The Christianization of Armenia "determined the entire future course of Armenian history". The Armenian nation embraced Christ in its  own land where God himself "descended". <Etchmiadzin>, literally,  means "the only begotten descended. "According to tradition, St. Gregory saw Christ in a vision who indicated to him where to build His Church, the first Armenian Church. As the new Faith took roots in the life of the nation, the invention of an Armenian alphabet was necessitated. Realizing the needs of the Armenian faithful, in 406, St. Mesrob Mashdotz created the Armenian alphabet, under the auspices of Catholicos Sahag, in order to make the Christian faith accessible to the people in a written form.  Greek and Syriac were the languages used in the church services.  Soon after the invention of the alphabet, St. Mesrob together with St. Sahag and a group of associates --known as Holy Translators-- translated the Holy Scriptures into Armenian,  followed by the biblical, theological and liturgical writings of eminent church fathers. This most important era is known as the Golden Age of Armenian history. "The missionary and literary labours [of this period] shaped the destiny of the Armenian people and Church for succeeding generations. [St. Mesrob and St. Sahag, their disciples and co-workers] spearheaded the creation of the Armenian Christian culture under the patronage of the King Vramshapuh. This period was one of intense activity and rapid development for the Church and was decisive in its consolidation and nationalization".

One of the most significant events in Armenian Christianity is the battle of Avarair. Toward the middle of the fifth century, Armenia faced growing pressures from the Persian King Yazdegert II, who had issued an edict bidding the Armenians to renounce Christ and embrace Zoroastrianism. The Armenians remained loyal to their faith, repeatedly refused to disavow Christ. In 451, headed by the commander-in-chief Vartan Mamikonian, Armenians fought against the Persians to preserve their faith. Yeghishe, the historian who wrote <The History of Vartan and the Armenian War>, in a dialogue between the Persian Tenshabuh (ambassador) and the Priest Ghevont, expresses the profundity of this faith, "Christ, the living and life-giving true God, by His beneficent will became the healer of souls and bodies and Himself first suffered tortures and pains to cure the entire human race. He granted us second birth in health without pains and afflications". St. Vartan fell in the battle field of Avarair and Armenians were physically defeated.  For the next thirty years oppression and resistance followed, until 484 A.D., when under the leadership of Vahan Mamikonian, Vartan's nephew, the Persian King Peroz reversed course and declared full toleration of Christian faith and the formal recognition and establishment of the Church, in the treaty of Nuarsak.

The following centuries were difficult periods for the Armenian nation --Persian rule (430-634) and later Arab domination (c.654-851). In the 9th century (c. 885) there was an independent kingdom of the Bagratids in Armenia, however it ended in 1079. In the medieval Kingdom of Cilicia or Lesser Armenia, there was an independent entity from the end of the 12th century to 1375. Persecution and martyrdom had become common occurrences in the life of the Armenian nation. A larger proportion of Armenians were massacred by the Turks in the Ottoman Empire starting in the late 19th century to early 20th century. Armenians also suffered under the Russians starting in 1893 until the early 1980s.

In assessing history and the role of the Armenian Church in the life of the Armenian nation, Abp. Aram Keshishian writes: "Confessing Christ has become the quintessence of our history. The history of the Armenian Church in all its manifestations and achievements, conflicts and struggles, is in the fullest sense of the term the history of confessing Christ in action. All the spheres of our life were touched by the transforming power of Christ. The Armenian culture in particular with its spiritual depth and transcendent dynamism has provided the Church with creative insights and new perspectives and horizons in terms of integrating Christ into the ethos of the Nation".

This Faith is articulated in the Creed of the Armenian Church, which in turn defines the church's raison d'etre and sets the parameters of its modus operandi.

The Armenian Church professes her faith in the context of her worship. Theologically, whatever the church believes, the church prays. Therefore, the Armenian Church's worship and liturgy constitute a prime source for teaching her faith. History, i.e., Tradition, on the other hand, defines and formulates the "articles of faith" and transmits them from generation to generation. 

The Armenian Church believes in One God, the Father Almighty who is the Creator of heaven and earth, of all things visible & invisible. Humanity (male and female) is created in the image and likeness of God, and as such is a special creature. However, because of the Fall of man, sin entered the world.

The Church believes in Jesus Christ, "the only begotten Son of God_who came down from heaven, was incarnate, was born of the Virgin Mary, by the Holy Spirit. He became man, was crucified for us and suffered and was buried. He rose again from the dead on the third day and ascended into heaven and sits at the right hand of the Father. He will come again with glory to judge the living and the dead. 

The Armenian Church believes in the Holy Spirit - uncreated and perfect, who proceeds from the Father- and together with the Father and the Son is worshipped and glorified. The Holy Spirit spoke to the prophets and apostles and descended into the Jordan, witnessing Christ's Baptism.

The Armenian Church is One, Holy, Apostolic, Catholic, Church. (the catholicity of the Church is understood in terms of the Church's universality throughout time and space. Also, the term <catholic> should not be confused with the Roman Catholic Church).

She believes in one Baptism with repentance for the remission and forgiveness of sins. On judgment day, Christ will call all men and women who have repented to eternal life in His Heavenly Kingdom, which has no end. Christ overcame the power of death with His own and gave salvation to all mankind. 

The dogmas of the Armenian Church are based on these "articles of faith."

The Armenian Church belongs to the Orthodox family of churches, known as the Oriental Orthodox, or Non-Chalcedonian, Churches, i.e., the Armenian, Coptic, Syrian, Ethiopian and Indian Malabar churches.

Generally, Christianity is divided mainly between Eastern and Western churches. The relationship between Byzantium (East) and Rome (West) deteriorated gradually. In the ninth century a schism between the Byzantine Church and the Church of Rome started to shape during the time of Patriarch Photius. Then in 1054, anathemas were declared by both sides (Patriarch Michael and Cardinal Humbert), which lasted for centuries. By 1204, when the Crusaders captured Constantinople, the schism had became final. In 1965, following the Vatican II Council, the anathemas were lifted by both sides in a spirit of ecumenism and understanding among the churches.

The main theological differences and disagreements between the Eastern (including the Armenians) and the Church of Rome (Catholics) are in the following issues:

Papal  Supremacy: the Roman Catholics consider the Pope the "Vicar of Christ", while the Orthodox churches consider him only as "first in honor" and in pastoral diakonia.

Papal Infallibility: The Catholics follow a "monarchical" model of ecclesial polity, while the Orthodox  follow a "conciliar" model,  i.e., church councils determine church dogma, canons and policies.

There are also other minor differences among these two branches of churches, such as the rules of fasting; unleavened bread at Eucharist (West); manner of conferring confirmation; celibacy of clergy; divorce (not sanctioned in Roman Catholicism); purgatory (East doesn't teach  it); West has "scholastic' approach, East has "mystical" approach to theological issues. 

The main difference between the Byzantine tradition, also known as Chalcedonian churches, and the Armenian Church, (together with other non-Chalcedonian churches) has been on the issue of Christology, i.e., the dogma related to Christ's Divine and Human natures.

Abp. A. Keshishian writes, "the Christology of the Armenian Church is fundamentally in line with the Alexandrian Theological School.  In fact, the Cyrillian formula of 'One Nature of the Incarnate Word' consititutes the foundation stone of her Christology. [It should be noted that] first, 'One Nature' is never interpreted in the Armenian Christology as a numerical one, but always a united one. This point is of crucial importance [for the Armenian Church] particularly in its anti-Eutychian and anti-Chalcedonian aspects. Second the term 'nature' (ousia, in Armeian bnut'iun) is used in Armenian theological literature in three different senses: (a) as essence, an abstract notion, (b) as substance, a concrete reality, (c) as person.  In the context of anti-Chalcedonian Christology 'one nature' is used in a sense of 'one person' composed of two natures".

The Christological controversy continued for centuries, often becoming a matter of political influence and expediency. However, in 1990, the theologians and official representatives of both Eastern and Oriental Orthodox Churches--after years of dialogue and consultations--agreed in a formal statement that their theological understanding, especially their Christology, is "orthodox."  The statement called for unity and communion among the Eastern and Oriental Churches and as such, the document was sent to the respective leaders of the participating churches for formal approval.

While the overwhelming majority of Armenians are members of the Armenian Church (also known as the "Mother Church"), a number of Armenians belong to the Armenian Catholic and Protestant (Evangelical) churches.

The "norms" of the administrative structure of the church go back to the Apostolic times. A point could be made by the fact that there was a quasi-organizational structure in Christ's group of twelve apostles. Perhaps not as clearly defined, but nevertheless, it was an organizational subsystem that was endowed with a specific task and purpose. While the Scriptures do not record the organizational aspect of the "apostolic college," their activities and interaction underline the existence of certain "norms." For example, the group of the twelve had a treasurer (Judas Iscariot) and a "natural" division of labor based on the talents or the personality of each apostles. Matthew was a tax collector (a "government employee") and had certain familiarity with management practices of the time. In fact, Matthew was "sitting in his office," when Christ met him and asked him to "follow" him (Matthew 9:9). Then we read that "Jesus called his twelve disciples together and gave them authority..." (Matthew 10:1) to carry out their mission. We also find certain "rules" for carrying out Jesus's instructions: "The twelve men were sent out...with instructions," (Matthew 10:5ff). One could even see traces of "bureaucracy" (as defined by Max Weber) as early as Christ's time -  i.e., a) recruitment and hierarchy, b) division of labor, c) set of rules. 

After Jesus had "left" the twelve, the mission had to continue by the apostles. The first thing that the apostles did was to elect a replacement for Judas. "...A few days later there was a meeting of the believers...so they proposed two men_then they drew lots to choose between the two men, and the one chosen was Matthias, who was added to the group of eleven apostles (Acts 1;15ff). Interestingly, this "democratic" election and the proposal process, is indicative of yet anther bureaucratic norm, namely "promotion based on merit and qualification." Eventually, as the church progressed from being a persecuted entity of believers to an institutionalized organization, the rules and admonitions of "the apostles and the elders" (Acts 15:6) were integrated in the canon books of Christian churches, including the Armenian Church. A significant aspect in Acts 15 is the "conciliarity" of the decision making process.

The Hierarchical Structure of the Armenian Church
 

Clerical Hierarchy: Catholicos Bishop Priest

Lay Representation: National Ecclesiastical Assembly  Diocesan Assembly  Parish Assembly

The Catholicos

First on the hierarchical ladder is the Catholicos, as the Chief Bishop and Supreme head of the Armenian Church. The Catholicos is elected by a National Ecclesiastical Assembly (NEA), consisting of lay and clergy representatives of the Armenian Churches from around the world. Working closely with the Catholicos is the Supreme Ecclesiastical Council, (the administrative arm of the NEA) which carries out the overall administration of the Armenian Church throughout the world. 

The Bishop

Second on the hierarchical ladder is the bishop, who is "elected" by the people and consecrated by the Catholicos with the aid of two other bishops (according to current practice, the Catholiocs has exclusive right to consacrate bishops). A bishop in a given diocese is the "chief executive officer" of the region, who works in cooperation with a Diocesan Council (consisting of clergy and lay members), who in turn are elected by the Diocesan Assembly of the region. The Bishop is the ex-officio president of each and every Diocesan organization.

The Priest

Third on the hierarchical ladder is the priest, who is appointed by the Bishop and accepted by the Parish Assembly of a given parish. The parish priest is the ex-officio president of each and every Parish organization. (In the case of "monastic priests," as it is the case in Etchmiadzin, Antelias, Jerusalem and Constaninople, they are under the jurisdiction of the Catholicos or the Patriarch of the given See).

The National Ecclesiastical Assembly

The National Ecclesiastical Assembly (NEA) consists of lay and clergy delegates elected by the diocesan Assemblies of the dioceses of the Armenian Church around the world.  Every bishop in the Armenian Church is automatically a member of the Assembly.  The Catholicos-or in his absence the Locum Tenens-is ex-officio president of the NEA. The primary function of the NEA is to elect a successor to a  deceased Catholicos. The last NEA was convened in April 1995, when it elected His Holiness Karekin I as Catholicos of All Armenians in Etchmiadzin.

The Diocesan Assembly

The Diocesan Assembly consists of lay delegates elected by the Parish Assemblies. Every diocesan clergy is automatically a member of the Assembly. The Diocesan Primate is ex-officio president of the Diocesan Assembly.

The Parish Assembly

The Parish Assembly consists of all baptized and/or dues paying members of a given parish in a given diocese. The Pastor is the ex-officio president of the Parish Assembly.

On each level on the hierarchical structure of the Armenian Church, clergy and lay cooperation is central to the overall administration and ministry of the church. While the Church is governed according to the standards set forth in the Canons, there are complementary By-Laws in most dioceses that further define the role and relationship of each functionary in the church within a given region. 

There are four hierarchical Sees in the Armenian Church: 

The Catholicosate of All Armenians in Etchmiadzin (established by St. Gregory the Illuminator in the fourth century).

The Catholicosate of the Great House of Cilicia (established in Antelias, Lebanon in 1930. Its roots go back to the 13th century).

The Patriarchate of Jersualem (the St. James Brotherhood established the Patriarchate at the beginning of the 14th century).

The Patriarchate of Constantinople (established in 1461 by Sultan Mehmet II).

Each See has its own brotherhood, ecclesiastical jurisdiction and internal administrative by-laws. They are not separate churches, but are part of the One, Holy, Apostolic Church--the Armenian Church--and are one in dogma, theology, liturgy and in their service to the Armenian nation.

Christianity in Armenia has very deep roots. Two of Jesus Christ’s Apostles, Thaddeus and Bartholomew, were the first to preach the Word of God in Armenia, in provinces of Syunik and Goghtan in the first century A.D. The Holy Apostles were martyred, by king Sanatrook Arshakouni, who saw the great following of the Apostles and conversions to Christianity as a great danger to his reign and stability, among the converts were many members of the royal court of king Sanatrook, including his sister, who was too along with other Christian converts was martyred. The roots of Church of Armenia lay at those times of preaching of the Holy Apostles, the official name of the Church of Armenia in the honor of the Apostles is "Holy Apostolic Church of Armenia".

The archaeological excavations and digs in sites such as, Shresh Bloor and Mokhra Bloor, in the vicinity of modern day City of St. Etchmiadzin revealed layers of early prehistoric settlements, the oldest which dates back to Stone Age. Layers of Bronze Age culture and under the later layers, an advanced culture of Iron Age was revealed. Artifacts dating to these periods, such as pottery, arrowheads, spears, swords, etc. The later part of the Bronze and Iron Age is followed by the period of the powerful kingdom of Ararat. During the reign of the Araratian king, Hrusha (Rusas) II (685B.C.-645B.C.), a cuneiform inscription was made, in the occasion of the great water canal that was made by the orders of king Hrusha II, from the river of Ildaruni (Hrazdan) to the city of Quarlini, which lay in the heart of the St. Etchmiadzin and which became the nucleus for the city of St. Etchmiadzin later on. The city of Quarlini, was connected to the cities and fortress of the eastern provinces of the kingdom of Ararat such as, Teishebaini, Argishtikhinili, Erebuni and Menuakhinili. The city became an important center of Araratian commerce and trade system. Soon after, the Yervandouni dynasty of Armenia, or the kingdom of Ararat became the ruling Royal House in Armenia.

During the reign of king Yervand Sakavakyats (570B.C.-560B.C.) of the Yervandouni royal house, the husband of the kings wife, Vardkes Manuk or the youngest greatly rebuild an reshaped the old Araratian city of Quarlini and renamed it in his name and honor Vardkesavan. During the reign of the one of the most powerful kings of Armenia, king Tigran (Tigranes) the Great (95B.C.-55B.C.), the city became as a trading and commercial city, near the large city of Artashat, of the vast Armenian Empire, grew due to the vast conquest of Tigran the Great in the Near East, Anatolia and the Caucasus. Tigran, envisioned Armenia as a powerful Hellenistic state, with large cities such as Vardkesavan - St. Etchmiadzin. His great capital Tigranakert, had a population which numbered into hundred of thousands of citizens. The city had a multiethnic and diverse population, which was common in Hellenistic type cities such as Vardkesavan.

King Vagharsh I, from the Royal House of Arshak (Arsacids) once again rebuilt and remodeled the city of Vardkesavan, the city walls were completely rebuilt and restructured. In his honor king Vagharsh I renamed the city Vagharshapat. The vast city of Vagharshapat was considered as a second capital, after the city of Artashat, by the Arshakouni kings. The city of Vagharshapat had the Royal Palace of the Arshakouni kings, the city also had a large military contingent of the kings and nobles army which was housed in barracks of the city. After 301 A.D. and after the establishment of Christianity as a State Religion by St. Gregory the Illuminator, the city of Vagharshapat became the Holy Center of Christian Armenia and for Christians of Armenia, and as well as a safe heaven for the Christians outside of Armenia, of the vast Roman and Persian Empires, where Christianity was still persecuted to a large extent by their pagan rulers.

According to the chronicler, Agathangelus, soon after the conversion of Armenia to Christianity, St. Gregory the Illuminator (the first patriarch Catholicos of Armenia's Holy Apostolic Church) saw a beautiful vision.

The heavens opened, and a blazing flood of light poured upon the earth. Through that light a parade of angels started to come down to earth. At the head of this heavenly procession there was a tall and glorious figure. It was the Lord Himself, the Only Begotten Son of God. He had a golden hammer in His hand. Descending from heaven down to the spot where the present Church of Etchmiadzin is standing, He struck the ground three times with a hammer. Instantly a mighty golden column rose on the spot and then it was transformed into a magnificent church. Before the vision faded away, the form and the lines of this church were indelibly impressed in the mind of St. Gregory.

From that day on, in 303ad, a splendid church (St. Etchmiadzin which in Armenian means "the Holy Ground of Christ's descent") has always stood on the same place for nearly 1700 years. Around this Cathedral centred the national and religious life of the Armenians.

Throughout the centuries Armenia's Holy Apostolic Church took upon itself the task of preaching the word of God to its nearby neighbors. Peoples of Caucasian Albania and Iberia (Georgia) were converted to Christianity and other tribes of Caucasus and beyond were also converted. 

In 404 A.D. St. Mesrop Mashtots, a great Armenian scholar reinvented and revived the lost Armenian alphabet, which was for many centuries replaced by the Greek and Parthian( Pahlavi) alphabets, because of the great influence of the Parthian state and royalty, which had blood ties with the Armenian Arshakuni (Arsacid) Royal Court and the Christian ties with Byzantium. Many new schools and educational facilities were established in St. Etchmiadzin. A new age of enlightenment and awakening of culture began, which later on became known as the Golden Age of Armenian Literature and Culture as a whole. Many new books were written by Armenian scholars, such as the great works of Moses of Khoren and his book "Armenian History" which comprised the History of the Armenian people from the times of the flood to the V th century. The book of Yeghishe, the author and eyewitness to the Great Battle of Avarayr, Holy war between the Christian Armenians and Persian Zoroastrians, the war was the first to be fought by any Christian nation for the Holy Faith and Christendom and the book of Yeghishe described the bloody battle and the heroism of both armies on the vast battlefield. Many translation were also conducted, from the classical writers of ancient Greece, but the best translation and the most painstakingly worked upon and completed (the Armenian scholars believed that it would be a sin to make an inexact and inaccurate translation of the Bible and the word of God) was the translation of the Holy Bible into Armenian in the V th century, for its perfection it was regarded and named the "Queen of Translations" by many European linguists of the XIX th century. Many of those translations took place in St. Etchmiadzin and other large cities and their monasteries and churches.

In the early part of the VII th century, a number of renovations and constructions took place in St. Etchmiadzin. The Mother Church of the Holy See of St. Etchmiadzin and the Seat of The Catholicos of All Armenians, was rebuilt and remodeled by Catholicos Komitas of Aghts . In the year 618 A.D. the Monastery of St. Hripsime, one of the Christian virgins to be martyred, during the days of Christian persecution was built. The church to this day is a remarkable and spectacular in it's beauty. The church is complete in its architectural and as well as shapely design. The monastery of St. Gayane, the second of the two martyred virgins, was completed in the year 630 A.D., it too had a unique and impressive features. But one of the most superb and outstanding churches to be built throughout the world in the early, medieval Christian period was the church of Zvartnots or St. Gregory the Illuminator. The construction of the church began in the year 643 A.D. by the orders of Catholicos Nerses III Ishkhantsi and was completed in the year 652 A.D. It was an extraordinarily enormous in its size and towering in its height with its three sectioned parts on top of one another of massive size and its conned dome, with its traditional Armenian architectural design forming the end of the structure. The whole of structure was covert by frescos and obelisks of Christian Saints and ancient Armenian ornament of great beauty and fine craftsmanship. Inside the Church housed the Catholicos’s quarters, monks quarters and the chapel, the main hall served for the everyday mass and Christian processions. The Church also housed a library of illuminated manuscripts. There were also a number of adjoining structures such as baths and sellers of food and vine. The frescos of the Church of Zvartnots were also found in the decorations of the Church of Sen-Chapel of Paris, Roman Catholic visitors and pilgrims must have seen the Church of Zvartnots and were amazed by its superb architecture. The Sen-Chapel fresco depicts Zvartnots on top of Noah’s Ark, most probably, the Church of Zvartnots at that time along with Holy Mt. Ararat, must have stood as symbol of Armenian Christendom.

The Zvartnots church was destroyed in the X th century, and unfortunately the historical sources don’t specify the reason behind the destruction of the famous and exquisite church. As the time went on, the church was covered in deep layers of dirt and the debris of the church. Even the place, were the church once stood was forgotten. It was not until the early part of the XX th century that the remnants and pieces of the beautiful frescos and obelisks from the columns of interior and exterior frescos of the church were uncovered, after locating the spot of the Church of Zvartnots.

The abandonment of the seat of the Mother Church of St. Etchmiadzin, lasted untill the year 1441 A.D. when a council was held in St. Etchmiadzin headed by Hovannes Hermonetsi and Tovma Metsopetsi. The council decided that the Holy Seat that was established many centuries ago by St. Gregory the Illuminator, must be reestablished in St. Etchmiadzin’s Mother Church. Many monasteries in St. Etchmiadzin and other parts of Armenia were repaired and renewed. The revival which began in the XV th century continued well into the XVII th century. The revivification was disrupted by the invasion of Shah Abbas of Persia into Eastern Armenia, which at that time was becoming a battle ground for the Persians and Ottoman Turks, each of who wanted to establish a control of Armenia. The Perso-Turk wars that lasted until late XVIII th century devastated and effected large areas of Armenia. Shah Abbas during his invasion had forcefully resettled hundred of thousands of Armenians, from Armenia to Iran.

The instability and constant invasions and killings of Armenia population, finally ended in the early part of the XIX th century. In the year 1828 A.D. the Russian regular army along with many Armenia volunteer fighters liberated Eastern Armenia, along with St. Etchmiadzin from the Persian rule. The conquests were solidified by the treaty of Turkmenchay, in which the Persian side recognized the fact that it had no claims on Eastern Armenia, and promised to help resettle and help return those Armenians living in Iran back to their homeland in Eastern Armenia. St. Etchmiadzin became part of the newly created Yerevan Province, of the vast Russian Empire. From the second part of the XIX th century St. Etchmiadzin began to once again grow in its population size and the city area grew, with many new suburbs being added to the city. Many new schools were opened, and St. Etchmiadzin became one of the most important cultural centers of Armenia. The revivification of St. Etchmiadzin continued well into the early part of the XX th century. 

The chaos that spread throughout Western Armenia, during the Great Genocide of 1915, when nearly 2,000,000 Armenians were killed in a systematic attempt to wipe out the Armenian Nation as a whole by the Turkish government, hadn’t yet affected Eastern Armenia, particularly St. Etchmiadzin. But large number of fleeing refugees those who managed to escape, due to the help of the Armenian fighters and Russian regular army during the evacuation of Van, told the horrible stories of the Genocide. The Turks having bloodied and obliterated all of Western Armenia and Cilician Armenia of its Armenian population, wanted to do the same in Eastern Armenia, and "finish the job" and once and for all "solve" the Armenian Question and their plan of mass extermination of the Armenian people. The Turks were masters at finding the right moment for such an act, they did the same during World War I, in the year 1915 when the world was in turmoil and war, they quickly put into effect their horrific and barbarous deed of Genocide. The same turmoil was now in Eastern Armenia, the Russian Front had collapsed, because of the Russian Revolution of 1917, Armenia was overflowed with hundred of thousands of survivors of the Genocide. The chaos of the fall of the Russian Empire and order had terrible affect on Armenia. The Turks having seen the right moment for their barbarous plan, in early 1918 moved on Eastern Armenia, their advance was seen as unstoppable. But the Armenian nation having seen and felt the terrible deeds of the Turk, united under one call: "In Arms", everyone joined into the effort to stop the bloody Turks and check their advance. Armenian volunteers from Europe and Americas, as well as other parts of the world joined along side their kinsmen to fight for the preservation of the Armenian nation, which was on the brink of extinction. The Turks had almost reached the Holy City of St. Etchmiadzin. Armenian regiments from Yerevan rushed to save the Holiest of Hollis, St. Etchmiadzin. The decisive battle took place near the town of Sardarapat. Every Armenian knew that if the battle was lost, the fate of extinction through systematic Genocide awaited the nation. The battle began at dawn with the Turks charging up into the Armenian positions. The Armenians, stood their ground and the Turks having seen the tenacity and will, first stopped and slowly began to retreat, the Armenians threw a wide counter offensive in which the Turks began to flee in unorganized fashion, the Armenians with vengeance in their hearts cut down many Turks with bayonets and rifle fire. The Turks were so surprised by the Armenian blow, they were chased hundreds of miles by the Armenian troops. On their retreat they were constantly attacked and harassed by Armenian partisans and guerrilla warfare. 

The Battle of Sardarapat became the turning point in Armenia history. The point of rebirth and national will for survival. The horrific plan of the Turks to exterminate the Armenian people and "get them off their way" had failed. In fact Armenia was reborn and the Republic of Armenia was proclaimed on May 28, 1918. Born out of ashes of Genocide and the heroic Battle of Sardarapat, Republic of Armenia, comprised only the lands of Eastern Armenia, Western Armenia and Cilician Armenia still being under the occupation of the Turks. The treaty of Sevres on August 10, 1920, in which the Turkish government recognized and signed the passing of Western Armenia to the Republic of Armenia. The Allies assured the Armenians, that the return of the occupied lands, will take place which would have been a very small remission for the Great Genocide and nearly 2,000,000 innocent victims who were martyred in their historic Homeland during the Genocide, but the empty promises by the Allies and their unwillingness to follow up and resolve the injustice, by political pressure on Turks to do what they had signed in the Treaty of Sevres, and to apply force if needed be, which the Armenians were originally promised to receive, a British or American mandate with British or American troops safeguarding the actual Turkish hand over of Western Armenia was never actually done, except for the great efforts by President Woodrow Wilson, who himself mapped the lands of Western Armenia to be passed to the Republic of Armenia and his stand against the unwilling Congress and icelationism policy, to pass the mandate into effect. The promises only remained a vague pledge and a great disappointment and a deceiving exploit of the Armenian people by the Allies for their own purposes and interests only in the game of realpolitik. To this day Holy Mt. Ararat, which can been seen from St. Etchmiadzin and is the symbol of the Armenian people is still falsly called Aghri Dagh by the Turks, it is still in Turkish hands. Each glance upon the Biblical and graceful Mt. Ararat gives an agonizing and tormenting feeling and arouses painful memories to an Armenian living on the other side of river Arax. 

The Soviet rule which was forcefully proclaimed in Armenia by the XI th Red Army, was established on November 29, 1920. Republic of Armenia, which was promised by the Allies help to fight Bolshevism received none what so ever. Armenian government seeing betrayal by the European powers, accepted and signed the document of passing of rule to the Soviets. Soviet Socialist Armenian Republic was setup. St. Etchmiadzin and Christianity as a whole was viewed by the atheistic ideology of Communists as a rival "organization" or force which could control the people and possible oppose the spread of Communism in Armenia. Many Monasteries and Churches were being shut down and in some cases even demolished. St. Etchmiadzin’s Mother Church and the Seat of Catholicos in a great wave of protests by the people of Armenia and the Armenian population living abroad was speared. The Catholicois of St. Etchmiadzin which presided during the years of Soviet rule managed to keep the faith and spirit of Christianity to some extent in the Armenian people.

One of the biggest disappointments that came out of the Soviet rule and Cold War, was the separation of the Catholicos of the Great House of Cilicia from the Mother Church and the Holy See of St. Etchmiadzin in 1956. The separation, was a blow to the unity of the Holy Apostolic Church of Armenia. In 1988, the wave and movement of democracy and an outcry of freedom for the Armenians of Artsakh was sweeping Armenia. Religious freedom and Christian faith, was gradually being restored in the face of collapsing Soviet Union.

In August 21, 1991 independent Armenia was proclaimed and was reborn out of the ashes of the collapsing Soviet Empire. President of the Republic of Armenia, Levon Ter-Petrosian, elected by a popular vote in the democratic elections was blessed by one of the longest reigning and most favored Catholicos of all time, Catholicos Vazgen I. Religious freedom and the right of worship, were once again restored. The people could freely worship God, without being harassed or questioned for it. The Holy Apostolic Church of Armenia, also made grate moves toward the reunification of the two wings of Apostolic Christendom, with the Catholicos of the Great House of Cilicia. Also under Vazgen I the preparations began for the momentous celebration of the 1700 th Anniversary of the official establishment of Christendom, first in the world to be established as a state religion, in Armenia, by St. Gregory the Illuminator.

In the fall of 1994 after a nearly 40 year reign ( from 1955), Catholicos Vazgen I passed away, forever being remembered by the people of Armenia as the outspoken protector of Christianity in Armenia against the Communist regime. Catholicos Vazgen I who also did much in reestablishment of St. Etchmiadzin as the Holy Center of All of Armenians, he was also credited with his effort to save the treasures of St. Etchmiadzin, such as the Holy relics, icons and treasures of the church that the Church accumulated throughout its 1700 year history, by establishing the museum of the Mother Church of St. Etchmiadzin were the treasures were kept and displayed to the public. Vazgen I ‘s successor became Karekin I, who was previously Catholicos of the Great House of Cilicia in April of 1995, elected by the Church Council held in St. Etchmiadzin. The move brought closer together and united the Church of the Great House of Cilicia to the Mother Church. Karekin I, highly educated and an author of many religious books, was greatly respected by the people of Armenia and the Armenians living in Diaspora. He began his reign with visits to the heroic people of Artsakh and different Armenian communities in the Diaspora. On June 29, 1999 His Holiness Karekin I, passed away in Yerevan after fighting a long battle against a fatal disease. 

Catholicos Karekin I, headed the Committee for the preparations of the celebration of the 1700 th Anniversary, in the year 2001. The year 2001 will mark a great memorial year of the Holy Apostolic Church of Armenia, which throughout its long 1700 year history, longest in any State Church history, remained faithful and devoted in its faith to God. It fought wars like Vardanats and Vahanants for the preservation of its religion. The Armenian people created a rich and unequaled culture of Khachkar (Cross Stones) and Illuminated Manuscripts. The beautiful churches and architectural marvels such as the Mother Church of St. Etchmiadzin, Zvartnots Church, St. Hripsime and St. Gayane Churches in the city of St. Etchmiadzin, the Church of the Holy Cross in Aghtamar, the Gandzasar Church in Artsakh, and many, many other churches, monasteries and monuments which were erected by the Armenian people were the sign of their belief in God even in the face of massacres, bloodbaths and genocides. After all these barbaric acts conducted upon the Armenian people at different times by different tyrannical and bloodthirsty tribes and peoples, made the Armenian people even stronger and even more enduring and withstanding the test of time, throughout thousands of years.

On october 27, 1999 in the Holy See of Echmiadzin, delegates of the National Synod elected Primate of the Ararat (Patriarchal) Diocese of the Armenia Apostolic Church, Archbishop Karekin Nersissian to become the 132nd Catholicos of All Armenians. His Holiness Karekin II Nersissian with his positive outlook has pledged to continue the work of his predecessors and serve the Armenian Church to the best of his abilities with the help of God All Mighty.

Since ancient times, Armenian artifacts have been created, not only in Armenia itself, but also in many other parts of the world. Arts and crafts have always occupied a prominent place in Armenian life. Wars, deportations, the collapse of various Armenian states frequently disrupted the development of Armenian arts and crafts. Despite such reversals, under new conditions and often in new locations, Armenian artists and artisans continued to create works endowed with new qualities and shapes, which nevertheless were based on principles of the traditional national art. 

At different periods in history, cities such as Ani (the bustling capital of medieval Armenia), Dvin (the "grand capital"), the cities of the Cilician Kingdom and Vaspurakan, Garin, Erzinga, Sebastia, Gesaria (Caesaria), Kemakh, Evtogia, Marash, Aintab, Madras, New Julfa, Constantinople and others within Anatolia were centers of Armenian craft production. The creations of Armenian artisans found their way into European and Eastern markets via the great trade routes. The ornamental use of these articles in royal courts set standards of beauty and became a mark of wealth. 

Throughout the centuries, visitors and pilgrims to Holy Etchmiadzin who sought the salvation of their souls, or to commemorate love ones, donated beautiful, appropriately inscribed artifacts to the Mother See. Numerous such objects arrived at Holy Etchmiadzin during deportations and massacres. After finding refuge at the monastery, many of the exiles delivered to the Holy See relics rescued at the expense of their untold sufferings. The collection of art objects at the Mother See has also been enriched through donations received by the various Catholicoses and other members of the Brotherhood. Acquired over the centuries, these objects are preserved in the old and new Catholical residential buildings and in the museum of the Mother Cathedral. 

Recently, a new museum known as the Alex and Marie Manoogian Treasury has been added to the aforementioned; it was officially dedicated on October I 1 , 1982. The Manoogian Treasury occupies a very special place among museums that display Armenian artifacts. The Treasury building (B. Arzumanian, architect), with its colonnaded hall and portico, blends in with the architectural style of the rest of the complex, and especially with the new Catholical palace. It is specially designed as a museum structure, and is equipped with a unique lighting system and spacious galleries. 

Displayed there are representative examples of Armenian art objects, paintings, manuscripts and ancient coins. Prominent among these are religious objects such as gold and silver-encased relics, chalices, crosses, staffs, fans, reliquaries, communion pyxes, censers, processional banners, carpets, embroidered drapes and vestments. All these have esthetically significant designs and express specific features of Armenian national culture. 

Reliquaries are presented in the established classical forms. The most prominent among these is the "Holy Cross of Khotakerats" commissioned by Prince Eatchi Proshian in the year 1300, which is significant not only because of its age but also for its artistic embellishments and delicate engravings. Equally delicate decorations are found on the chalices and the reliquaries which are sometimes studded with precious gems. Gems add a unique richness to the art on crosses, manuscript covers and stafls. All of these were created in centers of the Armenian goldsmith's art, such as Sis, Adana, Vaspurakan (especially Van and Ardzgh), Constantinople, Smyrna, Garin, Gesaria, Yerevan, Tiflis and New Julfa. The Garin tradition was later carried on by the masters who moved to Akhaltzkha (presently in Soviet Georgia) during the nineteenth century. Armenian goldsmiths were masters of the techiniques of engraving, shaping, meshing, threading and granulation. Belt buckles made at the same centers are predominantly in silver, sometimes gilded and adorned with pearls. 

Armenian, Greek, Roman, Parthian, Iranian, Byzantine, and other gold, silver and copper ancient coins, exhibited of the first floor of the museum, testify to the wide scope of international ties maintained by the Mother See throughout history. 

Among the most beautiful artifacts displayed are the embroideries. These consist basically of delicate and exquisite patterns, peculiar to the art of Armenian needlework. 

The religious vestments, such as chasubles, palliums, stoles, mitres, infulae, amices and cuffs, have embroideries depicting dominical scenes such as the pictures of the Mother of God, Christ, the evangelists, the apostles and saints. The judicious selection of colorful threads, the gold and silver additions, the hues of precious and semiprecious gems, and the strings of beautiful pearls elevate these works to the level of true art. The inscriptions embroidered upon them indicate that they were crafted both in Armenia and the Armenian communities of the Diaspora (such as Marash, Aintab, Sunik, Cilicia, Cappadocia, Astrakhan, Constantinople, and others). 

The processional banner of St. Gregory the Illuminator, dating from 1448, is prominently displayed in the Treasury, and is a masterpiece of Armenian embroidery. The banner, which depicts the first Catholicos, as well as King Trdat, and St. Hripsime, is an exquisite sample of creative portraiture. 

Among the woven artifacts, the curtains are especially noteworthy. Prominent among them is a main-altar curtain designed by Grigor Marzvanetsi, the famous publisher-painter from Constantinople. Begun in 1705 and completed in 1714, this is one of the important decorative items of the Treasury. The so-called "eagle rugs" are of great artistic value. A salient example of this category is the embroidered eagle rug of Catholicos Philipos (1751). 

Each of these art objects has its specific style, embellishments and canonical form, developed over the centuries. Yet the crosses on chasubles, the portraits of evangelists embroidered on palliums, the dominical scenes on mitres are also the results of the unique artistic talents and vivid imagination of the creative masters. Embroideries executed by anonymous talents in convents and orphanages are also represented among the artifacts in the Treasury. The superb samples of im printed curtains are of special value. Worldrenowned Armenian rugs and runners of Karabagh, woven during the eighteenth century, are also displayed. 

Armenian miniature art attained its glorious culmination during the sixteenth century; thereafter it was replaced by the new art forms, particularly painting, which developed under European influences. The Treasury also features a valuable collection of illuminated manuscripts, bearing popular and classical motifs, originating from dif ferent periods and regions. 

The Holy See of Etchmiadzin has sponsored Armenian artists throughout the centuries. Naghash Hovnatan; his sons Hakob and Harutune; his grandson Hovnatan Hovnatanian; the latter's son Mkrtum and grandson Hakob were among these artists, as were many other anonymous masters. Hovnatan Hovnatanian (1730-1801) distinguished himself by remodeling and embellishing the Cathedral of Etchmiadzin (1765-1786). His portraits of historic figures and his thematic paintings add a special luster to the Treasury. Hovnatan Hovnatanian founded yet another distinctive artistic tradition in Armenia.

Thanks to the patriotism and generosity of Alex and Marie Manoogian, the cultural undertakings of His Holiness Vazgen I have been brought to fruition, and Armenia has been enriched with one more institution, the Alex and Marie Manoogian Museum, where the treasures created by our talented ancestors will be preserved for posterity.

Throughout this period the Catholicosal Seat - the center of authority - frequently moved from place to place, due to the constant state of political disorder and unrest. The See was initially established in Etchmiadzin, Armenia, where it remained until 485 when it was moved to Dvin by Catholicos Hovhannes Mandakuni. It remained in Dvin for 442 years, after which it was moved to various locations for shorter periods. At various times the See was located in Vaspurakan, Aghtamar, Argina, Ani, Sebastia, Tavploor, Dzamtav, Shougher, Dzovk, and in 1147 in the castle of Romkla on the Euphrates River. 

After the fall of the Armenian Kingdom of Ani, the Catholicate was transferred from Armenia Major to Cilicia (Lesser Armenia) where a large number of Armenians had settled and organized a dynamic center of ecclesiastical and national life under an independent principality which eventually became known as the Armenian Kingdom of Cilicia. 

In the year 1293, the Catholicate established its permanent seat in Sis, the capital of the Cilician Armenian Kingdom. During this period there were attempts to unite the Armenian Church with Rome. Prince Levon II especially favored this union, as did some of the clergy. However, the church was able to remain independent from Rome and maintain her orthodox tradition. 

The Cilician Kingdom was destroyed by the Mameluks of Egypt in 1375, but the Catholicate continued to maintain its Seat at Sis and assumed the leadership of the nation. 

During the beginning of the fifteenth century there was a growing movement within lay and religious circles to return the Catholicate to its original location, Etchmiadzin, which it had left almost one thousand years earlier. Armenia Major was in a relatively peaceful time and it was considered an appropriate time to return to Etchmiadzin. 

The Catholicos, Krikor Mousabegyantz, did not wish to abandon Sis at this time since there was a large Armenian population in Cilicia. However, he did not oppose elections in Etchmiadzin. so in 1441 an electoral assembly in Armenia Major elected Kirakos Virapetsi, Catholicos of the Holy See of Etchmiadzin. 

Therefore, from 1441 until the present time there have existed two Catholicates, each without interruption, each with its own jurisdiction, each independent. Even after the establishment of the Armenian Patriarchate of Constantinople by the Ottoman Turks, more than fifteen dioceses were under Cilician rule including Sis, Adana, Hadjin, Payas, Peria, Marash, Zeytoun, Fernooz, Aintab, Antioch, Melitene, Yozgat, Gorun, Cyprus. 

For five centuries the two catholicates, for the most part, worked harmoniously with a spirit of cooperation. Any disputes between the two were solved through consultation and compromise. 

Both catholicates prospered and served their people. The eighteenth century was a time of advancement for Armenian national and ecclesiastical life. The nineteenth century was marked with an increase in participation of the laity in church affairs, although lay members of the church have always had a strong role. At this time historic Armenia was divided between Russia and Turkey. In Russian Armenia a church constitution called Polojenye was adopted governing the church. In Turkish Armenia a National Constitution was developed by the Armenians and approved by the Ottomans in 1863. This constitution covered not only church administration but the administration of the Armenian millet. This basic constitution is in use today governing the Cilician See and the Armenian communities in Lebanon, and other countries in the Middle East. 

Coinciding with this cultural and national awakening of the Armenian population in Turkey was the steady weakening of the Ottoman Empire. At various times during the nineteenth century, the Ottoman government attacked the unarmed Armenians in an attempt to stifle this national awakening. 

With the outbreak of World War I, Turkey unleashed a program of systematic extermination of the entire Armenian population. In 1915 there was scarecely no Armenian in Turkey who had not been affected. Men and young boys were forced into work camps and eventually killed. Women, children, and elderly men were sent on death marches. In all, more than a million and a half Armenians perished. 

The Armenian population in Cilicia had been largely evaculated after France abandoned the region. The majority found refuge in countries in the Middle East, primarily Syria and Lebanon which were under a French mandate. 

The Cilician Catholicos, Sahag II (Khabayan), followed the exodus. From 1921 to 1929 he had no permanent residence. He travelled throughout the Middle East, gathering orphans, visiting the sick, consoling the survivors. 

In 1922 the American Near East Relief (later known as the Near East Foundation) established an orphanage for Armenians on the shores of Lebanon along the Mediterranean in a little suburban town called Antelias. There, thousands of Armenian orphans were cared for by the Near East Relief until they could be safely resettled elsewhere. 

On February 28, 1928, Catholicos Sahag issued a letter of appeal asking the people for guidance about the future of the Cilician See. Response from both lay and religious leaders was overwhelmingly in support of the See. One year later, Catholicos Sahag expressed the desire to establish the Great House of Cilicia in Antelias at the site of the orphanage. The Near East Foundation was receptive to the pontiff's request and granted the Antelias site to the Catholicate free of charge for a period of five years. During these five years the Foundation also provided considerable financial assistance. And so, on March 4, 1929, the Great House of Cilicia was established in Antelias, Lebanon, where it continues today. 

The buildings which had been used for the orphans were modified and repaired for use as a church, administrative offices, residences for monks, a seminary, and printing plant. Since January, 1932, the Catholicate has published its official publication, Hask. After consultation with lay and religious members, a Coadjutor, Papken Guleserian was appointed. He had previously been a teacher in the Seminary in Jerusalem. He was consecrated under French authority in Aleppo on May 29, 1930. 

Catholicos Sahag also invited Rev. Shahe Kasparian from the United States to act as Dean of the Seminary, which was patterned after the famous Seminary of Armash in Turkey where Patriarch Malachia Ormanian and Patriarch Yeghishe Tourian served as deans. On June 16, 1935, the Cilician Seminary in Antelias proudly graduated its first class of sixteen young scholars. Many years later one of the sixteen, Zareh Payaslian, became Catholicos Zareh I. 

With the end of the five-year period granted to the Catholicate, the Near East Foundation agreed to sell the Antelias site to the Catholicate. The site was purchased with generous contributions from several benefactors. 

Unfortunately, both Catholicos-Coadjutor Papken I and Rev. Shahe Kasparian, the outstanding dean of the Seminary, died at a young age, leaving the elderly Catholicos Sahag to continue. The Archbishop of Cyprus, Bedros Sarajian, was appointed vicar-general and succeeded Catholicos Sahag when he died in 1939 at age 90. 

Catholicos Bedros I died in 1940 serving only six months. During his reign as vicar-general and the short period as Catholicos, the Cathedral, the memorial chapel, and the seminary building were built. 

Subsequently, Karekin Hovsepiantz, the Prelate in the United States, was elected Catholicos and became Karekin I of Cilicia. However, because the world was now in the midst of another great war, he could not travel to Lebanon until 1945. 

His reign was marked with a new period of spiritual and intellectual awakening with emphasis on cultural activities. He encouraged the escalation of standards at the Seminary and appointed Bishop Terenig Poladian to serve as its dean. He encouraged the publication of much needed texts and the monthly review, Hask, was enriched and enlarged. Qualified professors from around the world were invited to join the faculty at the Seminary. During this period the Catholicate sent many new priests to various parts of the world to serve Armenian parishes. 

Karekin I died in June, 1952, and immediately thereafter Archbishop Khad Achabahian was elected locum tenens, whose main function according to the bylaws, was to prepare for the election of a new catholicos within six months. 

From 1952 to 1956, the Electoral Assembly was called and postponed three times. In October, 1955, Archbishop Achabahian resigned and Bishop Khoren Paroyan was elected locum tenens by the General Assembly. At the same session, the date of the election was set for February, 1956. 

The Electoral Assembly convened February 14, 1956. Prior to the official opening, the Catholicos of Etchmiadzin, His Holiness Vasgen I, requested a postponement of the elections, in order to give him an opportunity to mediate an agreement between the majority of the delegates and a minority group which opposed the election. The Assembly convened and decided to postpone the election for one week as His Holiness had requested. One week later, on February 20, the Electoral Assembly met without a reconciliation between the majority and minority opinions. His Holiness Vasgen I left Antelias without participating in the election. 

That same morning Bishop Zareh Payaslian was elected Catholicos by an overwhelming majority of the delegates. The young Catholicos assumed the high office dedicating himself to the work of the church and nation, but was saddened by the controversy surrounding his election and said: "You have placed upon my shoulders a most heavy duty, perhaps the heaviest in the world. While others possess worldly and coercive powers, you have given me only one kind of power over this Holy See of the Armenian Church-spiritual power- and only one weapon-the Holy Bible. With the deep faith that we have inherited from our ancestors, we should believe that beyond the transitory powers and values, there exist the moral values and the Holy Bible which are more basic, sublime, and external." 

Unfortunately, the reign of Catholicos Zareh, perhaps the gentlest and holiest of Catholicoses, was marred with the electoral disagreements. Nevertheless, the Seminary flourished, the church moved into its ecumenical period, and young seminarians were sent to Europe and the United States to further their studies. 

In a courageous and bold step, His Holiness responded to a petition and assumed religious leadership of a group of Armenian churches in the United States whose members were without spiritual guidance since 1933. This act, together with a somewhat similar situation concerning the dioceses in Iran and Greece, further aggravated the already strained relationship between Cilicia and Etchmiadzin. 

Catholicos Zareh died in February, 1963, at age 48, following a massive heart attack. Archbishop Khoren Paroyan was elected in May 1963 to succeed him. The pontificate of Khoren I will be remembered for the extensive physical improvements, not only within the Catholicate, but the construction of schools and apartment buildings outside of Antelias. As Catholicos he personally supervised the acquisition of land in Antelias, Beirut, Bikfaya, and Junieh. 

He personally supervised projects such as the establishment of the George Mardigian School, the building of a mausoleum (dedicated to Catholicos Zareh), the renovation of existing buildings, construction of the Veharan (residence and administrative offices), new printing facilities, summer residence in Bikfaya, a museum, and a library. 

Catholicos Khoren continued and expanded the See's involvement in the ecumenical movement. His efforts in that direction established the Great House of Cilicia firmly within the international Christian family. 

In 1963, His Holiness Khoren I and His Holiness Vasgen I met in Jerusalem with the hope of beginning a process of reconciliation. At that meeting Catholicos Khoren told Catholicos Vasgen, "Rest assured, Your Holiness, that the Holy See of Cilicia is at your side and will stand as a buttress for the existing and everlasting security of Etchmiadzin. Etchmiadzin will be strengthened when we strengthen the heirarchical Sees and the dioceses of the diaspora, and better organize the Armenian church there. Let us strengthen the Catholicate of Cilicia and the Patriarchate of Jerusalem so that Etchmiadzin, too, will always remain strong. We conclude our words with this declaration: Let us love Etchmidzin, but let us not hate Cilicia. Let us love Cilicia, but let us not hate Etchmiadzin." 

In 1977, having suffered several heart attacks, and realizing that the current conditions in Lebanon required the services of a younger person, His Holiness called for the election of a Catholicos-Coadjutor. On May 22, 1977, Archbishop Karekin Sarkissian, the Prelate of the Eastern United States and Canada, was elected and consecrated one week later. He served as Coadjutor until the death of Khoren I in 1983, at which time he became Catholicos. 

Karekin II served the Cilician See until 1995 when on April 9 he was consecrated as the Supreme Patriarch and Catholicos of All Armenians in Holy Etchmiadzin, becoming Karekin I. 

Less than three months later, Archbishop Aram Keshishian, the Prelate of Lebanon, was elected and consecrated as the 45th Catholicos of the Holy See of Cilicia. His Holiness Karekin I officiated during the consecration ceremony with the participation of His Beatitude Archbishop Torkom Manoogian, Patriarch of Jerusalem, and His Beatitude Archbishop Karekin Kazanjian, Patriarch of Constantinople. 

Throughout his years of service, Catholicos Aram I has been committed to the ecumenical movement and he currently is the Moderator of the Central and Executive Committees of the World Council of Churches-the highest elected office of the WCC. His commitment to the Armenian church and nation is steadfast and he has often spoken and written about the growth and renewel of the Armenian church: 

...By survival I do not mean a mere continuity, a barren existence, an inward-looking estate, but a dynamic and creative existence for an effective witness. We are not concerned with our physical survival as such. Nor are we anxious only for the sheer perpetuation of the institutions that we have inherited. We are deeply concerned with the very survival of Christian faith that was transmitted to us as a sacred heritage, as the raison d'etre of our existence.

The secret of survival lies in renewal. I know, we are still suspicious of and reluctant to face changes. Very often we hesitate to introduce even minor modifications into our traditions and institutions. No doubt, the traditions and structures that we still preserve are of great importance to us. But we can no longer afford the blind traditionalism which prevailed at certain times in our respective histories as an absolute necessity for the survival of our churches. We cannot remain imprisoned in a petrified institutionalism that hampers the efficacy of Christian witness.

Catholicos Aram I Keshishian

In 1441 a new Catholicos was elected in Etchmiadzin in the person of Kirakos Virapetsi. At the same time Krikor Moussapegiants (1439-1446) was the Catholicos of Cilicia. Since 1441, therefore, there have been two Catholicosates in the Armenian Church with equal rights and privileges and with their respective jurisdictions. The primacy of honor of the Catholicosate of Etchmiadzin has always been recognized by the Catholicosate of Cilicia

- Throughout its history, and especially in difficult times, the Catholicosate of Cilicia has always been actively present in the life of the Armenian people. It has played a leading and significant role particularly in the educational, cultural and social spheres. After the Genocide it brought an important contribution to the formation and the organization of the Armenian Diaspora.

-  Being itself a victim of the Armenian Genocide, the Cilician Catholicosate played a key role in the presentation of the Armenian Cause to international circles. It also helped towards the awareness-building of its own people concerning this crime against humanity.

- The Catholicosate brought a major contribution to the development of social service. Not only it encouraged social projects at the diocesan level, but initiated important social projects, mainly in Lebanon, Syria and Greece. The orphanage in Jbeil (Bird's Nest), the Sanatorium, the popular housing project, the Old Peoples' Homes in Lebanon, Syria and Greece, are directly administered by the Catholicosate.

- The contribution of the Cilician Catholicosate to the flourishing of the cultural life in the Armenian Diaspora is significant, indeed. The publishing house of the Catholicosate has each year published hundreds of titles. An important number of publication funds have been established; book exhibits and fairs, a great number of conferences, debates, seminars, cultural meetings and concerts have been organized annually. The construction of a Museum in 1994 and the establishment of an important Library are eloquent manifestations of the growing interest of the Catholicosate in the promotion of the Armenian spiritual and cultural values.

"Cilicia" museum treasures are displayed on four floors. They comprise mainly liturgical sacred relics, vestments and vessels brought from the Catholicosate of Cilicia, in Sis, illustrated manuscripts, coins, traditional Armenian artworks, carpets, archeological objects and works by Armenian painters and sculptors. The masterpieces of this collection are undoubtedly the Gospel of "Partzerpert" copied and illuminated in Hromgla-Cilicia, in 1248, and "The Bible of Vosgan" printed in Amsterdam, in 1666. 

"Khatchig Babigian" Library has a rich collection of 80,000 volumes and 2000 old-prints. It has also an important series of old and new periodicals. This museum-library is dedicated to the 1700th Anniversary of the Proclamation of Christianity in Armenia.

- The Theological Seminary has played a pivotal role in the witness of the Catholicosate. 250 teachers, 130 married priests, 75 vardapets, 30 bishops and archbishops, and the last four Catholicoi have graduated from the Seminary. 

The history of our Seminary is inseparably interwoven with the history of the Armenian people. This is also true with the Armenian Church who has always kept pace with the rhythm of changing circumstances of the life of the Armenian people. 

After the Armenian Genocide in 1915, the Catholicosate of Cilicia was exiled together with its people from its centuries-old homeland and in 1930 took refuge in Antelias, Lebanon. One of the priority concerns of Catholicos Sahak II, has been the foundation of Seminary. Thus late in 1930, through his untiring efforts a Theological Seminary was established in Antelias. In the course of time the Seminary grew qualitatively and quantitatively. All the Catholicoi pay a particular attention to the Seminary, making it "the heart" and "the backbone" of the Catholicosate of Cilicia. 

The Theological Seminary brought a significant contribution towards the evangelistic, missionary and educational task as well as to the spiritual renewal of the Armenian Church. Thousands of people, both clergy and laity, were formed in the Seminary. It was a very tough responsibility for the Seminary to struggle against the odds of a Diaspora situation, to wrestle with the challenges of changing times, and to meet the growing needs and demands of the Armenian people scattered all around the world. The Antelias Seminary took this challenge with supreme courage and profound sense of responsibility. 

It is with this vision in heart and perspective in mind, that His Holiness Aram I, immediately after his election as Catholicos and within the context of his new priorities, gave a particular attention to the Seminary. His Holiness clearly stated that the Seminary will remain "a top priority" for him and he will do his utmost to give a new vitality and efficiency to the activities of the Seminary.

- Ecumenism has remained one of the main fields of the work of the Catholicosate. Since the fifties, its representatives, both clergy and lay people, have taken an active part in the meetings and conferences of the World Council of Churches. The ecumenical engagement of the Catholicosate was given a more organized form after 1962, when it became a member of this world family of churches. During the General Assembly held in Nairobi in 1975, Bishop Karekin Sarkissian (the actual Catholicos of Etchmiadzin) was elected a Vice-Moderator of the Central Committee (a position he held until 1983). At the last General Assembly in Canberra 1991, another member of the Catholicosate, Archbishop Aram Keshishian, was elected Moderator of the Central and Executive Committees (term ending in 1998), thus becoming the first Orthodox, the first Middle-Easterner and the youngest in age to reach the highest leadership position in the history of the World Council of Churches. The Catholicosate sent observers to the Second Vatican Council. The visits of the Catholicoi to Popes, as well as joint declarations, meetings and consultations with representatives of the Roman Catholic Church greatly contributed to the development of brotherly relations and theological dialogue between the Armenian Church and the Roman Catholic Church on international, regional and local levels. The relations of the Catholicosate with the churches of the Middle-East have always been fraternal. As one of the initiators of the ecumenical movement in the region, the Catholicosate took an active part in the foundation of the Middle East Council of Churches in 1974. The Catholicosate has played a key role in promoting the theological dialogue between the two families of the Orthodox tradition: Eastern and Oriental. It has had a significant part in the development of a more organized collaboration among the Oriental Orthodox Churches particularly after the meeting of the Heads of these Churches in Addis Abeba, in 1965. The Catholicosate of Cilicia continues with growing impetus and interest its ecumenical relations with the Anglican Church and the other Churches of the Protestant tradition as well as with various ecumenical organizations. 

- Having its headquarters in the Arab world, the Catholicosate of Cilicia has brought its full participation in the major events of this part of the world. It has taken part in the struggle for independence of the Arab countries, mainly in Lebanon and Syria. It has strongly supported the Palestinian cause and worked for a just, comprehensive and permanent solution of the Arab-Israeli conflict.

- Being a firm believer and defender of co-existence and dialogue, the Catholicosate of Cilicia has taken part in all efforts aiming at the strengthening of a shared and harmonious common life among religions, societies, cultures and civilizations in the Middle East.

However, this does not fully explain the origin of the Armenian see of Jerusalem. In the earliest Christian centuries the ecclesiastical affairs of the new faith were supervised by duly chosen regional bishops, whose authority was recognized by all Christians within his jurisdictional bounds regardless of race or language. In the course of time five of these regional bishoprics, Alexandria, Antioch, Rome, Constantinople, and Jerusalem, were elevated to the dignity of patriarchates, each enjoying prerogatives within its designated sphere, but still within the framework of the one Universal Church of Christ. The various heretical movements and the rivalries among these hierarchical sees, however, eventually disrupted the unity of the Universal Church. With the doctrinal disputes brought about by the Christological decisions of the Council of Chalcedon in 451 this disunity developed into a schism.

It is important to note that the Church of Jerusalem did not immediately align itself with the creed of this council, and the schism between the monophysites and dyophysites did not occur there until about the middle of the 6th century, even though the Armenian church synod held at Dwin in 506 categorically rejected the dyophysite Christology of Chalcedon. It was only the persecution of monophysite Christians by the Byzantine Emperor Justinian I and the Chalcedonian Greek patriarch of Jerusalem that caused the Armenian clergy of the Holy Land to sever their ecclesiastical ties with the hierarchy of Jerusalem. Many monophysite clergy abandoned their monasteries at Jerusalem and sought refuge in other regions of the Holy Land and in neighbouring countries. Those who remained formed an Armenian see independent of the Greek. Henceforward, the see of Jerusalem was split into the Greek patriarchate exercising jurisdiction over the dyophysite Christians regardless of nationality or language, and the Armenian hierarchy having authority over the monophysite communities, notably the Jacobite Syrian, Coptic and Abyssinian.

With the Arab conquest of Jerusalem, the Armenian see of the Holy City attained a stature which perhaps equaled the Greek patriarchate, whose association with the Byzantine empire rendered it suspect in the eyes of the conquerors. Its position was further enhanced under the Latin kingdom of Jerusalem (1099-1187), and especially under Saladin who, as an avowed enemy of the Latins and ever suspicious of the Greeks, found it expedient to endow the Armenians of the Holy Land with greater privileges. Moreover, the institution enjoyed, particularly in the l2th and l3th centuries, the active interest of the Armenian kingdom of Cilicia whose royal family and princes bestowed on it munificent gifts.

Subsequent to the transfer of the supreme pontificate to Cilicia and until the beginning of the l4th century, the see of Jerusalem came into closer contact with the pontificate, which in spiritual and even administrative matters took a more direct part in its affairs. The increasingly strong pro-Latin tendencies manifested by the Cilician royal family and subservient catholicoses, however, began to have a disruptive influence. Obviously dictated by political and military expediency, these efforts had the effect of bringing the Armenian church under papal control. The official Latinophile policy culminated in the adoption by the church synod, held at Sis in 1307, of a number of canons and rites which ran counter to the traditional tenets and practices of the Armenian church. Attempts to have these decisions implemented by the clergy beyond the limits of Cilicia met with the determined opposition of traditionalists both in the Armenian provinces and in the Holy Land.

In contrast to the political and ecclesiastical authorities in Cilicia, the Armenian see of Jerusalem always remained the bastion of Armenian orthodoxy. Among other reasons, this can be explained by the fact that, unlike in Cilicia, the Armenians at Jerusalem did not, and had no cause to, entertain ideas of protecting political interests through European assistance. When the Cilician authorities sought to compel the see of Jerusalem to adopt and implement the decisions of the synod of 1307 the incumbent Bishop Sargis and the Jerusalem clergy not only categorically refused to conform, but in the year 1 311 severed their ties with the pontificate of Sis...

[Yet,] despite the official split in 1311, the patriarchate of Jerusalem remained within the framework of the see of Sis until 1441, that is, so long as the hierarchy at Sis represented the supreme pontificate of the Armenian church. With the pontificate's transfer in that year the see of Jerusalem recognized the supreme spiritual authority of Etchmiadzin. It is equally important to note that ... because of its custodianship of the Holy Places the patriarchate of Jerusalem continued to have a uniquely prominent position in the eyes of the Armenian people as a whole - second in importance, from the spiritual standpoint, only to the apostolic see of Etchmiadzin.

Entering the convent and passing through the first door on the left, one comes to the courtyard of the cathedral of St. James, which, in the past, served as the resting place of the Armenian patriarchs and members of the monastic community. Some of the tombstones are very interesting records of the history of the monastery and the patriarchate. Among the oldest is that of ... " Bishop Abraham and Patriarch of the Apostolic See of Jerusalem during the reign of Sultan Saladin 1192 A.D. " Besides these, there are many old khatchkars, beautifully designed cross-stones dating back to different periods.

The St. James Cathedral stands on the spot where [according to tradition ] the head of St. James the Major, brother of John, who was beheaded by Herod Agrippa in 44 A.D., was buried (under the northern wall of the present church)... The remains of St. James the Less (the first bishop of Jerusalem) were trasferred from the Cedron valley in the 4th century, and buried in his home. At present, both graves are within the cathedral.

According to tradition; a chapel was built on the spot of the decapitation of St. James the Major, as early as the 1st century. However, there are many evidences that the foundations of the first church built upon these sacred spots were laid in the 4th century. , The original church was partly destroyed by the Persians in 614, repaired in the 8th century, finally reconstructed in the 1lth century. Numerous additions were made on the main body of the church during these reconstructions. During a minor restoration work in 1957, a wail dating back to the 4th century was found in the cathedral. According to an inscription, the oldest part of the cathedral is the portion which falls directly under the northern wall of the present construction, including the chapel of the decapitation of St. James the Major and the chapel of St. Minas. The cathedral, with its arches resting on four massive columns, the magnificent gilded altars, the old paintings, the precious Kutahya blue tiles of the walls and the shafts of light piercing through the high windows of the dome, has an atmosphere of religious fervour. Its length is 24 m, with a width of 17.5 m. It is divided by four pillars into three aisles, which support the main dome of remarkable structure, set on eight interlaced arches. All the walls and the massive columns, from the floor to a height of 2 m, are covered by blue tiles made by Armenians from Kutahya in the l7th century.

At the entrance to the Cathedral, a large plaque marks the site of the grave of Jerusalem's 94th Armenian Patriarch, the late Archbishop Guregh Israelian. One of the city's most popular and charismatic men of the cloth. Israelian died in 1949, of a broken heart it is said, after witnessing the intolerable suffering of his war-ravaged flock, caught in the crossfire of war-time hostilities. More than once, he would cradle in his own arms, the shrapnel-shredded body of an Armenian who had been the latest casualty in the unrelenting war. 

Another unpretentious grave sits under an archway a few paces away, at the other end of the vestibule. This one is the last resting place of the Armenian Patriarch, Abraham, a contemporary of Saladdin. 

Upon entering the Cathedral, one is immediately captivated by the interior bedecked by centuries old "ganteghs" (oil lamps) dangling from the soaring vaulted dome and tallow candles dotting the three altars. The only source of light, the oil lamps, are still lovingly tended by altar boys who replenish them with oil at regular intervals. The candles, made by the Patriarchate's own candle-maker, try vainly to dispel the elemental darkness that pervades the church, imparting a mystical significance to Armenian church rites. 

To the left, within the north wall of the cathedral, is the chapel of St. Macarius, bishop of Jerusalem. Further on is the entrance to the chapel of St. Minas, which is considered to be the oldest part of the cathedral, dating back to the 4th c,entury. The chapel of the Decapitation of St. James comes next. Further on, another door leads to the chapel of St. Stephen, which serves also as the vestry of the cathedral. In this chapel is the baptismal pond.

The cathedral has three main altars : the one in the centre is the high altar, which is named after St. James the Less; the one on the right after St. John the Baptist, and that on the left after Virgin Mary. All the ornaments and wooden panels were decorated and gilded in 1721. A passage in the southern wall of the cathedral leads up to the upper chapels of St. Paul and St. Peter, which are above the altars of Virgin Mary and St. John the Baptist. This passage has two very ancient doors; the most interesting is the one which is behind the outer door,built in 1371 with great artistic taste.

Near to this door, and on the south wall of the cathedral, is the entrance to the narthex of the l2th century. The outside arcades have been walled up since 1633, but the beautiful portal can well be recognized. This is called the Church of St. Etchmiadzin. On its walls there are many tile pictures (ceramics) representing the life of Christ and biblical stories, reproduced from ancient Armenian manuscripts. These tiles are mostly dated 1718 and are believed to be the work of Kutahya Armenians. From this church sixteen steps lead up to the upper room of the cathedral, erected in 1835. During the construction of this vestibule, many khatchkars and tombstones were discovered, the oldest of which dates back to 11 51: it can be seen at present on the west wall of the cathedral facing the courtyard.

The Church of St. Theodoros was built by the Armenian King Hethum of Cilicia in 1266, in memory of his son Thoros who was killed in the battle of Mari against the Egyptians. It is a beautiful church, 18 m long and 9 m wide. All the walls are covered with Kutahya tiles. There are also some very old and historically interesting khatchkars. In this church is the Library of Armenian Manuscripts. There are, in all, 3,815 manuscripts. Bishop Norayr Bogharian was the custodian of this library. He has prepared a complete and detailed catalogue of the manuscripts in eight volumes.

On the south-western corner of the courtyard of the cathedral of St. James, a stairway leads up to the residence of the Armenian Patriarch and the administrative offices of the Patriarchate. Leaving the courtyard of the cathedral through the west door by turning left, one walks along an arched passage and soon comes to the main courtyard of the monastery. On the south and west of this courtyard are the buildings of the old Printing Press, established in 1833 by Patriarch Zacharias, thus having the distinction of being the first press in the Holy Land. It is now the main provider of Armenian religious and liturgical books to churches spread all over the world. The Patriarchate publishes its own official bimonthly in Armenian, called " Sion ", the first issue of which was printed in 1866, in the same printing press.

Crossing the main courtyard of the monastery to the south, and passing through a small door and a narrow lane, one finally arrives at a small courtyard, around which the cultural institutions of the Patriarchate are located. The Gulbenkian Library was founded in 1929, through the generous donation of the late Calouste Gulbenkian, in memory of his parents. It contains almost 50,000 volumes, of which 20,000 are in Armenian, the rest being in foreign languages, mainly in English and French. It receives about 300 different kinds of periodicals. It has also a complete collection of Armenian newspapers and magazines, including the first Armenian newspaper called " Azdarar ", which was published in Madras (India) in 1794. It has one of the finest collections of old printed books in Armenian, including a rare copy of the first one dated 1512 and printed in Venice.

Close to the Gulbenkian Library is the the Edward and Helen Mardigian Museum of Armenian Art and Culture housing historical and religious artifacts including precious rugs, Armenian coins and scraps of evidence of the presence at the site of the Tenth Legion of Rome.

The Theological Seminary is one of the very important institutions of the patriarchate, where young candidates for priesthood are trained and educated. It was established in 1843, and has many buildings for the use of the seminarians. Recently, under the administration of Patriarch Torkom Manoogian major renovations have been undertaken to upgrade the cleric quarters and various parts of the Seminary. The new Theological Seminary complex, (a gift of the late Armenian-American philanthropists Alex and Marie Manoogian) which is found outside the main Patriarchate, opposite the main gate of the Patriarchate, houses a new printing press, a large hall used for graduation ceremonies and various other events, a dormitory which can accommodate over 100 young men, who readily enter the service of the Church and the congregation, classrooms and various other administrative offices.

There have been many educational institutions established by the Patriarchate in the past, for the education of the Armenian young generation in Jerusalem. It could be noted that the first girls' school in Jerusalem was the Gayaniants Armenian School, established in 1863. St. Targmantchats School was established and built in 1929, with kindergarten and elementary classes. The secondary classes were added in 1953.

Leaving the building of this National School, and going down some steps, we reach the Convent of St. Archangels (House of Annas), which is also called in Arabic Deir-el-Zeituneh (convent of the Olive Tree) named after the walled up tree outside the church, and to which, so it is piously held, Christ was tied on the night when he was brought to be judged by Annas, the high Priest. According to tradition, there has been a chapel built on this site as early as the 4th century, in honour of the Angels who, according to the expression of the Church Fathers, covered their faces, when their God was struck by a servant of the high priest; this happened, by tradition, in the house of Annas. However, the present church was built in the l2th century. The Armenian king Leo III of Cilicia repaired the church in 1286, when the outer wall of the convent was built. Entering the convent by a vestibule, one may turn right to enter the church by a portico, on the walls of which can be seen many khatchkars: the oldest one is dated 1362. At present, the church of St. Archangels is the parish church of the Armenians in Jerusalem. Also, within the walls of its grounds lived the Armenian Sisters of the monastery.

It is worth mentioning that a small Armenian community (about thousand and five hundred or so) reside within the walls of St. James Armenian convent.

With the arrival of the Crusaders and the establishment of the Latin kingdom of Jerusalem a far-reaching change took place. As the cleavage between the Franks and the indigenous Christians became more and more pronounced, the Latin element gained praedominium (paramountcy) in all the Holy Places at the experise of the other Christian sects, notably the Greek Orthodox, whose patriarch finally retired to Constantinople. Nevertheless, according to the account of Theodoric, there were still in 1172 representatives of the other churches officiating in the Holy Sepulcher, though " differing in language and in their manner of conducting divine service ".

During the Frankish hegemony many Christians, mostly Armenian, from Antioch, Edessa, Tarsus, Cappadocea, Cilicia, Mesopotamia, and Syria, flocked into Jerusalem, some to establish permanent residence there and others performing pilgrimages. As a result of this influx and because of the close relationship between the Latin kingdom of Jerusalem and the Armenian kingdom of Cilicia, the Armenian position in the Holy Places and their private monastic institutions gairied a new revival of strength, vitality, and splendour. The monastery and cathedral of St. James on Mount Zion became the principal headquarters of the Armenian ecclesiastical institutions in the Holy Land.

Saladin's occupation of Jerusalem in 1187 and the fall of the Latin kingdom marked another turning point in the fortunes of the three major custodians of the Holy Places. The Latin-Orthodox rivalry for control of the dominical sanctuaries began as early as 1188, when the Byzantine Emperor Isaac Angelus allied himself with Saladin to secure the privilege. Nevertheless, for a century or so, even after the fall of Jerusalem, Latin supremacy was maintained. As attested by the treaties made with the Muslims, the Crusaders sought to secure the position of the Latins exclusively and barely tolerated the performance of other rites in the Holy Places. The Franciscan order, established in Jerusalem in 1230, was the official representative of Roman Catholicism in the Holy Places, with headquarters in the Cenacle on Mount Zion. With the fall of Acre in 1291, however, undisputed Latin supremacy came to an end. The ever deepening estrangement between Rome and the church of Byzantium, and particularly the sacking and plunder of Constantinople by Crusaders in 1204, accentuaded the rivalry between the two parties in Jerusalem, which henceforth became their battlefield.

The Armenian Patriarch Abraham and his leading clerical associates are said to have hastened to pledge their loyalty to the victorious Saladin and to pay him the prescribed poll tax. The patriarch requested the sultan to reaffirm all privileges previously guaranteed to the community in the charters allegedly granted to the Armenians by the Prophet and by the Caliphs Umar and Ali. The text of the charter issued by the sultan reconfirmed the " sacred and benevolent acts " of his revered predecessors. The sultan enjoined that not only his successors but also the Muslims generally should faithfully honour the new pact granted by him...

The records involving the control of the Holy Places and intercommunity rivalries and disputes are much more abundant beginning with the dominion of the Mameluke sultans of Egypt. Under Mameluke rule the seemingly loyal and trustworthy Armenians, and their communicant Copts, Syrians, and Abyssinians, enjoyed relatively greater freedom in the exercise of their religious rites. The special privileges granted to them enabled not only the perservation but also the extension of their sanctuaries, monasteries, and other possessions, after due payment, of course, of regular taxes and bribes...

The four centuries of Ottoman dominion in the Holy Land produced a marked change in the fortunes of the various Christian communities in the Holy Places. From the second half of the l6th century until the l9th century time and again the praedominium alternated, although generally the Greek Ortodox secured the balance of power in their favour at the expense of the Latins. Since the Latins were subjects of powers with whom the Ottoman empire was constantly engaged in war, the sultan's Greek and Armenian subjects in particular were treated with favour at the expense of the " Franks ". During these centuries the possession of the Holy Places almost always remained in the forefront of international politics. The European Latin powers, especially France, supported Latin interests; the Orthodox cause was championed by the Ecumenical Patriarch of Constantinople and, beginning in 1774, by Russia. The Armenians, deprived of such political protection, had ,to rely on their own resources, particularly their patriarchate and influential secular magnates in the capital. The Porte generally was inclined to defend its subject communities from Latin encroachments in the Holy Places, but the Catholics nonetheless could, through the payment of appropriate fees and bribes, secure concessions... The strongest and almost continuous challenge to the Armenians and their holdings in the Holy Land came from the Greek community, despite the fact that the charters issued in March 1517 to the Armenian and Greek patriarchates by the Ottoman conqueror of Jerusalem, Sutan Selim I, did no more than sanction the status quo...

[Not to enter into details, it should only be noted that] during the four centuries of Ottoman dominion the rivalry and interminable struggles among the major guardians for aggrandizement at the expense of each other were marked by an almost fanatical zeal and frequently were attended by violence. The community disputes invariably involved the local and central authorities, who were called upon to adjudicate between contending Christians. The role which the Ottomans played in these cases was sometimes motivated by considerations of justice, law, and order. More often than not, however, the Ottomans played one community against the other. Ouite frequently they were influenced by factors extraneous to the merit of the issues, chiefly the possibility of financial gain and the requirements of international diplomacy.

The status quo in the Holy Places as enunciated in the 1850's and as reconfirmed time and again in subsequent years was the sum of a historical evolution whose beginnings are traceable to the early centuries of Christianity, and as a result it established a most complicated network of rights and privileges. This was made more problematical by the difficulty of defining and regulating possessory rights, the doubtful validity of earlier contradictory edicts, and the mutual distrust, suspicion, and jealousy of the rival communities. Yet the Ottoman government was able to maintain the status quo, and no appreciable change in the holdings and privileges of the major custodians occurred after 1850.

From the standpoint of political protection and material resources, the Armenian community was considerably weaker than the much more powerful Latin and Greek rites. As head of the monastic congregation of St. James and as a chief custodian, the primary function of the Armenian patriarch of Jerusalem was to safeguard not only the private institutions of his relatively small community but also its age-old privileges in the commonly held sanctuaries. In this most difficult task the patriarch relied upon the moral and material support of the local monastics and secular community, the other hierarchical sees of the Armenian church, pilgrims, and the Armenian people as a whole. The local monastics had to be especially vigilant. The safeguarding of their status in the Holy Places and other interests necessitated the prompt and unfailing performance of religious services, especially in the commonly held sanctuaries, at precisely designated places and times, for any laxity would certainly result in losses by default to the rival parties. The Armenian tenacity in the Holy Land is impressive testimony to the national resolve of the Armenian people.

Sultan Mehmet II conquered a depopulated and plundered city which needed transforming into the capital of the Ottoman Empire. Not only were Turks brought in as the conquering élite, but settlers from every corner of the Empire, including enslaved Greeks from the newly captured Aegean islands, Jewish refugees from the Spanish Inquisition and Armenians from Anatolia and the city of Kaffa in the Crimea. Each nationality established its own quarter, the Armenians3 settling at Sulumanastir (Psamathia, later Samatya, recently Kocamustafapasa).

Like the Greek Patriarchate, the Armenians suffered severely from intervention by the state in their internal affairs. Although there have been 115 pontificates since 1461, there have only been 84 individual Patriarchs. Karapet II served five separate pontificates (1676-79, 1680-81, 1681-84, 1686-87 and 1688-89). In 1896 Patriarch Matteos III Izmirlian was deposed and exiled to Jerusalem by Sultan Abdul Hamid II for boldly denouncing the 1896 massacre and was only permitted to return in 1908 when the Sultan himself was deposed. The national Constitution granted to Armenians (Sahmanadrootiun) by Sultan Abdul-Aziz in 1861, which had been abrogated for nearly twenty years, was also restored.

In 1914 the Patriarchate exercised authority over 55 dioceses or territorial districts, comprising some 1,778 parishes; 1,634 churches and an official membership of 1,390,000. This included the dioceses of Cyprus, Bulgaria, Roumania and Greece. Following the Great War and the Armenian Genocide all but the Patriarchate and bishops appointed to administer different quarters of Istanbul were spent away. The Catholicosate of Aghtamar, which had been vacant since 1895, was absorbed into the Patriarchate of Constantinople.4 By 1922 the Armenian population of Turkey had shrunk to 281,000, of whom 100,000 lived in Istanbul. 

After the fall of the Ottoman Empire, the secularist Republic of Turkey abrogated the Sahmanadrootiun and deprived the Patriarchate of properties and institutions. The Turkish government, wishing to weaken the spiritual authority of the Supreme Catholicos in Etchmiadzin attempted to dissolve the Patriarchate of Constantinople and attach it to the Cilician Catholicate and the Jerusalem Patriarchate. Patriarch Zaven Ter Eghiayan (1913-1915) was sent into exile to Baghdad and Catholicos Sahak II Khabayan (1902-1939) of Cilicia was appointed Catholicos-Patriarch of all Armenians in Turkey, with his see at St. James's monastery in Jerusalem. After the Armistice this uncanonical arrangement was reversed and Patriarch Zaven returned to Istanbul for a second term (1919-1922), but was finally driven into exile in Bulgaria.

The Turkish government remained ambiguous about the position of the Patriarchate, refusing to confirm the elections of subsequent Patriarchs, yet recognising them as having been elected as such by the Armenian National Assembly. Patriarchs Mesrop Naroyan (1927-1944) and Karekin I Khachatoorian (1951-1961) were both elected after several years' interregnum. Today the government's only official involvement on being notified of a Patriarch having been newly elected is to send him an official letter signed by all members of the cabinet, authorising him to wear his official robes in public.5

This compares favourably with other Christian communities in Turkey: 12,000 Syrian Orthodox; 4,000 Roman Catholics; 3,000 Protestants; 2,000 Greek Orthodox and 2,000 Arab (Antiochian) Orthodox. The clergy comprise three bishops (including the Patriarch), one archimandrite, three hieromonks; twenty-six married priests and thirty-two full deacons. The full deacons all follow suitable secular occupations (commerce is not regarded as suitable) and serve as non-stipendiary ministers.

A particularly restrictive piece of Turkish republican legislation requires that the Patriarch, with all bishops and priests serving in the Patriarchate, are required by law to be Turkish citizens who have also been born in Turkey. Outside the Patriarchate of Constantinople, today there are only four Armenian bishops who were born in Turkey.

Two other bishops assisted the Patriarch. Archbishop Sahan Sivaciyan of Scutari served as Patriarchal Vicar and is a near contemporary of Patriarch Karekin. Born in Istanbul in 1926, he was educated at the Jerusalem Seminary 1948-1953. Ordained priest at Jerusalem in 1954 he served as Patriarchal Vicar in Haifa 1954-1957 before returning to become the second Dean of Holy Cross Seminary 1957-62. He too was raised to the position of Grand (Dzairaguin) Vardapet in Jerusalem in 1961. Consecrated to the episcopate in 1966 he served as an Auxiliary Bishop and Chairman of the Spiritual Council 1966-1990. He was given the See of Scutari in 1991 and raised to the dignity of Archbishop in 1992.

Archbishop Mesrob Mutafyan of the Princes' Islands served as Chairman of the Patriarchate's Spiritual Council. Born at Istanbul in 1956, he studied at the University of Memphis, USA (1974-1979); the Patriarchal Seminary and the Hebrew University at Jerusalem (1979-1981) and the Pontifical University of S. Thomas (Angelicum) in Rome (1988-89). Ordained priest in Istanbul in 1979 he served as parish priest for the island of Kinali (1982-1986); Chancellor of the Patriarchate (1982-1987) and Co-ordinator of Ecumenical Relations (1982-1990) being raised to the position of Vardapet in 1983 and Grand (Kerakuin) Vardapet in 1986 with consecration to the episcopate in the same year. In 1990 he became Chairman of the Religious Council and in 1993 was raised to the rank of Archbishop.

On March 10, 1998 - His beatitude Archbishop Karekin II Patriarch of Constantinople passed away, and was succeeded by Archbishop Mesrob Mutafyan.

The community is served by sixteen Armenian Orthodox parish schools whose staff are paid by the church and controlled by the appropriate parish councils, although the curriculum is determined by the state. This allows for one period of religious education per week and five periods for teaching the Armenian language. There is also none church sponsored hospital (Holy Saviour) in Yedikule, which has an old peoples' home attached. This takes twenty per cent of Armenians and the remainder is available to all comers. There is no state health care system in Turkey.

The Patriarchate publishes an annual review Shoghagat (Rays from Above), containing theological, liturgical, historical and cultural articles. One thousand copies in Armenian only are published. A small, illustrated bulletin Lraper is published weekly in the winter, but monthly in the summer months. One thousand copies are published in Armenian and a further 9,000 in Turkish and Armenian.

Turkish is used for preaching in a number of churches and the scriptures are read in modern Armenian to make the faith more readily accessible to the faithful. Although classical Armenian is used liturgically, some popular prayers have been rendered into modern Armenian and are unofficially used where it is deemed appropriate.

The Patriarchate of Constantinople plays a highly significant role in the life of the world-wide Armenian community. Patriarch Mesrob Mutafyan serves as one of the vice-presidents of the Holy Synod of Armenian Orthodox bishops. As an autonomous church it preserves an independence from possible political pressures by the Armenian Republic and retains its historic prestige for maintaining the rich liturgical tradition of the see of Constantinople. Theologically more conservative than the Cilician Catholicosate, it helps maintain a balance in Armenian ecclesiology. Always close to the Jerusalem Patriarchate, it cherishes its heritage of scholarship and, in the absence of its own seminary, encourages ordinands and clergy to pursue further studies in Jerusalem, Etchmiadzin or in foreign universities. 

Relations with the Greek Orthodox Patriarchate and the Syrian Orthodox bishop are very fraternal. When the late Supreme Catholicos Karekin I visited the Oecumenical Bartholomaios, the late Patriarch Karekin II and his clergy hosted part of the visit. Sadly, relations with the Armenian Catholics, who number less than 2,000, is poor as a result of insensitive proselytism. All the present Armenian Catholic clergy in Istanbul were originally members of the Armenian Orthodox community.