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.
[Yegeghetsee Hayasdanyayts , 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.
Rev. Toros Der Isahagian’s two Armenian Church journals are housed in the Zohrab Information Center, along with countless other literary treasures of the Armenian people, many of them waiting to be explored for their wisdom and their insights into the Armenian mind, world and psyche. Continue reading “From New Julfa to Constantinople to Manchester to Fowler: The Legacy of a Prolific Author and Priest”
Dr. Ervine is Professor of Armenian Studies at St. Nersess Armenian Seminary. She is a regular lecturer at the Zohrab Center.
On an almost week-by-week basis, Armenian periodical literature from the 1920’s and 1930’s records the process by which these questions worked themselves out in the minds of survivors and Diaspora Armenians alike.
During the Spring she was the Henry K. Khanzadian Kazan Visiting Professor of Armenian Studies at California State University, Fresno.