FORUM April 2011 - Armenian Evangelical Union of North America

forum
Vol. XXXV | APRIL 2011 | No. 1
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The Quarterly Journal of the Armenian Evangelical Union of North America
The Biblical Case
for Marriage
Christ Risen!
Awaiting the Resurrection
of a Resolution
Can Dry Bones Live?
Vol. XXXV | APRIL 2011 | No. 1
forum
14
“Achieving Significance through Participation”
Armenian Cilicia Evangelical Church Banquet
By David D. Bogosian
16
Camp AREV Dedication “God’s Camp, God’s Home”
By Joyce Abdulian
In This Issue...
3
Marriage: Is it radical and countercultural?
By Vahe Tcharkhoutian
5
A Perspective on the Biblical Case for Marriage
By Jeremy Tovmassian
6
TRINITY
By Asien Surmeian
7
Marriage, Divorce, and the Heart of God
18
The Armenian Missionary Association of America Celebrates
20th Anniversary of the Orphan & Child Care Program
19
A Challenge and a Prayer Offered at the Orphan and Child Care
Luncheon and Fashion Show
By Henry Segel
20 A Most Unforgettable Character: Dr. John Jacob Markarian—
Celebrating Haigazian University’s Founding President’s Legacy
And Haigazian University’s 55th Birthday
By Hagop Terjimanian
By Rev. Jason Matossian
23 Armenian Evangelical Church of Toronto
9
Can Dry Bones Live?
By Rev Dr. Vahan H. Tootikian
11
Efforts toward Genocide Recognition
By Rev. L. Nishan Bakalian
12
Easter — More Than a Past Event and a Future Hope
By Rev. Dr. Vahan H. Tootikian
13
Armenian Evangelical World Council
Meets in Paramus, NJ
By Rev. Dr. Vahan H. Tootikian
FORUM: The Quarterly Journal of the Armenian
Evangelical Union of North America is published in
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by the AEUNA, 616 N. Glendale Ave., Suite 23
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Copyright © 2001, the Armenian Evangelical Union
of North America.
Forum April 2011
Publications Committee and Editorial Board:
Vahe Tcharkhoutian (Chair and Forum Editor-in-Chief)
E-Mail: vahet@aol.com
Rev. Barkev N. Darakjian (Armenian Editor)
Jeremy Tovmassian
Rev. Joseph Matossian (Ex-officio)
Rev. Mgrdich Melkonian (Ex-officio)
2
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Vahe Tcharkhoutian
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E-mail: vahet@aol.com
Opinions expressed are those of the authors and do not imply
the official endorsement of the AEUNA, nor of any of its
constituent churches.
23 Toronto Celebrates 50 Years of God's Faithfulness
By Armig Adourian
25 Rev. Dr. Vahan H. Tootikian: A Pastor for All Seasons
(On the publication of his 33rd book)
By Hagop Terjimanian
26 Marguerite Yardemian (1925-2011)
By Vasken Yardemian (her son)
27 &g9yupfgh :gkdgto
Sf9> L9gi Dg9gi=1bfgh
Unsolicited articles are also welcomed. However, before
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Current and past issues of the Forum are available online at
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Cover: The open Bible reveals the foundation
of our Christian faith. The two columns
represent the Old and the New Testaments. In
Christianity, the peacock represents the “allseeing” church and the holiness and sanctity
associated with it. Additionally, the peacock
represents resurrection, renewal, and
immortality within the spiritual teachings of
Christianity. Both Origen and Augustine refer
to peacocks as a symbol of the resurrection.
C R I T I C A L D I A LO G U E
Marriage:
Is it radical and countercultural?
he decline of American marriage has
been researched in depth over the
past few decades. The United States
has seen momentous changes in its family
system—in marriage and divorce rates,
cohabitation, childbearing, and other issues
pertaining to matrimony. Undoubtedly,
marriage is less dominant as a social
institution in the United States than at any
time in history. Alternative pathways
through adulthood—childbearing outside of marriage, living with a
partner without ever marrying, etc.—are more acceptable and
feasible than ever before. Although marriage has been transformed,
it is still meaningful and desirable.
Marriage is one of the most important institutions affecting
people’s life and well-being. Marital
institutions regulate sexual relations
and encourage commitment between
spouses. This commitment has
positive effects on spouses’ health and
their earnings on the labor market.
Despite
Americans’
huge
investments of time, energy, and
money in the pursuit of matrimonial
harmony, divorce rates remain high.
Fewer Americans as a percentage of
the population are choosing to marry
than at any earlier time in U.S. history.
Americans are legendary as the
most marrying people in the world,
but their perceptions of the
institution have been shaped to a profound degree by cultural
expectations and secular assumptions.
Over the ages Americans have ardently flocked to the altar, but
they have also been among the world leaders in breaking their
marital bonds. After World War II, religious leaders grew uneasy as
their congregations increasingly seemed to heed less to their
sermons and more to the teachings of the new disciplines of
psychology and sociology. Some clergy, deeply impressed by
psychological theories about marriage counseling, embraced
emerging forms of conjugal success.
The doctrine that with the right advice and attitudes people can
find love and happiness within matrimony mirrors the prevalent
belief that Americans (including Armenians) can overcome
whatever problems they encounter in life by resorting to the most
scientifically advanced methods. It also reinforces the evolving
contemporary conviction that personal fulfillment and emotional
gratification in marriage are not only possible, they are something to
which each individual is entitled. Every difficulty in marriage is seen
as a correctable problem within each and every person’s reach. When
expectations fail to match reality Americans flee the marital state
rather hastily.
Over the past fifty years, powerful cultural and social forces have
made marriage less central to Americans’ family lives. There is
abundant scientific evidence on the positive consequences of
marriage for both the economic well-being and the health of
American adults.
Although large cultural and social forces are driving the decline in
marriage, social science research offers evidence that marriage,
unlike other family structures, confers outstanding benefits on both
adults and children. Public policymakers promote stable marriages
and discourage unmarried births.
However, the institution of marriage has
recently
undergone
dramatic
transformation. Rapid demographic and
social changes in the United States over
the past five decades have fundamentally
disrupted traditional marriage and family
patterns. Many Americans are now
engaged in the contemporary marriage
debate precisely because they are
struggling to understand the meaning of
the wrenching dislocations in American
social and family life over the past halfcentury.
Recent studies continue to show that
divorce is associated with lower levels of
well-being among children and adults, on average. However, divorces
that remove individuals from highly dysfunctional and abusive home
environments appear to result in improvements rather than
decrements in well-being.
In contemporary society, marriage has lost its place as the
exclusive setting for the organization of many social activities,
including reproduction. Because the satisfaction of these human
needs is no longer the core purpose of matrimony, society has
witnessed a fundamental transformation in the meaning it places on
marriage.
Although the following observation and conclusion might seem
unsettling and confusing to many if not most of us, studies confirm
that marriages fail largely because love crumbles. Affection and love
coexist in varying degrees with antagonism in marriage. Moreover,
high levels of antagonism do not translate into failed marriages when
Jesus portrays marriage
with utmost seriousness,
as something that
transcends contractual
obligations and economic
utility, as something
rooted in human identity.
Forum April 2011
T
By Vahe Tcharkhoutian
3
C R I T I C A L D I A LO G U E
dissension is embedded in otherwise loving, affectionate
relationships. Many factors affect the relatively high rate of divorce
in the United States. The scope of this article does not encompass a
meaningful debate and extensive analysis of those purported factors.
However, the decline of the institution of marriage should not
debilitate or taint the compelling Biblical background and the
persuasive theological underpinnings of matrimony.
Jesus’ theology in Matthew 19 is that if God has joined two people
together, no human being should be allowed to put them asunder.
This presumably means no third party and neither of the two
principals should be allowed to do so either. Human beings were
made male and female in order to be united by God in a one-flesh
union. They become a unit, a couple, no longer two but one. The key
phrase is “what God has joined together” because of course humans
then and now can join themselves with others quite outside the will
of God, and in early Judaism there was no marriage certificate from
the state. In other words, the usual tests of what legally make a
marriage a marriage in today’s world
did not apply then. For Jesus, the
main question was had they been
joined together by God, and if so, then
the ruling was no divorce.
What is also clear is that Jesus
believes that now that the Kingdom is
breaking into human history, new
situations require revisiting the Mosaic
provisions and permission for divorce
and call for a return to God’s original
design for humankind. Jesus is setting
up new imperatives for the Kingdom,
and he is intensifying the demands for
fidelity in marriage on his own
followers. Jesus’ teaching was
different and more radical. There is no
allowance of divorce by Jesus for
those in real God-sanctioned marriages. His view is fidelity in
marriage and celibacy in singleness.
Jesus’ teaching on this matter in essence takes away the male
privilege of divorce, and his male disciples are upset. Jesus is in
effect trying to ameliorate the effects of human fallenness on human
relationships by going back to God’s original design for marriage and
negating the Mosaic permission of divorce. Jesus interpreted Genesis
differently than some early Jews. Jesus saw marriage as something
“for those to whom it is given,” which is to say for those whom God
has gifted to remain faithful in marriage so long as they both shall
live. Jesus’ teaching on marriage is only for “those [disciples] to
whom it is given.”
For Jesus there were two equally valid callings in life: fidelity in
marriage and celibacy in singleness for the sake of the Kingdom. The
latter calling is the one Jesus himself pursued, and indeed one could
say this saying could have served as Jesus’ justification to his own
disciples and others for remaining single. The new demands of the
Kingdom renew the original creation order plan of God, which did
not make provision for broken promises and broken relationships,
but rather assumed whole and healthy ones, whether a person was
married or single. It also legitimized singleness in a way that allowed
women to play roles in the community of Jesus that they otherwise
could not have played in Palestinian Judaism.
In Mark 10 Jesus’ argument describes marriage as a strong and
unifying bond between two people. It is because he sees marriage in
such a way that he speaks against divorce as he does. Jesus
radicalizes the demands of scripture to a point perhaps far beyond
where any Pharisee would have taken it.
Marriage in the ancient world, at least among the vast majority of
social strata, was primarily a means of ensuring families’ economic
stability and social privileges. A woman’s sexuality was essentially
the property of her father, then of her husband. The cultural and
textual particularities cast light on how Jesus’ teaching might protect
women of his time from men who use divorce for their own benefit
and so imperil women.
Jesus portrays marriage with utmost seriousness, as something
that transcends contractual obligations and economic utility, as
something rooted in human identity. This offers a sharp reproof to
any who would construe marriage as contract of convenience,
casually formed and casually broken. It impels us to
promote and foster healthy marriages, and in the case
of divorce and remarriage to extend compassion and
facilitate healing.
If marriage is what Jesus says it is, then we
understand better why failed marriages bring such
pain to couples, extended families, and communities.
Jesus brings into view the hurt and brokenness that
come, even when a divorce appears to be the best
among all available options (as discussed earlier).
Jesus’ special concern for children should remind us
that they are often victimized when parents divorce.
Jesus urges us to regard marriage in clear contrast to
our culture’s tendencies to treat commitment and love
as conditional. His uncompromising statements about
divorce and remarriage are as challenging and countercultural today as they were two thousand years ago.
The Christian perspective on marriage emphasizes
the importance of the relationship between husband and wife as a
covenant symbolic of the love Christ has for the church. The
relationship between husband and wife—whether complementarian
or egalitarian, and this depends largely on interpretations of texts
and Christian tradition pertaining to marital relationships—is viewed
as a covenantal bond. This covenant symbolizes the relationship
between God and His people as conveyed in the Old Testament
(Jeremiah 3:14) and Christ and the Bride of Christ or the Church as
presented in the New Testament (Ephesians 5:22-33).
A primary purpose of marriage in mainstream Protestantism has
become the love and companionship between husband and wife;
procreation has become secondary and an outflow of the marriage
relationship. Some view this as a largely Western sociocultural
phenomenon and view conservative Evangelicals as still emphasizing
the importance of procreation or the potential to procreate as
related in meaningful ways to marriage as a heterosexual union.
The covenantal nature of a marriage holds partners accountable
for the relational quality that is developed. It is expected that a
couple will pursue every possible avenue to combat or prevent
anything from deteriorating the marriage. However, given the
importance of the relational quality of marriage, divorce is accepted
as a last resort among Protestant Christians if all other attempts have
Forum April 2011
Christian
marriage is based
on a free choice:
the choice to love
and serve the
partner as one
loves and serves
Christ.
[continued on Page 25]
4
T H E O LO GY M AT T E R S
A Perspective on the
Biblical Case for Marriage
By Jeremy Tovmassian
had been preparing to write the following article when I met up
with a friend of mine who, for the purpose of anonymity will be
called Mrs. Smith. Mrs. Smith is a teacher at a Christian pre-school
run by a church denomination that will be left unnamed. As we caught
up, Mrs. Smith mentioned that one of her students had said one of the
most hilarious things to her the previous day. She was gathering the
students together from recess when one of the young boys, 5 years of
age, turned to Mrs. Smith and said: “You know Mrs. Smith, a boy and a
boy can get married.” Mrs. Smith paused to respond to the child’s
observation. However, before she could get the right words out, her
pause was interrupted by the young boy’s follow-up comment: “ ... and
you know what else Mrs. Smith, a girl and a girl can get married too!”
Well, I smiled for a minute and asked Mrs. Smith what she had said to
the student. She laughed. “That is the funniest part!” she said, “I told
him that a boy and girl can get married too you know and that that was
how things normally should be.” To which the young 5-year-old boy
with a stature of superiority replied:
“Oh, Mrs. Smith—that’s such an old
fashioned way of looking at things!”
I am a young pastor; engaged to be
married. I have been asked here to
present what I see as the biblical case
for marriage. Needless to say, what I
write will be less from experience and
more from my time spent in Scripture
and in meditation. Regardless, the
topic is of the utmost importance. Our
culture is increasingly pressing the church and others to widen their
perspective on marriage. The Christian community is increasingly
being called “old-fashioned” and “intolerant” when it comes to its view
of marriage and its purpose for humanity. I believe the above anecdote
serves to highlight just how serious the need is to define the Biblical
boundaries of marriage and just how imperative it is for our churches
to find the right response to the surrounding cultural pressures.
For brevity’s sake, I would like to point to just one passage of
Scripture, which offers some general, overarching principles on God’s
design for marriage. This passage is the foundation for all other
discussions on the biblical case for marriage. It records the marriage;
the genesis or birth of marriage as God sees it. Only after examining
the principles laid down here can we move forward and take the next
step towards applying them to our contemporary cultural context.
This passage is of course Genesis 2:18-25.
Genesis 2:18-25 records the uniting of Adam and Eve in what we
have come to call marriage. It is interesting to note how quickly the
Bible addresses the institution of marriage—it is second only to
creation! At any rate, this fascinating text points out a multitude of
-IGod institutes marriage as a result of mankind’s
deep need for intimate fellowship.
The passage wraps up with the comment: “for this reason […] they
shall become one flesh.” But what is this reason that the author of
Genesis is referring to? Why should the two become one? What is the
purpose of this thing we call marriage? It is found at the very
beginning: “It is not good that the man should be alone; I will make him
a helper fit for him (2:18).” One should note that up until now
everything in the narrative of God’s creation has been labeled “good.”
The separation of light from dark—good. The separation of land from
water—good. The creation of the animals that populate the earth —
that was good. But, it was “not good” for man to be alone. This is a
significant statement! Mankind was
never meant to live in isolation. God
recognizes the deep need for intimacy
and connectedness that exists in the
heart of His created humanity. He
understands this need and in response
to it He creates a “help-mate” fit for the
man. This “help-mate” is unique; she is
different from the man but she
completes him. Together they are
whole; apart from each other they are
not. They rely and depend on each other—in essence they “become
one” as they come together in marriage. They can work together as
they honor God and enjoy Him. All of this because God, in His infinite
wisdom, sees that mankind is better off in intimate community than in
alien individualism.
Our culture is increasingly
pressing the church and
others to widen their
perspective on marriage.
-IIMarriage is the uniting together of a man
and a woman into one new creation.
This is an interesting concept. For one, God created the woman to
complement the man and the man to complement the woman. The
two are uniquely made for each other and when they come together
they form a beautiful new being in marriage. What one has, the other
lacks—this is to make the two intimate and connected partners rely on
each other. But what makes things even more interesting is that when
man and woman come together in marriage they become one. The
two are no longer separate beings—they are a united diversity! What
affects one affects the other. If one hurts, the other hurts. If the
husband shows love to his wife, then he in fact shows love to himself
Forum April 2011
I
principles for marriage from which only several will be mentioned
here.
5
T H E O LO GY M AT T E R S
(Eph. 5:28); all because in marriage man and woman are brought
together into one beautiful new creation. This is the foundation for the
Christian view of sex within the bounds of the marriage covenant. Sex
is meant to be within this intimate, oneness relationship. It is meant to
be a display of the two’s oneness and intimate togetherness. Outside
of marriage, this kind of act can be nothing but destructive and
painful—it is dangerous because it bears emotions and vulnerability
without the deep committed covenant of oneness and togetherness in
diversity.
-IIIMarriage is an institution given
to mankind by God.
Everything up until chapter 3 of Genesis is a recording of what God is
doing. God creates, He provides, He divides etc. Marriage is given here
as a gracious gift to His created humankind. It is not a purely human
institution. It is not simply cultural—although it certainly takes on
certain cultural flavors in its forms. No, marriage is from God and is
responsible to God as it has divine origins. This should never be
forgotten in our discussion and definition of marriage—it is not ours
but it is given to us by our Creator.
• • •
By all means, these few principles from Genesis 2 do not cover
exhaustively the biblical case for marriage. There is certainly much
more to be examined. Scripture is much more comprehensive in its
dealing with marriage. That said though, these can at least begin the
dialogue and discussion with our 21st century predicament on the
marriage issue. Because of the current debate over homosexual
marriage certainly some will read this article and assume that it is
addressing this specific topic. However, the principles above prod a
wide range of issues in our contemporary society, including but not
limited to the homosexual marriage discussion. Do they not force us to
Forum April 2011
May we learn to interact
with the culture around us
in non-judgmental ways—
recognizing the sin we too
carry around within us as a
community saved by grace.
6
reckon just as seriously with the issues of pre-marital sex and premarital co-habitation? What about the statistics on divorce among the
Christian community—they are almost equal to the statistics on
divorce found in the world? Does this not require some sort of
response from the Word of God as well?
Sin takes its toll on marriage in a wide variety of ways. Genesis 3
reminds us of this reality; sin certainly gnaws deeply into the marriage
covenant and causes countless dysfunctions. I’m a little confused
when I hear the Christian community lashing out at the world for an
improper view of marriage. It should come as no surprise to us that the
world would have a sin-tainted view of marriage! Is this not why the
Son of God became flesh?—To turn the world away from its falsehood
and instruct them in the new life of Truth! Praise be to God our
redeemer that in Christ and Christ alone the effects of this sin are
reversed and marriage is slowly restored to its original purpose.
May God continue to reveal the ways in which we as a community
have improperly defined marriage. May we learn to interact with the
culture around us in non-judgmental ways—recognizing the sin we too
carry around within us as a community saved by grace. However, let
us certainly be sure to recognize that marriage is in fact an institution
given to us by God and that we are all responsible to Him if we
improperly use or define it. May we stand firm as the church called out
by Christ and let our marriages shine as a beacon of God’s light to a
world lost in darkness.
Jeremy Tovmassian serves as Youth Pastor at Glendale Armenian
Church of the Nazarene.
TRINITY
By Asien Surmeian
he concept of the Trinity does not fit the framework of our logic,
nor can it be fully analyzed by our intellect. Yet, this is not
something theologians invented. The doctrine of the Trinity
means that within the being of the One Almighty God, there are three
distinct persons: Father, Son, and the Holy Spirit.
Although the phrase “Holy Spirit” occurs only a few times in the Old
Testament (Gen. 1:2 & Is. 32:15), we read that when David sinned
against the Lord, he prayed, “Do not cast me from Your presence or
take Your Holy Spirit from me” (Ps. 51:11). Also, God’s Spirit departed
from Saul, the first king of Israel, because he disobeyed God (1 Sam.
16:14).
In the New Testament, the Trinity was at work in the Incarnation of
Jesus, the Son of God, as He was conceived in Mary’s womb by the
power of the Holy Spirit (Lk. 1:30-35). At Jesus’ baptism, He, the Son,
received approval from the Father in the presence of the Holy Spirit
(Lk. 3:21). The Trinity was also present in the Temptation, as Jesus,
full of the Holy Spirit, was led by the Spirit for 40 days in the
wilderness.
But the One and Only God, Who has made Himself known as Father,
Son, and Holy Spirit, is simply an attempt to define what Scripture
teaches us in John 14:9-10, “He who has seen Me has seen the
Father…I Am in the Father, and the Father in Me.” Almost the same
is repeated in John 10:29 when Jesus says, “I and My Father are One.”
Jesus is the visible, tangible image of the invisible God. The search
for God, for truth and reality, ends in Jesus Christ. During His ministry,
Jesus referred to the Spirit of God as the power by which He casts out
demons...(Mt. 12:28). Also, it’s the Holy Spirit that brings a person to
a New Birth! Jesus says, “That which is born of the flesh is flesh, and
that which is born of the Spirit is Spirit” (Jn. 3:6). The Holy Spirit is
our Helper, our Counselor, and Comforter whom Jesus promised to
His disciples after His ascension (Jn. 14:26).
To commit our lives to this Triune God is to begin to see with the
eyes of faith. He is our Creator, Redeemer, and Sustainer. If Jesus
needed to depend solely upon the Holy Spirit during His life and
ministry on earth, can we afford to do less? Doesn’t it make sense that
the One we worship and entrust our lives to should be greater than our
limited understanding?
T
Marriage, Divorce,
and the Heart of God
By Rev. Jason Matossian
esus is the Master teacher. With one question He makes multiple
points, with one answer He identifies the real heart of each issue.
His words are always penetrating. One of our difficulties today as
believers is that we are so familiar at times with the stories about
Jesus, having read these passages before, we don't spend time
meditating on the words, pondering the implications—so we miss
His insight. When Jesus teaches about marriage and divorce it's not
only about marriage and divorce. Actually, it's mostly about
something deeper, more profound. Jesus never just teaches “morals
and values”—He gives us the heart of God. That's what we must be
after.
From the very beginning of His earthly ministry, Jesus has been
teaching and re-teaching the people of God how to think, how to see
the World, how to see the Law, and how to see God. He came to
reveal the Father. In Matthew 19 and beyond, Jesus explains how
those in the Kingdom Community see the common things of this
world differently than others. Christian communities must be
different than non-Christian ones. Christian marriages must be
different than non-Christian ones. Christians must relate to children,
the weak and the marginalized in ways that are different than nonChristians. Christians have to view money and property in ways that
are different than non-Christians. Christians must view justice and
fairness in ways that are different than non-Christians. Why?
Because we belong to the King… we’ve tasted of His amazing grace,
His Gospel has changed us, and repaired our fallen faculties…
everything about us is being renewed.
Matthew 19:1-6
When Jesus had finished saying these things, he left Galilee
and went into the region of Judea to the other side of the Jordan.
2
Large crowds followed him, and he healed them there.
3
Some Pharisees came to him to test him. They asked, “Is it
lawful for a man to divorce his wife for any and every reason?”
4
“Haven’t you read,” he replied, “that at the beginning the
Creator ‘made them male and female,’ 5and said, ‘For this
reason a man will leave his father and mother and be united to
his wife, and the two will become one flesh’? 6So they are no
longer two, but one. Therefore what God has joined together, let
man not separate.”
J
Rabbinic thought on the issue of marriage and divorce was
interesting. There were two schools of thought in conflict: The
school of Shammai, more conservative, believed that only infidelity
was reason for divorce, according to the language of “indecency” in
Deuteronomy 24. The school of Hillel, however, interpreted
“indecency” not as infidelity, but instead as anything that offended
the husband. For instance, a famous example—burnt toast! If the
wife burnt the food she was preparing for her husband, that was an
“indecency” that would allow the husband to give her a certificate of
divorce and set her free. Later on, a rabbi in the same school as Hillel
said that if the husband found someone to be fairer, that is prettier,
than his wife, that was an “indecency” on her part and he could
divorce her. This is part of the background to the incident we are
reading about in Matthew 19. There was a big debate going on—the
Pharisees wanted to drag Jesus into it to trip Him up. If you
remember, John the Baptist had spoken against Herod's unlawful
marriage to his brother's wife and, well, he had his head served on a
platter! The Pharisees are hoping something similar happens to
Jesus—too bad they didn't realize that He was already heading
toward sacrificing Himself, even for them, if they would only
believe.
Notice the exchange. The Pharisees ask the question, “Is any
reason good enough to get a divorce?” They have the debate about
Deuteronomy 24 in the back of their minds. How does Jesus
respond? Here's the first point He makes:
Your approach to the Word of God matters. Jesus asks them,
“Haven't you read?” Jesus knows very well that the Pharisees have
read the Scriptures. They have read it more than anyone else living
at the time. They prided themselves on their “knowledge” of the
Word of God. But Jesus is making a point—your approach to the
Word of God matters. You will not understand Scripture if you
approach it the wrong way—and the Pharisees have done just that.
What was that wrong approach?
It's not that they don't think it is authoritative or the Word of God.
At the very least, they claim that it is fully God's Word—they study
it more closely and with more commitment than anyone else. So it is
not deficient in that sense See the warning; it applies to us as well.
You can claim to believe that the Scriptures are the Word of God and
still approach it in a way that is wrong, a way that will block your
understanding of it.
There is an account of a woman who was praying about whether or
not she should divorce her husband and marry this new man she was
falling in love with. She was a believer and knew that the Bible was
the Word of God. So she prayed and prayed that the Lord would
make clear to her what she ought to do. Then she took her Bible and
Forum April 2011
[The following is an edited version of a sermon delivered at UACC]
7
flipped it open and pointed her finger into the text and where it
landed gave her the answer she was looking for: it said, put off the
old man and put on the new man! So she did! That’s a high view of
Scripture, but a very wrong approach, which led to profound sin—
which means it’s a low view.
What does Jesus do here? He takes the Pharisees on a journey into
the depths of the Scriptures. He takes them all the way back to the
beginning, to the Creation account. Why? Jesus knows that, and here
is the second point, we are to read the Scriptures in pursuit of
the heart of God. The way you read the Bible matters, so read it in
pursuit of the heart of God, not for your own selfish reasons. See,
Jesus takes us back not to the teaching on divorce, but instead the
teaching on marriage. The Pharisees were asking questions about
where the line needs to be drawn; Jesus answers them by describing
the essence of marriage. See, we often read Scripture with our own
questions in mind, our own desires, our own hopes, our own
agendas—we have a plan and we want to see if Scripture can be
made to fit those plans. Beloved, we must not do that.
Jesus reminds the Pharisees that God created
humanity male and female on purpose. His
purpose was that they would complement each
other, complete each other. Both were needed,
the woman to be the helper since it was not
good for man to be alone, do you see? And these
two who were different but the same were to
leave their parents, leave their previous ties and
loyalties and make each other the target of their
greatest allegiance (as one author put it). They
were to be so united that they would become
one flesh. Their physical intimacy is to reflect
their permanent new status—they are no longer
two, but one. That’s the heart of God—a unity
out of diversity, allegiance and commitment,
faithfulness to one. Jesus adds, God is the one
who brought them together, therefore, let no
man separate them. If you do, you will be
opposing God’s desire, His intention. Beloved,
the Lord has given marriage to us as an example of His love to us and
His relationship with us. It is important that we understand what
marriage really is, so that we can understand our relationship with
Christ, the living God.
principle. First we said the way we approach God’s Word matters.
Second we said that we must approach the Scriptures in pursuit of the
heart of God. Third, we pursue God’s heart by understanding
His intentions. Just because we see that divorce was a possibility
in the Old Testament doesn’t mean that it was desired. Instead, we
must note the intention behind God’s law permitting divorce: it was
the hardness of man’s heart.
It was the sinfulness of man that led the Lord to allow a process of
divorce that would actually protect the weaker party—women. It
wasn’t His intention; it was His concession, the lesser of evils. You
see, the certificate of divorce and the process that one had to go
through in order to secure one, meant that a man could not quickly
and rashly send his wife away. He had to go through a process, calm
down, and rethink the issue carefully. A certificate of divorce meant
that the woman would be protected in another way too. The
certificate would read that she was free to marry any other man.
Otherwise, no one would ever marry her. Unmarried women in that
culture, especially those who had already been married and left their
father’s house, would have very little chance at
survival—they had very few rights and almost
no access to financial stability. The certificate
of divorce tells us about God’s heart, but it
doesn’t tell us that God desires divorce. It tells
us that God loves and cares for those who are
weak and in need...He protects people and so
should we.
His intention for marriage is made clear in
Genesis—one man, one woman, forever.
Anything else is not the heart of God. But there
is an additional intention found in the
Deuteronomy passage—the Lord cares
about the hearts of men and women
too! Divorce is violent. The one flesh language
means something. If that one flesh is to
become two, violence must be done to it.
Divorce is a form of death; one author
compared it to amputation. There is a violent
severing that is taking place. But notice something in the way Jesus
is responding. He cares about the victims in divorce. He hates
divorce, but He loves people. He wants to make provision for their
sustenance and restoration. In these divorces, usually the woman
was being wronged—Jesus wants them protected. He cares about
them deeply. Yes, He gives one exception—sexual immorality. If one
member of this one flesh sleeps with another, that bond is broken,
some form of death has already occurred. Jesus understands that
and His point here isn't to exposit everything we need to know about
marriage and divorce, and He is not saying divorce is mandatory if
there is sexual immorality. He is simply pointing out that divorce is
not God's intention, but for the one wronged, there is a way out. The
heart of God is always for marriage, and marriage is meant to
be permanent.
The Scriptures reveal the heart of God. The way we approach the
Scriptures matters. We must pursue His heart and seek to
understand His intentions. Marriage is meant to be a permanent,
intimate bond of strengthening and completing one who is different,
yet the same—a man and a woman, a new family. God’s permitting
divorce in the Old Testament also reveals His heart—He cares for the
weak and the wronged, and so must we.
Marriage is meant
to be a permanent,
intimate bond of
strengthening and
completing one
who is different,
yet the same — a
man and a woman,
a new family
7
Forum April 2011
“Why then,” they asked, “did Moses command that a man give
his wife a certificate of divorce and send her away?”
8
Jesus replied, “Moses permitted you to divorce your wives
because your hearts were hard. But it was not this way from the
beginning. 9 I tell you that anyone who divorces his wife, except
for marital unfaithfulness, and marries another woman
commits adultery.”
8
They knew that the Law made a provision for divorce. They also
knew what Jesus was teaching—God hates divorce. But if God hates
divorce, they said, why would Moses have commanded that they
simply get a certificate of divorce and be done with their wives?
Notice that Jesus corrects their subtle, or not so subtle, error. They
said that Moses commanded a man to give his wife a certificate of
divorce. Jesus makes it clear that Moses permitted the divorce, he
did not command it. But Jesus also gives us another hermeneutical
ARMENIAN COMMUNITY
Can
Dry Bones Live?
By Rev Dr. Vahan H. Tootikian
Scripture: Ezekiel 37:1-14
(A Parallel Between 6th-century B.C.
Judeans and 20th- century Armenians)
E
no. Then God told Ezekiel, “Speak to these bones. Tell them hope is
not dead.”
Ezekiel speaks and the bones begin to move together with a
rustling noise. Flesh and sinews reappear upon the assembled
bones. But still there is no vitality in them. They are not yet living
creatures. Then Ezekiel, at the command of God, speaks again.
Breath comes into them. Breath is another word for spirit. The
bodies stand upon their feet.
Behold a mighty assembly of
people!
To what kind of situation was
such a vision addressed? The
situation was as follows: The
armies of Nebuchadnezzar had
been turning the world upside
down, leaving desolation in
their wake. Judah was one of
the victims. After a siege of
about a year, Jerusalem fell in
586 B.C. and large numbers of
Judeans were carried away
captive in Babylonia. Prior to
this calamity, in 721 B.C., there had been a split within the nation so
that Israel in the north and Judah in the south were no longer one.
Israel had been exiled by the Assyrians. Everything seemed
disjointed, incoherent, withered.
Ancient Judea was in the valley of a foreign land, in the valley of
inner divisions, in the valley of dismembered bones. Those dry
bones in the valley expounded to Ezekiel, with devastating clarity,
the condition of his people.
Then, there comes to him a thought which is as full of hope as the
situation seems hopeless. The thought is this. There is a Supreme
Power in the universe which can make an apparently hopeless
situation hopeful, which can draw dismembered people together,
which can infuse them with renewed life and draw them out of their
valley of disillusionment and despair. That Power is the Spirit of
God operative within the lives of those people. This was the
message of Ezekiel proclaimed with clarity and convincing power to
Then God told
Ezekiel, “Speak
to these bones.
Tell them hope
is not dead.”
Forum April 2011
very year on April 24 Armenians all over the world
commemorate the anniversary of the Armenian Genocide,
which was the first genocide of the 20th century.
Unfortunately, of course, genocides have happened throughout the
human history. They are crimes committed with the intent to
destroy, in whole or in part, a national, ethnic, racial, or religious
group. They may be different in their motive and magnitude, but
they all demonstrate man’s inhumanity to man.
In the Old Testament, there is an account of a genocide, which, in
some ways, resembles the Armenocide of the 20th century. Prophet
Ezekiel refers to it in his famous vision, recorded in the 37th chapter
of his book. Reading this story, one can draw a parallel between the
6th century B.C Judeans and the 20th century Armenians.
Prophet Ezekiel was one among thousands of exiles taken from
Judah to Babylon, in 597 B.C. Babylonians moved against Judah
that same year, first deporting a portion of the population to
Babylon and then in 587, burning the Temple and the city of
Jerusalem deported additional citizens. Finally they made a third
deportation in 582. The Jews remained in captivity about forty
years. This period is known as the Babylonian Captivity. Ezekiel
became one of the most dramatic prophets during this captivity. His
book, the Book of Ezekiel, abounds in striking use of picturesque
imagery, visions, and symbolic actions.
Ezekiel saw the restored land of Israel in a visionary return to his
native land. He offered a concrete hope to the Jewish exiles in
Babylon. He expressed confidence that some future day the Jewish
people would be revived as a nation and would repopulate its
ancient territory.
Perhaps the most graphic instance of Ezekiel’s message of hope
occurs in his prophesy to a valley of dry bones. In his mind’s eye,
Ezekiel sees himself standing, in the presence of God, in the midst
of a dry valley filled with bleached and scattered bones. The marrow
has dried out of them. They no longer hang together. Only the
mineral structure remains. They had been there for some time.
Here is an impossible situation. God asked Ezekiel, “What do you
think, Ezekiel? Can these bones live? Can they become a nation
again?” Ezekiel answered, “O Sovereign Lord, you alone know.”
That is, God only knows. From human point of view, the answer is
9
Forum April 2011
ARMENIAN COMMUNITY
10
a people whose condition was symbolized by a valley of dry bones.
In 559 B.C., the mighty Babylonian Empire fell, as a new power in
the East—the Persian Empire—emerged. The Persian Empire,
which rose to power under the leadership of Cyrus the Great (559530B.C.), pursued a more humane and tolerant policy toward
conquered peoples than its predecessor empires.
Reversing the Assyrian and Babylonian policies of brutal
subjugation and forced resettlement of conquered peoples, Cyrus
allowed all those conquered peoples living in exile in Babylon who
wished to return to their homelands. The Jewish people were given
the chance to return. The return itself occurred in four main stages.
It was a long, drawn out process that lasted more than a century.
In his vision, Ezekiel saw the survival of his nation in the valley of
dry bones. He offered a concrete hope to the Judean exiles in
Babylon and kept the morale of his compatriots high. His vision
came true.
Not in every respect, but in some important aspects one might
draw a parallel between the national experience of the sixthcentury B.C. Judeans and the twentieth century Armenians,
between the events of 597-559 B.C. and 1915-1923 A.D.
Like the ancient Babylonians of the sixth century B.C., Ottoman
Ittihadist regime, the Young Turks, of the 20th-century Turkey,
resolved to annihilate the Armenian nation. Like the Babylonian
dictator Nebuchadnezzar, who uprooted the Judeans from their
country, Talaat Pasha, the Interior Minister of Turkey, uprooted the
Armenian people from their ancestral lands and deported them
toward the Mesopotamian deserts. Taking advantage of World War
I, the Young Turks, like the Babylonians of old, implemented the
program of forcible deportation of the Armenian people. They
decided to deceive the Armenians by describing this relocation as a
means of protecting them.
The Armenian deportations of 1915 began in April, when the
Turkish authorities arrested the Armenian intellectuals and
leadership, exiled them and secretly killed them. Then, they
transferred the Armenian soldiers serving in the Turkish army to
remote, deserted locations and murdered them. After beheading
the Armenian nation of its intelligentsia and severing, as it were, its
limbs from the body, the Young Turks implemented their
premeditated plan of forcible deportation of the rest of the
Armenian population. Hundreds of thousands of Armenian men and
women, boys and girls, infants and elderly were arranged in
caravans, and under the whip of the Turkish gendarmes were driven
to the Syrian and Mesopotamian deserts. Continually over several
years, the uprooted Armenian people walked in the paths of blood
and tears; hungry, thirsty, physically exhausted, tortured, and
mutilated, they perished in the deserts. The vast wildernesses of
Syria and Mesopotamia became the graveyard of multitudes of
Armenians.
The magnitude of the systematic genocide was so overwhelming
that many survivors were hopeless that the Armenian nation could
ever rise again. For many, hope had died. Looking at their miserable
situation they asked, “Can these dry bones live again? Can our
nation rise again?” But it was a divine blessing that, like Ezekiel,
there were other Armenians, such as Catholicoi Kevork V and Sahag
II, Revs. Dikran Antreassian and Aharon Shiragian, Bishop Karekin
Hovsepian, Patriarch Paul Peter Terzian, Monsignor Ignatius
Maloyan, Prof. Armenag Haigazian, Generals Antranik Ozanian,
Tovmas Nazarpegian, Movses Silikian, Aram Manougian, and scores
of Armenian men and women of faith and hope who kept the fires
of hope burning.
In 1918, three years after the Armenian people were almost wiped
off from the face of the earth by the Turkish government, a remnant
of the Armenian nation, however, through the grace of God,
witnessed a great miracle both in its homeland and in the countries
where Armenian masses exiled for annihilation. To the visionary
souls of the Armenian nation, God was saying, “Speak to these
bones. Tell them hope is not dead.” Those noble souls, with the rest
of the Remnant, like prophet Ezekiel, witnessed the “resurrection”
of their nation, both at the foot of Mount Ararat and the Middle
Eastern countries.
Today, their descendents, about ten million strong, spread all over
the world, are living witnesses of the great miracle of survival. They
are a living testimony that those dry bones can stand up again on
their feet to become a vast army!
As we think of Ezekiel’s vision, relating it to the experiences of
ancient Judeans and 20th century Armenians, a few observations
come to mind:
that the Spirit of God becomes a
power in life through human
instruments, when such human
instruments are willing and
obedient.
First, the decisive step out of an apparently hopeless situation
is the realization that it may not necessarily be forever
hopeless. There were many people both among ancient Judeans
and among Armenians who were resigned to being a valley of dry
bones. The first step from that desperate situation was that there
was hope.
Secondly, the thing which produced the living unity in
ancient Judeans and modern Armenians was the Spirit of God,
when it became operative in the people. In the vision, the Spirit
of God did not revive the nation by fiat or any magical powers, but
through the mediation of human instruments. Ezekiel was inspired
to speak the word which would arouse in his people the Spirit which
could restore them.
Thirdly, the vision reminds us that the Spirit of God becomes
a power in life through human instruments, when such human
instruments are willing and obedient. The survivors of the postexilic Judeans and post-Genocide Armenians assumed the
responsibility of rebuilding their own lives and their nation.
Remnants of both nations were forced to struggle for their
existence yet they remained faithful to their God and strived to
preserve and perpetuate their religious and ethnic heritage. In our
case, because of our loyalty to God, today, millions of Armenians are
living witnesses that the dry bones can indeed live, and are
determined to pass the torch of faith and the Armenian Cause from
one generation to the next.
ARMENIAN COMMUNITY
Efforts toward
Genocide Recognition
Rev. L. Nishan Bakalian
t was only a few days before Christmas 2010, and also the
dying hours of the last session of the 111th Congress, when I
found myself in Washington officially representing the
Armenian Evangelical Union of North America, lending my
support to the efforts to get the Armenian Genocide Resolution
(H.R. 252) approved. A couple dozen volunteers, mostly young
men and women and a few older clergy, such as me, spent an
entire day ducking in and out of offices, trying to catch those
representatives who were undecided to ask how they would vote
on the resolution. My task was to appeal to their conscience
regarding what should be a human rights issue and to remind
them that the impunity, which has reigned for the past ninety-six
years, must not continue if crimes like
this are ever going to be stopped.
I realize that not everyone agrees that
congressional resolutions are worth
anything, or that the crime of genocide
can be effectively combated. I think that
simply remaining silent on the subject is
worse than making no attempt
whatsoever. Many Armenians think that
the effort spent on pursuing the passage
of these resolutions is a waste of time.
Many Americans think it is against this
country’s interests to “dredge up the
past” and tantamount to disloyalty to
endanger a strategic alliance for the sake
of a proclamation. Turkey, however,
views it with the utmost seriousness, and expends considerable
energy to thwart any official mention of the subject, or that
unmentionable word, genocide.
I was paired up with an Armenian Catholic fellow from
Providence, more experienced than I in moving about the halls of
our nation’s capital. In our trek through the congressional office
buildings, as we were searching for the next representative on
our list, we encountered a large, friendly fellow who extended his
hand in greeting and said with a smile, “Are you working on the
Genocide Resolution?” When we said “yes,” he responded, “I am,
too! But on the other side.” And so we stood there in the hallway
and talked or, rather, listened to his arguments as to why the
resolution was a mistake. We had heard it all before: it was a long
My task was to
appeal to their
conscience
regarding what
should be a human
rights issue
Forum April 2011
I
time ago; history should be left to the historians and not to
politicians; many people on both sides were killed; Armenians
were siding with the Russians; etc., etc… My cohort countered
with arguments that this Turkish fellow had no doubt heard
before: that an indigenous population does not just “disappear;”
that something cataclysmic must have happened for them to
forsake their homes and villages; and so forth. Finally our
“sparring partner” said this: “My grandmother told me about how
the Armenians in her town attacked them with weapons, and so
they sent for help from the Turkish troops. If they had not
arrived, the Turkish villagers would have all been massacred!”
On the other hand, we also met some aides and congressional
staffers who were clearly not enamored of
the cynical attitude of the Turkish
government or its agents, and clearly
stated that “there’s no question that what
was perpetrated was genocide.” Words
such as this were quite heartening,
especially when coming from people who
have no vested interests in “playing to the
Armenians.”
Earlier in the year, in April, again in
Washington, D.C., I represented the
AEUNA when the President of Armenia,
Serzh Sargsyan, placed a wreath at
Woodrow Wilson’s tomb. There in the
National Cathedral I wondered what
Wilson, Morgenthau, Davis, and other
diplomats and public servants of that time would have thought of
our struggle today simply to gain recognition for something that
had been so plainly obvious to them. They wrote about it, and
pled the cause of the persecuted, and strove to establish a free
and independent homeland, so that the Armenian people would
have a respite from greedy and malicious forces. This is why
today we continue to speak and write about the Genocide, and we
pray to our sovereign God to inspire in today’s public servants
courage, principled thought, and a love of the truth, in place of
the expediency and arrogant self-interest that is so prevalent.
Perhaps then those in authority would be better able to provide
the moral leadership so much in need in this country and in our
world.
11
Easter
— More Than a Past Event
and a Future Hope
By Rev. Dr. Vahan H. Tootikian*
he Resurrection of Jesus Christ is the foundation of
Christian faith. It confirms the Christian belief that God was
in Christ, for on Easter we see the power of God restoring
life to Jesus. It affirms the Christian faith that Jesus of Nazareth,
who died on the cross, was raised from the dead and is alive
forever more.
The Resurrection of Christ permeates the whole New
Testament. This unique event dramatically changed the lives of
those early Disciples of Christ. It completely transformed them.
There is no doubt that the crucifixion was a terrible blow to their
faith. Their hopes and dreams had
centered in Jesus. They believed him to
be the Messiah, the Redeemer of Israel,
and the Savior of the world. His
crucifixion had dashed those hopes to
the ground. Immediately after the
crucifixion, the disciples went into hiding
lest those who had crucified Jesus should
find them and do away with them too.
Then came Easter. The overpowering
sadness gave way to overpowering joy,
and that joy gave birth to strength,
courage, and confidence. These men ultimately overcame their
fears, and they lived courageously in the face of some very real
dangers and even boldly died for their Lord.
The Resurrection of Jesus Christ assured the survival and the
empowering of the Christian faith as a way of life for people of
succeeding generations. Christianity historically survived and
became an unstoppable movement, not on the basis of Jesus’
teachings, not on the basis of his death, but on the basis of his
resurrection.
The Resurrection of Jesus Christ brought, and still brings, a
victorious perspective in the area of death. It assures us that
although death touches our bodies, it cannot destroy our souls.
Death is not the end of life. Although we all have an
T
appointment with death, there in the future is waiting a life
eternal. Christ’s resurrection from the dead assures his followers
of the blessed hope that because he lives, they shall live also.
But Easter is much more than a past event and a future hope.
It is a celebration of a total philosophy of living, a triumphant and
challenging idea of what life here and now and everywhere and
forever means.
The Resurrection of Jesus Christ means that as Christians we
do not serve One who only lived some two thousand years ago,
but we serve an eternally living Christ, the Eternal Contemporary,
and a Living Presence knowable in our own
experience.
We walk many roads of life, some filled
with joy, and some filled with grief and
disappointments. But Easter tells us that
we can travel the roads of life in
companionship with the Living Christ.
Whatever road we travel is here and now
the Road of Eternal Life.
Easter is a time of invitation, for we are
invited to begin to live the eternal life
now—life here and now transformed by the
Risen Christ. Easter is a time for asking the most central of all
questions, “Have I risen to newness of life with the Risen Christ?”
Finally, and above all else, Easter is a time of decision—“What
will I do with the Risen Christ?” This is a decision either
consciously or by default. Whatever the decision, it is a decision
with everlasting implications.
May the spirit of the Risen Christ fill us this Easter season. If
this happens, it will be the greatest Easter we have ever known.
We will never be the same. We will experience abundant life. The
world will never be the same. Through us, and others like us,
abundant life, life of God in Christ will enrich the world.
Forum April 2011
Easter is a time of
decision —“What
will I do with the
Risen Christ?”
12
*Rev. Dr. Vahan H. Tootikian is the Executive Director of the Armenian
Evangelical World Council
COMMUNITY NEWS
Armenian Evangelical World Council
Meets in Paramus, NJ (October 15, 2010)
By Rev. Dr. Vahan H. Tootikian, Executive Director, AEWC
From left to right front row:
Rev. Mgrdich Melkonian; Rev.
Haroutune Selimian; Rev. Dr.
Vahan H. Tootikian; Dr. H. Steven
Aharonian
Back row left to right:
Rev. Joél Mikaelian; Rev. Joseph
Matossian; Mr. Levon Filian; Mrs.
Joyce Philibosian Stein; Rev. Dr.
Réne Léonian; Rev. Megrditch
Karagoezian
the following guests: Rev.
Sarkis Pachaian of Brussels, Rev. Bedros Altounian of Bulgaria, Mr. Joseph
Stein and Mrs. Rosette Tootikian.
Absent from the meeting were Vice President Rev. Avedis Boynerian,
and Treasurer Mr. Albert Momjian, and Moderator of Evangelical Church
of Armenia, Rev. Samvel Kirakosyan, and AEUF representative, Rev.
Gilbert Leonian.
Following the opening remarks and prayer, Rev. Selimian called the
meeting to order.
I. OLD BUSINESS
Under old business the following two items were discussed:
a. The amendments of Armenia’s constitution on freedom of religion
and its ramifications regarding the issue of proselytism. The
proposed law has not been ratified by the parliament of Armenia.
Regardless of its outcome, however, the Evangelical Church of
Armenia will continue to carry out its ministry within the parameters
of the country’s law.
b. The dialogue with the Holy See of Etchmidzin. Rev. Haroutune
Selimian reported on the first round of dialogue, held on Nov. 30, 2009.
Following discussion: It was resolved to receive the report with
thanks. Also it was resolved to augment the AEWC delegation
by three new members: Rev. Joel Mikaelian, Dr. H. Steven
Aharonian and Mr. Levon Filian. The two former members Rev.
H. Selimian and Rev. Dr. Paul Haidostian will remain part of the
delegation.
II. REPORTS OF THE OFFICERS.
The written reports of the President, Executive Director, and the
Treasurer were received with thanks. Under this item, the Board also
extended its thanks to Rev. Tootikian for compiling all the correspondence
and important documents of AEWC from 1978 to 2009, having them
bound in book form and placed in the AEWC archives at the AMAA
Headquarters.
III. NEW BUSINESS
Under new business, the Board acted on the following items:
1. Leadership Training Program. The leadership training program of
the pastors, Christian education directors, and social workers of the
Evangelical Church of Armenia was discussed at length.
a. It was resolved to hold a 7 to 10 days intensive program for
all, sometime during the first part of September 2011, by a
Task Force consisting of Rev. Mgrdich Melkonian, Chair, Rev.
Harout Selimian, Rev. Dr. Vahan H. Tootikian, Rev. Dr. Paul
Haidostian, Rev. Gilbert Léonian.
b. The objectives of this program are:
• The Personal Spiritual growth of the Armenian Evangelical
pastors of Armenia.
• The Armenian Evangelical heritage, identity, and theology.
• Common affirmations and values of the Armenian Evang.
Church.
• Proper administration of worship services, sacraments,
rites and rituals.
• The practical ministry of the pastors.
• Spiritual fellowship with one another.
c. The expenses of this leadership program will be shared
equally by the AEWC, AMAA, and Stephen Philibosian
Foundation.
d. Each year 3 or 4 interns from the Evangelical Church of
Armenia are to be sent to sister Unions, particularly to the
Near East to receive on-the-job training under the supervision
of experienced ministers.
2. The Evangelical Theological Academy. A comprehensive report on the
Evangelical theological Academy of Armenia was presented by the AEWC and
AMAA representative, Rev. Rene Léonian. The Board began to make its
evaluation. It was resolved to continue the evaluation process.
3. Elections. Elections for the term of 2011-2012 were held and the
following were elected: Rev. Mgrdich Melkonian-President; Rev. Dr.
Rene Léonian-Vice President; Rev. Megerditch KaragoezianSecretary; Mr. Albert Momjian-Treasurer; Rev. Dr. Vahan H.
Tootikian-Executive Director.
4. Worldwide Evangelistic Television Program. The Armenian
Evangelical Union of France is planning to participate in an international
evangelistic television program and invited other Unions to do the same. It
was resolved that each union makes its decision whether or not to
participate in this program.
5. Reports. The reports of the officers and member organizations of
AEWC were submitted. It was resolved to receive them with thanks.
6. It was resolved to thank the AMAA for playing host for the
AEWC’s annual meeting.
7. Date and venue of the next meeting. It was resolved to hold the
next meeting of the Executive Committee of AEWC on October 14,
2011, at the United Armenian Congregational Church of North
Hollywood, CA.
The meeting was adjourned by the closing remarks and prayer of Rev. V.
Tootikian.
Forum April 2011
he Board of Directors of the Armenian Evangelical World Council
(AEWC) held its annual meeting on Friday, October 15, 2010, at
the AMAA headquarters, 31 West Century Road, Paramus, New
Jersey. Representatives from five Armenian Evangelical Unions, the
Armenian Missionary Association of America (AMAA) and the
Stephen Philibosian Foundation (SPF) were in attendance.
AEWC President Rev. Haroutune Selimian welcomed all in attendance.
After establishing a quorum, on behalf of AEWC, he extended a special
welcome to the two new members of the Council: Rev. Mgrdich
Melkonian, the newly elected moderator of AEUNA and Mr. Levon Filian,
the newly appointed Executive Director of the AMAA. He also welcomed
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13
COMMUNITY NEWS
AEUNA Honors Former
Editor-in-Chief
AEUNA Appreciates
Former Moderator
he AEUNA is indebted to Rev. George Terian for his dedicated
service and capable leadership as Editor-in-Chief of the FORUM.
For six years, Rev. Terian served the AEUNA Community with great
sacrifice and commitment. His work was greatly appreciated. Rev.
Matossian was able to honor Rev. Terian with a plaque in April
during a luncheon at Armenian Cilicia Evangelical Church of
Pasadena where Rev. Terian serves as senior Pastor.
he AEUNA greatly appreciates the dedicated leadership of Rev.
Avedis Boynerian who served as the Moderator of the AEUNA
from 2008-2010. At the Ministers’ retreat at Camp AREV in March,
Rev. Joseph Matossian, Minister to the Union, and Rev. Mgrdich
Melkonian, current Moderator, were able to present Rev.
Boynerian with a plaque in grateful appreciation for his committed
service.
T
T
“Achieving Significance through Participation”
Armenian Cilicia Evangelical Church Banquet
(October 23, 2010)
By David D. Bogosian
onsider with me this question: why do people come to church?
There are many viable answers, but one that is likely to be near
the top of most people’s lists is that they come seeking significance.
Everyone needs his or her own life to be significant, otherwise our
lives are hollow, devoid of purpose or meaning.
How can we define “significance”? Charles Murray, a scholar with
the American Enterprise Institute, has written: “To become a
source of deep satisfaction [significance], a human activity has to
meet some stringent requirements. It has to have been important
(we don’t get deep satisfaction from trivial things). You have to
have put a lot of effort into it (hence the cliché ‘nothing worth
having comes easily’). And you have to have been responsible for
the consequences. . . . If we ask what are the institutions through
which human beings achieve deep satisfactions in life, the answer
is that there are just four: family, community, vocation, and faith.”
I submit to you that one of the most important functions of a
church is to give people genuine significance. According to Murray,
it is one of only four major societal institutions that can do that. For
Forum April 2011
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14
many, it may be the only one they have.
Parallels with AYSO
How can the church give people significance, to let them know that
they matter? How do we live out the theological principle that all of
us are children of our heavenly Father? I will seek the answer by
looking at a secular institution but with a similar purpose, the
American Youth Soccer Organization (AYSO). Founded over 40
years ago, it is now a major presence not only in youth soccer, but
also in youth sports of all kinds. I first got involved when my
children were enrolled, and even now, many years after my
children lost interest in soccer, I remain active.
AYSO’s mission is “to provide world class youth soccer programs
that enrich children’s lives.” Sounds like significance, doesn’t it?
They often say they are not a sports organization, but a “youth
development organization.” Sports is a means to an end, not an end
in itself.
AYSO has a defining philosophy, which is encapsulated in six
every game results in a win. In fact, by being forced to give your
weaker players equal time, you reduce your chances of winning.
Just so, we have to accept that not every church activity or
project will be successful. You set out to raise $10,000 for a project,
but you end up with $5,000. You start an adult education group that
meets 5 or 6 times, but then fizzles out. You hand over leadership
of a project to someone else, only to see him or her bring it to ruin.
(And if these anecdotes sound autobiographical, they are.)
Does that negate the value of those activities? Have they been a
failure? Not in the least. Their value is in the bonds built between
people, in the relationships forged and insights gained, the way our
characters are shaped when we do difficult, important things with
other people. In other words, you have to care more about people
than outcomes. A team where everyone plays is more concerned
with the players’ development than with the odds of victory. And so
it is with the church.
Application to Church
This principle, “Everyone plays,” applies to our churches in four
important ways. First, it helps us to think of church as a team sport.
Individual effort can only go so far, but for the church’s various
ministries to function properly, people need to work together. As
such, when one joins a church, one works with others to get things
done. Church activities bring people together to work on common
projects with a common goal and focus: setting up chairs and tables
for a banquet; printing and mailing the newsletter; planning a Sunday
school function.
How does this lead to satisfaction or significance? There is always
more meaning when you do something together with others, than
doing it by yourself. A good example is music. It’s okay to play solo,
whatever the instrument, but the real joy comes in putting together
the different instruments and playing harmonies.
Second, when one joins a church, one needs to be prepared to play,
not to sit on the bench. There is, of course, room for people who come
to hear a good message, sing some songs, and then just go home.
There’s nothing shameful or dishonorable about that. But the full
measure of satisfaction only comes from engaging with like-minded
people in activities with common goals and priorities.
It’s easier to hide in a large church, more difficult to do so in a
smaller church. Fewer parishioners means fewer human resources
that can be tapped, and so it’s almost certain that some time soon that
tap will come on your shoulder. But even in small churches, the
temptation towards passivity is ever-present, and has to be resisted.
Third, shifting our attention now to the leadership, it takes effort
and organization to make sure everyone plays; it doesn’t just
happen. When I was coach, I had to keep careful track of who had
played in each quarter, so that by the end of the game, I didn’t
shortchange any of my players.
Similarly, the church has to be intentional and deliberate in its use
of people. It’s easy to fall into certain habits and patterns. “Barkev is
good with money, we’ll let him take care of the checking account.”
(Even though he has been maintaining that account for the last 33
years!) Look around for others with Barkev’s skills, others who have
not participated fully yet but are looking for those opportunities. The
initiative has to come from the current leaders as they look outwards
and forwards and deliberately involve new people.
Fourth, and this is perhaps the most difficult aspect, to play any
sport is to accept the risk of losing. There’s no way around that. Not
Personal Application: Publishing Forum
In looking for an example of an activity in my own life that provided
me that significance or fulfillment, that made a difference in my
life, I can think of none better than my term as editor of Forum.
How does it qualify? Remember our three criteria.
(a) It was important, at least within the context of our own AE
community. Forum is our only journal, our primary means of
communication within the community, and our only means
of reaching those outside the community.
(b) It was difficult, far more difficult than anything I had
attempted previously. I had to learn lots of new skills, both
editorial as well as people skills. It took many late nights,
staying up till 1 or 2 in the morning, or sacrificing time
during the day that should have been spent on my job.
(c) Responsibility for success fell on me and my committee, no
one else. And success was not guaranteed, in fact in the eyes
of many in our community it was not achieved. For them, the
type of journalism represented by Forum during those four
years was a step into a dark abyss, something to be resisted
and ultimately undone.
But as I look back at those years, one thing remains which is my
most cherished and enduring legacy: the people with whom I had
the privilege of engaging in that important, difficult project. The
people were far more important than the individual outcomes of
which article ran and which one didn’t, whether we used this or
that graphic on the cover, and all the other mundane issues with
which we grappled.
And so I leave you with this challenge: at your church, is it true
that “Everyone plays”? More importantly, is it your church’s goal
that everyone plays? Every church, every institution, every
organization has the option to use its human resources in various
ways, but in order to provide the deep, meaningful satisfaction that
is the longing of every human being, the church must intentionally,
deliberately, and methodically make efforts so that in the end,
“Everyone plays.” A church that does so is truly making a
difference in the lives of its entire people.
May God bless your church and each of you individually, and now
let’s pass around those orange wedges.
David Bogosian lives in Glendale, California, with his wife Ani and three
children.
Forum April 2011
basic tenets. Each is expressed in a simple two-word phrase, and
these are hammered home to everyone in the program at every
opportunity. If you are interested, I invite you to check out their
website, www.ayso.org, and read all six; each one has tremendous
application to church life. But for now we’ll focus on the very first
one: “Everyone plays.”®
What this means in soccer is that if you are part of a team, you are
guaranteed to play a minimum of 50% of each game. Whether you can
shoot the ball like a rocket or trip over it every time, you are going to
play. You can’t hide on the sidelines. You will contribute.
This means that, by inference, if you signed up for a team, you
have to want to play. There’s no point getting on the team if you
are not willing to get out on the field. You can’t just come for the
orange slices at halftime, or the end-of-season pizza party, or the
shiny trophy that everyone gets. You have to be ready and willing
to play if you’re going to be on that team.
15
COMMUNITY NEWS
Camp AREV Dedication
“God’s Camp, God’s Home”
By Joyce Abdulian
ust driving to Camp AREV in Frazier Park,
California on Saturday, October 30, 2010, on the
road lined with snow-covered pine trees—one’s
anticipation of the Dedication was enhanced. The
dream of Pat Martzen and Greg Hakimian thirty
years ago became a reality—far greater than any of
the original founders had anticipated.
The new Derian-Jambazian Fellowship Hall,
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16
“Unless the Lord
builds the house,
they labor in vain
who build it.”
the Darakjian Chapel, and Hassessian Infirmary all glistened in the
sunlit snow, as if in anticipation of the dedication.
As buses brought guests from Los Angeles and Fresno, and others
arriving by car—steaming hot coffee and delicious goodies warmed
the jubilant visitors.
Guests witnessed the ribbon-cutting ceremony of the Darakjian
Chapel, and then were ushered into their seats
to await the program. Hreir Sagherian, Camp
AREV Committee Chair, welcomed the guests
and quoted the verse: “Unless the Lord builds
the house, they labor in vain who build it.”
(Ps. 127:1).
The Praise Team led the
congregation in a rousing rendition of “To God
be the Glory.”
Architect and master planner, Nubar Aroyan, shared his joy in the
dream come true. He thanked all those dedicated persons
connected with the project.
Rev. Ron Tovmassian, Senior Pastor at UACC opened with the
Forum April 2011
invocation. Hagop Ketenjian,
former Camp AREV Committee
Chair, Rev. Mgrdich Melkonian,
Moderator of the Union, and
Pastor Haig Darakjian shared in
the dedication of the chapel.
Benefactors Drs. Hrair and
Nadia Darakjian, along with
their children Danielle and
Christopher, were introduced.
Programs Director Jennifer
Abadjian shared her joy and
thoughts about the lasting
Christian influence of AREV on
our youth.
Dr. Michael Missakian was
thanked for his donation to the
Darakjian Chapel of a new piano
in memory of his wife Betty, and
the piano in the DerianJambazian
Fellowship
in
memory of his in-laws, Max and
Mary Tangairian.
The Rev. Dr. & Mrs. Herald
A.G. and Siranoush Hassessian Infirmary dedication ceremony was
shared by Pastor Shant Abadjian, Zaven Hanessian, and Garo
Hassessian.
The Derian-Jambazian Fellow-ship Hall was dedicated by
participants Hagop Ketenjian, Rev. Kevork Terian, and Mrs. Anahis
Derian-Boulghourjian. Mrs. Derian-Boulghourjian shared her
thoughts about the importance of Camp AREV and her joy in
participating in the construction and dedication. Her husband, the
late Henry Derian, shared in her dream. She also made a
spontaneous new donation for camperships.
Rev. Joe Matossian, Minister to the Union, gave the invocation and
a delicious kebab lunch was served—prepared by Raffi Kaldjian and
his assistants. (Raffi has volunteered for Wednesday night Kebab
Night at the camp for years.) With the flip of a switch, the roll-down
fire door was lifted to give a glimpse of the beautiful new kitchen
furnishings donated by Sooren and Alice Kalousdian. The camp
committee members were thanked for preparing and serving the
delicious meal—especially Debbie Levonian who coordinated and
planned the lunch.
It is impossible to thank everyone who has devoted years to Camp
AREV. We only can thank the Lord for “God’s Camp, God’s Home.”
17
COMMUNITY NEWS
The Armenian Missionary
Association of America
Celebrates 20th Anniversary
of the Orphan & Child Care Program
he Beverly Hills Hotel was the beautiful setting of the AMAA
Orphan and Child Care luncheon and children’s fashion show
celebrating its 20th Anniversary. A sold-out crowd of over 500
guests and supporters of AMAA’s Orphan and Child Care
programs were welcomed by the luncheon chairladies, Sandy
Bedrosian and Maro Yacoubian, who
warmly welcomed the lively crowd. The
co-chairs of this event worked tirelessly
for months to make every aspect of the
luncheon enjoyable for all the guests.
Henry Segel, the 13 year old grandson of
Joyce Stein, esteemed advisor and
National Co-Chair of the Orphan and
Child Care Committee, gave a moving
devotional about charity and asked the
audience to “not turn a blind eye to the
poor” and reminded everyone that it is “our responsibility to fund
and nurture those less fortunate” by being generous in caring for
Armenia’s needy children. Henry offered a prayer asking God to
T
of the AMAA programs and projects, specifically, the orphan and
child care projects.
This year’s record-breaking silent auction was especially
spectacular—there were many wonderful items to bid on!
Christina Jabarian, the silent auction chair, with the help of many
committee members, especially Sandy
Bedrosian, helped procure items which
made the auction a tremendous success.
Each of the guests received a beautiful
pearl cross donated by Christina and
Harout Jabarian.
During lunch, Nar Gulvartian, son of
Lucy Gulvartian, presented a moving
video describing the poor and
substandard conditions which many of
Armenia’s children live in. Maro
Yacoubian and her son, Vahe Yacoubian (12 years old)
encouraged everyone to sponsor a child; Vahe read two letters
from children in Armenia (Angela and Gourken) which were very
touching. Nearly 70 needy children were sponsored.
After a delicious dessert, the children’s fashion show was
introduced by Marilyn Bezdikian and Ani Zakari, who coordinated
this year’s show. The fashion show was sponsored and produced
by Nordstrom Glendale. Sabrina Agbabian, the 14 year old
granddaughter of Elizabeth Agbabian, beautifully shared her
memories of being an AMAA child/orphan care model since the
age of three. She said, “Every person in this room has made a
difference, and with all of our generosity, love and kindness
combined, we can have a large impact on many children in
Armenia.”
The finance and reservations chair, Sandra Kalemkiarian, who
works tirelessly every year for the success of this event, was
joined by her daughter, Sara Kalemkiarian who incorporated new
technology and programs to efficiently close out the auction.
Diane Cabraloff and her daughter, Anush, worked to help with the
close out as well.
The guests left the event with a bag full of goodies, including
amazing lotions and nail care products donated by Jessica
Vartoughian of Jessica Nails, and raisins donated by LindaKay
Abdulian. The beautiful gift bags with the AMAA logo were
created and generously donated by Arsi Seraydarian.
The tables were adorned with beautiful and breathtaking floral
centerpieces which were generously donated by Zareh David
Ghoukassian of Z’s Flowers in Glendale. The committee is
it is “our responsibility
to fund and nurture
those less fortunate”
Forum April 2011
Sabrina Agbabian, Vahe Yacoubian, and Maro Yacoubian
18
keep “us charitable, so that we may continue to put shoes on
these children’s feet, to put food on their plates and to give them
beds to sleep in.” Joyce Stein’s interview with Nellie Soames (9
years old) captured everyone's attention—Nellie explained that
she donated $250 of her own money for the needy children in
Armenia. Levon Filian, the Executive Director of the AMAA,
thanked everyone for attending and for their continued support
very grateful to Z’s Flowers for their continued support of this
event every year.
Plans are already underway for next year’s fashion show and
luncheon which will again be held at the Beverly Hills Hotel,
explained Lori Muncherian, the West coast Co-Chair of the
committee. “We are looking forward to another successful year
to help raise money for the needy children in Armenia.” “We are
trying to help change a child’s life and give hope for a better
future one child at a time,” explained Tina Segel, who is the
daughter of Joyce Stein and a dedicated member of the
committee. If you would like to sponsor a child or make a
donation, please contact Arsine Phillips at (213) 509-4337.
The Orphan and Child Care Committee thanks everyone who
contributed to this event by their attendance, donations,
participation and financial support.
A Challenge and a Prayer Offered at the Orphan
and Child Care Luncheon and Fashion Show
(March 19, 2011)
By Henry Segel
Fashion show
up, clothing to take home with them, a comfortable bed, three
meals per day, and an atmosphere of love and care, fun and
games. What struck me most, were their adorable faces and the
beautiful smiles on their faces.
In many ways, the AMAA was
responsible for those smiles.
Well, I can assure you, that the AMAA is not hard-hearted, or
tightfisted. In many ways, the AMAA was responsible for those
smiles. Smiles so vibrant that you would have thought it was
Christmas morning.
I think what we can learn from all this, the verse,
the children and the camps, is that it is our duty, as
Christians, to keep those smiles on those faces. And,
if we are generous as the Bible tells us to be, I can
promise you the happiness, the joy and the hope that
we bring will be returned.
Please bow your heads in prayer,
Dear Lord,
I pray that you will inspire us to fulfill our
responsibility as Christians and keep us from
being hard-hearted, or tightfisted. I pray that you
keep us charitable, so that we may continue to
put shoes on the feet of these children, to put food
on their plates, and to give them beds in which to
sleep. And Lord, we pray a special prayer today
for those families in Armenia, whose lives are
burdened with hardship. May we do our part
today to help them. In your name we pray, Amen.
Forum April 2011
n Deuteronomy 15:7-8 we read: “If anyone is poor among your
fellow brothers in any of the towns of the land the Lord your
God is giving you, do not be hard-hearted or tightfisted toward
them. Rather, be openhanded and freely lend them whatever they
need.”
The message portrayed in these verses is about charity. It says
“do not be hard-hearted or tightfisted… rather be openhanded
and give freely.” As centuries have passed, the gap between the
wealthy and the poor has widened, and those of us who are on the
more desirable side of the spectrum are challenged to help and
nurture those who are less fortunate.
Two summers ago, I was fortunate enough to visit the SheenShoghig Camp in Hankavan, Armenia. I witnessed how the AMAA
invited the poor children in Armenia to give them a health check-
I
19
COMMUNITY NEWS
A Most Unforgettable Character:
Dr. John Jacob Markarian—Celebrating Haigazian
University’s Founding President’s Legacy
And Haigazian University’s 55th Birthday By Hagop Terjimanian
“A man has no greater purpose in life than to serve his fellow men.”
| Jesus Christ |
“ … I think that if you have deepened your commitment, found new meaning in your own ethnic
heritage, national and political affiliation, and religious faith, and as well you have learned an
openness toward appreciation for those who differ, and you are willing and able to confer and negotiate
to try to understand and to be understood, then we both have achieved something. We have not failed
and something will surely result from your impact in which you now take up your new task.”
Forum April 2011
| Dr. John Markarian, Commencement, June. 1974 |
20
Haigazian of Yesteryears
The University is named after the late Dr. Armenag Haigazian, a
distinguished educator, who was the President of the Apostolic
Institute of Konia (Iconium), in Turkey until the institution was closed
by the Turkish authorities in 1920. Dr. Haigazian along with other
Armenian intellectuals was rounded up and sent to die in the prison of
Kharpert in 1921. In later years, Mr. and Mrs. Stephen Mehagian, sonin-law and daughter of Dr. Haigazian whose initial contribution made
it possible for buying the “Webb Building” in Beirut, Lebanon in 1955
and thus laying the foundation of Haigazian University. The Armenian
Missionary Association of America (A.M.A.A.) purchased the building
from the American Board at a reasonable price through the kindness
of the latter.
Lebanon is the only country in the Middle East where an Armenian
child can go through a unified progressive school system from
kindergarten to university. Unlike the USA it is up to each religious
community to perpetuate itself through the church and churchrelated schools.
Most Armenians possess “True Grit.” True grit is identified
as tenacity, self-reliance and hard work. Armenians are very
cosmopolitan and they like to be called “Ashkharhakaghakatsee”
(world citizen).
Somehow, being one of the graduates of Haigazian has been a
blessing for me and for the countless of graduates from all walks of life,
and from backgrounds, nationalities and from many regions of the
Middle East who have had this tremendous opportunity for higher
education. I have fond memories of the Haigazian “family” and Dr.
John Markarian of yesteryears.
I cannot help but associate Dr. Markarian with so many unforgettable
episodes, like the daily chapel services, the Friday nights. The Bible
study fever, the sing along of Saturday nights, the retreats at Kchag,
the Christmas parties, the launching of the first Armenian-Lebanese
rocket and the launching of the successful careers of so many of our
young men, and women...No other institution of higher learning has
given Armenian communities throughout the Diaspora and the entire
Arab Middle East with so many professionals as has Haigazian
University.
Life at Haigazian in the Markarian era was like taking a cruise on the
T.V.’s once popular show “The LOVE BOAT.” For each and every
passenger who made this journey, it was always a happy ending. How
can I forget the first time when I came to Haigazian 51 years ago? My
impressions of the place were one of surprise and exhilaration.
There she was, the Old Webb House, a two-storied 10 room building
which housed the offices of the President, the secretary, the registrar,
the treasurer, the custodian’s residence and 3 small classrooms...
But soon I discovered that this “LOVE BOAT” had so much more to
offer. We had a dedicated crew and a most outstanding skipper. In
those fledgling years President Markarian performed many functions.
Going from one end of the Middle East to the next, recruiting students
and raising money. Often times you would see him, the “Captain” of
“Good Hope” Haigazian, looking outside of his office window, which
overlooked the main gate for the arrival of new students. When the
students first arrived, Markarian was always ready to rush out and
meet them personally, even carrying their baggage with them.
In every way, Markarian was a true Renaissance personality. He was
so honestly simple, singularly magnanimous, outspokenly
cosmopolitan, and outrageously humorous. He knew every student
and he enjoyed student talk. To a student with a serious financial
difficulty, he was the softest touch on campus. He was sincerely every
student’s friend and he never missed an opportunity to join them
either in private counseling or in group sports.
To all of us he was the terrific guy. We loved him and trusted him to
the point of reverence. He was the “Real McCoy.”
Yet Markarian was at his best as a teacher. As students we were
overwhelmed by his lectures on any subject, specially philosophy,
religion and education. Not only he enlightened you but he also
entertained you. When lecturing, he started with a few laughs, and
then he got serious. He would look at you provocatively and with
smiles and he would continue to talk and pour his knowledge with
power. He would gesticulate and in a cool musical tempo, he would
move you too. At the end you knew it was all worth it. Markarian had
a finely tuned sense of values. He had patience, enthusiasm, and the
magic gift of making the learner want to reach beyond oneself to new
insights and new awareness.
Haigazian graduates are forever grateful to this great man. After
Jesus, the person who has done more to the cause of the Christian
faith has been Saint Paul. Paul roughed out the Christian doctrine,
organized churches, and evangelized in a marvel of energy.
Perhaps in a similar way, though more humbly, Dr. Markarian has to
his credit marvels of energy in building up American-ArmenianLebanese higher education and educating a multitude of teachers and
community leaders during his rewarding years of his stewardship.
Thank you Dr. Markarian! Truly, you transmitted your unique style
and intellectual and emotional atmosphere. You showed us how not to
compromise with the mediocre and limited ethnic, religious and
political affiliations, and how to rise above them and to care for the
larger world. And above all, you taught us how to love one another
despite differences, and how to laugh at the humorous things in life.
None of us can match with your talents, but we are more understanding and generous than what we would have been if you had not
worked among us. God bless you and thanks for the memories!”
Look at who makes a difference? You have the power to be a
healing presence in every person’s life.
From Armenia with Love
Armenia is a very beautiful country with ink blue lakes, lush green
valleys, majestic mountains, ancient monasteries and churches
galore and captivating art and archeological sites, as well as fabulous
food.
Built in the 10th century the Armenian Church of Soorp
Khatch on Akhtamar Island in Van will reopen a thousand
years later on September 19, 2010… Swallows dart around the
dome of this church, from an island set amid the turquoise
water of Lake Van…Tombstones with ancient Armenian
Christian inscriptions and crosses lie scattered among the
weeds in the garden… The serenity of the scene bellies a
traumatic past that haunts Turkey and Armenia to this day.
For Armenians across the world, the church in eastern
Anatolia is a testimony to centuries of persecution,
deportations, and mass killings at the hands of the Ottoman
forces.
In the early dawn of time, Patriarch Noah and his family found refuge
in this land of Armenia. Legend says God planted the Garden of Eden
here… Centuries later another godly band made up of Armenian
evangelicals established The Holy Trinity Armenian Evangelical
Church in Istanbul in 1846. Since then the small yet vibrant
Evangelical community has actively supported Armenian ventures
throughout the Diaspora and Armenia.
The First Armenian School for Girls was established in
Aintab in July1860 (Historic Armenia, now Turkey). Known as
Aintab Seminary (now Aleppo College for Girls in Aleppo,
Syria).
THIS GIFT OF THE ARMENIAN EVANGELICALS WAS FOR ALL
GOOD PEOPLE EVERYWHERE
The good people were the other Armenians and Arabs (also included
were Africans, Cypriots, Italians, and Americans). Following the tragic
Turkish atrocities of World War I, thousands of Armenian refugees
came to Syria and Lebanon. Through the ensuing years they
succeeded in organizing themselves around Christian institutions they
built by hard work and determination. Haigazian represented in the
words of Dr. Markarian, “that spirit in which minority group, instead of
pitying itself has set itself to offering possibilities for life to the youth
of the lands into which it was welcomed in the days of its distress.”
Also luckily many Armenian Apostolic leaders have acknowledged
Haigazian’s mission, like the late Catholicos Karekin I and Catholicos
Aram I were dedicated teachers and supporters. Organizations that
provided scholarships included: Armenian American Missionary
Association of America, the Philibosian Foundation, Armenian General
Benevolent Union, the Gulbenkian Foundation, American Friends of
the Middle East, Steven Mougar foundation, Judge Barsoomian
Foundation, Derian Foundation, USAID and private donors.
Commencement Exercises at Haigazian (1972)
“The year 1971/72 at Haigazian College in Beirut ended on a high
note…The arrival in Beirut of the man whose books had been required
reading for me in the freshman year at Lafayette in the early ‘40’s was
momentous. Our graduating seniors were ecstatic. The whole college
was agog… William Saroyan was the center of attention. Everyone it
seemed was automatically drawn to him. He even managed the chef
into preparing him a bag of goodies… At the late afternoon was the
graduation ceremony… All and their parents keep Saroyan’s picture in
their homes and his smile in their hearts…” (Dr. Markarian).
Please note: William Saroyan, (1908-1981), was California’s most
prolific writer. He wrote 4,000 stories. “I used to be the fastest telegram
Haigazian University 55th All Haigazian Presidents: Paul Haidostian,
John Khanjian, Gilbert Bilezikian, and John Markarian.
Forum April 2011
He was so honestly simple,
singularly magnanimous,
outspokenly cosmopolitan,
and outrageously humorous.
21
COMMUNITY NEWS
Forum April 2011
messenger in all Fresno. My nickname was “Speed.” Finally I said,
“Take back your nickname, this pace is killing me.” Anyway I still write
fast—it’s my impatient Armenian nature, I’m keen to find out how my
plots end, and if I write faster I’ll find out sooner.”
22
SUCCESS STORIES
Haigazian’s first student was the late Juliette Nazarian, who later
married the Rev. Vahan Tootikian. Dr. Tootikian was born in Kessab,
Syria. In Lebanon he attended AUB and the Near East School of
Theology. Pastor Tootikian has served the Armenian Church for 40
long years and as a prolific scholar he has authored 36 books.
The late Archbishop Smpat Lapadjian, formerly an orphaned
student at the “Bird’s Nest” Home in Jounieh, Lebanon, became one of
two first graduates (the other one was Dr. Yervant Kassouny,
distinguished journalist and author). The Archbishop remembered:
“Not only they gave me an education, but they also fed me.” This
illustrious church leader Archbishop Lapadjian served as the Prelate of
the California Armenian community for four decades and received
praise and accolades. He was all goodness.
Thus was also the illuminating story of Barkev Darakjian of Aleppo,
Syria, who joined Haigazian with only an elementary school credential,
but was tutored to become a prominent Evangelical pastor who has
been in the service of Christ for over 30 years…was honored by
Catholicos Aram I.
Rev. Darakjian married Armineh Darakjian, the very capable and
long serving Registrar. When Armineh passed away, Rev. Darakjian
married her sister Dr. Agnes Andreasian, who also taught in the Math
Dept. for 5 years.
The following were some of the graduates who became prominent as
Pastors/ Principals/Administrators: Rev. Barkev Apartian, Rev. Yessayi
Sarmazian, Rev. Hovhannes Melkonian, Rev. Hovhannes Sarmazian,
Rev, Selim Sahyouni, Kevork Keushgerian, Rev. Habib Alajaji, Rev. Paul
Doctorian, Jirair Tanielian, Peniamin Aroyan, Sona Vayejian, Sona
Nashian, Bishop Nercess Pakhdikian, Sona Hamalian,, Louisa
Youmoushakian Janbazian, Rev. Levon Bardakjian, Rev. H. Agnerian,
Dr. Simon Aprahamian, Rev. Movses Janbazian, Dr. Kegham Tashjian,
Ferida Salibian, Hovhannes Tabakian, Sona Zinzalian, Bedros
Shemmesian, Haig Kendirjian, George Apelian, Hovsep Injejikian,
Maestro Vatsche Barsoumian, Vatche Proudian, Vahakn Kupelian, Dr.
Vahram Shemmasian, Vatche Darakjian, Kevork Karaboyajian, Seto
Boyajian. Violet Alahaydoyan, Levon Filian. MP Tammam Salaam, MP
Walid Jumblat. TRIBUTES to Sossy Balian, AUB School of Nursing,
distinguished Professor for 44 years…and to Prof. Hagop Terjimanian
and Principal Anahid Terjimanian both of whom were in education for
45 years, and were honored by the Los Angeles City Council for their
contributions to multicultural education (Armenian/Middle Eastern)
in LAUSD. Abundant appreciation and kudos to the great many
wonderful Professors who made a difference in the lives of so many
leaders. Everybody loved Ani Najarian, the longest serving President’s
Executive Secretary and Wilma Cholakian, the longest serving
Registrar.
In Memory of the Illustrious Professors, Staff. Graduates
and Students Who Have now Joined the Galaxy of Stars
“We can see only a little of the ocean as we stand on the rock
shore, but out there beyond the eye’s horizon there is more,
we can see only a little of God’s loving kindness—a few rich
treasures from His mighty store. But out there beyond the
eye’s horizon, there is more, there is more… (Anonymous).
55th Anniversary Commencement (July 2, 2010). PLUS ULTRA: GO
FORWARD!
180 students graduated on this beautiful day, Friday, July 2, 2010,
including 19 who received Master’s degrees. Among the attendees
were Serge Toorsarkissian, Dr. Basem Shabb, MP Walid Joumblat and
diplomats. Dr. Alan Strachan , the youngest grandson of Dr. Haigazian
was the key note speaker. Referring to the personal loss of his own
family he said: “My family story echoes our shared human story—the
story of making the best of difficult and sometimes tragic
circumstances, of trying to find meaning, freedom, peace, and love in
a world that does not easily offer these gifts. An educated mind is very
beautiful but it works best when applied by vision that only the heart
can provide.”
During the Lebanese Civil War many students took refuge at the
University compound. Dr. Markarian and Mrs. Inge Markarian took
good care of them… Please read Dr. Markarian’s powerful
autobiography “The Thirsty Enemy.”
What will be Haigazian’s future mission?
I found the answer to this question in the concluding paragraph of Dr.
Markarian’s autobiography. He wrote: “…A final visit with Bonheoffer
must conclude our journey, speaks about liberty as imbedded in the
divine mandate, the church. “The concept of the church can alone
make it possible once again to understand the free expanse of liberty,
the field which includes art, culture, friendship and play.” He has in this
way of speaking lifted “church” out of narrow sectarian fearful
boasting conclave into the broad expansion of life revealed in those
terms. Liberty in Christ breaks the barriers and sets humanity free to
dare to dance and sing and play together as friends. How grand it is
that the Old Testament, the New Testament and the Koran all contain
one common powerful description of Father Abraham as “the friend of
God.”
Liberty in Christ breaks the
barriers and sets humanity free
to dare to dance and sing and
play together as friends.
Please pray for Haigazian, and for the World: “Prayer invites God to
let Divine Presence suffuse our spirits, to let the Divine will prevail in
our lives. Prayer cannot bring water to parched fields, nor mend a
broken bridge, nor rebuild a ruined city; but prayer can water an arid
soul, mend a broken heart, and rebuild a weakened will.”
(Anonymous).
Many more thanks to Dr. Paul Haidostian, the current President.
“It’s a gift to be simple, it’s a gift to be free,
It’s a gift to come down where we are to be,
And when we find ourselves in a place just right
It will be in the valley of love and delight.” (A Shaker hymn).
CHURCH PROFILE
Armenian Evangelical Church of Toronto
2600 14th Ave.
Markham Ontario L3R 3X1
Office: 905.305.8144
Fax: 905.305.8125
STAFF
Pastor: Rev. Samuel Albarian
Office Administrator: Mrs. Arpi Khatcherian
Historical Background
Rev. Samuel Albarian’s Biography
On November 6, 1960, a few newly immigrated families decided to
establish an Armenian Evangelical church in Toronto. During a
general meeting they elected the first council members: Mr. Barkev
Karnigian (chairman), Mr. Hovhannes Jamgotchian, Mr. Khachig
Balabanian, Mr. Arsham Kulidjian, and Mr. Solo Nigossian. On
November 8, 1960, Mr. Solo Nigossian was asked by the church
council to serve the church as a lay preacher. After his graduation
from the Theological Seminary, and ordination by the Armenian
Evangelical Union of North America, Rev. Solo Nigossian became the
first full-time minister of the Armenian Evangelical Church of
Toronto, and served until 1968. With the help of some of the members
of the church council Pastor Nigossian drafted the church
constitution. Also during his term he published the Canada Armenian
Press and was its chief editor. Reverends Khachik Sarian and Hagop
Gurlekian served as interim ministers from October 1968 to August
1969. Rev. Abraham Jizmejian, native of Lebanon, assumed the
pastorate from 1969 to August 1980. Through his efforts, the
Cambridge Armenian Evangelical Mission came to life and later
became an independent church and member of the A.E.U.N.A. Rev.
Yessayi Sarmazian succeeded Rev. Jizmejian on December 14, 1980.
He served the church for 24 years, and retired in September 2004.
During his term the church moved to the present location in
Markham.
In October 2005, Rev. Samuel Albarian assumed the pastorate and
continues to lead the church with great passion. His love for God and
his zeal for doing His will are evident through his leadership style and
philosophy. His pastoral leadership will enable us to move to the
second decade of the 21st century with confidence. In its 50-year
history, the church congregation has grown tremendously. Thanks to
the foresight of those families who arrived here in 1960, and their love
for Christ and His church, we have a strong Armenian Evangelical
church and witness in Toronto.
A native of Lebanon, Sam immigrated to Canada when the civil war
erupted in Beirut in the 1970s. There he was actively involved with
the First Armenian Evangelical Church of Montreal. In 1985, he
earned a degree in Pure and Applied Sciences from CEGEP Vanier
College in St. Laurent, Quebec. In 1991, he graduated with a Bachelor
of Computer Science from Concordia University in Montreal. From
1991 to 1994, he worked as a Quality Assurance Analyst Programmer
at Eicon Technology in Lachine, Quebec.
The following year he moved to California and enrolled at Talbot
School of Theology in La Mirada, California. During his seminary
years he served as the worship leader and coordinator of single adult
ministries at the Armenian Christian Fellowship of Orange County. He
also served as team leader of short-term missions to Armenia under
the auspices of the Armenian Missionary Association of America. Sam
received his Master of Divinity degree from Talbot in 1998. Upon
graduation he moved to the San Francisco area and entered a oneyear internship at the Calvary Armenian Congregational Church. In
1999, he married the former Tamar Paylaguian and was named
Assistant Pastor for Youth Ministries at CACC.
In May 2000, the Armenian Evangelical Union of North America
ordained Sam as a minister of the Word and Sacrament and installed
him as the Pastor for Christian Education and College and Career
Ministries at CACC. In March 2001, Sam was named the Associate
Pastor for Armenian Ministries and Missions at the First Armenian
Presbyterian Church in Fresno, California, where he served until
March 2005. In October 2005, realizing God’s special intervention and
by trusting His leading hand, Sam assumed the pastoral position of
the Armenian Evangelical Church of Toronto. The Albarians are
blessed with two sons, Timothy (8) and Harout (5).
od is not just faithful over the course of years, He is faithful
every day and all of the time. Having attended many banquets
in the past, it has been eye-opening to be on the organizing side of
them. In the course of serving God this way, and now, sharing that
experience with the readership of this article, I was reminded of
what Paul says in his debate with a group of Epicurean and Stoic
philosophers in Acts 17.
G
He proclaims God to them saying: “The God who made the world
and everything in it is the Lord of heaven and earth and does not
live in temples built by human hands. And He is not served by
human hands, as if He needed anything. Rather, He himself gives
everyone life and breath and everything else. From one man He
made all the nations, that they should inhabit the whole earth; and
He marked out their appointed times in history and the
Forum April 2011
Toronto Celebrates 50 Years
of God's Faithfulness By Armig Adourian
23
CHURCH PROFILE
boundaries of their lands. God did this so that they would seek
Him and perhaps reach out for Him and find Him, though He is not
far from any one of us. For in Him we live and move and have our
being…” (Acts 17:24-28a).
We see that when grounded in God’s word, He does not need
anything from us. Rather, He gives us all things. We, in turn, enjoy
Him, celebrating His eternal qualities and all that He has provided.
This is what we did on Sunday, November 7, 2010, at the
Armenian Evangelical Church of Toronto’s 50th Anniversary
(AEC50) Praise Banquet.
Our emcee for the evening was Tenny Nigoghossian, who
capably led us through an action-packed, fast-paced evening that
began with our pastor’s wife, Tamar Albarian, singing “How Great
Thou Art,” followed by
Peter Nigoghossian’s
opening prayer. The
rest of the Armenian
Community was well
represented as each
leader addressed more
than 250 banquet
attendees
with
congratulatory words.
In
addition,
we
welcomed the wellwishes brought by Rev.
Georges Dabbo from
our sister church in Montreal, and Rev. Gilbert Leonian of our
sister church in Marseilles, France. The attendees were also
pleasantly surprised to watch the videotaped message of Mr. and
Mrs. Jamgotchian, two of the founding members of the church. We
also honored the pastors and their families that had served the
church during the past fifty years with a unique memento marking
the occasion.
World-renowned artist, Daniel
Decker, inspired us with his
music. We embraced this
“Armenian by choice” with each
song that he sang, and his love for
God was evident to all. Our
Armenian keynote speaker was our much-loved Minister to the
Union, Rev. Joe Matossian. The evening concluded with all of the
pastors present on stage, sounding the Shofar (the horn, as noted
in Leviticus 25:9, representing Biblical jubilee).
Going back to the committee member hat that I was wearing, it
was our English keynote speaker, Rev. Ron Mainse–a well-known
television host here in Toronto–that most impacted me. His wife,
Ann, spoke with such warmth and kindness and was a perfect
preamble for Rev. Mainse. He spoke of his knowledge of the
Armenian community and said that what he had intended to share
with us came from John 15. He shared his amazement that John
15:1-8 was written on the back cover of the AEC50
Commemorative Book because not only was he going to share that
passage with us, but his focus was going to be John 15:5b, “apart
from Me, you can do nothing” These seven words were bolded
on the back cover. Yes, that’s right, the seven specific words that
an English keynote speaker would address and whom we have
never met were bolded on the back cover of our AEC50
Commemorative Book.
Remember the committee member hat that I mentioned? From
We see that when
grounded in
God’s word, He
does not need
anything from us.
a behind-the-scenes perspective, the challenges we faced were
many. Not unlike most organizational efforts, there was some
uncertainty as to what God wanted us to do. And, also not unlike
most organizational efforts, we felt we did not have enough time
in which to get everything done. And what do we do when we are
at the end of our rope? We say, “Lord, if this is going to get done,
we know only You can do it.” And, more than that, we soon realize
that because superhuman effort is needed with so many humans
involved, only God can accomplish the task. (Admittedly,
something we realize we should have focused on more diligently
from the beginning. And, though we may forget and kick ourselves
for forgetting, God gently reminds us and lovingly upholds us in
His service.)
He takes our willing hearts and uses our hands, for His glory. And
that is what He did. The key phrase I kept repeating as the
banquet began was, “Lord, I want to see You here. I want to know
that all of the efforts were not man-made, ‘built by human hands,’
but by Your design.”
So when Rev. Mainse quoted John 15:5b, “apart from Me, you
can do nothing,” these seven words confirmed for me that God
was in control. Rev. Mainse continued to share that this verse was
significant because this is what his team prays every day before
their TV program begins. Needless to say, when I first heard Rev.
Mainse speak, I was in shock. I wanted to jump out of my seat into
cartwheels of joy (and I don't even know how to do cartwheels)
while fireworks went off in the background! Then I rationalized it
would be better to remain
seated, so I did. (Besides,
cartwheels in a formal
outfit? Not a good idea.)
As I reflect on that time, it
is ironic how, as we were
celebrating fifty years of God's faithfulness, those very
preparations showed me just how faithful God is in the present.
The Bible says in Isaiah 64:6 that our good deeds (the Bible calls
them “righteous acts”) and the works of our hands are like filthy
rags in light of the works of our Holy God. Much of Isaiah talks
about how God hates pride and opposes the proud, and how we
should take care not to be self-sufficient lest we focus on the idols
we have made and not on our Heavenly Maker.
With seven words God spoke to me. Words that quenched
my thirst for Him (if only for a brief moment), words that told me
what an amazing God of details I have; what an amazing God of
details we have. God not only gave us the plans and verses and
words, but He orchestrated them among His children. He spoke to
me through those that are faithful to Him. He showed me He was
there from the beginning, and with me throughout. God made this
banquet unforgettable for me.
We remain in awe of Him, praising Him alone for His faithfulness
and asking Him to increase our faith–to believe in His promises
found in His word and in so doing, to be transformed into the
image of Christ.
Forum April 2011
“apart from Me, you can do nothing”
24
BOOK REVIEW
Rev. Dr. Vahan H. Tootikian:
A Pastor for All Seasons
(On the publication of his 33rd book)
By Hagop Terjimanian
ecently the Armenian
Heritage
Committee
published the 33rd book of the
Rev. Dr. Vahan H Tootikian
entitled Unity, Liberty and
Charity. The book consists of
forty-four
English
and
Armenian homilies, essays,
and meditations dealing with
religious, cultural, patriotic,
and devotional subjects.
In a sense, Reverend Vahan
H. Tootikian is a troubadour of
Armenia and Armenians.
Having worked for over fifty years as a Minister of the Evangelical
Church, a university professor, an elementary school principal, an
expert scholar both in Armenian and English, and most of all, a
prolific writer who has authored a harvest of books…and he still
hopes for more!
This good “shepherd” has carried diligently the message of Jesus
Christ and also the spirit of Armenia from his birth place: the little
town of Kessab to the glamorous city of Greater Detroit. In a
singularly and marvelous way his message is based on the
medieval Christian motto, traditionally ascribed to St. Augustine,
Bishop of Hippo, 354-430 A.D., (present day Tunis). The motto
R
which stated: “Unity in essential teachings, freedom in nonessential teachings and love in everything.” This was also the
theme of his 33rd book.
Reverend Tootikian’s curricula vitae is equally admirable: He was
pastor of Armenian Evangelical churches in Damascus, Syria,
Cairo, Egypt, Watertown , MA, and finally in Greater Detroit as
Pastor since 1959. In addition, he has served in various
administrative positions in the Armenian Evangelical communities
throughout the world.
Reverend Tootikian can be compared with the late Catholicos
Karekin I of the Holy See of Antelias and Etchmiadzin, who himself
was a fellow Kessabtsee. These two men of cloth have been active
as scholars and leaders. Tootikian preaches this simple Christian
doctrine: “sanctity of life, dignity, and brotherhood of all humans,
social responsibility, peace, and love as a foundation of justice.”
Reverend Tootikian’s compendium of writings touches
everything one wishes to know about the Christian faith, the Good
Earth, Armenian history, traditions, holidays, leaders, etc. He
writes with love, compassion, and gives friendly advice. He is still
young and spirited. At best he is a teacher who teaches by
example. He is happily married to Yeretzgin Rosette to whom he
has dedicated this volume.
The book can be ordered from the Armenian Heritage Committee,
3922 Yorba Linda Blvd, Royal Oak, MI 48073, at $25.00 per copy.
been made to salvage the marital relationship.
The divine intent for marriage is reflected from creation in the
contrasting and complementing roles of males and females. In
Genesis 2 and afterward, leaving father and mother meant
establishing a new family, being joined to his wife meant the priority
of the marriage relationship over all others, and becoming one flesh
meant the creation of a new entity that had not existed before and
could not be dissolved thereafter.
Christian marriage is based on a free choice: the choice to love and
serve the partner as one loves and serves Christ. This choice is not
forced or imposed; rather, it flows from the good news of salvation in
Jesus Christ. As believers understand their individual forgiveness,
call, and empowerment, they experience a new passion for living. It
is in the unique context of marriage that Christlike love for the
church is manifested between two persons. Love and forgiveness,
regardless of merit, are to be exercised. Jesus puts forward a radical,
countercultural, challenging, and taxing proposition indeed. So are
his other teachings…
Forum April 2011
[continued from Page 4]
25
O B I T UA RY
Marguerite Yardemian
(1925-2011)
By Vasken Yardemian (her son)
y mother, Marguerite Yardemian, was born to Boghos and
Azniv Mazakian on April 20, 1925, in the city of Varna, Bulgaria.
Her father Boghos was from Marash and her mother Azniv was from
Hajen. Both families were fortunate survivors of the Armenian
Genocide. She was one of five children born to her parents. She was
the youngest daughter in the family, after Makrouhi, Anouch, and
Nazeli. The youngest member of the family was her brother Zaven.
When my mom was 2 years old, her family immigrated to Beirut,
Lebanon. She was ahead of her time, as she worked hard to get an
education, a practice not accepted for women at that time. Upon
graduation from Nor Marash Armenian Evangelical School in Beirut,
Lebanon, she started to teach in the same school for four years.
On June 27, 1946, she married my father Haroutuine Yardemian, an
antique dealer, and a businessman. They were blessed with four
children, Elizabeth, Roupen, Hrayr, and myself. Throughout her life,
her main concern was always toward the welfare of her family before
her own. A great priority for my mom was to provide the best
educational opportunities for her children. Music was also an integral
part of her life while we were growing up as she influenced her children
to become musically active. My sister, Elizabeth, attended the
Lebanese conservatory and became a concert pianist. My twin brother,
Hrayr, played acoustical guitar and I studied and played both accordion
and flute.
My mom was a woman of great faith. In Beirut, Lebanon, she became
very active in the Armenian Evangelical Church, in Ashrafieh. She gave
her time and energy generously to different church activities and
Kchag, the summer camp located in the mountains of Lebanon, where,
for part of the summer, many underprivileged children were brought
for a time of renewal, nourishment, and hearing the word of God. She
had many leading roles in the church’s women’s auxiliary. She was a
choir member. She was a delegate to almost all church conventions for
many years. She served also on Haigazian College Women’s Auxiliary
for two terms. She volunteered to visit the elderly and the needy at the
convalescent homes in Lebanon during the holiday seasons.
Life was great in Lebanon; however, the Civil War in Lebanon
changed our family life. During the war, life became very difficult for
her and her family. Her son, Hrayr, my twin brother, who was drafted
to serve in the Lebanese Army, was killed in 1976. That incident was a
turning point for her. Both my brother, Roupen, and I immigrated to the
United States. And after the death of my father in 1986, my mother also
immigrated and settled in Pasadena, California, to be close to us while
my sister with her family stayed in Lebanon.
As she started a new independent life in Pasadena, my mom became
active amongst many churches. She attended the Armenian Cilicia
Evangelical Church regularly and was also member of the United
Forum April 2011
M
26
Armenian Congregational
Church. Attending Sunday
church services was her
fulfillment in serving God.
She was a member of church
women’s auxiliary and Dorcas
Guild as well as member of Armenian Missionary Association of
America. She loved to cook at church luncheons and dinners. She was
a member of the Ararat Home of Los Angeles that cares for elderly
Armenians in Southern California. She wholeheartedly supported Lark
Musical Society because of her love for music. During her final years,
she started knitting crochet crosses. She knitted thousands of them.
She gave them to all her friends and family members. She donated them
to the graduating classes of all Armenian schools in Southern California.
She even sent these crosses to Lebanon and Armenia.
My mom was a good friend and always helpful, thoughtful, and ready
to offer her services to those who needed her. She was a beloved
member of her family, and always concerned and interested in their
lives. She was an avid reader and had a remarkably keen memory of the
people she had interacted with during her life. My mother will be truly
missed by her family and friends who loved and treasured her. May my
mother’s memory be a blessing and inspiration to all who knew her, and
now to all who know about her. She will live in our memories and our
hearts forever.
On March 9 2011, my mom died peacefully surrounded by
her family. Funeral services were held on March 15, 2011 at
the Hollywood Hills Forest Lawn at the Church of the Hills
officiated by Reverend Ron Tovmassian of United Armenian
Congregational Church of Hollywood, Reverend Kevork
Terian of Armenian Cilicia Evangelical Church of Pasadena,
Reverend John Melkonian, and Very Reverend Father Dajad
Yardemian, Vicar General of the Armenian Church, Western
Diocese. The graveyard service was officiated by Reverend
Joe Matossian, Minister to the Armenian Evangelical Union
of North America (AEUNA). In lieu of flowers, an
Endowment Fund has been established under her name at
the Armenian Missionary Association of America.
Marguerite is survived by her daughter, Elizabeth Kojadelian
of Beirut, Lebanon and two sons, Roupen Yardemian of
Pasadena, CA, and Vasken Yardemian of La Crescenta, CA,
one brother, Zaven Mazakian of Austria and a sister, Nazeli
Yardemian, of Beirut, Lebanon, six grandchildren and two
great-grandchildren.
#arov;yan Badcamu
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anxo.agi agnarg mu nydynk5 a3s zovcatibov;ivnu
grna3 ;ovil hagasagan5 yv omanx hamar no3nisg ny.axovxi[1
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dari Abril 24|u bidi ,y,dek ;e Zadigu97 saga3n yrp
qorabes mda/ynk Ha3 Krisdonya3in inknov;yan masin5 gu
dysnynk ;e a3s yrgov 3i,adagov;ivnnyrov zovcatibov;ivnu
hagasov;ivn mu [nyrga3axnyr1 Krisdonya3in hamar Krisdosi
3arov;ivnu meg 0rovan 3i,adag mu ullalov [e5 a3l amen
amen0rya3 3o3si5 havadki5 yv ka]alyrov;yan a.pivr5 yv
Ha3ovn hamar artarov;yan bahan]u meg 0rova3 8unylik9 mu
[e5 a3l m,dn]ynagan 2a3n mu aniravov;yan tem1
#arov;yan d0nu 3adovg imasd ovnynalov e Ha3 =o.owovrtin
hamar orowhydyv mynk wyrabro.nyr ynk5 myr azcn al anxa/
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yv ma3ryru [ar[arovyxan ancov; :ovrkin 2y-kow5 gorsnxovxin
irynx dovnyru yv sdaxova/knyru5 aganadys y.an harazad
gyankyrov gorovsdin5 dogaxin mahaxov anabadin5
madnovyxan ahavor wijagnyrov5 dagavin myr azcu gu
co3adyve5 myr ha3ryniku angaq e5 gu bahynk myr lyzovn yv
inknov;ivnu777
Ipr Ha3yr5 garyvor gu sybynk my/ y.y-ni 3i,adagu1 8Pnav
[ynk mo-nar9 qoracrow basda-nyru anbagas yn ka3la-,avnyre5 yv ,arovnagylov ynk 3i,adagu wa- bahyl` syrovntnyr
tasdiaragylow yv j,mardov;ivnu q0sylow1 Krisdosi
3arov;ivnn al gu 3i,adagynk5 yv no3nisg taryr ydk5
3arov;ivnu myzi gu nyrga3axne 3adovg badcam mu1 Qa[in
wra3 #isovsi q0skyru hn[yxin` 8amen pan gadarovyxav95 yv
3arov;yan a-av0du gar/ys Asdova/ g\use 8gyanku gu
wyrsgsi91 Sdy./acor/ov;yan me] gu dysnynk Asdov/o3
gynsadovov;ivnu5 yv Krisdosi 3arov;yamp gu hasdadynk
gyanki 3a.;anagu1
#arov;ivnu gu hasdade Asdov/o3 Q0skin j,mardov;ivnu1
Bydros A-akyal gu q0si ampoqin yv gu 3i,yxne ;e Asdova/
q0syxav #owyl marcarein mi]oxav yv ;e Asdov/o3 q0sku
gadarovyxav #isovsi mahovamp yv 3arov;yanp1 Tar2yal gu
me]pyre hadova/ mu Sa.mosnyren` ovr Tavi; :acavor gu
3a3darare Asdov/o3 havadarmov;ivnu5 yv xo3x gov da3
Asdov/o3 q0skin j,mardov;ivnu1 Mynk al a-an2na,norhovmu
ovnink Asdov/o3 Q0sku gartalov5 syrdylov5 yv anow qogalov1
Yge\k wyrahasdadynk myr havadku Asdov/o3 Q0skin yv
qosdovmnyrovn7 ‘nd-ynk ir gamku ;e myr an2nagan yv ;e
havakanag gyankyrovn hamar1
#arov;ivnu gu hasdade #isovsi Asdova/ov;ivnu1 #isvos ir
yryk darinyrov a-akylov;yan un;axkin ,ad n,annyr urav
oronk xo3x gov dan ir Asdova/ov;ivnu7 ,adyr tavanyxan ;e
#isovs Krisdos Der e1 Margosi Avydaranin me] gu gartank
;e tyvyru #isovsu g\anovanyn 8Orti Par2ryal Asdov/o391
#owhannov Avydaranin me] gu gartank ;e i /ne go3ru gu
3a3darare #isovsi Asdova/ov;ivnu1 :owmas gu tavani` 8im
Ders yv im Asdova/s91 H-owma3yxi harivrabydu gu h-[age`
I
8Artaryv Orti Asdov/o3 e a3s martu91 Amenamy/ 3a3dararov;ivnu #isovsi Asdova/ov;yan ir 3arov;ivnn e5 yv min[ gu
d0nynk myr Dero] 3arov;ivnu5 3i,ylov ynk ;e #isovs a-a]nagarc dy. cravylov e myr gyankyren nyrs1 Iryn lr]0ren
hydyvylov ynk yv ir hramannyrovn hnazant ullalov ynk1
#arov;ivnu gu hasdade Asdov/o3 ‘rgov;yan /raciru1
#i,yxovm mun e ;e Krisdos a,qarh ygav 3adovg nbadagow mu
6 orbes zi gorsova/u ‘nd-e yv ‘rge1 A3s badcamin ydyv
ga3 my/ j,mardov;ivnu Asdov/o3 artarov;yan1 Yrp mart
arara/u my.k cor/e5 an 3anxavor gu cdnovi Asdov/o3 timax5
yv ar=ani Asdov/o3 pargov;yan yv badi=in1 Saga3n
Asdov/o3 hyd ha.ortagxov;ivn ovnink5 garyliov;ivnu ovnink
a.0;ylov5 yv wsdahov;ivnu ovnink ;e myr a.0;knyru gu lsovin
orowhydyv #isovs Krisdos myr ‘rgacinu wjarylow garyli urav
a3t 3arapyrov;ivnu1 In[o|v qa[u7 in[o|v [ar[aranku5 /y/u5
‘ov,e bsagu5 orowhydyv a3t poloru mas gu gazmyn Asdov/o3
‘rgov;yan /racrin1 :e 3arov;yan 0ru yv ;e my/ y.y-ni
3i,adagov;yan 0ru myzi 3i,yxnylov yn ;e myr Asdova/u artar
e5 yv ;e ir artarov;ivnu bidi gadarovi1 Myr ,ovr]u gan
pazma;iv anartarov;ivnnyr5 saga3n havadaxyalu 3ovsalov e
Asdov/o3 artarov;yan1 A3o45 bedk e bahan]yl myr
iravovnku5 manavant my/ y.y-ni bes aniravov;yan mu
jana[man iravovnku5 miyvno3n adyn qoraxnylov ynk myr
havadku Asdov/o3 artarov;yan1 Sbasynk Asdov/o3
artarov;yan qosdovmin i mdi ovnynalow or ir artarov;ivnu
mia3n a3s a,qarhin me] [e` a3l 3avidynagan e1
B0.os A-akyal gu cre Gorn;axinyrov ygy.yxiin usylow` y;e
Krisdos my-ylnyren 3arov;ivn a-a/ [ullar myr havadku ovna3n
bidi ullar1 #arov;ivnu nayv myzi gu wsdahyxne ;e myr
gyanku a3s mahganaxov marminnyrow [sahmana’agovir5 a3l
3avidynaganov;ivnu j,marid e1 #owhannov Avydaranin me]
gu gartank ;e #isovs qosdaxav .rgyl mqi;ari[u` Sovrp
Hocin1 Asdov/o3 Hociin nyrga3ov;ivnu anhra=y,d e havadki
gyankin5 yv Krisdosi 3arov;ivnu 2yvow mu naqapann er Sovrp
Hociin cor/ovneov;yan1
Anonk oronk g\untovnin avydaranu5 Krisdosi ‘rgov;yan
pari lovru5 my.kyrov ;o.ov;yan hra,ali badcamu5 gu sgsin
abril irynx gyanki Asdov/o3 sgzpovnknyrovn hydyvylow5
zAsdova/ hajyxnylov nbadagow1 Gu gartank #isovsi
hydyvortnyrovn gyankyrovn masin5 gu dysnynk oro, badgyr
mu5 yv ipr havadaxyalnyr gu zcank ;e hy-axa/ ynk a3t
badgyren1 Miapanov;ivn gu diryr a-a]in havadaxyalnyrov
qovmpin me]5 a3tkan or amen pan hasaragax er1 I|n[n er
badja-u a3t miapanov;yan1 Arty0k 3arov;yan aztyxov;ivnu
avyli z0ravo|r er a3n =amanag1 Arty0k 3arov;yan lovrin
aztyxov;ivnu novaza|/ e5 ;e martig myr; unt myr;
gorsnxovxa/ yn 3arov;yan badcamin hydyvylov hagamydov;ivnu1
:o. Krisdosi 3arov;yan badcamu ,arovnage myz nyr,n[yl
orbes zi abrink in[bes myr Deru gu ‘a’aki1 :o. myr gorowu
norocovi zAsdova/ hajyxnylov5 ir artarov;ivnu ‘nd-ylov5 yv
ir j,mardov;ivnu karozylov1
Sf9> L9gi Dg9gi=1bfghm In=hk=7nj Lg7 Hgbys9fvj Fif8fvuy7 Lysju/
Forum April 2011
Cryx` Wyr7 Hrag Carage0zyan
27
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