The words Eastern and Oriental are synonyms. Yet in the 20th century these two words came to be be used to distinguish the two major families of Orthodox churches that were estranged in the fifth century over the dilemma of how properly to understand Jesus’ divinity and his humanity.
The Zohrab Center will inaugurate its Fall 2017 season of evening enrichment events on Tuesday, October 10, 2017 with a book presentation by the internationally acclaimed Orthodox ecumenist and author, Christine Chaillot. Madame Chaillot will present a major new book, edited by her, which brings together essays by over 50 renowned ecumenists, theologians, and clergy representing all of the Orthodox Churches. The book represents the most important new step in the reconciliation of these ancient eastern churches.
CLICK HERE to download a full-color flyer of the event.
The Eastern Orthodox Churches are most prominently represented by the Greek and Russian Orthodox Churches, as well as the Romanian, Bulgarian, Georgian, and other churches, including, especially here in North America, the Orthodox Church of America and the Antiochian Orthodox Church.
The so-called Oriental Orthodox Churches comprise the Armenian, Coptic, Ethiopian, Eritrean, Syrian, and Syrian Malankara Orthodox Churches.
The massive new book, entitled, The Dialogue Between the Eastern Orthodox and Oriental Orthodox Churches, includes important essays by His Holiness Aram I, Catholicos of the Great House of Cilicia; V. Rev. Fr. Daniel Findikyan, Director of the Zohrab Information Center, and V. Rev. Fr. Shahé Aramian, of the Holy See of Etchmiadzin.
The talk and book presentation will take place in the Guild Hall of the Armenian Diocese, 630 2nd Avenue, New York, NY beginning at 7PM. All are welcome to the free event, which will conclude with a reception.
Christine Chaillot is Swiss (Geneva) and Eastern Orthodox (Patriarchate of Constantinople). She is internationally known and respected for her ardent advocacy of the full reconciliation of the Eastern Orthodox and the Oriental Orthodox Churches. Mme. Chaillot is the author of numerous books and articles on the life and spirituality of the churches of the two families and the history and progress of their ecumenical dialogue. A frequent visitor to Armenia, Ethiopia, and all of the lands of historic Orthodoxy, she is not only a friend to hierarchs and theologians of every Orthodox church, but a personal catalyst for deeper relationships and dialogue among them.
Acclaimed photographer Hrair Hawk Khatcherian will present his new, massive album entitled, Khatchkar [Խաչքար] at the Zohrab Center on Thursday, March 30 at 7PM in the Guild Hall of the Armenian Diocese in New York.
Spanning over 500 pages and including well over 1000 exquisite photographs, Khatcherian’s unprecedented photographic compilation comprises easily the most comprehensive photographic documentation of the signature sacred art form of the Armenian people.
Khatchkars are intricately adorned crosses sculpted into stone, which are ubiquitous in the Armenian homeland. Armenians continued to create khatchkars wherever they migrated. As such, beautiful examples of khatchkars—no two of them alike—can be found all over the world, wherever Armenians live or have lived; and they date from the early centuries of Christianity to the present time. They are true markers of Christian Armenian presence.
Born in Lebanon, Khatcherian lives in Canada. There, in 1988 he participated resolutely in the various activities of the Diaspora linked to the Artsakh Movement. In 1993 he was diagnosed with terminal cancer. In his hospital room where he underwent terrible treatments which alone could kill a man, there was on the wall a cross and photographs of Armenia and Artsakh.
“It was by staring at them fiercely, day by day, with my mortally wounded hawk’s eyes, that I succeeded in tearing myself from the claws of Death, to take flight again, and to rise high again in the sky, in the direction of my true destiny,” he writes. Today, fully and miraculously recovered, with his wife and two teenage children, he “lives only for and by Armenia, the Artsakh, and the fundamental references and benchmarks of the Armenian world.”
The presentation is free and open to the public. All are welcome to attend. A reception will follow the event and copies of Khacherian’s book will be available for sale.
For further information contact the Zohrab Center at firstname.lastname@example.org or (212) 686-0710.
Dr. Abraham Terian, Professor Emeritus of Armenian Patristics and Theology at St. Nersess Armenian Seminary will present his new book at the Zohrab Center on Monday, March 20 at 7PM.
The book is entitled, The Festal Works of St. Gregory of Narek: Annotated Translation of the Odes, Litanies and Encomia.This is the first English translation of these poetic works.
Less known than St. Gregory’s celebrated Book of Prayers (or Book of Lamentations as it is sometimes called), the great tenth-century mystic’s jubilant poems on the life of Christ and the great saints and feasts of the Armenian Church are filled with the joyful exuberance of the Christian message. In penetrating theology, masterful poetry and lavish Biblical imagery, St. Gregory summons the reader into his staggeringly intimate experience of God’s goodness and the Church’s holiness.
DR. ABRAHAM TERIAN is Professor Emeritus of Armenian Theology and Patristics at St. Nersess Armenian Seminary. A recipient of the Fulbright Distinguished Chair in the Humanities award and Fellow of the National Academy of Sciences of the Republic of Armenia, he has extensive publications in the fields of Hellenistic, early Christian, and Armenian religious literature.
Dr. Terian’s book includes English translations of more than fifty substantial compositions spanning hundreds of pages of text. As beautifully engaging as Terian’s renditions of the texts are his profuse and learned annotations, which accompany each work. The scholar provides Biblical references (the volume’s Scripture index spans 11 pages of triple columns); generous cross-references with other works in the collection, as well as patristic references, and echoes in Armenian theological and devotional literature.
The book presentation is free and open to the public. Light refreshments will be served and books will be available for sale following Dr. Terian’s opening remarks. For further information contact the Zohrab Center at email@example.com or (212) 686-0710.
Rustling through the countless tattered books that await identification and cataloging in the Zohrab Center’s library, I recently came across an old journal entitled Եկեղեցի Հայաստանեայց. Ամսաթերթ Կրօնական եւ Աստուածաբանական / Yegeghetsee Hayasdanyayts: Amsatert Gronagan yev Asdvadzapanagan [The Church of the Armenians: A Religious and Theological Journal].
The journal was published in Manchester, England by Toros Der Isahagian, a married priest whose byname Jughayetsi marks him as a native of New Julfa, the Armenian quarter of Isfahan in northwestern Iran, an important Armenian commercial and religious center.
The inaugural volume, designated Number 1 April 1900, opens with a congratulatory letter from His Holiness the Catholicos Mgrdich, better known as Khrimian Hayrig. That and subsequent issues contain short essays on the history and doctrines of the Armenian Church, including short articles on saints, holy days, sacraments and other church services, as well as meaty and well-written sermons and commentaries on Bible passages.
The final issue for the year 1900 contains one of the most remarkable writings I have encountered by an Armenian clergyman in modern times. Spanning 34 single-spaced pages, it carries the title: Pastoral Letter to the True Children of the Apostolic Church of the Armenians who are under the Care of this Holy Trinity Armenian Church in Manchester [Թուղթ Հովուական առ հարազատ որդիս Հայաստանեայց Առաքելական Եկեղեցւոյ որք ընդ հովանեաւ Ս. Հոգի (sic) Եկեղեցւոյս հայոց ի Մանչեսթր].
This extraordinary letter is actually a book-length cross between a genuine Armenian Church catechesis, and a call to spiritual arms for diasporan Armenian Christians in England at the turn of the 20th century. With refreshing originality, Fr. Der Isahagian takes up fundamental components of the Armenian Church’s history, theology, and liturgy and applies this age-old Christian tradition to pressing, practical issues facing the people under his care. Here is an Armenian pastor who is fully rooted in the apostolic, Orthodox eastern tradition of his church, while fully aware of the very modern, very western concerns of his flock.
Not surprisingly for those who know anything about the Armenian Church’s theology, the priest from New Julfa’s exposition is thoroughly and unreservedly Biblical, amounting to a marvelous celebration of the Gospel of Jesus Christ, told from the faith experience of the Armenian people. This is a treatise that deserves to be translated into English and other western languages and distributed widely.
The very next day, quite by chance, I discovered another bound collection of journals with the same name, but published in 1888 in Constantinople. I only had to leaf through a few pages to discover the very same editor at work, in this instance, publishing a more concise, weekly paper with content similar to what he would later create in Manchester. The weekly version provided detailed commentaries on the Bible readings appointed in the Armenian Lectionary for each Sunday, along with essays on saints and feast days falling during that week along with thoughtful sermons on the most practical aspects of Christian life.
It turns out that Toros Der Isahagian was a well-known scholar and theologian long before he was ordained a priest in Holy Etchmiadzin around 1896, when he was called to serve the Armenian community in Manchester as their priest. His tenure there was rocky. As the oldest and most affluent Armenian Church community in Europe at the time, Manchester became a magnet for countless Armenian refugees fleeing the growing persecutions in eastern Turkey. At the same time, the Armenian merchants of Manchester, most of them involved in the cotton industry, were constantly called upon to provide financial assistance to the hordes of widows and orphans finding their way to Constantinople on the eve of the Genocide. Fr. Der Isahagian seems to have been the victim of political in-fighting within the community, whose flames were fanned by darkening clouds in the homeland. He resigned his pastorate in 1902.
The few histories of the Armenian community in Manchester that have been published have little more to say about the prolific Der Hayr from New Julfa.
Deacon Allan Jendian of Fresno, California has provided additional information about our prolific priest, culling references from a variety of commemorative booklets and other materials. After his departure from Manchester, Der Toros spent several decades in the United States. After a brief stint as Pastor of the Armenians in Boston, he went to California, where he served as Pastor of Holy Trinity Armenian Church in Fresno (1907), and the first priest of St. Gregory the Illuminator Armenian Church of Fowler (1910-1912, 1916-1917). He subsequently served for shorter periods in Los Angeles (1913-1915), San Francisco, Oakland and Sacramento. He returned to Isfahan in the 1930’s and died there in 1938. He is buried in the All-Savior’s Armenian Monastery there.
Der Toros is referred to in some publications as Der Teodoros. As editor of the first English translation of the Armenian Badarak (Fresno, 1931) his name appears as Theodoros Isaac.
Der Isahagian was born in Nor Jugha in 1861. He was ordained in October 1895 in Holy Etchmiadzin. He earned his Doctor of Divinity degree from the University of Bonn, Germany.
Apart from these scattered references, the literary work he has left behind suggests that he was a true intellectual, a devout servant of God, and a dedicated pastor of the Armenian Church. Several essays and sermons of his are published in the 1896 issues of Ararat, the forerunner of Etchmiadzin, the official organ of the Holy See. He is also the author of a commentary on the Soorp Badarak, the Divine Liturgy of the Armenian Church, which was published in Jerusalem in 1891 with a second edition in 1959.
Here is an excerpt from Der Isahagian’s Foreword to his Armenian Church Journal published in Constantinople:
If, while cultivating our secular mind, we ignore our spiritual development, gradually the spirit will become numb eventually to become completely desensitized and die. Such a person then becomes becomes incapable of grasping spiritual truths because there is no longer any balance between the mind and the spirit.
[YegeghetseeHayasdanyayts , March 6, 1888, No. 1, page 2. Translated by Fr. Daniel Findikyan]
Judging by the extent and superior quality of his writings, much of this priest’s time and energy must have been devoted to writing. One can only admire the tenacity and fervor of Der Toros, who was able to produce all he did while raising a family and caring for a large, diasporan church community at the turn of a troubled century for the Armenian people. When we consider the financial resources required to print and distribute periodical journals, especially at a time when the Armenian community of Manchester, England had other pressing obligations to desperate refugees and victims of violence in the homeland. Fr. Der Isahagian’s literary output and spiritual/educational contribution to the Armenian Church becomes even more exceptional.
This season’s final Zohrab Center enrichment evening will be devoted to the legacy of the celebrated and beloved Armenian priest-musician-composer, Komitas Vartabed.
Ashley Bozian-Murtha will present a talk entitled, Komitas Vartabed and the Survival of Armenian Music at the Zohrab Center on Thursday, June 9 at 7PM.
Komitas is a central figure in the history of Armenian music, particularly the sacred music of the Armenian Church. His contributions span liturgical, folk, and even concert music. Surprisingly, despite his universal admiration today, during his lifetime his work earned him the ire of church officials and his fellow clergymen, who frequently denounced him as a musicological firebrand and moral deviant.
Perhaps more significant than his work inside Armenia, however, is his legacy to the global Armenian diaspora. While controversial during his lifetime, Komitas was uniquely positioned to preserve Armenian music from the oblivion of genocide. Were it not for his oft-condemned inclination to transcribe and transform the music of Armenia, that vast tradition may well have perished in the attempted destruction of the Armenian people.
Much research exists on the life of Komitas, and on Armenian music as a separate entity, but there remains a relative paucity of work to place the two in context with one another. Ms. Bozian-Murtha will survey and sort through the biographical, musicological, and historical research on the composer and his impact on Armenian music. Analyzing the composer’s original compositions and transcriptions along with secondary biographical sources and historical data, she asserts that the very survival of Armenian music in the aftermath of the Genocide is a direct result of Komitas’s labors.
Ashley Bozian-Murtha is a PhD candidate in History at St. John’s University (New York). She holds a B.A. in History and Music and an M.Ed. from Manhattanville College (New York). Following her undergraduate work, she earned an MA in Music History from Hunter College, where she wrote her master’s thesis on the life and work of Komitas Vartabed.
The program will be held in the Guild Hall of the Armenian Diocese in New York. All are welcome to attend the free event, which will be followed by a reception.
For further information contact the Zohrab Center at firstname.lastname@example.org or (212) 686-0710.
The Zohrab Center will feature two extraordinary opportunities for Armenian learning, enrichment and conversation next week.
Saints and the Armenian People
On Tuesday, May 24 Dr. Marianna Apresyan, Instructor of Theology at the Gevorkyan Seminary of Holy Etchmiadzin, will lecture on the Saints in the Life and Worship of the Armenian People [Սուրբերը հայ ժողովուրդի կեանքին ու պաշտամունքին մէջ]. She will lecture in Armenian but a printed text of her talk in English translation will be provided.
Also participating will be His Eminence Abp. Yeznik Petrosyan of Holy Etchmiadzin, who is a long-time member of the Armenian Bible Society. He will speak about the work of the Bible Society in Armenia to translate the Bible into Modern Armenia and to disseminate it.
Three Early Armenian Churches and their Message
On Thursday, May 26, Professor Christina Maranci, Arthur H. Dadian and Ara T. Oztemel Associate Professor of Armenian Art at Tufts University, will deliver a talk entitled, Vigilant Powers: Ethics, Art History and Preservation of Armenian Churches.
Dr. Maranci, returns to the Zohrab Center to present her new book, Vigilant Powers: Three Churches of Medieval Armenia. The leading historian of Armenian art and architecture in the West today, she will present the case of three iconic Armenian Churches built during the “global wars” of the seventh century: Mren, Zvartnots and Ptghni. Examining the meaning of their unique designs, she will show how Armenian architects were closely engaged with both Byzantine imperial interests and with contemporary events in the Holy Land, as she uncovers Christian Armenia’s vibrant visual culture, its message, and its precarious state today.
Copies of Dr. Maranci’s book will be available for sale.
A new book by Krikor Pidedjian entitled, Հայ Եկեղեցւոյ Երաժշտութիւնը / The Music of the Armenian Church: An Historical Survey, will be presented at the Zohrab Center this Thursday, April 7 at 7:00PM in the Guild Hall of the Armenian Diocese in New York.
Mr. Pidedjian, an accomplished composer, choral conductor and musicologist specializing in the history, theory and repertoire of Armenian sacred and secular music, has received awards and commendations internationally for his artistic and scholarly contributions. Most recently, he was recognized by the faculty of the Komitas Conservatory in Yerevan, Armenia, where he has lectured frequently. In 2008 His Holiness Catholicos Karekin II awarded him the St. Nersess the Graceful medal for outstanding service to the Armenian Church.
The new book, written primarily in Armenian includes an extensive summary in English and is profusely illustrated with musical examples. The book has been published by the Diocese of the Armenian Church (Eastern).
Presenting the book will be Deacon Rubik Mailian, Director of of Sacred Music and Pastoral Assistant at St. John’s Armenian Church (Southfield, Michigan). Deacon Mailian will speak in English before Mr. Pidedjian makes remarks in Armenian.
Krikor Pidedjian was born into a musical family in Alexandria, Egypt. He studied in the Seminary of the Catholicosate of the Great House of Cilicia, where, concurrent with studies at the Beirut Conservatory, he directed the St. Gregory the Illuminator Cathedral Choir. He received a B.S. from the Mannes School of Music and M.A. from Hunter College, both in New York.He is the founder of numerous choirs and ensembles which, under his direction, have performed Armenian sacred and popular music on stages throughout the world. He has lectured internationally on Armenian music and published extensively. He has received numerous awards and commendations for his musical and scholarly work, most recently by the Komitas Conservatory in Yerevan.
The book presentation is free and open to the public. Copies of Mr. Pidedjian’s book will be available for purchase. A reception will follow. For further information contact the Zohrab Information Center at email@example.com or (212) 686-0710.
To inaugurate its Autumn program of learning opportunities, the Zohrab Information Center will host the release of a new audio CD entitled, Forty Martyrs: Armenian Chanting from Aleppo on Friday, September 18 at 7PM in the Kavookjian Auditorium of the Armenian Diocese in New York.
Forty Martyrs is the latest release of the Sacred Voices of Syria series produced by Jason Hamacher. Over six years the musician has documented the ancient prayers, hallowed rituals and sacred spaces of the Sufi, Armenian, Syriac and Assyrian musical traditions of Aleppo. Hamacher recorded Armenian Church hymns sung by V. Rev. Fr. Yeznig Zegchanian inside the 600 year-old Armenian Church of the Forty Martyrs of Sebaste in the old city of Aleppo.
Armenians have chanted in Aleppo’s Forty Martyrs Armenian Church (Քառասուն մանկանց – Karasoon Mangants) since it was constructed in 1429. An ancient rest stop along the Christian pilgrimage route from Western Armenia to Jerusalem, Aleppo hosted hostels, churches, and a small but well-anchored Armenian community.
During the Armenian Genocide, hundreds of thousands of Armenians were deported to Aleppo before many were pushed to the killing fields of Der Zor. By the 1920’s 100,000 Armenian refugees had settled in Syria, most of them in Aleppo. The ancient city would become a safe haven for the Armenians, who prospered there. (CLICK HERE for one Armenian’s tribute to the city and its hospitable inhabitants). The 15th century Armenian Cathedral of the Forty Martyrs was the Christian home for tens of thousands of Armenians who would later immigrate to the United States.
The bloodshed in Syria today has reduced the Armenian population of Aleppo by half and and placed this historic, prolific and prosperous community in peril.
Mr. Hamacher will share personal experiences of the people, places and events that changed his life in Syria before the eruption of war. He will tell stories, play vinyl records, and show photographs from his forthcoming book and explain how he, a punk drummer from Washington DC, ended up with an archive of Syrian and Armenian history.
This event marks the premiere of the Forty Martyrs CD in the New York area. Copies of the CD and the elegant and informative booklet that accompanies it will be available for sale. The presentation is free and open to the public. A reception will follow. For further information contact the Zohrab Center at firstname.lastname@example.org or (212) 686-0710. #40Martyrs.
The following remarks of Archbishop Tiran Nersoyan (1904-1989) were published in a commemorative booklet published in 1954 on the 25th Anniversary of his priestly Ordination. The booklet was recently donated to the Zohrab Center. It contains other essays and sermons of the Archbishop along with a biography written by his student, “Very Rev. Torkom Manoogian,” the late Primate and Patriarch of Jerusalem. In these excerpts, Tiran Srpazan challenges young Armenian Americans, particularly those in the newly-established ACYOA [Armenian Church Youth Organization] to elevate themselves to the highest ideals of their ancestral church. In so doing he articulates a vision of what it means to be Armenian and American.
It is true that there are great numbers of Americans who profess to be religious. Some of these, however, mistake religion for magic. They think that by going through certain ceremonies and thus doing the customary thing, they have done their duty to God. By merely going to church, or by merely having certain ceremonies performed on them, they think their souls will be saved. Others, going to the other extreme, think that by quoting the Bible and drawing all kinds of strange conclusions from those quotations, they will find the way of salvation.
We must beware of both these pitfalls. Of course, we can be saved from spiritual death only through the holy sacraments and through the Word of God, but we must subject ourselves to the holy sacraments and to the Word of God in deep discernment, in humility, and in an honest efforts to be changed by God’s grace.
It is the gradual change and renewal of our souls that will give us the fuller life, in which we can find happiness, real deep happiness, both in this world and in the life to come.
It is that kind of religious that we need. We must all strive towards that kind of religious life, both as individuals, and as groups or corporate bodies…
We have had great religious leaders and teachers. By following them, by being faithful to our religious and cultural past, and being faithful to our Church and its precepts, we can live in this country the fuller Christian life.
By holding the standard of our faith high and by following dutifully on the path of our forefathers, we can avoid the dangers and the pitfalls to which I made reference a moment ago. Because the Armenian Orthodox way of Christian living will give us a sound, and realistic spirituality, which is neither merely formal nor merely emotional, but which in a healthy way will make us adjust our lives to the circumstances of modern civilization and, at the same time, will lead us to eternal life and to the Kingdom of God.
Professor Michael B. Papazian’s Light from Light: An Introduction to the History and Theology of the Armenian Church is a succinct yet meticulous introduction to the Armenian Church. This is not a conventional history book. It is not “a continuous chronology that recounts in general the [Church’s] origin…and…history of its development and organization.” Instead, Dr. Papazian “often pauses in the course of the narrative to investigate the topics and to detail the circumstances of their origin and their consequences” (Foreword, 9). For example, he devotes one third of Chapter Two discussing the details of Judaism’s essential tenets of faith in order to transition into the theological and social issues involved in evangelizing the pagan Armenians. Thus we have here a true primer on the Armenian Church, historically organized but replete with insights into her theology, rituals and practice, saints, and world view. The author’s intent is that “all readers [Armenians and non-Armenians, Christian and non-Christian] will find this book to be a helpful source of knowledge about the Armenian Church” (Introduction, 11).
Papazian relies and quotes a variety of sources in his presentation: the Bible; Armenian texts, liturgical hymns (sharagans), prayers, encyclicals; early histories such as Movses Khorenatsi’s History of the Armenians; non-Christian sources such as the Jewish theologian Maimonides; and present-day scholars such as Stanley Harakas, Nina Garsoïan, and His Holiness Catholicos Karekin I. Very few scholarly stones are left unturned; all the information Papazian needs to construct for the reader a thoroughly detailed, explicative chronicle is utilized.
Nine chapters of the book chronicle and detail the timeline of the Church’s history, which Papazian organizes into eight essential epochs. The tenth chapter is devoted to discussing the sacramental life of the Armenian Church, highlighting their unique features compared with other traditions. The book concludes with three appendices, the first of which could easily be considered as an eleventh chapter. It meticulously enumerates the various communions of the entire Christian Church (Oriental Orthodox, Eastern Orthodox, Roman Catholic, etc.). Appendix B lists all of the sources consulted, helpful for those who would like to study a topic for deeply. Appendix C is the Lexicon, a list of significant terms mentioned in the book with concise definitions.
An example of the author’s approach may be illustrated in Chapter Six, which chronicles the history of the Armenian Church from the 5th to the 11th centuries. Here Dr. Papazian discusses the Iconoclast movement in the Byzantine Church of the 7th and 8th centuries. Pausing to compare and contrast the Armenian, Greek, and Roman Catholic Churches’ respective positions on icon veneration, the author discovers “a difference of culture rather than theology” (106). Though not questioned by Roman Catholics, icons are not as important to piety as in Eastern Orthodox churches, which often contain an icon-covered screen (iconostasis) before the sanctuary. Although the Armenian Church fathers have never challenged the legitimacy of icon veneration,“art historian Sirarpie Der Nersessian has remarked that the illuminated Gospel book…takes the place that the icon holds in the other Eastern Churches” (Papazian 106). This is why in many Armenian churches one can observe, before and after the Divine Liturgy (Soorp Badarak), a pristine copy of the Gospels placed at the center of the altar as though enthroned.
Regarding the history of the church, particularly the topic of early Christian evangelization, one learns that in order to make Christianity palatable to the pre-Christian high classes, St. Gregory the Enlightener conformed a particular pagan Armenian practice to the faith. “As we have seen, the pagan priesthood in Armenia was hereditary. Gregory adopted the pagan custom perhaps as a temporary measure to gain greater acceptance and respect for the new Christian priesthood among the people” (49-50). Several of the first catholicoi were, in fact, direct descendants of St. Gregory himself: his two sons Aristakes and Vrtanes; St. Nerses the Great, Gregory’s great-great-grandson, whom Papazian refers to as Armenia’s “‘second Illuminator’” (60), the “‘Illuminator of the heart’” (65). Like many Christian traditions, here is an example of a pre-Christian form that was adopted to facilitate the evangelization of the people.
Of particular interest was another facet of the Armenian Church’s worldview which Papazian emphasizes: ecumenism. Papazian cites several historical episodes where the Armenian Church leadership engaged with other churches for the purpose of healing the wounds wrought against the Universal Church over the course of history. For example, Byzantine Emperor Manuel I Comnenus approached Catholicos St. Nerses the Graceful (Shnorhali) in the twelfth century about reunification of the Greek and Armenian churches. The defense that St. Nerses wrote on the Armenian Church’s Christological position gained the admiration of the Emperor and the Byzantine patriarch. It was presented at the Armenian Synod of Hromkla, which Nerses’ successor, Gregory IV “The Young (Tgha)” convened in 1179. When Manuel died in 1180, the synod did not bear fruit because his successors had little interest in ecumenical dialogue. Despite its failure, this episode is indicative of the Armenian Church’s ecumenical worldview at a volatile period in Christian history, an rare attitude magnanimity and unity. Such an outlook was adopted by St. Nerses Shnorhali’s great-nephew St. Nerses of Lambron, who said, “I am united by tradition to whoever bears the name of Christ as a crown of glory….For us, there is no Paul or Apollos, Haik or Romulus” (136).
In essence, this book is a miniature library that engages the reader personally and carries the audience on a sojourn through time to discover and unfold the history and ways of the Armenian Church. To the novice and scholar alike, Light from Light is essential reading. Suitable for all readers, it opens a floodgate of enlightenment on the Armenian Church, its history and its contributions to the ministry of Christ on earth.
Michael B. Papazian, Light from Light: An Introduction to the History and Theology of the Armenian Church. New York: New YorkSIS Publications / Armenian Apostolic Church of America, 2006.
Andrew Kayaian is a senior at Fordham University in New York majoring in History and Theology. He has worked as an intern for the Zohrab Center for two years and has contributed previously to the ZIC website.