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Inception and History
 Before
the turn of the 20th century, Armenians began to flee the
persecutions of the Ottomans in western Armenia. Some settled
in Paterson, New Jersey, the busy hub of the silk weaving
industry. They arrived with little money, fortified by an
ancient heritage. This was the beginning of a new era of hope
and a bright future. Building a church sanctuary has always
been the primary concern of Armenians whenever they were forced
to emigrate out of their homeland.
At
the turn of the century, however, this was almost an impossible
task for the newly immigrated Armenian community of Paterson.
The only Armenian Church in New Jersey was the Holy Cross
parish in Union City. In those days, there were neither parkways
nor turnpikes. The roads were long, which led from Paterson
to Holy Cross Armenian Church in Union City. During the first
three decades of this century, Armenians made the journey
by horsecars and trolleys to Holy Cross, the "mother" church
in the New World of New Jersey, to worship and celebrate the
sacraments of the Armenian church. During this time Armenians
of Paterson also rented non-Armenian sanctuaries for occasional
church services and sacraments celebrated by visiting clergy.
By
the late 1920's the Armenian community of Paterson desired
to have its own sanctuary and Pastor. Under the spiritual
direction of the late Mampre Vartabed Calfayan, who later
became the Primate of the Diocese, a decision was made to
purchase land for building an Armenian church. This project,
however, had to be abandoned because of the Depression. In
1932, a committee made up of Paterson Armenians, presided
over by the late Primate, Archbishop Ghevont Tourian, was
able to purchase the St. Luke Episcopal Church on Bloomfield
Avenue, Paterson, for $6,000. Despite the severe, worldwide,
depression, the entire mortgage was paid within two years.
The Armenians of Paterson spent the following 33 years in
this modest sanctuary, which offered a center for religious
and cultural continuity. Annual bazaars, Hantesses, Armenian
and Sunday School classes and youth activities were organized
and conducted in the basement hall.
In
1958, three acres of land were purchased on Saddle River Road,
in Fair Lawn, New Jersey, with the intention of building a
new Armenian Church and a Community Center. Construction of
the Church building in Fair Lawn began in March and was completed
on September 19, 1965. Archbishop Sion Manoogian, then Primate
of the Eastern Diocese of the Armenian Church, consecrated
the newly built church in Fair Lawn giving it the name of
the great fifth century spiritual leader of the Armenian Church,
St. Leon. The challenge was again presented to the modest
people of St. Leon, small in number, but groomed in faith,
hard work and sacrifice. On February 3, 1980, the Parish Assembly
created an executive building committee to plan an expansion
project. On June 6, 1980, a special parish assembly authorized
the Building Committee to proceed with construction of the
long awaited St. Leon Armenian Church Community Center.
On
November 9, 1980, Archbishop Torkom Manoogian, then Primate
and currently the Patriarch of Jerusalem, blessed the site
of the proposed Community Center. In mid-1981 the construction
of the Community Center was completed. Since then, the St.
Leon Community Center, with its three halls and modern facilities,
continues serving the Armenian communities in the New York/New
Jersey areas. The Parish continued to grow under the care
and supervision of many capable pastors including Rev. Fr.
Hovhannes Kavookjian, V. Rev. Fr. Mampre Calfayan (later to
become Primate of the Diocese), Rev. Fr. Vahan Jelalian, V.
Rev. Fr. Shnork Kaloustian (later to become the Patriarch
of Constantinople), Rev. Fr. Arten Ashjian, Rev. Fr. Vartan
Der Assadourian, Rev. Fr. Carnig Hallajian, Rev. Fr. Paree
Metjian, Rev. Fr. Arshen Aivazian, V. Rev. Fr. Vahan Hovhanessian.
On November 1, 1999, His Eminence Archbishop Khajag Barsamian
appointed Rev. Diran Bohajian as the Pastor of St. Leon Church.
The Patron Saint of Our Church
Saint Leon, Soorp Ghevont (Arm.) Armenia, during
the fifth century, was partitioned into two major regions.
Eastern Armenia which was under the Persian rule, and Western
Armenia which was under the Byzantine rule. The governor of
each of the two major regions of Armenia was assigned by the
two supreme powers, the Byzantines in the western region and
the Persians in the eastern region.
Nakharars, i.e. local nobles or princes, had
some control over certain positions in the government of the
regions. The Capital of Persian Armenia was Dvin. It was also
the center of trade in Armenia, which served also as a passage
for the trade caravans of the Persians and the Byzantines.
The Sasanids, who were the rulers of the Persian Empire during
the fifth century, appointed Marzbans to rule and control
the section of Armenia under their control. Marzbans had administrative,
judicial, legislative and religious powers. Almost equally
authoritative was the Magbed, i.e. chief of the Zoroastrian
priests, who also resided in Dvin. Every district in Armenia
had its appointed tax collector who were overseen by a supervisor
who controlled also the trade and gold mines of Armenia.
With the conversion of the Byzantine Empire
to Christianity and the establishment of Christianity as the
official religion of the empire and the army, Armenians, and
Christians in general, under the Persian rule were viewed
as a threat to the government. The Persians, consequently,
increased their interference with the church affairs in Armenia.
Leaders of the Armenian Church were assigned by the Persian
Empire. Catholicos were removed and replaced to secure the
loyalty of the Armenians to the Persian throne. In certain
cases, even non-Armenians were given the title of Catholicos.
Christianity, however, was tolerated in Persian Armenia until
the end of the forth decade of the century.
With the ascend of Yazdgird II to the throne
of the Persian Empire, in A.D. 439, the situation was drastically
changed. Yazdgird with his ruling council made the decision
to impose Zoroastrianism, the religion of fire worship, on
Armenia. When Armenians refused to denounce Christianity and
resisted the Persian pagan religion, a new era of persecution
and religious intolerance began in Armenia. The Persians were
determined to destroy the Christian faith of the Armenians
and reestablish their pagan religion of fire-worship. Taxes
were increased, Armenian nobles and army general were arrested
and church leaders were persecuted. Armies of Zoroastrian
priests were sent to Armenia to persecute the Christian population
of Armenia and impose Zoroastrianism on them.
By AD 450, Armenians, Georgians and Caucasian
Albanians were in open rebellion against the Persians. Finally,
an official ultimatum was delivered to the Armenians, either
to convert to the Persian religion or suffer the consequences
of a Persian invasion. During these times, a child named Leon
was born into an Armenian Christian family in the Ichevan
village of the Vanant region in Armenia. After receiving his
elementary education, he went to Bizantium to continue his
higher education. Leon decided to join the missionary group
of the great illuminators, saints Sahag and Mesrob. He studied
under saints Sahag and Mesrob and was ordained a celibate
priest. St. Leon knew the Armenian and the Greek languages
well. He was one of the senior translators, with Yeznig and
Gorune, who worked with Sts. Sahag and Mesrob in translating
the Bible into Armenian.
As the Persian threats against Christianity
and the Church in Armenia increased, St. Leon emerged as a
zealot leader of his people and a defender of Christianity
in Armenia. Together with the other clergy St. Leon lead the
resistance movement in the cities of Armenia. St. Leon lived
in Pagravant and was the locum tenens for Catholicos Sahag.
When, in the summer of 450 A.D. the Magis came with the apostates
from Persia to the city of Ankgh, in the region of Pagravant,
and began to destroy the sanctuaries in the town to turn it
into a temple for fire worhip, St. Leon led a group of clergy
and faithful people and immediately chased the Magis with
great courage and dispersed them. Yeghishe, the famous Armenian
historian, tells us about the courageous role St. Leon and
his clergy played, resisting the Persian invasion and protecting
the Christian faith.
"On Sunday, 25 days later, the Magbed himself
arrived with the Magi and a strong force and tried to break
the doors of the Church. This was an attempt to see how his
plan would fare. But the holy priest Ghevont was ready on
the spot together with his principle associates and many from
the holy league, and would not allow them to proceed. Though
he was not aware of ... the striking power of the Magbed,
he did not wait for the arrival of the bishops, nor would
he tolerate the iniquitous prince even slightly or excuse
him; on the contrary, he raised a great cry and created panic
among the troops and the magi; ... Armed with clubs, [the
Armenians clashed with the Magi and the Magbed and]... forced
them back to their camp. Thereafter, they served the Divind
Liturgy in the Church." (Yeghsihe. New York: The Delphic Press,
1952, p. 66). St. Leon inspired the Armenian army generals
to resist the Persian imposition of Zoroastrianism. He convinced
General Vartan to organize a strong army and to lead his people
to fight the enemies of Christianity and defend the Armenian
faith and homeland.
Meanwhile, St. Leon gathered the clergy around
him and joined the army preaching and inspiring the soldiers
and fighting side by side with them. The Persian and Armenian
armies met in a battle in Avarayr in A.D. 451. On the eve
of the battle, St. Leon spent the night preaching to the soldiers
and reminding them of the supreme sacrifice of the Savior.
All the soldiers and generals of the army joined in the celebration
of the Divine Liturgy and received the Holy Communion. Next
morning, the two armies clashed. During the ensuing battle,
General Vartan was martyred and the Armenian forces collapsed.
Fr. Leon and other clergy were captured, subjected to unbearable
tortures in order to force them to denounce Christianity and
revert to the pagan religion of fire-worship.
The historian Yeghishe describes the horrible
tortures and sufferings that the holy priests had to endure
in Persian captivity. "Inspite of all that," adds Yeghishe,
"the holy men never became disturbed nor distressed; on the
contrary, they endured the torture with great patience and
performed their daily services by singing psalms incessantly.
After they finish their prayer they lay on the hard floor
to rest in cheerful contentment. But the guards, keeping watch
over prisoners, were exceedingly amazed at their unfailing
health, as they kept hearing the constant sound of their voices."
(Yeghishe, p. 179).
After enduring the unbearable torture and refusing
to denounce Christianity, the holy priests were finally put
to death by the sword. Avarayr is the first battle fought
in defense of Christendom in the history of the world. Although,
Armenians lost the battle of Avarayr, they were victorious
in resisting the pagan faith and preserving Christianity in
Armenia. The determination of their leaders such as St. Leon
and General Vartan enabled them to win the war against the
enemies of Christianity and to guard this life-giving faith
for the future generations of Armenians.
St. Leon became the patron saint of the Armenian
clergy. His fiery sermons, knowledge, wisdom and dedication
to his church and people, made him one of the great figures
of the fifth century. He is remembered in the Armenian church
calendar two days before the commemoration of Vartanatz Day,
when St. Vartan and the spiritual victory of the battle of
Avarayr are commemorated. Saint Leon's courageous spirit,
patriotism and devotion to the Armenian Church and people,
have been, and remains to be, a source of pride and inspiration
for more than sixteen centuries.
"May the memory of the righteous be blessed
unto eternity. Amen"
The Rebuilding of Saint Leon Armenian Church 
"Rebuilding" and "reconstruction" are very popular terms
in St. Leon Church. Since its inception at the turn of this
century, the St. Leon community has been a living example
of unselfish dedication to building a strong Armenian Christian
community and witnessing to the faith of our fathers. Indeed,
the community continues to do its best to make its buildings,
programs and facilities compatible to the contemporary needs
of its faithful members.
During the 1988 Annual Parish Assembly, the St. Leon community
approved of a new phase of construction which would expand
the sanctuary and school facilities of the Parish. Because
of the terrible earthquake in Armenia during the winter of
1988, the Church had to stop the building project to direct
all the available parish funds to help our devastated brothers
and sisters in Armenia. In 1995, the Parish Assembly reviewed
the previously approved expansion plans, and assigned a committee
to execute it. The project was spearheaded by two dedicated
leaders of the community, Sarkis Gabrellian and Sarkis Soultanian,
as the cochairmen of the building project. The two cochairmen,
with their enthusiastic building committee, began their meetings
immediately following the Parish Assembly to discuss and approve
the plans for building. Construction began within a few months
after the Assembly.
The 1995-1996 reconstruction of St. Leon Armenian Church
is a milestone in our Parish history. With it's modification
from a simple building, the architectural form and the sanctuary
character has been transformed to a more traditional Armenian
Church thirty years after the original construction. Thomas
Ashbahian, professional architect, longtime St. Leon Parishioner
and student of ancient Armenian church architecture, provided
the plans for this construction. Expansion of the sanctuary
with apses to either side has created a cruciform plan and
added substantial volume to interior space. The apses and
increased floor area at the entry of the sanctuary allow for
new pews accommodating approximately 68 new seats. The structure
of the apses has also raised the roof lines in the center
of the sanctuary and provided for the mounting of a 20 foot
wide, 12-sided dome, rising 45 feet above the pews. Windows
in each face of the dome flood the sanctuary with natural
light never before seen in the center of the worship area.
Additional graceful arched and circular windows have been
added to compliment existing stained glass. The Narthex addition
accommodates a larger Parish Council Room, a cry room, an
elevator, and increased area for parishioners to prepare for
their entry into the sanctuary. The Narthex is also crowned
with a small dome allowing for substantial light to enter.
The three exterior walls of the Narthex are tastefully penetrated
by large arched topped windows. New 8 foot high mahogany exterior
doors are mounted at the entrance below the original stained
glass entry window. The chancel area has been expanded to
accommodate the growing number of altar servers, choir members
and visiting clergy. A new chancel rail, chandelier and candle
stations adorn the interior. The exterior of the entire church
has been completely reconstructed in new brick, precast stone,
metal and stucco materials.
The color combinations, materials, shape and proportions
evoke the appearance of churches in Armenia constructed over
1200 years ago. Careful architectural articulation of the
additions and the original building has resulted in an integrated
design, which belies the Church building's modest beginnings.
New Armenian crosses sit atop each dome. Due to a major gas
explosion in the lower level of the Church building, the Sunday
School and Armenian School facility has been remodeled and
expanded as part of the overall building effort. New walls,
ceilings, doors and flooring prepare the classroom facility
for many years to come as the heart of our education programs.
Unseen but vitally important, are new energy efficient boiler
and air-conditioning systems. Additionally, all washrooms
have been gutted and rebuilt. Two of the rooms now contain
baby changing stations for the growing population of young
families.
Reconstruction took place over one year commencing in the
fall of 1995 and was completed with a minimum of disruption
to Parish Life. The sanctuary, and access to it, was maintained
throughout construction. In true St. Leon fashion, all parishioners
participated in this uplifting effort through their hard work,
patience, and quiet belief in constant betterment of their
Parish and ultimately in the Glory of God. On Sunday, November
17, 1996, His Eminence Archbishop Khajag Barsamian, Primate
of the Eastern Diocese of the Armenian Church, presided over
the morning services, celebrated the Divine Liturgy and consecrated
the newly renovated and added sections of the Church according
to the tradition of the Armenian Orthodox Church.
"O Heavenly King, keep your Church unshaken. And the worshippers
of your name, preserve in peace." (Armenian Hymn)
The Saint Leon Parish Today
 Today
the St. Leon Parish consists of approximately 400 families
actively involved in the church life. The Parish ministers
to Armenian Christians in the Fair Lawn, Glen Rock, Ridgewood,
Wyckoff, Saddle River, Franklin Lakes and other regions of
North Bergen County in New Jersey.
The parish has many organizations who, together with the
Pastor and the Parish Council, pursue the ministry and mission
of the Parish. These organizations include: the Sunday School,
Armenian School, Women's Guild, ESL, Men's Fellowship, ACYOA
Seniors and Juniors, Senior Citizens, Care and Share, Choir,
Altar Servers, Bible Study Groups, and the Sport Association.
"Lradoo" is the official monthly publication of the parish,
which is mailed to approximately 600 families. It includes
fixed sections such as "Pastor's Message", "Lradoo Puzzles",
"Chit Chat" and monthly calendar of Church activities. It
also includes monthly reports from the various organizations
of the parish. Every Sunday the weekly Bulletin is published
and distributed to the participants in the Divine Liturgy,
Badarak. Details concerning Sunday services, upcoming major
events, and news of interest to the Armenian community are
published in the Sunday Bulletin.
The Parish Community Center, which is a separate building
adjacent to the Church building, contains three halls of varying
size for all activities. The Abajian Hall, with its modern
facilities including a capacity of 325 seats, modern stage
facilities, kitchen, and a storage area is located on the
main floor. Dadekian Hall, is a smaller hall located on the
seond floor which seats 75 people. Soultanian Hall is located
on the second floor next to the Dadekian Hall which is designated
for ACYOA gatherings and meetings. The church office is open
Mondays through Fridays 9:00 a.m. to 3:00 p.m. Our Pastor
is Fr. Diran Bohajian,
The Parish Council consists of 11 members elected annually
during the Parish Assembly. The parish has also four delegates
to the Diocese. The Parish Council Chairman is Douglas Tashjian
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