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Armenians Called by 1 Faith, but 2 Churches
Aram I, the leader of one branch, visits Southland to call on congregants to remember their culture and their centuries-old commitment to Christianity.
By LARRY B. STAMMER, Times Religion Writer
After the curtain closed and the music faded at the cavernous Hall of the Crucifixion and Resurrection at Forest Lawn Memorial Park in Glendale, His Holiness Aram I approached the lectern.
Dressed in traditional black robes and hood, the bearded Armenian catholicos had just listened to a recorded narration of the Crucifixion and Resurrection depicted in a sweeping panoramic painting inside the hall.
The narrator had noted that the Roman Emperor Constantine I had officially recognized the Christian faith and given it preferential treatment--an event that took place in AD 321.
"This is only one side of the coin," Aram said, smiling as he addressed his audience of 650 Armenian young people gathered to hear from the worldwide head of their Armenian Apostolic Church, who is based in Beirut.
"We are the first nation who accepted Christianity as a state religion," he said, referring to Armenia's conversion to Christianity two decades before Rome's.
"We are proud of it. We are proud to be the first nation to open our heart to the cross and the resurrection of Jesus Christ," he said.
* * *
Aram's principal purpose on his trip to North America, which has taken him to New York, Boston, Washington, Toronto and now California--is to urge Armenians to keep and remember both their faith and their culture. The Forest Lawn narration provided an unintended but cogent example of how difficult that can be for an immigrant church.
Like other religious leaders based overseas, Aram has a geographically spread flock in the United States that can be a source of great spiritual and financial support. But the American church can also be a concern as its congregants assimilate into the American mainstream.
"You are part of American society. You are integrated. But you are Armenian. One cannot live without identity," he told the students. "We have to remain firmly attached to all that makes up our Armenian identities."
In addition to assimilation, however, that religious identity is strained by divisions within the Armenian church.
The church became divided administratively more than 50 years ago as the former Soviet Union, of which Armenia was part, curbed religious freedom. Soviet officials were accused of controlling internal church affairs in Armenia.
As a result, some Armenian Apostolic churches abroad broke with the mother church and switched allegiance to the Lebanon-based See of Cilicia. Others remained loyal to church headquarters in Armenia.
With the breakup of the Soviet Union, Armenia once again became an independent nation. But the split between the two churches remains--one, headed by Aram, based in Beirut, the other, headed by His Holiness Karekin II, based in the Armenian city of Echmiadzin. Bishop Moushegh Mardirossian heads the diocese here for the Beirut-based church while Archbishop Vatche Hovsepian, primate of the Western Diocese of the Armenian Church of North America, gives his allegiance to Karekin.
While the two branches offer the same liturgy and preach the same creed, far more U.S. Armenians are believed to be affiliated with Karekin's Armenia-based church.
The tension between the two was clear during Aram's visit. Hovsepian refused to appear with Aram at any but one of the catholicos' four events here. Even at that event, the welcoming ceremony Wednesday night at St. Mary's Armenian Apostolic Church in Glendale, his appearance was little more than a courtesy, Hovsepian said.
The Beruit-based church can no longer use Communist domination as a reason for a separate administration, Hovsepian said in an interview. Having two different hierarchies "is absolutely against the canon law," Hovsepian said. "This is illegal. There should be one primate and one bishop to a diocese."
Aram, in an interview with The Times, said he agrees that Orthodox governance presupposes only one catholicos, and one bishop in each diocese. "You cannot have two bishops in one place. This is an abnormal situation," Aram said. But the reality of the Armenian diaspora justifies the current situation, he said.
"We don't have a question of 'reunification,' but we have a real concern to strengthen our collaboration," he said. "We do believe that two catholicos within one Armenian church--which is due to historical circumstances--at this point is a must."
* * *
His leadership, he said, is dedicated to serving the Armenian diaspora. By contrast, Karekin must, of necessity, be concerned with serving the church in Armenia, he said.
"We are called to serve one people in different contexts, in different ways," he said.
Aram said relations with Karekin are good. But Hovsepian offered a less upbeat interpretation.
"Unfortunately, our goodwill and good intentions and expectations they took for granted. They are aiming for coexistence, which we are not interested in. They are solidifying their position. Period. It's very unfortunate," Hovsepian said.
But those tensions within the church seemed a secondary concern to many of those who greeted Aram on his visit.
During a service Wednesday night at St. Mary's, haunting melodic strains of ancient hymns harked to a distant past, even as they washed over new generations of Armenians. Old men with etched faces and mothers cradling infants in their arms sang songs of the old country.
The next day at Forest Lawn, students welcomed Aram with poetry readings and a spoken choral presentation of the origins of the Armenian alphabet--all in Armenian. They sang the U.S. and Armenian national anthems, and seemed deeply touched by his appearance.
"An experience like this sparks that Armenian experience in us," said Razmig Haroun, 17, a native of Lebanon and a senior at the Rose and Alex Pilibos Armenian High School in Hollywood. "It gives us a remembrance of who we are, and that's very important, living outside our homeland."
Maral Karagozian, 17, of Holy Martyr School in Encino agreed. She said that most of her Armenian classmates are determined to preserve the faith and culture. But, she said, "I am afraid for some."
Her classmate, Arda Andonian, also 17, noted that Aram had told them that other cultures had disappeared. "They were lost in the diaspora. We're still here. We're still living," she said.
That the Armenian faith and culture have survived earthquakes, invasions, genocide and immigration is largely attributed by Armenians to their church. It has been a story, Aram said, not unlike the story of Jesus--a story of crucifixion and resurrection.
"This, indeed, has been the history of our people," he said, "Its entire life has been sustained by the power of Christ's crucifixion and resurrection. The cross and the crucifixion have become a center of our life throughout the history of our nation."
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Page 1 of 1
1 Faith, but 2 Churches
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Posted 22 June 2001 - 11:34 AM
AZG Armenian Daily #115,06/22/2001
Church issues
ECHMIADZIN-ANTILIAS CRISIS IS POLITICAL
The spiritual leader of the Tehran Armenians Bishop Sepouh Sargisian said with a semi-bitter smile: “ I hope you are not going to ask “mined” questions.” I said I was not. A one hour-long conversation I had with the Bishop at his residence was more than frank. Later it appeared that I gave in to temptation and actually all my questions were “mined” It was evident that my questions made him sad and I was sorry for it. Before I left the bishop gave me four books as a present, one of which was his work about the history of the Armenian Church.
“We did not have the courage to correctly understand and explain the historical realities,” he said, meaning the division of the Armenian Church into two centers, one in Saint Echmiadzin in Armenia proper and the second in Antelais, Lebanon. This division was described by the deceased leader of Echmiadzin Catholicos Vazgen I as “ a political alarm.” One of the Armenian parties had forced the Antelias or commonly known as the Great House of Cilicia to split from Echmiadzin with an apparent aim to spread its influence over Diasporan Armenians.
Why did the Armenian Church split? Why the leaders of Tehran, Nor Jugha and Atrpatakan dioceses are appointed not by Echmiadzin, but by the Great House of Cilicia? This split happened in 1956. With a hope to find answers to these questions, I appealed to Movses Keshishian, the chief editor of Armenian language Araxs magazine, published in Tehran. He wrote in an article, addressed to Catholicos Aram I, the head of the Great House of Cilicia: “ Just two weeks after the fifth anniversary of your election as the head of Great House of Cilicia , speaking at the editorial office of the daily Alik you seemed to be blowing a cold wind on the candle of hope you lit yourself, by announcing that the Great House of Cilicia and the Armenian Revolutionary Federation (ARF) have always been together when issues of common interest to all Diaspora Armenians were at stake, especially beginning from 1956.” Why the Great House of Cilicia and the ARf have always been together.? Are the ARF members are more Christian than the other sections of Armenians and why “especially beginning from 1956?” What did happen in that ill-omened year? Actually the Armenian Church split into two, which rejoiced our enemies. After the World War II, during the most severe years of cold war, a satanic idea was conceived within the ruling body of the ARF-to seize the Diaspora Armenians by capturing its House of Faith. To take this anti-Armenian step politicized, or to be more exact, clergymen affiliated closely with the ARF were needed. In 1956 bishops Zareh and Khoren were ready to break the bridges uniting Diaspora Armenians with the Saint Echmiadzin, but nine senior clergymen, led by Archbishop Khad, opposed to the move in an attempt to back the Cathiolcios of All Armenians and prevent the division, but another seven top clergymen obeyed the ARF and the direct aid of the then president of Lebanon Kamil Shamouni was instrumental in dividing the Armenian Church.
Armavir Margarian, the leader of the Iranian Armenians Cultural Union says: “In 1956 the ARF with the direct assistance of the CIA, Iranian Shah Reza Pehlevi and Lebanese president seized Antelias from Echmiadzin.”
I am asking Bishop Sepouh Sargisian why did the Great House of Cilicia seize three Iranian dioceses from Echmiadzin? His answer was: “ Unfortunately, we did not have the courage to correctly understand and explain the historical realities. In 1942-43, when the Tehran diocese was formed, all the priests coming from Echmiadzin, had to, under the circumstances, to enter into daily contacts with the Soviet embassy for “cooperation.” The Iranian authorities began not liking it and one day they prohibited appointment of priests from Echmiadzin to Armenian dioceses in Iran. The Tehran diocese remained without a spiritual leader for long years, later the Iranian authorities asked the Great House of Cilicia to sent priests here, which it did with great pleasure. Now, tell me, do you see any “seizure” in all this?”
I am asking him if it were not the time to unite the two Armenian Churches. “ We do not have two Churches, our Church is one, the Armenian Apostolic Church, but we have two administrative centers, two Catholicosates, besides, there are two Patriarchates-in Istanbul and Jerusalem. The reasons are of political, social and economic nature. I do not think that the existence of two Catholicosates disturbs the inner life of the Church. Armenia, and it is beyond any doubt, is our homeland, today’s independent and free Armenia is our long years’ dream. Having two Catholicosates, in terms of promoting the Armenian Cause, I think, is rather favorable than detrimental. The Great House of Cilicia, located in Lebanon is a kind of symbol of our nation’s liberation movement symbol and this struggle will continue until our entire dream is realized,” he says.
Says Movses Keshishian: “ We believe that the Church should not be affiliated with any political party and this detaches us from the Church, we are trying to maintain natural relations with the dioceses, but unfortunately, sometimes people speak not as clergymen but as party leaders. We have always repeated that as a guarantee of the Armenians’ unity the Church also should be united. The Church must be alienated from the parties.”
Bishop Sepouh Sargisian was appointed the leader of Tehran diocese a year and a half ago, the Tehran Diocese is the youngest of the three dioceses- in Atrpatakan and Nor Jugha. “In 60-70s there were 150,000 Armenians in Tehran only and our community was flourishing. Today we have 25 schools, an acting church, four chapels.” Besides these 25 schools, there are also another five Armenians schools in Tehran run by the Armenian General Benevolent Union (AGBU), Armenian Catholics and Protestants.
Movses Keshishian says: “ We have never propagated against or for the Armenian authorities, as we believe that regardless of who rules in Armenia, it is our task to defend Armenia. The differences between the ARF and us are related to Church, it must not belong to the ARF.”
Tatool Hakobian
Church issues
ECHMIADZIN-ANTILIAS CRISIS IS POLITICAL
The spiritual leader of the Tehran Armenians Bishop Sepouh Sargisian said with a semi-bitter smile: “ I hope you are not going to ask “mined” questions.” I said I was not. A one hour-long conversation I had with the Bishop at his residence was more than frank. Later it appeared that I gave in to temptation and actually all my questions were “mined” It was evident that my questions made him sad and I was sorry for it. Before I left the bishop gave me four books as a present, one of which was his work about the history of the Armenian Church.
“We did not have the courage to correctly understand and explain the historical realities,” he said, meaning the division of the Armenian Church into two centers, one in Saint Echmiadzin in Armenia proper and the second in Antelais, Lebanon. This division was described by the deceased leader of Echmiadzin Catholicos Vazgen I as “ a political alarm.” One of the Armenian parties had forced the Antelias or commonly known as the Great House of Cilicia to split from Echmiadzin with an apparent aim to spread its influence over Diasporan Armenians.
Why did the Armenian Church split? Why the leaders of Tehran, Nor Jugha and Atrpatakan dioceses are appointed not by Echmiadzin, but by the Great House of Cilicia? This split happened in 1956. With a hope to find answers to these questions, I appealed to Movses Keshishian, the chief editor of Armenian language Araxs magazine, published in Tehran. He wrote in an article, addressed to Catholicos Aram I, the head of the Great House of Cilicia: “ Just two weeks after the fifth anniversary of your election as the head of Great House of Cilicia , speaking at the editorial office of the daily Alik you seemed to be blowing a cold wind on the candle of hope you lit yourself, by announcing that the Great House of Cilicia and the Armenian Revolutionary Federation (ARF) have always been together when issues of common interest to all Diaspora Armenians were at stake, especially beginning from 1956.” Why the Great House of Cilicia and the ARf have always been together.? Are the ARF members are more Christian than the other sections of Armenians and why “especially beginning from 1956?” What did happen in that ill-omened year? Actually the Armenian Church split into two, which rejoiced our enemies. After the World War II, during the most severe years of cold war, a satanic idea was conceived within the ruling body of the ARF-to seize the Diaspora Armenians by capturing its House of Faith. To take this anti-Armenian step politicized, or to be more exact, clergymen affiliated closely with the ARF were needed. In 1956 bishops Zareh and Khoren were ready to break the bridges uniting Diaspora Armenians with the Saint Echmiadzin, but nine senior clergymen, led by Archbishop Khad, opposed to the move in an attempt to back the Cathiolcios of All Armenians and prevent the division, but another seven top clergymen obeyed the ARF and the direct aid of the then president of Lebanon Kamil Shamouni was instrumental in dividing the Armenian Church.
Armavir Margarian, the leader of the Iranian Armenians Cultural Union says: “In 1956 the ARF with the direct assistance of the CIA, Iranian Shah Reza Pehlevi and Lebanese president seized Antelias from Echmiadzin.”
I am asking Bishop Sepouh Sargisian why did the Great House of Cilicia seize three Iranian dioceses from Echmiadzin? His answer was: “ Unfortunately, we did not have the courage to correctly understand and explain the historical realities. In 1942-43, when the Tehran diocese was formed, all the priests coming from Echmiadzin, had to, under the circumstances, to enter into daily contacts with the Soviet embassy for “cooperation.” The Iranian authorities began not liking it and one day they prohibited appointment of priests from Echmiadzin to Armenian dioceses in Iran. The Tehran diocese remained without a spiritual leader for long years, later the Iranian authorities asked the Great House of Cilicia to sent priests here, which it did with great pleasure. Now, tell me, do you see any “seizure” in all this?”
I am asking him if it were not the time to unite the two Armenian Churches. “ We do not have two Churches, our Church is one, the Armenian Apostolic Church, but we have two administrative centers, two Catholicosates, besides, there are two Patriarchates-in Istanbul and Jerusalem. The reasons are of political, social and economic nature. I do not think that the existence of two Catholicosates disturbs the inner life of the Church. Armenia, and it is beyond any doubt, is our homeland, today’s independent and free Armenia is our long years’ dream. Having two Catholicosates, in terms of promoting the Armenian Cause, I think, is rather favorable than detrimental. The Great House of Cilicia, located in Lebanon is a kind of symbol of our nation’s liberation movement symbol and this struggle will continue until our entire dream is realized,” he says.
Says Movses Keshishian: “ We believe that the Church should not be affiliated with any political party and this detaches us from the Church, we are trying to maintain natural relations with the dioceses, but unfortunately, sometimes people speak not as clergymen but as party leaders. We have always repeated that as a guarantee of the Armenians’ unity the Church also should be united. The Church must be alienated from the parties.”
Bishop Sepouh Sargisian was appointed the leader of Tehran diocese a year and a half ago, the Tehran Diocese is the youngest of the three dioceses- in Atrpatakan and Nor Jugha. “In 60-70s there were 150,000 Armenians in Tehran only and our community was flourishing. Today we have 25 schools, an acting church, four chapels.” Besides these 25 schools, there are also another five Armenians schools in Tehran run by the Armenian General Benevolent Union (AGBU), Armenian Catholics and Protestants.
Movses Keshishian says: “ We have never propagated against or for the Armenian authorities, as we believe that regardless of who rules in Armenia, it is our task to defend Armenia. The differences between the ARF and us are related to Church, it must not belong to the ARF.”
Tatool Hakobian
Page 1 of 1