Իմաստուն Կինը Իր Տունը Կը Շինէ - Տիկ. Րուզան Սալխանեան
Renovation Work in Kchag, An Interview with Mr. Garbis Deyirmenjian
It was several years ago that KCHAG (the Christian Endevour Summer Campsite) was returned to its rightful owner, the Armenian Evangelical Church, in the conditions that you see in the above photoshoot, with doors and windows shut, church building worn out, the cross removed and the site used by local and foreign militaries.
Unders these dire circumstances, the Kchag Construction and Development Committee, decided to revive the campsite to become a lighthouse again for the young men and women to find Christ again.
In order to find out more about the renovation work, we had an interview with Mr. Garbis Deyirmenjian, one of the members of the Kchag Construction and Development Committee.
(Interview conducted by Raffi)
Unders these dire circumstances, the Kchag Construction and Development Committee, decided to revive the campsite to become a lighthouse again for the young men and women to find Christ again.
In order to find out more about the renovation work, we had an interview with Mr. Garbis Deyirmenjian, one of the members of the Kchag Construction and Development Committee.
(Interview conducted by Raffi)
Raffi - In our last interview with you in 2010, you mentioned that Bezjian was being renovated. Now that this is thankfully achieved, what are the parts that the Kchag Committee is aiming to restore and renovate?
Garbis - For the time being the Church is being renovated and it is expected to have the opening in the beginning of this summer. We are using the church since 2002 without a major renovation, and it was really in a bad position when we got Kchag back. As announced last summer, our brothers in Netherlands took the initiative to share with us the major cost. The most important issue for us is to worship God again in this chapel and to let people know Christ in Kchag as it was for many years for a lot of people.
The next step is the main construction project, which was announced in July 2011 during the dedication of the "Kassarjian" building. We are in the process of getting the construction permit, and getting it in a short time and without complications can be called an "achievement" in Lebanon.
The next step is the main construction project, which was announced in July 2011 during the dedication of the "Kassarjian" building. We are in the process of getting the construction permit, and getting it in a short time and without complications can be called an "achievement" in Lebanon.
Raffi - You had also mentioned that you'll be endeavoring a fundraising plan to find donors. Can you tell us about this experience both locally and globally?
Garbis - The fundraising is in process. We are very happy that there are people who have a great heart for Kchag, for the youth and for Lebanon. So far we have around 8 donors, who have donated for certain projects in KCHAG, which will be executed after getting the main construction permit. The donors are from different parts of the world; USA, Europe, Australia and Lebanon.
Raffi - What kind of problems have you faced and are there any problems that you are facing today?
Garbis - We always have problems and try to solve them with God's help and through our efforts. They are legal issues for getting permit for construction, problems related to the legal situation of the existing buildings, the shortage of water in the area and having a good janitor. Also to have more donors and funds in order to complete the major part of the project through planned phases.
Raffi - What are the plans for Kchag Café this year?
Garbis - Kchag Café could be planned in a different way this year, it is Kchag Khenamagal's project. It could be different since the church is being renovated this year and it will not be good to do the Kchag Café in-front of the church anymore. We can plan for it in a different way and with a different concept.
Raffi - What is next for Kchag and the upcoming challenges?
Garbis - To start the main construction, by building 4 new dorms and the dining hall. To plant new pine trees since some of them will be removed during the construction and some of them are already damaged because of natural issues.
Raffi - In the end, what would you like to say to our readers?
Garbis - Thank you for your prayers and support. We ask you to continue your support and let's find more donors to continue the construction. Still we need many people to donate dorms, for other facilities and public areas.
Photos provided by Garbis Deyirmenjian
Haigazian University celebrates the 100th Anniversary of Armenian Press in Lebanon
On Monday, May 7, 2012, Haigazian University hosted its second event under the umbrella of the500th Anniversary of Armenian Printing and the 100th Anniversary of Armenian Press in Lebanon.
Launched under the patronage of Minister of Information, H.E. Me. Walid Daouk, and in the presence of Minister of Industry, Mr. Vrej Sabounjian, MPs Hagop Pakradouni and Serge Toursarkissian, former MPs and government officials, an outstanding and unique exhibition traced the century-long history of Armenian print media in Lebanon, dating back to 1912. The event opened with the welcoming words of Dr. Arda Ekmekji, Dean of the Faculty of Arts and Science, in the name of the organizing committee. Ekmekji offered a brief historical background of Armenia’s 500-year history with printing and publication, and she discussed how the Armenian written press had played an important role in the advancement of the Armenian community in Lebanon.
Dr. Armen Urneshlian, a representative of the organizing committee, tackled the scientific approach of the Armenian specialized press, covering such issues as research methodology for scientific and academic journals and other publications.
University President Rev. Dr. Paul Haidostian, expressed his gratitude to the minister for his patronage, before allowing him to take the floor.
Minister Daouk addressed the important role of Haigazian University and of the Armenian community by blending in with the larger Lebanese society while simultaneously preserving their identity and culture. Daouk gave examples of Armenian pioneers in the field of media in Lebanon, including a former Minister of Information, the late Me. Khatchig Babikian, and the first photojournalist in Lebanon George Semerdjian.
This was followed by the ribbon cutting ceremony and the official opening of the exhibition, which features the first issues of around 150 historical posters and print media pages that tell the story of 100 years of Armenian press in Lebanon. The exhibition is open until Saturday, May 12, from 3 to 7pm.
Launched under the patronage of Minister of Information, H.E. Me. Walid Daouk, and in the presence of Minister of Industry, Mr. Vrej Sabounjian, MPs Hagop Pakradouni and Serge Toursarkissian, former MPs and government officials, an outstanding and unique exhibition traced the century-long history of Armenian print media in Lebanon, dating back to 1912. The event opened with the welcoming words of Dr. Arda Ekmekji, Dean of the Faculty of Arts and Science, in the name of the organizing committee. Ekmekji offered a brief historical background of Armenia’s 500-year history with printing and publication, and she discussed how the Armenian written press had played an important role in the advancement of the Armenian community in Lebanon.
Dr. Armen Urneshlian, a representative of the organizing committee, tackled the scientific approach of the Armenian specialized press, covering such issues as research methodology for scientific and academic journals and other publications.
University President Rev. Dr. Paul Haidostian, expressed his gratitude to the minister for his patronage, before allowing him to take the floor.
Minister Daouk addressed the important role of Haigazian University and of the Armenian community by blending in with the larger Lebanese society while simultaneously preserving their identity and culture. Daouk gave examples of Armenian pioneers in the field of media in Lebanon, including a former Minister of Information, the late Me. Khatchig Babikian, and the first photojournalist in Lebanon George Semerdjian.
This was followed by the ribbon cutting ceremony and the official opening of the exhibition, which features the first issues of around 150 historical posters and print media pages that tell the story of 100 years of Armenian press in Lebanon. The exhibition is open until Saturday, May 12, from 3 to 7pm.
500th Anniversary of Armenian Printing (1512 – 2012)
On Saturday, May 5, 2012, Haigazian University launched the first of a series of fine events dedicated to the 500th Anniversary of Armenian Printing (1512 – 2012), which coincides with the 100th Anniversary of Armenian Press in Lebanon (1912 – 2012).
This kick-off event started with a delegation from the university, headed by University President Rev. Dr. Paul Haidostian and media editors, at Martyr’s Square in Downtown, Beirut, coinciding with the commemoration of May 6, the Lebanese Press Martyrs’ Day. The delegation adorned the monument to the martyrs with a wreath of flowers and Rev.MegrdichKaragoezian,president of the Union of the Armenian Evangelical Churches in the Near East, offered a prayer.
The event then continued at Haigazian University, where various media personnel, including editors, columnists, copy-editors, photographers and others, were invited from 25 different published media outlets to honor the workforce of the Armenian print media in Lebanon, including newspapers, magazines and journals.
The program started with the welcoming word of University Librarian, Ms. Sonia Sislian, in the name of the 500th Anniversary Committee. She announced the series of events that will take place throughout the year in commemoration of the 100th anniversary of Armenian press in Lebanon, and thanked all the Armenian media outlets for consistently providing the library with their issues, thus enriching the university’s collection of resources for manydecades.
This was followed by the guest speaker, renowned journalist Dr. BarouyrAghbashian, who tackled the importance of Armenian media in the Armenian community here in Lebanon, focusing on the media’s role in preserving the Armenian identity and its raison d’être. In his speech, President Haidostian noted that the success of the Armenian community has depended on the establishment of its well-organized institutions, in the cultural, social, educational, political and religious spheres, as well as, certainly, the media.
The event also included the performance of a string trio, featuring 2 pieces by the famous Armenian composer Komidas. Towards the end of the program,the media personnel were honored with tokens of gratitude. Each Editor-in-Chief received a plaque on behalf of theirinstitution as well as letters of appreciation for their designated staff members.
It is worth noting that Mr. GaroAprahamian, faithful member of the Haigazian University Derian Library Friends, received a special token of appreciation for his wholehearted services in providing issues of magazines and newspapers to the library for decades, thus playing a significant role in enriching its collection.
Public Relations Department
This kick-off event started with a delegation from the university, headed by University President Rev. Dr. Paul Haidostian and media editors, at Martyr’s Square in Downtown, Beirut, coinciding with the commemoration of May 6, the Lebanese Press Martyrs’ Day. The delegation adorned the monument to the martyrs with a wreath of flowers and Rev.MegrdichKaragoezian,president of the Union of the Armenian Evangelical Churches in the Near East, offered a prayer.
The event then continued at Haigazian University, where various media personnel, including editors, columnists, copy-editors, photographers and others, were invited from 25 different published media outlets to honor the workforce of the Armenian print media in Lebanon, including newspapers, magazines and journals.
The program started with the welcoming word of University Librarian, Ms. Sonia Sislian, in the name of the 500th Anniversary Committee. She announced the series of events that will take place throughout the year in commemoration of the 100th anniversary of Armenian press in Lebanon, and thanked all the Armenian media outlets for consistently providing the library with their issues, thus enriching the university’s collection of resources for manydecades.
This was followed by the guest speaker, renowned journalist Dr. BarouyrAghbashian, who tackled the importance of Armenian media in the Armenian community here in Lebanon, focusing on the media’s role in preserving the Armenian identity and its raison d’être. In his speech, President Haidostian noted that the success of the Armenian community has depended on the establishment of its well-organized institutions, in the cultural, social, educational, political and religious spheres, as well as, certainly, the media.
The event also included the performance of a string trio, featuring 2 pieces by the famous Armenian composer Komidas. Towards the end of the program,the media personnel were honored with tokens of gratitude. Each Editor-in-Chief received a plaque on behalf of theirinstitution as well as letters of appreciation for their designated staff members.
It is worth noting that Mr. GaroAprahamian, faithful member of the Haigazian University Derian Library Friends, received a special token of appreciation for his wholehearted services in providing issues of magazines and newspapers to the library for decades, thus playing a significant role in enriching its collection.
Public Relations Department
Մատղաշ Սերունդին Ազգային Նկարագիրն Ու Ազգային Գիտակցութեան Ոգին
WHEN RELIGIONS CLASH…
Lebanon, with its strictly sectarian system, is a unique nest of interreligious coexistence. Three monotheistic religions and about eighteen official sects are integrated in the Lebanese people’s daily lives. The religious pluralism gives rise to political instability within Lebanon’s civil and public spheres. Putting aside the once-in-a-while political ups and downs, the Lebanese have learned to tolerate the “other”, share their land, breathe the same air, live under the same sun, and declare everlasting brotherhood. This partnership reached a new horizon when interreligious marriages were not so uncommon anymore, and religious conversions were not that much of a “big deal”. Lebanon being the window to the Middle East is an ideological bridge, linking the East to the West, would be one of the first countries to be influenced by the notion of globalization, where the world would become, in Marshall McLuhan’s words, a ‘global village’, where geographic, political, economic, cultural and religious boundaries are no more respected, actually no more exist. Such is the case in Lebanon and the issue of interreligious marriages. Would the Lebanese also find a way to ‘solve’ this issue? Or would the “Christian Mohammads” and “Muslim Georges” carry Lebanese nationalities without having a real sense of identity to a single faith? For many couples religion unifies and strengthens their marriage, but for others it tears them apart. The latter is much more predictable.
Views regarding interreligious marriages are very much diverse, yet overlapping. Human rights activists vigorously fight that love is a sacred right. They back up their argument with the UN Universal Declaration of Human Rights’ 16th article, where it states that: “Men and women of full age, without any limitation due to race, nationality or religion, have the right to marry and to found a family”. However, how realistic and future-oriented is this view? Do humans also have the right to be selfish? To live the present and forgo the future? To live romance and gamble faith? And to choose love over religion? When individuals from two different religions marry, they sometimes begin a lifetime of disagreements that can be devastating to the sacred union of marriage and parenthood. When disagreements arise, they are often over different views on core values, such as faith, prayer, repentance, forgiveness, respect, love, and compassion. These differences can stir up difficult conflict over religious upbringing of children, over decisions about how to handle life events such as birth, death, and holiday celebrations, and over the absence of a religious bond in the relationship.
Those who follow the philosophy of Kahlil Gibran are very much open to interreligious marriages. Gibran had a unique view of religious diversities as such: “I love you when you bow in your mosque, kneel in your temple, pray in your church; for you and I are sons of one religion, and it is the spirit” (The Voice of the Poet). However religious texts clearly state that religions are very much different and many of their verses forbid interreligious marriages. In general, Muslim men are not permitted to marry non-Muslim women. “Do not marry unbelieving women until they believe” (Qur’an 2:221). An exception is made for Muslim men to marry Jewish and Christian women, who are referred to as “People of the Book”. The children of such a union are always to be raised in the faith of Islam. Yet Gibran states: “You may give them your love but not your thoughts, for they have their own thoughts” (On Children, The Prophet). The Quranic verse continues: “Nor marry your girls to unbelievers until they believe”. No exception is given for women to marry Jews and Christians, so the law states that she may only marry a believing (Muslim) man. A Muslim woman does not follow the leadership of someone who does not share her faith and values. According to the Torah, Jews should not intermarry because their children will turn to other religions. “You shall not intermarry with them (other nations), do not give your daughters to their sons or take their daughters for your sons. For you will turn your children away from Me to worship other gods…” (Deuteronomy 7:1-3). Even St. Paul is exhibiting total intolerance of non-Christian faith groups; “Do not be yoked together with unbelievers. For what do righteousness and wickedness have in common? Or what fellowship can light have with darkness? What harmony is there between Christ and Belial? Or what does a believer have in common with an unbeliever? (2 Corinthians 6:14-15). Some may argue that these religious texts as old-fashioned, but that may even give rise to questioning God Himself.
Political activists validate their tolerance of interreligious marriages with the argument that if multiple religions are tolerated within a country, multiple religions within a family should be allowed too. However, take the concept of Ashura. Shockingly, asking Muslims about the religious event would not just result in different but also contrasting answers. The two viewpoints belong to the Shiite and Sunni sects that although sub branches of a single religion, hold diverse perspectives of the same religious event. There are differences and misunderstandings within one religion and between sects; then what if it were in between two different religions? So now try to imagine a child having a Shiite father and a Sunni mother. How would both approach to teach their child religious obligations, such as Ashura? Whose perspective is the priority? Having in mind that we are still a patriarchal community to a certain extent, the father’s sect would have primary loyalty than the mother’s. So would the mother’s sect and beliefs be completely ignored? And what happened to women’s rights and equality? Although the Jewish community in Lebanon is small and ‘hidden’, but let’s take the surprising combination of a Jewish and Shiite couple. Who would the child tend towards? The Shiite community, where they shed tons of blood and martyrs to free the country’s Southern region and achieve Lebanon’s geographic integrity? Or towards the Jewish state, where they lead an immoral war against innocent people to regain the integrity of the ‘promised land’? Furthermore Orthodox Judaism considers a person born of a Jewish mother to be Jewish, yet in Islam, the child must be raised in the faith of Islam. So who “wins”?
Romantics believe that “love is blind”. They stress that one cannot just choose his/her life partner; instead, destiny has already chosen his/her soul mate for him/her. You can see couples bragging about their ‘love at first sight’, that butterfly feeling in their stomach, the increase of adrenaline in their veins, the sudden heart pumps, and cupids flying above them. Tolerating interreligious marriages, they stress that no one can forbid the other from loving and being loved, for “What God has united, man must not divide” (Matthew 19:6). While interfaith relationships develop based on a mutual respect for religious diversity, sometimes major differences in fundamental beliefs pose difficulties in finding a common ground. Religious differences could bring complexities in their married life, starting with religious conversions. Religious conversion may be a matter of just a brief ceremony, but do not underestimate this ritual as a trivial matter. Taking this oath will set a tone for your life and your children’s lives. You will soon find out that the conversion was not just a matter of satisfying the sentimental obsession of the parents-in-law, but a binding commitment guarded by every member of the new community. As associating partners with Allah is the greatest of all sins. Offering prayers or supplications to anyone, living or dead, is an unpardonable sin. Therefore, one should be prepared to acceptconversion to a new religion as a serious and irreversible process.
Other activists argue that, in the truest sense, marriage is a secular act and not a religious one. Unfortunately, some religious leaders and communities would like to use the wedding as a tool for their ambition of religious expansion. This is not true. It is not a case of religious expansionism rather than preservation of generations, heritage, culture, values, traditions, and sovereign identities. Those who do not view marriage in its religious aspect are not looking at marriage in its future sense. In an inter-faith couple there is often no room to compromise without one spouse giving up some of their beliefs. Religious conversion is not a hollow ritual devoid of any meaning or consequences. Let’s take a Christian-Muslim marriage as an example. As per the Shahada oath to convert to Islam, one accepts and declares that there is no God but Allah and Muhammad is his messenger. Further, you acknowledge that associating others (like Jesus) with Allah is the greatest of all sins. Similarly, baptism before a church wedding means conversion to Christianity and a commitment to repudiate former practices (of Islam) and to live with Christ forever. Young children get confused with mixed and often conflicted messages. When confronted with such duplicity, children lose faith in any God or religion. Children with unclear religious orientations tend to be more nonreligious to avoid such complexities. This would cause a much more serious problem of atheism. Plus, to understand the relationship between the two religions a question pops up: “Is Jesus’ father, Mohammad’s God?” That is another story.
Do you see how complex these situations are? These were simple examples with no exaggerations whatsoever. There are many more simple things that make a big difference in interreligious marriages. The family kitchen and cuisine could be one of those simple complexities, where one’s national dish may be a ‘Haram’ to the other’s culture, or the wardrobe of one would be an insult to the other’s religion. When Jesus and his disciples were invited to a wedding in Cana (Lebanon) and when the wine ran out Jesus turned water into wine by performing a miracle. Wine is also used in religious ceremonies in almost all churches. However in Islam alcohol is strictly forbidden. Eating pork meat is another sin for Muslims, yet several cultures include pork meat in their dishes, the Armenian cuisine being one of them. And the complexities continue. Further, divorce rates in interfaith marriages are double compared to within the same faith marriages. A survey done by religioustolerance.org in March 2002 show that 50% of interfaith couples don’t last, separate and divorce; 25% of couples endure marriages which are almost totally lacking in intimacy; they co-exist in two solitudes, and the remaining 25% live in happy, mutually supportive marriages.
The Holy Bible states: “Love is patient, love is kind… It is not self-seeking”. (Corinthians 13:4-5). Be patient. Choose your life partners with care. Love both with heart and mind. Do not be self seeking, but rather think of who would come after you. Think about the infants you give life to, about their future, their psychological stability, their self-esteem and confidence, their identity and their relationship with God Almighty. You may be wise and faithful to your primary cultural group or you may go ahead and sing Elvis’ “I Can’t Help Falling in Love With You”. You’d better choose the first!
Hrag T. Avedanian
Views regarding interreligious marriages are very much diverse, yet overlapping. Human rights activists vigorously fight that love is a sacred right. They back up their argument with the UN Universal Declaration of Human Rights’ 16th article, where it states that: “Men and women of full age, without any limitation due to race, nationality or religion, have the right to marry and to found a family”. However, how realistic and future-oriented is this view? Do humans also have the right to be selfish? To live the present and forgo the future? To live romance and gamble faith? And to choose love over religion? When individuals from two different religions marry, they sometimes begin a lifetime of disagreements that can be devastating to the sacred union of marriage and parenthood. When disagreements arise, they are often over different views on core values, such as faith, prayer, repentance, forgiveness, respect, love, and compassion. These differences can stir up difficult conflict over religious upbringing of children, over decisions about how to handle life events such as birth, death, and holiday celebrations, and over the absence of a religious bond in the relationship.
Those who follow the philosophy of Kahlil Gibran are very much open to interreligious marriages. Gibran had a unique view of religious diversities as such: “I love you when you bow in your mosque, kneel in your temple, pray in your church; for you and I are sons of one religion, and it is the spirit” (The Voice of the Poet). However religious texts clearly state that religions are very much different and many of their verses forbid interreligious marriages. In general, Muslim men are not permitted to marry non-Muslim women. “Do not marry unbelieving women until they believe” (Qur’an 2:221). An exception is made for Muslim men to marry Jewish and Christian women, who are referred to as “People of the Book”. The children of such a union are always to be raised in the faith of Islam. Yet Gibran states: “You may give them your love but not your thoughts, for they have their own thoughts” (On Children, The Prophet). The Quranic verse continues: “Nor marry your girls to unbelievers until they believe”. No exception is given for women to marry Jews and Christians, so the law states that she may only marry a believing (Muslim) man. A Muslim woman does not follow the leadership of someone who does not share her faith and values. According to the Torah, Jews should not intermarry because their children will turn to other religions. “You shall not intermarry with them (other nations), do not give your daughters to their sons or take their daughters for your sons. For you will turn your children away from Me to worship other gods…” (Deuteronomy 7:1-3). Even St. Paul is exhibiting total intolerance of non-Christian faith groups; “Do not be yoked together with unbelievers. For what do righteousness and wickedness have in common? Or what fellowship can light have with darkness? What harmony is there between Christ and Belial? Or what does a believer have in common with an unbeliever? (2 Corinthians 6:14-15). Some may argue that these religious texts as old-fashioned, but that may even give rise to questioning God Himself.
Political activists validate their tolerance of interreligious marriages with the argument that if multiple religions are tolerated within a country, multiple religions within a family should be allowed too. However, take the concept of Ashura. Shockingly, asking Muslims about the religious event would not just result in different but also contrasting answers. The two viewpoints belong to the Shiite and Sunni sects that although sub branches of a single religion, hold diverse perspectives of the same religious event. There are differences and misunderstandings within one religion and between sects; then what if it were in between two different religions? So now try to imagine a child having a Shiite father and a Sunni mother. How would both approach to teach their child religious obligations, such as Ashura? Whose perspective is the priority? Having in mind that we are still a patriarchal community to a certain extent, the father’s sect would have primary loyalty than the mother’s. So would the mother’s sect and beliefs be completely ignored? And what happened to women’s rights and equality? Although the Jewish community in Lebanon is small and ‘hidden’, but let’s take the surprising combination of a Jewish and Shiite couple. Who would the child tend towards? The Shiite community, where they shed tons of blood and martyrs to free the country’s Southern region and achieve Lebanon’s geographic integrity? Or towards the Jewish state, where they lead an immoral war against innocent people to regain the integrity of the ‘promised land’? Furthermore Orthodox Judaism considers a person born of a Jewish mother to be Jewish, yet in Islam, the child must be raised in the faith of Islam. So who “wins”?
Romantics believe that “love is blind”. They stress that one cannot just choose his/her life partner; instead, destiny has already chosen his/her soul mate for him/her. You can see couples bragging about their ‘love at first sight’, that butterfly feeling in their stomach, the increase of adrenaline in their veins, the sudden heart pumps, and cupids flying above them. Tolerating interreligious marriages, they stress that no one can forbid the other from loving and being loved, for “What God has united, man must not divide” (Matthew 19:6). While interfaith relationships develop based on a mutual respect for religious diversity, sometimes major differences in fundamental beliefs pose difficulties in finding a common ground. Religious differences could bring complexities in their married life, starting with religious conversions. Religious conversion may be a matter of just a brief ceremony, but do not underestimate this ritual as a trivial matter. Taking this oath will set a tone for your life and your children’s lives. You will soon find out that the conversion was not just a matter of satisfying the sentimental obsession of the parents-in-law, but a binding commitment guarded by every member of the new community. As associating partners with Allah is the greatest of all sins. Offering prayers or supplications to anyone, living or dead, is an unpardonable sin. Therefore, one should be prepared to acceptconversion to a new religion as a serious and irreversible process.
Other activists argue that, in the truest sense, marriage is a secular act and not a religious one. Unfortunately, some religious leaders and communities would like to use the wedding as a tool for their ambition of religious expansion. This is not true. It is not a case of religious expansionism rather than preservation of generations, heritage, culture, values, traditions, and sovereign identities. Those who do not view marriage in its religious aspect are not looking at marriage in its future sense. In an inter-faith couple there is often no room to compromise without one spouse giving up some of their beliefs. Religious conversion is not a hollow ritual devoid of any meaning or consequences. Let’s take a Christian-Muslim marriage as an example. As per the Shahada oath to convert to Islam, one accepts and declares that there is no God but Allah and Muhammad is his messenger. Further, you acknowledge that associating others (like Jesus) with Allah is the greatest of all sins. Similarly, baptism before a church wedding means conversion to Christianity and a commitment to repudiate former practices (of Islam) and to live with Christ forever. Young children get confused with mixed and often conflicted messages. When confronted with such duplicity, children lose faith in any God or religion. Children with unclear religious orientations tend to be more nonreligious to avoid such complexities. This would cause a much more serious problem of atheism. Plus, to understand the relationship between the two religions a question pops up: “Is Jesus’ father, Mohammad’s God?” That is another story.
Do you see how complex these situations are? These were simple examples with no exaggerations whatsoever. There are many more simple things that make a big difference in interreligious marriages. The family kitchen and cuisine could be one of those simple complexities, where one’s national dish may be a ‘Haram’ to the other’s culture, or the wardrobe of one would be an insult to the other’s religion. When Jesus and his disciples were invited to a wedding in Cana (Lebanon) and when the wine ran out Jesus turned water into wine by performing a miracle. Wine is also used in religious ceremonies in almost all churches. However in Islam alcohol is strictly forbidden. Eating pork meat is another sin for Muslims, yet several cultures include pork meat in their dishes, the Armenian cuisine being one of them. And the complexities continue. Further, divorce rates in interfaith marriages are double compared to within the same faith marriages. A survey done by religioustolerance.org in March 2002 show that 50% of interfaith couples don’t last, separate and divorce; 25% of couples endure marriages which are almost totally lacking in intimacy; they co-exist in two solitudes, and the remaining 25% live in happy, mutually supportive marriages.
The Holy Bible states: “Love is patient, love is kind… It is not self-seeking”. (Corinthians 13:4-5). Be patient. Choose your life partners with care. Love both with heart and mind. Do not be self seeking, but rather think of who would come after you. Think about the infants you give life to, about their future, their psychological stability, their self-esteem and confidence, their identity and their relationship with God Almighty. You may be wise and faithful to your primary cultural group or you may go ahead and sing Elvis’ “I Can’t Help Falling in Love With You”. You’d better choose the first!
Hrag T. Avedanian
Dr. Ani Darakjian unveils a plaque in memory of her mother, Armine Darakjian
On Thursday, April 25, 2012, the Chair of the Haigazian University Board of Trustees, Dr. Ani Darakjian and her husband Dr. Nazareth Darakjian unveiled a plaque in memory of Mrs. Armine Darakjian, Registrar at Haigazian University from the year 1969 to 1974.
The event was attended by Haigazian University Board of Trustees coming from the USA for the annual Board meetings, along with the local Board members, University staff and faculty members.
University President, Rev. Dr. Paul Haidostian gave a short briefing about Mrs. Darakjian’s career as a Registrar at Haigazian University, while the audience had the chance to watch a power point presentation, featuring Mrs. Darakjian’s photos and handwritten documents, meticulously collected from the University archives.
In a moment of emotion, Mrs. Darkjian’s daughter, Dr. Ani Darakjian remembered her beloved mother and expressed her joy and gratitude towards Haigazian University in accepting her donation and placing the plaque in memory of her mother at the entrance of the Admissions Office, in the Heritage Building.
Current Registrar, Mrs. Anahid Fermanian shared her memories with Mrs. Armine Darakjian, as being her direct supervisor when she recently joined the Haigazian family, back in the 70’s.
The event ended with a fellowship reception.
Mira Yardemian
Public Relations Director
The event was attended by Haigazian University Board of Trustees coming from the USA for the annual Board meetings, along with the local Board members, University staff and faculty members.
University President, Rev. Dr. Paul Haidostian gave a short briefing about Mrs. Darakjian’s career as a Registrar at Haigazian University, while the audience had the chance to watch a power point presentation, featuring Mrs. Darakjian’s photos and handwritten documents, meticulously collected from the University archives.
In a moment of emotion, Mrs. Darkjian’s daughter, Dr. Ani Darakjian remembered her beloved mother and expressed her joy and gratitude towards Haigazian University in accepting her donation and placing the plaque in memory of her mother at the entrance of the Admissions Office, in the Heritage Building.
Current Registrar, Mrs. Anahid Fermanian shared her memories with Mrs. Armine Darakjian, as being her direct supervisor when she recently joined the Haigazian family, back in the 70’s.
The event ended with a fellowship reception.
Mira Yardemian
Public Relations Director
ՄԻՋ ՅԱՐԱՆՈՒԱՆԱԿԱՆ ՈԳԵԿՈՉՄԱՆ ՅՈՒՇԱՀԱՆԴԷՍ
Young Men and Women and the Armenian Church Leaders Today
Young men and women, today, are encountering numerous difficulties, be they of Armenian identity, sexuality, discipline, belief, direction, and faith. They are facing these issues almost all by themselves.
On one side, the Armenian church and the mature adult generation is engulfed and busy in their own administrative and urgent problems, whether social issues, financial difficulties of their organizations, schools, churches, to the extent that there is almost no quality time left for mentorship and for Paul-Timothy relationship and for preparing the next leading Christian men and women.
On another side are the young men and women, who are asking questions, are encountering the fast changes happening around them, and are facing luring temptations. They need to find answers to their difficult questions and they have to find them fast.
They are left alone in this battle, the next generation, who is going to take the lead tomorrow in preparing younger Christian men and women, who are faithful in Christ's message, who are ready to share their faith within their community and outside, who are not cast hither and tither where the wind blows. But alas! This is not the reality today. They are out there alone, with almost no accountability, almost no support, almost no guidance.
Vahé Jébéjian's voice is one of the voices of the youth, here in chanitz.org. He is asking difficult, yet important questions. He is trying to find answers to the questions that the youth is asking today.
It is very encouraging to see a young man writing about Christianity, the Christian faith and Christian living.
Admin,
Raffi
On one side, the Armenian church and the mature adult generation is engulfed and busy in their own administrative and urgent problems, whether social issues, financial difficulties of their organizations, schools, churches, to the extent that there is almost no quality time left for mentorship and for Paul-Timothy relationship and for preparing the next leading Christian men and women.
On another side are the young men and women, who are asking questions, are encountering the fast changes happening around them, and are facing luring temptations. They need to find answers to their difficult questions and they have to find them fast.
They are left alone in this battle, the next generation, who is going to take the lead tomorrow in preparing younger Christian men and women, who are faithful in Christ's message, who are ready to share their faith within their community and outside, who are not cast hither and tither where the wind blows. But alas! This is not the reality today. They are out there alone, with almost no accountability, almost no support, almost no guidance.
Vahé Jébéjian's voice is one of the voices of the youth, here in chanitz.org. He is asking difficult, yet important questions. He is trying to find answers to the questions that the youth is asking today.
It is very encouraging to see a young man writing about Christianity, the Christian faith and Christian living.
Admin,
Raffi