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Youth Means Life: Fr. Findikyan Leads Unprecedented Retreat for Diocesan Council and ACYOA Central Council

10/31/2005

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October 31, 2005

"What is the definition of 'youth?", Fr. Daniel Findikyan asked the retreat participants, whose chairs were positioned in two concentric circles so that participants were facing each other in pairs.

"Youth means life," responded V. Rev. Fr. Haigazoun Najarian, Pastor of Sts. Sahag and Mesrob Armenian Church (Wynnewood, PA) and a member of the Eastern Diocesan Council. "And the opposite of 'youth' is death!", he added without taking a breath.

The question and its answer were part of the introductory session of an unprecedented all-day retreat for members of the Diocesan Council of the Eastern Diocese of the Armenian Church of America, together with the members of the Central Council of the Armenian Church Youth Organization of America (ACYOA). The retreat was led by V. Rev. Fr. Daniel Findikyan, Dean of the Seminary, at the request of the two church bodies. 


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"This retreat was born of an idea I had at this year's ACYOA Leadership Conference in February," Fr. Findikyan said in his introductory remarks. "I was so impressed by the 40 or so young adults who had gathered for that weekend--by their Christian faith, their dedication to the Armenian Church, their creativity, their loving concern for the future of our Church--that I thought it would be sensational to have them come together face-to-face with the members of the Diocesan Council in an atmosphere of prayer and fellowship." 

And sensational it was. All eight members of the ACYOA Central Council participated with 8 members of the Diocesan Council, including the Primate, in a full day and evening of discussion, prayer and fellowship. 

Also participating in the retreat were staff members from the Diocese's Department of Youth and Education: Nancy Basmajian, Jason Demerjian, Jennifer Morris, and Daron Bolat.

"My goal, first of all, is that you get to know each other better in a loving and prayerful environment," Findikyan said. "Next, my hope is that you will find common ground and become allies in the Armenian Church's mission and this Diocese's critical work in achieving that mission."

As the day opened, participants from both bodies were visibly reluctant, if not outright skeptical about facing each other in a retreat setting. 

"This retreat is a natural step for the Diocesan Council to take, given its stated goal of making the Armenian Church significant in the lives of our youth," said His Eminence Abp. Khajag Barsamian, Primate, who participated eagerly in the day's activities.

Fr. Daniel began the day with a creative activity intended to break the ice and allow the participants to get to know one another better. In constantly changing pairs, the participants were asked to share their responses to questions like, "What motivates you to serve the Armenian Church in a leadership position?;" "What is the most challenging aspect of your current leadership position?; "Describe a time when you felt embraced by the Armenian Church;" "What is the greatest asset of the Armenian Church?" and "What are the greatest challenges facing our Diocese?," among others.


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To Unite All Things in Him
A Bible Study followed this exercise. In small groups comprising members of both bodies, the participants reflected on the opening to St. Paul's Epistles to the Ephesians (Chapter 1, verses 1-14). St. Paul describes the manifold blessings God has bestowed upon his people, and "the mystery of his will, according to his purpose which he set forth in Christ as a plan for the fullness of time, to unite all things in him, things in heaven and things on earth." 

Participants were asked to reflect on their perception of these blessings within the Armenian Church, as well as their sense of having been called "from the foundation of the world" to propagate the Church's mission.

Help Wanted
Following lunch, Fr. Findikyan gave the retreatants a provocative and challenging assignment: "Describe the person who would best replace you in your current church leadership position when you retire. Describe that person as clearly as you can--personality; talents; age; appearance; background; profession; education; family; birthplace; commitment to Church; commitment to nation, etc."

The task was, of course, a thinly-veiled invitation for each participant to reflect self-critically on his or her qualifications for church leadership, and to ponder the face of the Diocese's lay and ordained leadership tomorrow.

A fly on the wall would have heard intriguing snippets of the discussion which followed, including the Primate reflecting on the most important qualifications of his office; or the Treasurer of the Diocesan Council thinking over the importance of personal faith for members of that leadership body.

The discussion also turned to the effectiveness of the Diocese in cultivating qualified future leaders, both lay and ordained.


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A Saintly Life Gives Direction for Today
The final session of the day was devoted to a study and discussion of the fifth-century Life of Mashdots by his youngest disciple, Koriwn. Fr. Findikyan provided a "Chain of Excerpts" from the new English translation of Koriwn's classic work by Dr. Abraham Terian, Professor of Armenian Patristics at St. Nersess. 

This year marks the 1600th anniversary of the creation of the Armenian alphabet by St. Mesrob Mashdots and his saintly patron, Catholicos Sahag the Great. 

For Koriwn, St. Mesrob created the alphabet with one objective, which he pursued with single-minded tenacity: more effectively to teach and to preach the Gospel of Jesus Christ. Again and again Koriwn stresses St. Mesrob Mashdots' heroic and saintly efforts to make every Armenian "knowledgeable of the prophets and familiar with the apostles and heirs to the Gospel, and in no way ignorant of the traditions about God;" and to make all Armenians "disciples of the truth."

An often-overlooked fact of St. Mesrob's mission is his focus on the youth. As he travelled throughout the provinces of Armenia, and later to Georgia and Caucasian Albania, without fail the holy translator's first task was always to gather a coterie of young people around him. They were always his first students of the newly-invented letters and of the Christian message which those letters conveyed. The youth thus became the first generation of teachers and preachers. Koriwn never makes a distinction between teaching the alphabet and preaching the Gospel. Cultural and Christian literacy are one and the same.

"How well does our Diocese's emphasis on education compare to Koriwn's overwhelming emphasis on teaching?," Fr. Findikyan asked the ACYOA and Diocesan Council members.

"How does our Diocese, in its programs and publications, convey the early Armenian Church's unqualified commitment to Biblical literacy--teaching our people holy Scripture?," he asked. " Similarly," he continued, "What can we learn today about the role of the youth in the life of the Armenian Church during the time of Mashdots?"

Following the afternoon session, the retreat participants recessed for dinner with Parish Council Chairmen from throughout the Diocese, who, by coincidence, were meeting at the Diocese for a weekend of meetings and consultations with the Primate and Diocesan Staff.


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New Life
The retreat concluded late in the evening with a special prayer service in the intimate baptistery of St. Vartan Cathedral. 

"Baptism is the sacrament of new life in Christ," said Fr. Findikyan. "My prayer is that each of us today has in some way perceived the power and beauty of that new life, and that God will empower us to apply it for the good of our people and the glory of God."


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"As a pastor for thirty years, I am humbled by, and proud of the spirit, faith and dedication of the ACYOA Central Council," said V. Rev. Fr. Haigazoun Najarian at the conclusion of the retreat. "With such young people there is a future indeed for the Armenian Church in the United States for generations to come."

Fr. Yeprem Kelegian, Pastor of St. Mesrob Armenian Church (Racine, WI), who helped organize the retreat, shared these sentiments. "What a blessing this day was. I am thankful to have had this opportunity to get to know my colleagues in the Diocesan Council and especially the ACYOA Central Council members more deeply. It was a blessing," he said, "because my eyes have seen a new wave, a new cadre of committed Christian youth, ready to lead and to take over the Diocese."


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Rensselaer Polytechnic Students Introduced to St. Nersess and to the Armenian Church

10/30/2005

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October 30, 2005

Armenian Students at Rensselaer Polytechnic Institute in Troy, New York got a taste of more than Armenian delicacies at a recent meeting of their new and already vibrant Armenian Student Association. A campus visit organized by the College Ministry Department of the Eastern Diocese of the Armenian Church featured an unmistakable St. Nersess presence.

The College Minsitry Coordinator for the Eastern Diocese, Mr. Jason Dermerjian, is also a part-time student at St. Nersess preparing for ministry as a priest of the Armenian Church. His office organized the campus visit together with Fr. Stepanos Doudoukjian, Pastor of St. Peter Armenian Church in Watervliet, New York. A number of Fr. Stepanos' college-age parishioners attend nearby Rensselaer (RPI), so he keeps in close contact with the Armenian Students Association there. Fr. Stepanos also serves as the Seminary's Director of Youth and Vocations.


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Invited to speak at the October 20 meeting was Dr. Abraham Terian, Professor of Armenian Patristics at St. Nersess. He presented a wide-ranging survey of the role of the Armenian Church in Armenian history and culture. From the podium in the RPI Biotech Auditorium, he may have surprised some of the technologically-minded students when he said that some of the most progressive scientific thinkers for their time in the fields of mathematics, astronomy and medicine were Armenian monks! For them, there was no chasm between Christian faith and cutting-edge science. This attitude remains at the heart of the Armenian Church's theology today.

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"Don't shy away from the humanities," he advised the young men and women in a fatherly tone. "Familiarity with the Bible, with history, and with theology will make you better scientists!"

Also attending the evening's event was the mayor of Troy, Mr. Harry Tutunjian, who offered words of welcome on behalf of the city of Troy. Even the Mayor is connected with St. Nersess. He is an alumnus of the Seminary's popular summer conferences.


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Before and after the meeting, the students and their guests enjoyed Armenian food, which was prepared and served by the college students themselves with the help of St. Peter Church Women's Guild. 

To read a report on the evening by Melanie Depoian, Staff Reporter for Polytechnic Online, the RPI student newspaper, click here.

For more information on the RPI Armenian Student Association, contact its president, Vagan Babajanyan at babajv@rpi.edu.


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"It Takes a Genius to Do What Mesrob Mashdots Did:" A Lecture by Professor Michael Stone

10/25/2005

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October 25, 2005

Michael Stone, Professor of Armenian Studies at the Hebrew University in Jerusalem, was the guest speaker at St. Nersess yesterday evening at the Seminary in New Rochelle, New York.

Prof. Stone delivered a lecture entitled, "Why Have an Armenian Alphabet?" The lecture was the second in a series dedicated to the 1600th anniversary of the creation of the Armenian alphabet by St. Mesrob Mahsdots and his patron, Catholicos St. Sahag.

(To hear Professor Stone's lecture, Why Have an Armenian Alphabet? click here).

The Seminary's impressive dark-panelled living room was filled to capacity as Professor Stone presented an illustrated history of the development of the Armenian letters. Shining the spotlight on the great fifth-century creator of the Armenian characters, St. Mesrob Mashdots, whom Stone called "a genius," he also traced the changing shapes of the Armenian letters throughout the centuries. 

"Mesrob Mashdots did not invent the notion of an alphabet," Stone said at the beginning of his talk. That achievement predates Mesrob by some 2200 years. An alphabet is an integrated system of writing in which each sound or phoneme of a spoken language is associated with one and only one sign. "This proved to be a much more economic way of writing than using ideograms," Stone said, "in which a sign must be created for each and every idea to be communcated."


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No Small Undertaking
"What Mashdots did," Stone continued, "was to compile all of the sound-units orphonemes of the Armenian language, and to assign a single character for each one. This is no small undertaking. It takes a genius to do what Mesrob Mashdots did."

According to the fifth-century biography of Mesrob Mashdots by his pupil, Koriwn, the Armenians first attempted to create a system for writing their language by using an existing alphabet invented by a certain Syrian "Daniel." These characters were probably based on the semitic Syriac alphabet, which comprises 22 consonants and no vowels. The system proved inadequate for writing Armenian, which has many speech-sounds that do not exist in Syriac. 


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Alpha and the Omega, the Ayp and the Keh
When Mesrob then set out to create his alphabet, he was clearly influenced by the existing Greek alphabet, not so much in the shape of the characters but in their sequence. The last letter of the Armenian alphabet is keh. Stone suggested that Mesrob made this the 36th and last letter of the alphabet because it is the first letter in the Armenian name for Christ, Krisdos, and Mesrob was inspired by Revelation 1:8 in the Bible: "'I am the Alpha and the Omega,' says the Lord God, who is and who was and who is to come, the Almighty." By referring to "alpha" and "omega," the first and last letters of the Greek alphabet, the passage emphasizes God's eternity and omnipresence. The Armenian letter keh, particularly in its earliest form, looks like a cross. 

The first letter of the Armenian alphabet, Ayp, is the first letter of the Armenian word for God, Asdvadz.


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"I have often wondered why the Armenians waited until the fifth century to create an alphabet for themselves," Stone remarked. "Ultimately we don't know. But the creation of the alphabet seems connected with the missionary zeal of the Armenians, who needed an alphabet as an instrument for propagating the Christian faith and preserving their religious identity," Stone asserted.

No written documents survive from the fifth century, making it impossible to know the precise forms that Mesrob designed. The earliest surviving written Armenian text is the so-called Queen Mlkeh Gospel, which is written on parchment and dated 862 AD. The large and elegant characters with rounded corners are all uncials, that is, capital letters. This style is calledMesrobian or Yergatageer. The latter means "iron letter," perhaps because these early Armenian characters were incised into stone using an iron chisel.

An Evolution in Style
The earliest samples of Armenian writing are not found on parchment at all, but inscribed into stone. A stone inscription in Tekor, in western Armenia, dates to the late fifth century, not long after Mesrob invented the alphabet. Even earlier are more than 100 Armenian graffiti inscriptions found along pilgrim routes in the Sinai desert and in Nazareth. Several of these, which were discovered and documented by Professor Stone himself, can be dated to the fifth century. 

At a lecture at St. Nersess two years ago, Stone related his discovery of these ancient graffiti and their significance.

Stone displayed a slide illustrating some of these graffiti. He pointed out significant differences in the shape of certain letters such as ayp, vev, dyoon and men, compared to the characters we are familiar with today.

Other styles of Armenian script include bolorgeer, a slanted style which is the ancestor of the earliest printed characters. It first appears in some 10th-century manuscripts, particularly in colophons, editorial asides appended to many manuscripts by the scribes who wrote them. "These are informal writings," Stone emphasized. "They are to be distinguished from formal texts like Gospels and liturgical books, where the style of writing is often quite different." The bolorgir style does not appear in "formal" writing until much later.


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Formal and Informal Scripts
"It is my hypothesis," he continued, "that the various styles of Armenian script — yergatageer, bolorgeer, nodrgeer andsheghageer — do not represent consecutive stages in the evolution of Armenian writing," Stone said. "Rather, I believe that the informal script of one stage becomes the formal script of the next stage. Each stage had its formal and informal style."

Professor Stone took a few minutes to introduce his recent book, an Album of Armenian Paleography (Aarhus University Press, 2002), which he has co-authored with the noted Armenian scholar Dickran Kouymjian and Henning Lehman. This impressive work contains more than 200 samples of Armenian writing from securely-dated manuscripts. The album intends to provide a "benchmark" against which to compare undated manuscripts. About 25,000-30,000 Armenian manuscripts survive in depositories throughout the world. The largest collections are in theMatenadaran in Yerevan; in the Patriarchal library of Jerusalem, and in the library of the Mechitarist fathers on the island of San Lazzaro, near Venice.

As Prof. Stone was speaking, he displayed a slide of the dedicatory page of his book, which reads: "This Album of Armenian Paleography is dedicated to the memory of Mesrob Mashdots on the occasion of the 1600th anniversary of his invention of the Armenian alphabet." 


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Armenia and Beyond
A lively period of discussion followed Dr. Stone's lecture. In response to one question, he ruled out any connection between the Armenian and the Ethiopian alphabets. Some of the Ethiopian characters bear a striking resemblance to certain Armenian letters.

On the other hand, Stone stated forcefully, "I have no doubt whatsoever that Mesrob Mashdots created all three Caucasian alphabets--the Armenian, the Georgian and the Aghvan. The oldest forms of these three alphabets bear a remarkable physical resemblance." 

"St. Nersess Seminary," Dr. Stone said in closing, "is an extraordinary institution. This is going to be the armenological center in North America very quickly."

In his introductory remarks, Dr. Abraham Terian, Academic Dean and Professor of Armenian Patristics surveyed the remarkable achievements in Dr. Stone's scholarly career. At Hebrew University, Stone is Professor of both Armenian Studies and Inter-Testamental Literature, which Terian called, "the blank page in your Bible between the Old Testament and the New Testament." This body of literature is twice the size of the Bible itself.


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Stone is the founder of the International Association of Armenian Studies, the author of dozens of books and hundreds of scholarly articles, and the founding editor of several series of Armenian books at the University of Pennsylvania and the Hebrew University. Just two weeks ago, the Armenian Academy of Sciences bestowed upon Professor Stone an honorary doctorate.

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Terian also noted that for many years Dr. Stone has organized annual commemorations of the Armenian Genocide by the Hebrew University. He is a vocal proponent for the official recognition of the Genocide. 

An enjoyable reception followed the lecture, during which numerous guests, clergy, seminarians and former students greeted Professor Stone and engaged him in conversation.

The next lecture in the Seminary's Fall Lecture Series will take place on Monday, November 14, when Mr. Jason Demerjian will present a talk entitled, "Women in the Canons of the Armenian Church."


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