H. Mossoian Ms. Bertha Mugurdichian Mr. & Mrs. George & Varsenia Mukalian Mr. & Mrs. Robert & Barbara Muksian Mr. & Mrs. Paul & Noel Murgio Mr. & Mrs. Wendell Philip & Elsie B. Myers Ms. Ann Nahabedian Dr. Frederick Nahabedian Mr. & Mrs. Mark M. & Helen Nahabedian Ms. Naomi Nahabedian Dr. & Mrs. Haig & Mary Najarian Mr. Raffie Najarian Mr. Vicken J. Nakashian



Ms. Patricia Nakashian-Heilman Mr. Harvey Nalbandian Mrs. Valerie J. Narsasian F. Lora Naturian Mr. & Mrs. Shahan & Elizabeth Nazar Mrs. Violet Nazaretian Mr. & Mrs. Vartan & Araks Nazari Dr. & Mrs. Lawrence F. & Sharon C. Nazarian Mr. Makradieg Nazarian Mr. & Mrs. Stepan & Carol Nazarian Mr. & Mrs. Gerard & Lena Kupelian Neau Ms. Carol A. Nemetz Ms. Helen Nercessian Mr. & Mrs. Krikor & Elizabeth Nercessian Helen & Rose Nersesian Prof. Roy L. Nersesian Mr. & Mrs. Bedros Nersessian Ms. Nance Neshanian Mr. Robert R. Nicholas Mr. Robert A. Nicolian Mr. & Mrs. Carlos G. & Deborah L. Nieto Mr. & Mrs. Edward & Virginia Esaian Noga Mr. & Mrs. Leon & Mary Lillian Noorigian Mr. & Mrs. Michael & Kooncha Norigian Mr. & Mrs. Mark & Elina Der Harutyunyan Nostrant Ms. Madeleine Noujaim Mr. & Mrs. Robert & Lola Nouryan Ms. Margaret Novak Ms. Annette Chirikjian Nurnberger Mr. & Mrs. Norair B. & Zabel Odabashian Mr. & Mrs. Harry B. & Diane E. Ogasian Mrs. Ellen M. Ohan Mr. Paul Ohanesian Mr. & Mrs. John & Adelaide F. Ohanian Mr. & Mrs. Myron & Roberta Ohannessian Mr. Gustave A. Olander, IIIMr. & Mrs. Leroy & Regina Orchanian Mr. & Mrs. Agop & Seta Ovanessian Ms. Makrouhi A. Oxian Hagop & Mariam Pachanian Mr. & Mrs. Owen & Anne Paelian Ms. Helen Pahigian Mr. & Mrs. Papken H. & Angele Pakhchanian Mrs. Louise Paloian Mr. & Mrs. Raffi G. & Roxanne K. Panosian Mr. & Mrs. Garo Papazian Mr. & Mrs. Haroutioun K. & Hamesdouhi Papazian Mrs. Jean Papazian Mr. & Mrs. John & Carol Papazian Rev. Fr. Diran Papazian Chris & Larissa Parker Ms. Sinorik Parker Dr. & Mrs. Nishan & Florence Parlakian Mr. Edward Pashalian Ms. Rose Pashigian Ms. Martha G. Pashoian Mrs. P. Stella Patoyan Ms. Virginia Patterson Mrs. Yerevan Peterson Mr. & Mrs. Valery Petrosian Mr. Artur Petrosyan Mr. & Mrs. Jacob & Audrey Pilibosian Roxann & Judith Piranian Mr. & Mrs. William H. & Sona T. Plummer, Jr.

Mr. & Mrs. Anthony F. & Laura Policano Ms. Christine S. Polito Ms. Frances Poloshian Mr. & Mrs. Guy & Dorothy Pontillo Mr. & Mrs. Vartan S. & Mary T. Proudian Mr. William F. Riley Mr. & Mrs. Grover H. & Yebraksy Patsy Rodgers Mr. Henry R. Roubian Mrs. Helen Rusz Mr. Robert Ruthinoski Mr. & Mrs. Yuriy & Effi Safarov Mr. & Mrs. Mesack H. & Agnes Sagerian Mr. & Mrs. Ara Bud & Salpee Sahagian Ms. Lillian Sahakian Mr. Nazareth Salbachian Mrs. Armine Salisbury Mr. & Mrs. George N. & Vivian J. Samuelian Ms. Gloria Sands Mr. & Mrs. Theodore Sapino Ms. Tanya Sarafian Mr. & Mrs. Misak & Gohar Sargsian Mr. & Mrs. Charles & Carol A. Sarian Mr. & Mrs. Doro K. & Vartanoush A. Sarkesian Mr. & Mrs. Charles Sarkisian Ms. Mara Ann Sarkisian Ms. Marguerite Sarkisian Mr. & Mrs. Noray & Ann Sarkisian Mr. & Mrs. Robert & Mary Sarkisian Mr. & Mrs. Stephen Sarkisian Mr. & Mrs. Armenak & Ani Saryan Mr. Edward Seffilian Mr. & Mrs. Melvin R. & Valerie J. Seligsohn Mr. & Mrs. Raffi & Any Tossounian Semerjian Mr. & Mrs. Antranik & Iskuhi Serhat Mr. Aram Serverian Mr. & Mrs. Ernest & Isabella Shaghalian Mr. & Mrs. Edward K. & Armenoosh Shahbazian Karineh & Hilda Shahnazari Dr. Michael P. Shakarjian Ms. Seda M. Shakhbazyan Ms. Zina Shamchiyeva Ms. Elizabeth Sheehan Mr. & Mrs. Gus & Regina Shegerian Angele & Sossy K. Shekerdjian Mr. Kegham Kevin Sherikjian Mr. & Mrs. Alan H. & Eileen D. Simonian Ms. Bizer Simonian Ms. Celina Sinanyan Mr. Darren L. Smith Ms. Debbie Smith Ms. Mary Semerjian Smith Erica & Jeanette Sniffin Mr. A. Andrew Soghigian Ms. Florence M. Soghoian Mr. & Mrs. Sam & Mary Sommese Mr. Edward L. Sornigian Ms. Elizabeth Soukiasian Mr. & Mrs. Oscar & Margaret Stepanian Mrs. Julie Sterling Mr. & Mrs. Mark & Arleen Stryshak Mr. Martin Marderos Surabian Mr. & Mrs. S. Theodore & Ann Takvorian, Sr.Mr. & Mrs. Peter S. & Isabel H. Talanian Mrs. Fay Parsakian Talarico

Mr. & Mrs. Levon T. & Mary Ellen Tamraz Mr. & Mrs. Marc & Marguerite Shaque Tarjan Mr. & Mrs. John Nishan & Betty Tarpinian Mrs. Madeline Tarpinian Mr. & Mrs. Ronald & Christine Tarpinian Mr. George K. Tarvezian, IIMr. & Mrs. James & Anne Tarzian Mr. Arthur J. Tarzy Mrs. Sonia Tashjian Ms. Gloria Tatarian Mr. & Mrs. Khajag H. & Regina Tchakerian Mrs. Adeline E. Tegnazian Ms. Valerie Tersakian Mr. Anthony Paul Thomas Bradney Thomas Mr. & Mrs. Michael T. & Ruth H. Thomas Ms. Marie G. Thomassian Mr. & Mrs. Yevgeniy & Tatyana Titov Mr. Gavriil M. Tolmazov Mr. & Mrs. Bedros M. & Mary-Hrachoohi Tomassian Mr. George Tookmanian Mr. & Mrs. Sarkis & Emma Toomajian Mrs. Anita Topalian Mr. & Mrs. Mitchell Lee & Lala Topalian Mr. Vartan J. Torosian Mr. Ara Torossian Mr. & Mrs. Edward & Rosalie A. Torossian Mr. & Mrs. Kevork A. & Seta T. Torossian Mr. & Mrs. Hirant & Araksi Torunyan Mrs. Margaret Torykian Mr. James Totovian Mr. & Mrs. Alec & Micheline Toumayan Ms. Mary V. Toumayan Mr. & Mrs. Costas & Sybil Treantas Ms. Eugenia H. Tsimis Walter S. & Alitz Kurdaci Tucholko Mr. & Mrs. Mark & Diane Tudor Ms. Diana A. Tufts Mary Ann & Virginia Tutunjian Ardavast & Arda Unjian Mrs. Nancy Vale Dr. & Mrs. Asbed & Zabel Vassilian Mr. & Mrs. Hans & Sonia C. Kazazian Viertl Ms. Horopic Vinteanu Miss Marie Vosgerichian Mrs. Nayda Voskerijian Mrs. Isabelle H. Vranian Mr. & Mrs. Donald J. & Mari Meledonian Walsh Mr. & Mrs. Eugene & Margaret Wawszkiewicz Mr. & Mrs. Jack & Rita Webster Mr. & Mrs. Richard & Evelyn Weinsheimer Mrs. Frances Weisberg Ms. Kay J. Wight Ms. Mary Jo Williams Mr. & Mrs. Jeffrey Winston Mr. & Mrs. John M. & Anita K. Wolohojian Mr. Gregory P. Yekhtikian Dr. David L. Yenikomshian Rev. & Mrs. Michael & Valerie Zahirsky Mr. Jacob H. Zakarian Mrs. Anne Zarookian Mr. & Mrs. Robert & Mary Zauner Mrs. Mary Zotian


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armenian church magazine fall 2009/winter 2010

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