HH Catholicos Karekin II Issues Declaration

"June 25, 2011
 
The Swiss Armenian Community of Geneva has been issued the following Declaration from The Catholicos of All Armenians at the Mother See of Holy Etchmiadzin on June 20, 2011, through which the revelation of a measure to recognize a new Parish of the Diocese of Switzerland (Geneva and Leman region) has been expressed, while wholly expulsing from his Church our existing (elected) ecclesial community. This declaration carries no legitimacy for the Apostolic Armenian Church of Switzerland and affects neither our statutes, nor the structure of our Church Council. We will revert to our community members over the coming weeks in order to address issues related to our future."

 

Our sources inform us that the declaration (see below) of HH Catholicos Karekin II (dated 20 June 2011) regarding the evolving situation with respect to the Armenian Apostolic Church of Switzerland (ArACS) was emailed to the council members on 25 June 2011. They believe it may have been purposely backdated to 20 June most probably after seeing the on-line petition on Keghart.com published on 23 June 2011 in order to  "deligitimize" the validity of the petition which has been in the works for weeks by the ecclesial community of Switzerland since early June. Keghart.com confirms it. The petition was already posted on June 20, 2011 but not publicized until June 23, 2011Editor
 

Declaration of the Holy See of Etchmiazin



6 comments
  1. Armenian Church

     

    THE ARMENIAN “ORTHODOX” CHURCH ?

     

    Let us go back to an article in the "Armenian Review", titled “The Soviet and the Armenian Church” by Vahe A. Sarafian, Boston University, Summer 1955 issue, Vol. 8, No.2-30, page 100.

     

    On page 100 he wrote, “Directly after the meeting of the Orthodox Churches in Moscow in 1948, the Armenian Church in Rumania and Bulgaria, especially the former, began to push the use of the term “Orthodox” for the Armenians, rather than “Apostolic” or “Gregorian” by which names the Armenian Church, has always been known. In 1949, in a letter referred to in the Armenian press, the Archbishop of Rumania claimed that the position of the Armenian Church in that country had improved greatly because of the use of that term. At the same time, in the Middle Eastern countries, the Armenian clerics occasionally used the name, despite its inaccuracy. Although there were many such indications of a basic change impending in the relationship of the Armenian Church with Orthodoxy, when the Prelacy of the North American Diocese of the pro-Soviet part of the Church began to refer to itself regularly as the Armenian Apostolic “Orthodox” Church, later as the Armenian Orthodox Church, in 1949 and subsequently, a storm of opposition gradually swelled against the Prelate, Archbishop Tiran Nersoyan."

     

    For the first three years, the public opposition was entirely in the Dashnak press. By 1952, a sufficient number of Ramgavars had been aroused, for various reasons, to oppose the archbishop. After a series of bitter articles in the Ramgavar press, in 1953, against the use of the name Orthodox, the issue was squarely faced; the Soviet could, probably, succeed in making the Orthodox name become semi-official, but at the cost of a large part of the support they had received from the Ramgavar Party in the United Front. Finally, in December, 1953, writing in Etchmiadzin, the Catholicos declared, somewhat contrary to the apparent facts, that Archbishop Tiran Nersoyan had been acting on his own initiative and contrary to the desires of the See of Etchmiadzin; at the same time, Nersoyan was removed from his position as Prelate of the Church in North America. It is apparent that the entire issue of “Orthodoxy” of the Armenian Church was an attempt to tie the Armenians more closely to the Russians, an attempt which was found unsuccessful, and so was scrapped before permanent loss could result to the Soviet interest.”

                                                     

                                                          (2)

     

    In the same issue of the 1955 "Armenian Review" there was an article titled The Armenian Church – Its Origin and Development by Rev. Torkom Postajian. He wrote, “The difference of the Armenian Church consists of two important points, the limitation of its numbers, and the depth of its spirit. The first of these is the result of Armenian rejection of all ecumenical councils, which followed the first three. Particularly, the Armenian Church has never recognized the Council of Chalcedon. The Armenian Church has preserved intact its pristine tradition, and has firmly stood on its centuries-old principles, whether doctrinal or national.”

     

    This without any doubt verifies the fact that in 1955, the Armenian Revolutionary Federation (ARF), was vehemently against the usage of “Orthodox” for the Armenian National Church. They were also totally opposed to Communism. Today, they are very proud and supportive of the Cilician Prelacy, headed by “orator” Catholicos Aram I. Their silence is deafening, while he is extensively propagating the addition of the word “Orthodox” to the ancient title of the “Armenian Apostolic Church.”  Not only are they silent about the manipulation of Armenia’s Church into something that was not intended, they care less about his extensive involvement with the World Council of Churches, only because they know nothing about it, or do they?

     

    The World Council of Churches (WCC) operate under the current satanic deception which makes it perfectly proper to replace the historic meaning of theological words with new and often contradictory meanings, the WCC basis actually means very little. It is becoming increasingly clear that many WCC leaders are working not just for the unity of Christians, but also for the unity of all religions in a One-World Church and all mankind into a One-World Government. Thus, the WCC is actually paving the way for the anti-Christ.

     

    According to WCC philosophy, Christians have no right to “preach the Gospel” to the poor without first using political means to accomplish redistribution of wealth. Of course, giving the material needs of the poor priority over their spiritual needs is exactly the opposite of what Jesus Christ taught when he said, “And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell." Mathew 10-28.  Fellow believer, will you obey Christ, or follow the advice of WCC apostates?

                                               

     

                                                        (3)

     

    The purpose Catholicos Aram I (Illuminate) is so determined in wanting to perpetuate the word “Orthodox” into the ancient Armenian Apostolic Church is to amalgamate the Armenian Church into the world’s existing Orthodox Churches. That would be an additional step towards his dream of creating the One-World Church, with him as emperor.

     

    Our people have always been the defenders of the Armenian national Church, so long as it maintained its independent national identity by teaching spiritual values as taught by our Lord God, instead of involving itself with the economic philosophies of socialism and the liberation theology. It matters not, as to how fully educated and oratorically dynamic our church leaders are, but rather how faithfully they follow the true Gospel of Christ. Our clergy are being sent to higher seminaries of learning, but in reality they graduate as higher seminarians of brainwashing.

     

    Rousas J. Rushdoony (of Armenian descent), one of America’s very well-respected Christian leaders, made a choice comment regarding this subject.  “The concern of Christianity’s enemies is a New World Order, one without Christ.  Man believes that he can, with his planning and controls, create a better, orderly arrangement than can the triune (trinity) of God. Of course, what he creates is not a cosmos, but rather a vast and evil disorder.”

     

    The Armenian people should demand no revision to their Armenian Apostolic Church and its historically free and independent status. Our devoted religious leaders should concentrate their efforts in defending the religious and spiritual values of our people. With that achieved, the world will then recognize the greatness of the Armenian Church and its people. Our foremost leaders consider Armenia’s “1,700 years” Church archaic. It was not archaic for 1,700 years, and all of a sudden it became archaic, while they are very much engrossed in supporting the enemies of Christianity.  

     

    Ardavast Avakian

    [email protected]

     

  2. Just When

    Just when some of us thought Armenians were gathering their wits about them, harsh reality sets in.

  3. Name of the Armenian Church

    There are two interesting facts I would like to cite about the name of our Church. First, after centuries of existence we, as Armenians, are not sure what to call ourselves, that includes our clegy. Second, we do not seem to acknowledge that having become Christian in 301, we are part of the universal Church, in spite of what we call ousleves a national Church, like other national Churches.

    "Orthodoxy" as defined by the Oxford Dictionary of the Christian Church, is "a religious system, right belief, as contrasted with heresy.The word is used especially of those Churches in Eastern Christianity which are in communion with Constantinople, collectively described in ancient times as ‘the holy Orthodox, catholic,apostolic Eastern Church and today as the ‘Eastern Orthodox’ to distinguish them from the separated churches known collectively as the ‘Oriental  Orthodox Churches’ or ‘ the non-Chalcedonian Churches."

    Every Sunday, at  the celebration of Divine Liturgy, one of the principal clauses recited declares "We believe also one catholic and apostolic, holy Church."

    The Armenian Church is Endhanragan (Catholic) because it is part of the universal Church and adheres to all the doctrinal decrees fomulated at the Council of  Nicea in 325 AD and declares so every Sunday through the ‘Profession of Faith’ (Nicene-Constantinople Creed). The most telling summary of the Armenian doctrinal postion is the ‘Armenian Prayer’ formulated by St. Gregory the Illuminator attached to the Nicene Creed "as for us [we Armenians], we shall glorify him who was before the ages, worshipping the Holy Trinity and the one Godhead, the Father and the Son and the Holy Spirit, now and always and unto ages of ages. Amen." This is the clearest dogmatic declaration on the concept of the Holy Trinity.

    The Armenian Church is arakelagan (Apostolic) because it believes that the Apostles Thadeus and Bartholemews brough the teaching of the Gospels to Armenia. Apostolocity is essential for every Church, since it emphasizes the eternal  ‘discipleship’ of the Church as the body of Christ. Hence it is also ‘Sourp (Holy).

    The Armenian Church is Oughapar ( Orthodox), since it believes and adheres to all the doctrinal precepts formulated at the First Three Ecumenical Councils of Nicea 325), Ephesus (431) and Constantinople (381), backed by its own Azkayin Zhoghovk (National Councils held from the time of St. Gregory to the Council of Jerusalem held in 1651 [total of 15 councils]). The fact that it does not accept the decision of the Council of Chalcedon (451 AD) on purely doctrinal bases does not make the ‘Armenian Church ‘heretical ‘ nor its teaching ‘a heresy.’ The position taken by the Armenian Church in rejecting the formulations of the Council of Chalcedon has been vindicated by modern theologians. It was for this very reason that I was vehemently opposed to the Common Declaration signed by Catholicos Karkin I and Pope John Paul II. It is unfortunate that, like his predecessor, Catholicos Aram of Cilicia has become slave to the Ecumenical Council and does not see the validity of the position of the Armenian Church and by unilatrilly signing compromising statements in order to iron out "our difference in church order" are in effect reneging its own original claim to ‘orthodoxy’. Hence no wonder he thinks we should change our name

    The ‘eponym Gregorian’ after St. Gregory the Iluminator, was attributed to the Armenian Church by the Catholic Armenians (Mekhitarists) and made official by the Russian Orthodox Church in 1836 (Polzhenia), both of whom were opposed to the claim of Apostolocity by the Armenian Church

    The use of the terms ‘Orthodox’ and ‘Apostolic’ in the title of the Armenian Church is a way of emphasizing the ‘universality’–the ‘common inheritance’ we share with the Catholic and Orthodox Churches and at the same time draws a clear distinction between Protestant and Evangelical wings within the Armenian nation.

    In the Armenian Divine Liturgy we twice recite, "Save thy people and bless thine inheritance; guard the fullness of thy Church."

     Rev. Dr. Vrej Nersessian

    Vicar of the Armenian Church of St. Yeghishe,

    London 

  4. Perhaps it is Time

    Perhaps it is time for some of the ‘Armenian’ members of the Swiss AAC Diocese to be kicked out of the Church. Enough with their divisive campaign.

  5. Abuse of much needed funds

    The following posted in Hetqonline illustrates the mindset in Etchmiadzin.

    It seems there is no end to abuse of funds, no inclination at all to tend to the needs of the common people and engage in much needed process of renovations of centuries-old monuments of our heritage.

    Etchmiadzin: Buying Fancy Cars Instead of Preserving Churches?

    July 22, 2011

    In a statement issued today, the civic organization "We Will Not Remain Silent" refers to a new bite in Arm Info which claims that during the past year the Holy See of Etchmiadzin has purchased 7 Toyota autos worth $309,000.

    The same ArmInfo source alleges that Etchmiadzin has purchased Toyota and other autos in past years as well and that no VAT is applicable.

    The group reminds the public that only a few days ago Etchmiadzin Info Coordinator Vahram Melikyan stated that the church doesn’t have the funds needed to renovate Sanahin and other religious sites on the verge of ruin and that they are dependent on the largess of benefactors.

    "We Will Not Remain Silent" points out that while the finances of the Armenian Apostolic Church remain a mystery, it can be inferred from the lavish lifestyle of many top clergy that the church is more than holding its head above water.

    The activists then argue that even if it was true that the church was financially strapped, then why are scarce resources going to build a new seat for the Catholicos in downtown Yerevan rather than saving a religious monument from ruin.

    In conclusion, the group says that "the Armenian Apostolic Church has lost the pulse of the people and has lost sight of society."

    1. Նմանութիւն Կուսակրօններուն միջեւ

      Նուազագոյնը որ գիտենք,
       
      Այսօրուայ Էչմիածնի Գարեգինը հաւասար է Փարիզի Գիւտ Նագգաշեանին, որ հաւասար է Երուսաղ
      էմի Եղիշէ Տէրտէրեանին, որ հաւասար է Ժնեւի Վիգէն վարդապետ-Արքեպիսկոպոսին, եւ որ բոլորն ալ  տարբեր չեն Կաթոլիկ մեղադրուած կուսակրօններէն:
       
      Հայ Առաքելական Եկեղեցին սրբացնելու համար անհրաժեշտ է որ Հայ Եկեղեցիէն ներս կուսակրօնութիւնը վերցուի: Այս գաղափարը յ
      օդուածով մը առաջարկուած էր 1953-ի շուրջ, կարծեմ «Զարթօնք»-ի մէջ: Վստահաբար հեղինակը նկատի ունէր Երուսաղէմի Արքեպիսկոպոսին պարագան:

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