December 30, 2014

As we enter the centennial year of the Armenian Genocide we pray to our Lord, who is our refuge and strength, to guide our nation and to make His presence known to us. May He make us truly wise in our quest for truth and justice that we seek in the spirit of Christ and for the honor and glory of His beloved name. Our hearts are set on Your faithful promise that You will be with us now and forever. Amen.

“To the exiles of the Dispersion…who have been chosen and destined by God the Father and sanctified by the Spirit to be obedient to Jesus Christ and to be sprinkled with his blood: May grace and peace be yours in abundance.” (I Peter 1:1-2)

“I know the plans I have for you, says the Lord, plans for your welfare and not for harm, to give you a future with hope.” (Jeremiah 29:11)




Parishes within the Eastern Prelacy last Sunday read the Encyclical issued by His Holiness Aram I, Catholicos of the Holy See of the Great House of Cilicia, concerning the Armenian Genocide Centennial commemorations during the year of 2015.

In his message, His Holiness said, “The Armenian Genocide has left an indelible imprint on the collective memory of the Armenian people. There is no Armenian in the world whose blood has not been forged, or whose life has not been engulfed by the Armenian Genocide. There is no Armenian on earth whose family has not experienced genocide, exile, homelessness, or dispersion.”

His Holiness emphatically stated, “It is also necessary to look beyond the 100th anniversary. The ever-changing world conditions and priorities often need re-examination of approaches, way of acting, and emphasis so that the effort in the pursuit of the Armenian Cause becomes compatible with the reality that surrounds us. It is a duty for us to be alert and always united in our purpose. It is also necessary to properly read ‘signs of the times.’ The Armenian Cause is the cause of each Armenian and all Armenians. It is our martyrs’ cause, the cause of our future generations. So every Armenian is called upon to contribute in our pan-Armenian efforts to regain our rights.”

Read Catholicos Aram’s Encyclical in Armenian or English.
Archbishop Oshagan reads the Encyclical issued by His Holiness Aram I, about the centennial of the Armenian Genocide, at St. Stephen’s Church in Watertown, Massachusetts last Sunday. Prior to the reading the Encyclical was escorted around the church in a procession.
In New Jersey’s Sts. Vartanantz Church, Rev. Fr. Hovnan Bozoian holds the Encyclical in the procession that went around the church.

In keeping with the Armenian tradition, the Feast of the Nativity and Theophany commemorates the birth of Christ and His baptism by John the Baptist.  The Armenian Church, among all of the Christian churches in the world, has preserved to this day an ancient tradition that predates the celebration of Christmas on December 25.

In his Christmas message, “Faithful to Our God; Faithful to Our People,” Archbishop Oshagan describes how at Christmas the joyful Christian world forgets anxieties and pain and enjoys the happiness that hope brings. In remembrance of the memorial year of 2015—the 100th anniversary of the Armenian Genocide—His Eminence reminded the faithful that, “The road to salvation that Christ brought to humankind also became the road for our people. In spite of centuries of difficulties and persecution, our fathers carried the cross with Him, and walked toward Golgotha; many times they were crucified, but at no time did they break the covenant they sealed with God. We maintained our faithfulness and fought to survive with hope and the faith of resurrection. And we survived, always celebrating through the remembrance of Christ’s birth, our continuous resurrection, budding, and strength in the lives of our people.”

Archbishop Oshagan’s Christmas message can be read in Armenian and English.


This Tuesday, January 6, is Christmas. The Armenian Church has remained faithful to the celebration of the Nativity and Epiphany on January 6. All Christians celebrated Christmas on January 6 until the mid-fourth century when the Roman Church separated the two events, celebrating the birth on December 25 and the baptism and visit of the magi on January 6 (thus the twelve days of Christmas).

On Christmas Eve a solemn Mass is celebrated, preceded by readings taken from various parts of the Bible about the birth or the coming of the Messiah. The third chapter from the book of Daniel is read, usually by a deacon and three young men representing Shadrach, Meshach, and Abednego, the youths who would not renounce their faith in spite of torture. Following Christmas Eve services, traditionally choir members would go from house to house singing hymns, spreading the Good News of the birth of our Savior.

On Christmas day, after the Divine Liturgy, a special service is performed symbolizing the baptism of Jesus, which was a turning point in His life and the beginning of His ministry. This service, which is called Blessing of the Water (Churorhnek) commemorates the Baptism and the Manifestation of Christ recognizing Him as the true Son of God.

Light sent from the Father, you came down from heaven and became flesh from the Holy Virgin; you are the Lamb of God and Son of the Father.

Today you appeared in the cave as Savior and accepted adoration from the magi and seeing you the shepherds said: You are the Lamb of God and Son of the Father.

Having seen the Holy Spirit in the form of a dove, John cried out saying: This is the Lamb of God and Son of the Father.
(Canon for the seventh day of Theophany according to the Liturgical Canons of the Armenian Apostolic Church).


Archbishop Oshagan will ordain five altar servers during the Divine Liturgy this Sunday, January 4, at Sts. Vartanantz Church, Ridgefield, New Jersey. The five to be ordained to rank of acolyte are: Armand Charkhutian, Shaunt K. Doghramadjian, Antranig Essendir, Arthur Kesenci, and Aram Kouyoumdjian. A reception, hosted by Mr. & Mrs. Sarkis and Mary Ohanessian, will take place following the services.


Prelate, Archbishop Oshagan:
On Christmas Eve, Monday, January 5, His Eminence will preside at the Christmas Eve Divine Liturgy services at St. Sarkis Church, Douglaston, New York.

On Christmas Day, Tuesday, January 6, His Eminence will celebrate the Divine Liturgy, deliver the sermon  and officiate the Blessing of Water Service at St. Illuminator’s Cathedral, New York City.

Vicar General, Bishop Anoushavan:
On Christmas Eve, Monday January 5, His Grace will preside at Christmas Eve Divine Liturgy Services at St. Sarkis Church, Douglaston, New York.

On Christmas Day, Tuesday, January 6, His Grace will celebrate the Divine Liturgy and Blessing of Water Service at Sts. Vartanantz Church, Ridgefield, New Jersey.

During the coming new year of 2015 Armenians worldwide will commemorate the 100th anniversary of the Armenian Genocide that many believed to be the death-knell of the Armenian people. The narrative of the resilience of the Armenian people, the strength of the survivors through their faithfulness to their Lord is truly a miraculous story.

Special events are scheduled in Washington, D.C., May 7 to 9, 2015, that include an ecumenical prayer service, a Pontifical Divine Liturgy, memorial concert, and a banquet that will honor organizations and individuals who came to the aid of Armenian survivors. The Catholicoi, His Holiness Karekin II, Catholicos of All Armenians, and His Holiness Aram I, Catholicos of the Great House of Cilicia, will be present to preside over the events. Armenians from all over the United States are expected to participate in solidarity and unity.

In New York, commemorative events will take place on April 24, 25, and 26, including the annual Times Square program that is sponsored each year by the Knights and Daughters of Vartan. 

Below are details of the events in Washington, D.C.

Bible readings for Sunday, January 4, Seventh Sunday of Advent: Isaiah 51:15-52:3; Hebrews 13:18-25; Luke 22:24-30.

Bible readings for Monday, January 5, Christmas Eve (Jragalouyts): Genesis 1:1-3:24; Isaiah 7:10-17; Exodus 14:24-15:21; Micah 5:2-7; Proverbs 1:1-9; Isaiah 9:5-7; Isaiah 11:1-9; Isaiah 35:3-8; Isaiah 40:10-17; Isaiah 42:1-8; Daniel 3:1-90. Divine Liturgy: Titus 2:11-15; Matthew 2:1-12; Dismissal: Luke 2:8-14.

Bible readings for Christmas and Epiphany: Titus 2:1-15; Matthew 1:18-25; 1 Corinthians 10:1-4; Matthew 3:1-17. Blessing of Water: 1 Corinthians 10:1-4; Matthew 3:1-17.

In those days John the Baptist appeared in the wilderness of Judea, proclaiming, “Repent, for the kingdom of heaven has come near.” This is the one of whom the prophet Isaiah spoke when he said, “The voice of one crying out in the wilderness: ‘Prepare the way of the Lord, make his paths straight.’” Now John wore clothing of camel’s hair with a leather belt around his waist, and his food was locusts and wild honey. Then the people of Jerusalem and all Judea were going out to him, and all the region along the Jordan, and they were baptized by him in the river Jordan, confessing their sins.

But when he saw many Pharisees and Sadducees coming for baptism, he said to them, “You brood of vipers! Who warned you to flee from the wrath to come? Bear fruit worthy of repentance. Do not presume to say to yourselves, ‘We have Abraham as our ancestor’; for I tell you, God is able from these stones to raise up children to Abraham. Even now the ax is lying at the root of the trees; every tree therefore that does not bear good fruit is cut down and thrown into the fire.

“I baptize you with water for repentance, but one who is more powerful than I is coming after me; I am not worthy to carry his sandals. He will baptize you with the Holy Spirit and fire. His winnowing fork is in his hand, and he will clear his threshing floor and will gather his wheat into the granary; but the chaff he will burn with unquenchable fire.”

Then Jesus came from Galilee to John at the Jordan, to be baptized by him. John would have prevented him, saying, “I need to be baptized by you, and do you come to me?” But Jesus answered him, “Let it be so now; for it is proper for us in this way to fulfill all righteousness.” Then he consented. And when Jesus had been baptized, just as he came up from the water, suddenly the heavens were opened to him and he saw the Spirit of God descending like a dove and alighting on him. And a voice from heaven said, “This is my Son, the Beloved, with whom I am well pleased.” (Matthew 3:1-17)

For a listing of the coming week’s Bible readings click here

Wednesday, January 7, the day after Christmas, is Memorial Day. As is the custom in the Armenian Church, the day after each of the five great tabernacle feasts is a Memorial Day. Traditionally, the Divine Liturgy is celebrated on Memorial Day and afterwards the faithful go to the cemetery to honor their loved ones and have their graves blessed.


Parishes throughout the Eastern Prelacy celebrated the Feast of Saint Stephen last Sunday. St. Stephen is described as “a man full of faith and the Holy Spirit” (Acts 6:5). He became the first martyr of the Christian church and is therefore called the “proto-martyr.”

St. Stephen’s Church, Watertown, Massachusetts, celebrated their parish’s patron saint, Saint Stephen, the first deacon and proto-martyr last Sunday. Presiding over the services was the Prelate, Archbishop Oshagan, who read Catholicos Aram’s 2015 Encyclical during the Divine Liturgy (see first item). 
St. Stephen’s Church celebrated its patron saint last Sunday and honored their deacons. First row, from left, sub-deacon Ara Barsoumian, Deacons Zadour Bedoyan, Hovaness Doursounian, and Setrag Panian. Second row, from left, sub-deacon Albert Barsoumian, His Eminence Archbishop Oshagan, Archpriest Fr. Antranig Baljian, and sub-deacon Jiro Barsoumian.
At Sts. Vartanantz Church in Ridgefield, New Jersey, the deacons who were honored included, from left, Harout Takvorian, Vahan Kouyoumdjian, Zohrab Zakarian (choir master), Kostan Charkhutian, and Hagop Tekeyan are shown here with the pastor Rev. Fr. Hovnan Bozoian.

The 2015 color poster of the Liturgical Calendar of the Armenian Apostolic Church is now available at the Prelacy. This 27x36 inch poster belongs in every classroom, church hall and home.

The Armenian Apostolic Church uses a liturgical calendar to mark its feasts and fasts and seasons, like all traditional churches but with its own unique features. As one can readily see, the Armenian Church year has eight seasons, depicted on the poster in different colors with the names of the seasons indicated in the outermost ring: 1) Nativity and Epiphany, 2) Lent, 3) Easter, 4) Pentecost, 5) Transfiguration, 6) Assumption of the Holy Mother of God, 7) Exaltation of the Holy Cross, 8) Advent. The innermost ring shows the months. 
The weeks of the year are represented by the sectors of the circle, starting with Sunday and moving towards the center, with slots for each day of the week. Sunday is the first day of the week, mi-ya-shapat (Matthew 28:1; Mark 16:2; Luke 24:1), the day Jesus rose from the dead. Christians from the earliest times designated Sunday as “the day of the Lord” (deroonee / deroonagan). The word geeragee (Sunday) comes from the Greek Kyriaki, meaning dominical, lordly, royal. Thus, all Sundays are dominical days, commemorating and celebrating the glorious resurrection of Jesus Christ (along with other dominical celebrations, such as the ascension, transfiguration, and so forth). Some dominical feasts could also be celebrated during the week, for instance, the Nativity and Epiphany of our Lord Jesus Christ on January 6. 
In addition to dominical (deroonee) feasts, we also have feasts dedicated to saints. On saints’ days the church remembers and celebrates those Christians who have bore an exemplary witness to Jesus Christ and to his gospel—these include the apostles, the martyrs, the confessors, teachers, ascetics, bishops, priests, deacons, kings, queens, princes, and people from all walks of life, male and female, young and old. In our tradition, saints are commemorated and celebrated on Mondays, Tuesdays, Thursdays, and Saturdays, except during the weekdays of Great Lent and the 50 days of Easter. This coming year, the Armenian Church will canonize the martyrs of 1915 genocide as saints.

The church does not always celebrate. There are also days of fasting, set aside for self-restrain and self-examination; hence festivities are not compatible with the ethos of the days of fasting. In the Armenian tradition, Wednesdays and Fridays are designated as days of fasting, except during the eight days of the Christmas festivities and during the forty days after Easter festivities. We also have ten weeklong fasts preceding major feasts and commemorations, observed from Monday through Friday, except for the fast of the Nativity which is six days. And there is the great fast (medz bahk) of Great Lent, preceding the feast of feasts: the Resurrection of our Lord Jesus Christ (Easter).

The liturgical calendar poster indicates all these with names and dates—showing all Sundays and other dominical days, saints’ days, and days of fasting.

As part of the celebration and commemoration of feasts and saints’ days, as well as observing days of fasting, the Armenian Church has assigned Bible readings for all these days. To see the daily Bible readings prescribed in our lectionary, please visit the Prelacy's website at And for more info about Feast and Fast, please click here.

To order copies of the liturgical calendar poster, please contact the Prelacy at 212-689-7810 or at The cost of the poster is $5.00 plus shipping and handling.


Bible Readings for the entire year of 2015 are now on the web page. Click here.


A Pilgrimage to experience the Blessing of the Holy Oil (Muronorhnek) in Antelias, Lebanon, is being organized with two options: Option A, to Lebanon only (July 12-21); Option B, to Lebanon, Armenia and Artsakh (July 12-28). Space is limited; reservations must be made by February 12. Check details below:

Following the Divine Liturgy at St. Gregory the Illuminator Church in Philadelphia, on Sunday, December 21, the Sunday School held its annual Christmas Pageant in Founders Hall in the presence of Archbishop Oshagan who presided over the Liturgy and the Pageant. The youngest students, ages 2 to 5, delighted the audience with a selection of three songs that reminded people of God’s love for them and their remembrance of Jesus’ birthday in a pre-Pageant performance. The older students, via Gospel readings, carols, and hymns in Armenian and English, reenacted the story of the Nativity. Unique to this year’s Pageant were flashbacks to and from the 21st and 1st centuries and how the celebration has changed throughout time, but ultimately remembering the true reason for the season.

Santa presented the children with gifts, but first presented Archbishop Oshagan a gift from the Sunday School—a check for one hundred dollars for the Fund for Syrian Armenian Relief from the children from Philly for the children of Syria, “to keep the Armenian schools open and to meet the educational needs of all children in Syria.” The Prelate accepted the gift with heartfelt appreciation and he told the students, “This means more to me than one million dollars!”
Archbishop Oshagan and Archpriest Fr. Nerses Manoogian with the Sunday School students.
Before distributing gifts to the children, Santa Claus presents a check to Srpazan on behalf of the Sunday School students to help children in Syria. 

Fourteen works of chamber music by thirteen Armenian contemporary composers, in their first U.S. performance was offered on Sunday, December 21, at St. Illuminator’s Cathedral, co-sponsored with Hamazkayin Armenian Educational and Cultural Society (New York Chapter) and the Composers Union of Armenia.

The concert featured three performers from Armenia, soprano Noune Karapetyan, violinist Sarkis Karapetyan and pianist Nune Hakobyan, who presented an array of compositions in various genres that were received with enthusiasm by the audience.

Rev. Fr. Mesrob Lakissian, pastor of the Cathedral, delivered opening remarks. Musicologist Krikor Pidedjian, who was instrumental in organizing the concert together with composer Konstantin Petrossian, followed with an introduction.

Composer Aram Satian, president of the Composers Union of Armenia, who was especially invited, made closing remarks and played his composition, Ave Maria, which was rendered by a guest in the audience, soprano Narine Ojakhyan. A reception followed in the Cathedral’s John Pashalian Hall.
Concert performers and organizers, from left, Mrs. Berjouhi Yessaian, Mr. Zaven Varanian, Rev. Fr. Mesrob Lakissian, Mr. Aram Satian, Mrs. Asdghig Sevag, Mr. Sargis Karapetyan, Ms. Noune Karapetyan, Mr. Krikor Pidedjian and Mr. Konstantin Petrossian.
Prepared by the Armenian National Education Committee (ANEC)
Russian Victory in the Battle of Sarikamish (January 4, 1915)

The alignment of the Ottoman Empire with the Central Powers (Germany and Austria-Hungary) and its declaration of war against Russia brought inevitably a winter campaign in the Caucasus. Russia had taken Kars during the Russo-Turkish War in 1877 and feared a campaign aimed at retaking Kars and the port of Batum in Georgia.

An initial Russian offensive in the first half of November was stopped 25 kilometers inside Turkish territory along the Erzerum-Sarikamish axis. War Minister Enver Pasha devised an operation plan and decided to take personal charge and execute his plan through a winter offense. The Turkish Third Army included 83,000 regular troops, reserves, and personnel of the Erzerum fortress added to 118,000. The Russian Caucasus Army was a well-equipped 100,000 troops. It included two battalions of Armenian volunteers, commanded by Hamazasp (Servantzdian) and Keri.

The Turkish plan was two-step: a sudden initial attack and a second step with two corps (Ninth and Tenth) of the army proceeding at full speed. After a very hard march under heavy snow in the mountainous territory, and various delays, the Turkish army started its attack on Sarikamish on December 29, instead of December 25 as planned. The troops were worn out, half-starved, and short of guns and ammunition. Enver thought that the Russians, who had initially evacuated Sarikamish, were retreating to Kars, when they were actually executing an encircling movement.

The IX and X Turkish Corps, totaling 12,000 men, began to attack Sarikamish. At the end of the day, they were driven off, losing 6,000 troops. Enver's positive mood was replaced with disappointment when he received information that the Russians were preparing to encircle his forces with a force of five regiments. On January 1, the commander of the XI Corps pressed a frontal attack on Sarikamish lasting for the next 4 days; after that the heavy fighting began to lose momentum. Snow hindered advancing forces which were supposed to bring the relief.

On January 2, Russian artillery fire caused severe casualties. Enver Pasha received two reports; both were saying that they did not have any capacity to launch another attack. The Russians were advancing now and the circle was getting narrower. On January 4, Turkish Brigadier General Hafız Hakkı Pasha toured the front line and saw that the fight was over.

Afterwards, Turkish divisions started to surrender. Hafız Hakkı ordered a total retreat on January 7. The Ottoman Third Army started with 118,000 fighting power and was reduced to 42,000 effectives in January 1915. Russian losses were 16,000 killed in action and 12,000 who died of sickness, mostly due to frostbite.

Enver was the strategist of the operation and the failure was blamed on him. Beyond his faulty estimate on how the encircled Russians would react, his failure was on not keeping operational reserves that matched the needs of the conditions. He did not have enough field service to factor the hardships faced by the soldiers and analyzed the operational necessities theoretically rather than contextually. Carrying out a military plan in the winter was not the major failure of the operation, but the level of its execution.
The Armenian detachment units are credited no small measure of the success which attended by the Russian forces, as they were natives of the region, adjusted to the climatic conditions, familiar with every road and mountain path, and had real incentive to fierce and resolute combat.

On his return to Constantinople, Enver Pasha blamed his failure on the actions of the local Armenians, initiating the repressive measures against the empire's Armenian population that were an early stage of the Armenian Genocide.

Previous entries in “This Week in Armenian History” can be read on the Prelacy’s web site (
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Checks payable to: Fund for Syrian Armenian Relief

Thank you for your help
Prepared by the Armenian National Education Committee (ANEC)
Two Other Ways to Say “New Year” in Armenian

1. Amanor

As anyone knows, “new year” is nor dari (նոր տարի) in Armenian, and of course, New Year = Nor Dari (Նոր Տարի). But, unlike English, the Armenian language has a second, much older and “fancy” way to name the first day of the forthcoming year as Amanor (Ամանոր).

Someone may suppose that this word is related to aman (աման) “vessel” and nor (նոր) “new,” and that it designated a custom of replacing the old china on New Year. Besides the fact that such a pricey custom did not exist among Armenians, this would go against language rules. In that case, the word would be amananor or amannor, which has never existed.

They would be partly right, however: the second part of Amanor is nor “new.” 

What about the first? This is the Classical Armenian (Krapar) word am (ամ “year”), derived from the Proto-Indo-European word *sama. The word am does not exist alone in Modern Armenian, but it appears in compound words. Besides Amanor, how do you say, for instance, “decade” in Armenian? Dasn-am-eag (տասն-ամ-եակ). What about “biennial” or “that happens every two years”? Yerg-am-ea (երկամեայ).

In the same way that Latin annus lives in English annual, Krapar am lives in Modern Armenian amenamea (ամենամեայ). Don’t put aside Latin and Krapar!
2. Gaghant

Did you know that Armenian Gaghant (Կաղանդ) and the English word calendar are related? 
English calendar comes from Old French, and then from Latin calendarium (“account book”), which has its origin in calendae (“the first day of the month”).

This Latin word was also the source for the Greek word khalándai, which actually took a different meaning, “new year.” The word and the meaning went into Classical Armenian as gaghant (kaghant, in Classical Armenian pronunciation). Most interestingly, the word was only inherited by Western Armenian. 

The familiar figure of Gaghant Baba (Կաղանդ Պապա), incidentally, is only known to Western Armenians too; Eastern Armenians know him as Tsemer Babig (Ձմեռ Պապիկ, “Grandfather Winter”). Gaghant Baba appears to be the Armenian version of French Père Noël ("Father Christmas"), but unlike his French colleague, the name is unrelated to Christmas, because it means “Father New Year.” Since Père Noël and Santa Claus bring presents on Christmas, perhaps this is why many people mistakenly think that Gaghant is a synonym of Dzenunt (Ծնունդ, “Christmas”), which is a mistake. Gaghant Baba has a different timing: he actually comes to Armenian children in the wee hours of New Year. By the way, if people tell you that they are coming for a visit on Gaghant, be aware: this means January 1.

Previous entries in “The Armenian Language Corner” can be read on the Prelacy’s web site (

Komitas: Victim of the Great Crime
By Meline Karakashian, PhD

This is a well-researched account of the life of musicologist and priest, Komitas Vartabed (1869-1935) in English. An Armenian edition was published earlier. The book provides information about Komitas’s development, his immense contribution to the preservation of Armenian folk music, and his psychiatric hospitalizations following the Genocide of 1915. This volume encapsulates the story of the Great Crime whose 100th anniversary will be commemorated in 2015, and its psychological consequences, with Komitas Vartabed being a prime example of a victim and survivor.

Komitas: Victim of the Great Crime, 224 pages, $20.00 plus shipping & handling
Իմ ուղեպատումը (Eem Ooghebadoome) 
(My Travelogue - Memoirs)
By Vrej-Armen

Vrej-Armen Artinian, a prolific editor and writer based in Montreal, presents his memoirs, from his birth and early life in Egypt to his settlement in Canada in the 1960s to current days. Profusely illustrated with photographs, drawings, and handwritten texts, the book is the story of a life, but it is also a valuable recollection about life in the Armenian community of Egypt at its heyday in the 1940s-1960s, and the development of the Canadian Armenian community since then.

Eem Ooghebadoome, 317 pages, softcover, $30.00, plus shipping and handling.

To order books or for information contact the Prelacy Bookstore by email ( or by telephone (212-689-7810)

February 7—Armenian Relief Society, NJ Shakeh Chapter presents “The Sound of Music” (in Armenian), performed by the Bedros Atamian Theatrical Group of Hamazkayin Sanahin Chapter, Montreal, Canada. Director and playwright, Lena Khacherian, at Fort Lee High School, 3000 Lemoine Avenue, Fort Lee, New Jersey. Tickets: $50, $35, $25. Contact: Ani Keshishian 201-417-0204; Anik Kechichian 201-394-4408; Lena Tarakjian 201-592-7991.

February 9-11—Ghevontiantz gathering of clergy serving the Eastern Prelacy.

March 1—One Nation, One Culture: A Cultural Evening of Song & Dance dedicated to the Armenian Genocide 100th Anniversary, Felician College, 262 South Main Street, Lodi, New Jersey at 4 pm. Organized by the New Jersey chapter of Hamazkayin Armenian Educational and Cultural Society, with co-sponsorship of AGBU Ararat NY, Homenetmen Regional Executive, Armenian Relief Society of Eastern USA, and Tekeyan Cultural Association of Greater New York.

March 5—Official opening of Exhibit on Armenian textiles, “Stitching to Survive: Handwork of Armenian Women,” 6-8 pm, at the United Nations, New York. Reception to follow. Organized by the Armenian Relief Society, Inc., and the Permanent Mission of Armenia to the UN.

March 6—Conference, “Rebuilding a Nation: The Armenian Woman’s Century of Resistance and Empowerment,” 10 am-4 pm, at Salvation Army Auditorium, 221 East 52nd Street, New York City. Organized by the Armenian Genocide Centennial Committee of the Armenian Relief Society, Inc.

March 13-15—“Responsibility 2015,” International conference for Armenian Genocide’s centennial at Marriott Marquis Hotel in New York, featuring prominent historians, policymakers, authors, and artists. Organized by the ARF Eastern US Centennial Committee, under the auspices of the Armenian Genocide Centennial Committee of America, Eastern Region. for information.

March 20—Musical Armenia, presented by Eastern Prelacy and Prelacy Ladies Guild, Weill Recital Hall, 8 pm, Carnegie Hall, New York City. Featured artists Patil Harboyan, piano and Heather Tuach, cello, will present a program dedicated to the 100th anniversary of the Armenian Genocide that will include works of Armenian composers Atamian, Babajanian, Gomidas, Khatchaturian, Saradjian, Stepanian, and Talalyan. Tickets are $25 and will be on sale after December 20th at the box office and the Prelacy, 212-689-7810.

March 13-15—International conference, “Responsibility 2015” marking the Armenian Genocide’s centennial, at Marriott Marquis Hotel, New York City. Organized by the ARF Eastern United States Centennial Committee, under the auspices of the Armenian Genocide Centennial Committee of America, Eastern Region. For information visit the web site (

April 25—Connecticut Armenian Genocide Commemoration Day at the Connecticut State Capitol. Keynote speaker: Noted author Chris Bohjalian.

April 26—Centennial commemoration of Genocide. Joint united Divine Liturgy in New York City (site to be announced), presided by Archbishop Khajag Barsamian and Archbishop Oshagan Choloyan. To be followed by Times Square gathering “100 Years to Remember.”

May 7, 8, 9—National Armenian Genocide Centennial Commemoration in Washington, DC, organized under the patronage of the Diocese and the Prelacy of the Armenian Apostolic Church. Presided by His Holiness Karekin II, Supreme Patriarch and Catholicos of All Armenians, and His Holiness Aram I, Catholicos of the Holy See of the Great House of Cilicia. May 7, Ecumenical Service at the National Cathedral, 7 pm; May 8, A Journey Through Armenian Music at the Music Center at Strathmore, 7:30 pm; May 8 & 9, Exhibits, Films, and Events at various venues; May 9, Divine Liturgy at the Basilica of the National Shrine of the Immaculate Conception, 10 am; May 9, A Time to Give Thanks, banquet, 6 pm (location to be announced).

May 10 to June 4—Pontifical Visit of His Holiness Aram I to the Eastern Prelacy.

July 18—Blessing of the Holy Muron (Oil) by His Holiness Aram I, at the Catholicosate of the Great House of Cilicia in Antelias, Lebanon. For details click here.

October 5-9—Clergy gathering of Eastern, Western, and Canadian Prelacies.
Web pages of the parishes can be accessed through the Prelacy’s web site.

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Parishes of the Eastern Prelacy are invited to send information about their major events to be included in the calendar. Send to:
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