The Great Loss of the Armenian Clergy During the Armenian Genocide – Bishop Sempad Saadetian, Primate of Garin Armenians
By Archbishop Papken Tcharian
The series of articles, which will be presented to our readers, are written by Archbishop Papken Tcharian, and translated by Tamar Topjian Der-Ohannessian.
The book, “The Great Loss of the Armenian Clergy during the Armenian Genocide” was published in 2009, by the generous donation of Mr. and Mrs. Levon and Tamar Der-Ohannessian.
The articles which will be featured in the coming days, are from the Vartabedagan thesis of Archbishop Tcharian, and it is dedicated to the 90th anniversary of the martyrs of the Armenian Genocide.
In his thesis, Tcharian writes, “The enemy, in his cruelty, ruthless and unjust, did not discriminate. He slaughtered the students of Maghakia Ormanian, Yeghishe Tourian and Mekhitar Sepasdatsi, the promising seminarians of Armash and St. Ghazar, who were the true intellectual clergymen, and who shared the fate of their people and their parishes.”
“The catastrophe of April 1915 was a fatal gash in the heart of the Armenian Apostolic Church. Despite of it all, however, the Armenian people and the Armenian Church experienced a new renaissance. … We do not hesitate to call all those clergymen who were massacred during the Genocide of April 1915 martyrs and saints.”
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Bishop Sempad Saadetian was born in 1871 in Adapazar. His baptismal name was Krikor. In 1889 he entered Armash Seminary as a student. He finished the 7-year academic program of the seminary, and on June 18th 1895, he was ordained celibate priest by Arch. Maghakia Ormanian. He was renamed Sempad. He was one of the first seven students of Armash Seminary, taught by the bishops Maghakia Ormanian and Yeghishé Tourian. He received the pastoral staff after presenting a historic, bibliographic and doctoral dissertation of great value about Nerses Lampronatsi as his thesis. In 1903, this thesis received praise from the Izmiriants Sahag-Mesrob Literary Award.
During 1895-1896, he taught in Armash Seminary. He later returned to Constantinople and was designated parish priest for the Armenian-populated villages of Geyvé (1896), and preacher for the churches of Balat and Gedig Pasha (1897).
In 1898 he was elected prelate to the Nigobolis diocese of Shabin-Karahissar and stayed in the same position until 1907. We read about this in the Dadjar weekly, year I (1910):
In 1898 he was sent to Shabin-Karahissar by the Executive Council, as diocesan locum tenens. Thanks to his discreet and insightful administration, he won the approval of the general public and before long he was elected prelate of the diocese.
In his book ‘Koghkota Turkahay Hokevoraganoutian’ (Golgotha of the Turkish-Armenian Clergy), Teotig wrote: “…In that same year of 1897, he left the easy lifestyle of the city and managed the diocese of Shabin-Karahissar until 1907…”
We read the following statements about V. Rev. Fr. Sempad in the book ‘Badmakirk Adapazar ‘Asdvadzarial’ Kaghakin’ (History of the God-created City of Adapazar):
…He came to Shabin-Karahissar as a newly-ordained priest, still looking like an adolescent, tall and handsome. He stayed there from 1898 to 1907.
When he came to work in Karahissar, he was newly ordained, but he was intelligent and benefited from the advice of V. Rev. Fr. Avedis Sahagian, chief clerk at the prelacy. He became one of our best prelates.
In his autobiography, ‘Khohk yev Khosk’ (Thoughts and Words), Bishop Ormanian has mentioned that V. Rev. Fr. Sempad “held a legislative position in Nigobolis, which is Shabin-Karahissar.”
- Rev. Fr. Hagop Kossian mentions in his book, ‘Partser Hayk Garin Kaghake’ (City of Garin of Upper Hayk) that V. Rev. Fr. Sempad worked in Shabin-Karahissar as prelate for ten years: “Before his diocesan appointment in Garin, he was prelate of Nigobolis for ten years, which is Shabin-Karahissar.”
In ‘Shabin-Karahissar ou ir Herosamarde’ (Shabin-Karahissar and its Heroic Battle), we have the following information about the work of V. Rev. Fr. Sempad in the diocese of Shabin-Karahissar:
…in 1898 the Armash graduate, V. Rev. Fr. Sempad Saadetian, came to Shabin-Karahissar as prelate and formed committees and councils in accordance with the National Constitution. He developed new academic programs, united the neighborhood schools and designated Serovpé Bedrossian as principal.
The prelate and the principal stayed on their jobs for 8-9 years, although the people of Karahissar were known never to keep a priest or principal for more than one year…
Similarly, in the book, ‘Badmakirk Adapazar ‘Asdvadzarial’ Kaghakin’ (History of the God-created City of Adapazar), we have more information about his administrative work.
… In accordance with the National Constitution, he organized the diocese and formed religious and educational councils. He often visited the boys’ and girls’ schools and encouraged the students and teachers. During this time our school in Karahissar acquired a kindergarten.
The bishop was on good terms with the government officials and was respected by them. He also won the confidence of the governor Mahmoud Nedim Bey.
He was an expert orator and preacher. His speeches were always full of patriotism and warmth…
Information gathered from various sources show that V. Rev. Fr. Sempad was known as a well-educated and devoted prelate with administrative abilities. He followed closely the religious, educational, cultural and economic issues of his diocese, and worked with great dedication and devotion to ensure their progress. He had developed cordial relations with the local government for the sake of the safety and welfare of his diocese.
He enjoyed great respect from the people for his enthusiastic administrative work. The people of Shabin-Karahissar did not want to part with their prelate when he had to go to his new headquarters, the diocese of Garin.
In 1908 V. Rev. Fr. Sempad was elected prelate to the diocese of Garin, succeeding V. Rev. Fr. Zaven Yeghiayan, (his classmate and co-ordained priest) and served in the same office until his martyrdom (1915).
In Ghazar Charek’s book, ‘Houshamadian Partzer Hayki Garinabadoum’ (Commemorative Book on Garin of Upper Hayk) we have the following information: “Bishop Sempad Saadetian succeeded V. Rev. Fr. ZavenYeghiayan. He was from Armash too and a classmate of Bishop Zaven. He was a well-educated and awe-inspiring clergyman, who now had all the facilities and a wide field to work.
Arch. Zaven Yeghiayan, patriarch of Constantinople, wrote the following in his book, ‘Badriarkagan Housheres’ (My Patriarchal Memoirs): “Bishop Sempad Saadetian, prelate of Garin. He was my classmate from Armash Seminary, and who was ordained celibate priest and bishop with me. He has succeeded me, elected by the people of Garin, and came here from his first place of office, Shabin-Karahissar.”
In 1910 he was ordained bishop for the diocese of Garin. He was ordained in Etchmiadzin by Catholicos Madteos II. On his way from Etchmiadzin, he passed through Shabin-Karahissar and was greeted with great respect and accolades. While there, he ordained a married priest for that diocese as well as deacons and acolytes.
In 1912, due to issues creating problems in Sanasarian School in the diocese of Garin, and being at odds with the local community leadership, he left Garin on May 14th. However, he returned before long and assumed his responsibilities.
The diocesan timespan of Bishop Sempad Saadetian coincided with the declaration of the Ottoman Constitution in 1908. The freedom granted by the Constitution was an opportunity for him to accomplish a lot in the national and ecclesiastical areas. His spiritual father, Bishop Maghakia Ormanian wrote in his autobiography, “Sempad’s personality helped him work sweetly and nicely, never falling short of the required necessities.”
After the Ottoman Constitution, while Bishop Sempad was prelate, meetings were held by the diocesan national leadership in the diocese of Garin, and wide-ranging plans were undertaken and attempted to be accomplished.
We read in ‘Houshamadian Partser Hayki Garinabadoum’ (Commemorative Book on Garin of Upper Hayk):
…Let us just mention that the committees arising from this important national organization devoted themselves for years to creative activities. They were chaired by Bishop Sempad Saadetian, who, with his abilities and chaste lifestyle formed a whole entity with them…
Bishop Sempad Saadetian stayed on this responsible diocesan position with courage and devotion until the very last minute. He left Garin and departed for good to Yerzenga with the last caravan of the deported people ….
On the eve of the tragedy of the First World War, Bishop Sempad sensed the danger, stayed with his parish and followed the developing events closely.
He gave the following information in his September 17th 1914 letter to the patriarch of Constantinople, Arch. Zaven Yeghiayan:
So far, the Armenians have acted wisely and will continue to do so. Every one has heeded the call for military conscription, in person or by paying a ransom, and is taking every precaution not to raise the slightest suspicion. The Turks, the members of Ittihad and the government, are well aware of this. But it seems to us that they want to create pretexts to show the Armenians to be untrustworthy, and it is not possible to foretell where these will lead. Certainly the future does not look promising. We always get reassuring replies to our appeals to the government, confirming that no Turk can attack an Armenian or a Christian, and would otherwise be subject to the harshest punishment. But how can we explain the fact that Midhad Bey from Kghi, a member of the Ittihad party, has returned from Garin and is holding meetings with the Turks only? He is making arrangements to form militias and is distributing the two cases of firearms brought from Garin only to the Moslems, instructing them to keep all these talks from the Armenians. This is what the prelate of Kghi has informed us.
Soon, military conscription was declared. All the youth of military age in Garin were sent to the war-front to fight in the Russo-Turkish war. According to the Turkish commanders the Armenian soldiers fought bravely and exhibited proof of their patriotism and loyalty.
However, the politics of the Turkish government towards the Armenians changed quickly. General Enver Pasha participated personally in the battles on the Caucasian front and ordered the Armenian soldiers to be sent to the most dangerous positions. He also surreptitiously ordered the Turkish soldiers to fire at the Armenians and to kill them.
They systematically massacred the Armenian soldiers. The Turkish soldiers took away all those who did not die during the fighting, killed them and concealed their bodies.
An Armenian soldier who had managed to get permission for leave returned to Mush and announced:
Fathers! Mothers! What do you expect to hear about your loved ones? The Armenian soldier is doomed to die on the battlefield. The one who is not hit by a bullet to his forehead is shot in his back by the Turkish soldiers. This is the reward of your beloved sons on the war-front. On the days when there is no fighting, our brothers are dragged from their sleep in groups of 5-10 to places about an hour away from the army camp and are shot. Their bodies are then buried in previously dug holes.
Information about similar massacres were given to Bishop Sempad Saadetian, the prelate of Garin, who initially did not believe this sort of horrible behavior, but when the pleas were repeated, he appealed to Tahsin Bey, the local governor. The latter responded in cold-blood, “Yes. Although similar incidents have happened, but they have been due to misunderstandings. Orders were given to prevent their recurrence.”
The oppression by the Turkish government and the military had become much more obvious in the regions of Garin and Erzurum. A wave of looting and destruction started everywhere. The government started confiscating from the prominent merchants, peasants and workers whatever belongings they had, allegedly for military aid. The local authorities appropriated all the animals for traveling purposes, as well as all the carts and carriages without exception. In short, they tried to neutralize the economic strength of the people.
Bishop Sempad Saadetian, prelate of Garin, wrote on this subject to Archbishop Zaven Yeghiayan, patriarch of Constantinople, in his letter dated August 1st 1914:
On Tuesday, July 29th, the military authorities started snatching carts, oxen, horses and food from the people of the villages, without paying for them. They also confiscated everything; flour, grain, rice, sugar, textile, all worth hundreds of gold-coins, from the Armenian and Turkish merchants of the city, without paying for them. There is no doubt that these military preparations are for a propabable war with Russia. This war seems to be inevitable. Those Armenians and Turks who can pay a ransom do so with great difficulty. All the other 25-45 year-olds are ruthlessly taken into the army. There is already news of trouble from Pasen, Khnous, Terchan and the villages of the plain.
After a month, Bishop Sempad sent a letter to the patriarch dated August 29th and informed him again that tragedy had begun. He appealed for financial aid from the patriarchate and the Armenian benevolent union.
The general mobilization continues. Our government is reinforcing the Russian border with ammunition and manpower. They appropriated nearly all the supplies in the city and started confiscating ghee, cheese, rye, crushed wheat, hay and military implements from the villages. This is why there is general destitution everywhere.
It is already evident that the position of the Armenians in this region is very precarious and we are doing everything in our ability to eliminate all kinds of political suspicion from us, so that in the event of a possible war, our people do not suffer vindictive brutalilty…
Garin was transformed into a huge military camp. More than one hundred and fifty thousand soldiers came and settled there and depended on the local Armenians for sustenance. The homes of wealthy Armenians were requisitioned allegedly for transforming them into hospitals. The Armenian peasants complained to Tahsin Bey, governor of Garin, and got only great promises. However, they did not know that Tahsin Bey, governor of Garin, believed that it was time to start implementing the decision of the government to annihilate the Armenians.
Garin – Erzurum – became one of the centers of the Turkish genocide. On April 24, 1915, there were widespread arrests, and Bishop Sempad Saadetian naively explained that they were going for a simple questioning, and that they would all return.
What must have Bishop Sempad felt, as prelate of Garin, during a municipal meeting on May 20th 1915, when the governor of Garin, Tahsin Bey, called him and informed him that according to an order issued from Constantinople Armenians must leave the city in the coming 5-10 days due to political and social incidents? The bishop returned to the prelacy and held a meeting with the national leaders, to study the situation and to decide on a stance accordingly. The leaders were divided. The young members did not want to submit to the orders of the governor and preferred to die on their fatherland staging self-defence. The wealthy and older class on the other hand, insisted on accepting the orders of the governor, provided that the safety of their wealth, pride and lives were guaranteed.
Bishop Saadetian made several appeals to predominant Turkish leaders and the German Counsulate so that the governor’s orders for deportation be repealed, but was refused. He was convinced that the deportation order was going to be carried out, so he went to see Governor Tahsin and said, “Since you believe that my people are going to reach Edessa safely, please allow me to accompany them as their prelate.” Again he received a negative response.
The deportations started on June 16th 1915. Forty to fifty wealthy Armenian families were the first ones to be taken to Yerzenga… The Armenian population of Garin realized then the fate they were going to be subjected to.
On June 19 a larger caravan set out towards Papert. It reached Yerzenga where it was subjected to looting, kidnapping, rape and massacre.
During these deportations, Bishop Sempad was summoned by the gubernatorial authorities and was condemned with false accusations by the war tribunal and the authorities. The government had prepared a forged document on a piece of regular paper with exactly the following words: “Srpazan, we sent the rifles and the bullets. When you receive them, reply!”
The prelate defended himself fervently against this deliberate accusation. He appeared in front of the governor, who, with a despicable smile on his lips, told him, “Do not worry! You will forget all these in 5-10 days.” He returned to the prelacy, and told about the incident to those present. They asked him what the 5-10 days meant, and he answered, “It means that in so many days those people are going to get my head…”
The last caravan of deportees, consisting of six to seven hundred people, left Garin for Yerzenga. Archbishop Zaven Yeghiayan, patriarch of Constantinople, informed Bishop Gevont Tourian, prelate of Bulgaria, in his August 25th 1915 letter:
…The 5th caravan has been dispatched from Garin on July 18th, with 6-700 people. Intellectuals, Bishop Sempad Saadetian, prelate, who was supposed to be sent to Constantinople and had a permit to this effect, V. Rev. Fr. Nerses, abbot of St. Lousavoritch (Illuminator) Monastery, and married priests, were all in this group. They were all martyred along the road to Yerzenga which passed through Ashkalé, Shoghen valley, Mamakhatoun and Terchan.
Actually Bishop Sempad Saadetian was exiled with his people and was martyred in Yerzenga. We have the following poignant account about the events of his martyrdom.
Bishop Sempad Saadetian, Prelate of Garin, was killed in Yerzenga too. Bishop Sempad was with his flock all the way to Yerzenga. He was supposed to be sent to Constantinople and had a travel permit to this effect. When they reached Yerzenga, they detained him in the prelacy and wanted to kill him. According to some reports, the bishop pleaded with the executioners to take him to the cemetery and kill him there. They accepted his request. They gave a shovel to the bishop and took him to the cemetery. The bishop dug a shallow grave with his own hands, got into it and as he prayed on his knees with outstretched arms, he was killed with axes.
In Teotig’s ‘Koghkota Turkahay Hokevoraganoutian’ (Golgotha of theTurkish-Armenian Clergy) we have a more detailed and moving account:
…The gendarmes brought them out of their hut, took them to the ‘city of the dead’ and advised the bishop to dig his own grave. Silent, uncomplaining and filled with the ethereal grace of compliance, he carried out the terrible excavation, knelt on its edge and prayed. Then he took a small stone, crossed himself and threw it in the hole. The assassins attacked him, removed his clothes and first severed one arm, and then a leg. Then they slashed his lips, dug out his eyes, lit a match under his beard and finally shot him in the breast. They threw into the hole the mutilated body of the priest from Armash who was so enchanted by the love of Christ and strengthened by his faith. Before his martyrdom, this noble priest had also become a target to the beastly attacks of one of the guards.
This is the life of an intellectual Armenian priest who devoted himself to his nation and which ended in his martyrdom.
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Bishop Sempad Saadetian was a writer. Despite the heavy burden of his administrative work, he filled his free hours with research. He was known as a skilled orator and preacher. Not much has reached us from his literary work. Only few articles and sermons can be found in the Constantinople periodicals. We have his thesis which is an important and valuable literary work. It is a major historical, historiological and doctoral dissertation about Nerses of Lampron. ‘Nerses Lampronatsi’, a volume of 270 pages, was published in Antelias in 1981.
In the book titled ‘Nerses Lampronatsi’, Bishop Sempad presented the biography of a personage who lived towards the end of the 12th century, and whose life had an important impact on our national history, both on the ecclestiastical and political fronts. He was one of the brightest personalities of his time, with his energetic activities, not only as a clergyman, but also as a historiographer, a theologist-philosopher, a linguist and an orator. Bishop Sempad has presented the life and work of Nerses of Lampron, and he has also analysed his literary works and demonstrated their theological ideology.
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- ‘Ganayi Harsanike’ (The Wedding of Cana), a sermon in the book ‘Tebrevankian Karozner’ (Sermons from the Seminary).
- ‘Ardzapou Yegeghetsin’ (The Church of Ardzap). A sermon written on the occasion of the 25th Anniversary of Armash Seminary.
- ‘Hop’ (Job). Scriptural exegesis.
- ‘Saghmos’ (Psalm). Scriptural exegesis.
- ‘Djashou Avedaran’. Scriptural exegesis of the Synaxis Gospel.
- ‘Arakg Soghomoni’ (The Parables of Solomon). Scriptural exegesis.