Thomas Cosmades



Apraham Hoja of Aintab


Chapter 10


Rostrum of those who witnessed the Revival

A. Yeghoian


In this book, I should also make reference to great heroes of the faith who contributed prominently to the spiritual life of churches and individuals in Anatolia.  There was a theological seminary in Marash which was founded by the American Board of Commissioners for Foreign Missions.  For quite a while, this seminary kept itself clear of modern theology.  Brother A. Yeghoian was one of the graduates of the school. He was a very competent pastor who ministered in churches in Harput in the East and Urfa (Edessa) in the South.  He was a seeker of the deep truths of God.  At one stage, he came to realize that his messages didn’t have an effective impact upon his hearers.  There were no results from his preaching.  He took serious stock of his personal life as well as of his presentation of the Gospel message. 


During this time, a dynamic British evangelist (whose name the author doesn’t supply) preached in our cities.  The distressed and discontented Yeghoian observed that this man’s preaching possessed a power which he had never seen.  Sinners were being brought to repentance and salvation.  Wishing to know the secret of his ministry, the first discovery Yeghoian made was the man’s total reliance on God’s Word. He never deviated from it as he preached.  There was a spiritual tone in his preaching that Yeghoian had never known. 


The Reverend Yeghoian arranged to meet with the evangelist who told him that his preaching was based on personal experiences emanating from the Scriptures.  He gave him a few pieces of literature to read in which he mentioned that he had studied in a liberal seminary.  That training made him like a tree with leaves, but no fruit.  He realized that there were two courses before him which required him to make a choice: He could go on in the teaching he had received and deprive his people of the liberating message.  This type of preaching would have left him with a stagnant ministry.  Or, he could humble himself before God and faithfully proclaim the message from the Word, whether it hurt or comforted.  He chose the second course.  In his own words, he ‘returned to the faith of his fathers’.  He left the dispassionate teaching he had received at the seminary and relied on the life-giving message his own soul craved.  At this time there was an ongoing revival in Aintab, which came to Reverend Yeghoian’s hearing.  Without delay, he traveled there to experience it firsthand.  At each meeting, the young people at the large evangelical church were giving fervent testimonies about their faith in Jesus Christ.  They were relating their experiences of witnessing for Christ and making converts for him.  He realized that he needed this liberty, convincingly related by those precious young people who had recently come to trust in Christ.  He surrendered himself to the full control of the Holy Spirit, who in turn came and filled his life.  From that day on, Yeghoian who had been exasperated with his coldness of heart became a flaming witness to the grace of God.  He moved around from place to place, winning people to Christ.


There was rejoicing in some circles for the change that had come over him and on the other hand, dismay from the liberals, some of whom were his former associates.  Pastor Yeghoian spoke boldly about the uniqueness and supremacy of the Lord Jesus Christ.  He started exposing the errors of liberal theology, urging people not to make any concession to the truth of God’s word.  Increasingly he became more effective in his preaching with people being drawn to the love of Christ. The impact of his prayer life and humble mien was profound on all who knew him.  He traveled widely in Asia Minor and foreign countries, including Syria, Germany, France, and the United States, where he finally settled.  There were many believers scattered in all the lands and cities he had ministered who attributed their conversion to him.  He died in the United States among many brothers and sisters who loved the Lord.


Haralambos Bostanjoglu


Bostanjoglu was born in the city of Adana in Cilicia.  He was of Greek origin, but ministered widely among the Armenians in Anatolia.  He was one of the most effective and fiery evangelists ever seen in this land.  It was here that he lost his life for Christ and His testimony at the end of 1916.  He was hung in Marash, where most of the events recorded here transacted.  He was a man mightily used by God for evangelism, teaching and discipling believers.  We can say that he blazed the trail in Anatolia in expounding scriptural truths not touched until then.  He introduced the teaching of the pre-millennial return of Christ which caused great consternation in Protestant circles.  Among the several books and articles he authored were books on the Holy Spirit and Healing by Faith.  He was a gifted musician, who enriched his ministry with his beautiful playing of the violin.  He often played and sang hymns that he had written himself. Some of these were sung widely in meetings across the region.  He started a thoroughly independent church in Aintab where his bold and aggressive preaching actually became the cause of his arrest.  Following a hard and protracted ordeal of trials, he was condemned to death.  All his books, among them the hymns he had written, were confiscated by the authorities never to be seen again.  Finally, he was forced to march from Aintab to Marash encumbered with heavy chains on his neck and arms, along with other people condemned to be executed.  There he died for his faith in Christ, giving his last witness from the gallows before being hung.  (Those interested in reading a fuller account can find it under the title, “Anatolia! Anatolia!” on this same website.)


Mardiros Komoorian


This brother lived more-or-less the life of a monk.  His house was like a monastery. In his room where he had only the barest furnishings he spent his time in studying the Bible and praying. Often the brothers would visit him, bringing him food and being profited from his teaching.  He studied particularly the lives of old saints of the Church.  He passed this knowledge on to others for their edification.  From time to time he would be invited to preach in one of the churches.  At the expulsion of the Armenian population, he was among the deportees in the desert, where he died.  Those of us who knew his life and devotion to the Lord will never forget his dedication to Jesus Christ. 


Araxie Jebejian


During the earthly life of our Lord, women gathered around him, being vastly benefited from his life-imparting message and miracles.  The established tradition of ladies having a vital role in church life continued throughout the centuries.  It gives me pleasure in this brief account to mention several women among the Armenian believers in Anatolia who were greatly instrumental in the progress of the Gospel.  One of these is Araxie Jebejian.  She was a woman of exemplary life and testimony who inspired all who knew her. Like other women, she was instrumental in leading many to the knowledge of the Lord Jesus Christ.  Her background was in the Armenian Apostolic Church.  Being a seeker of the deep truths of her faith, one day she encountered the Savior and repented with tears.  So began her life with Jesus Christ. But she never stopped seeking God.  After her conversion she was characterized by deep hunger and thirst after the righteousness of Christ.  She spoke to many Christians about their spiritual experience and became convinced that a new encounter with the Holy Spirit was necessary.  She prayed for this and in faith she received the fullness of the Holy Spirit. 


Following her joyful experience with the Holy Spirit, Araxie got heavily involved in evangelism as a ‘Bible woman’, visiting houses from door-to-door and holding meetings in churches.  These meetings grew to remarkable numbers.  The Prelate of the Armenian Apostolic Church became fearful, particularly of the role of a young woman contributing to spiritual awakening in various churches.  She was preaching the Word of God and talking to people about their need of the Savior.  Finally, the prelate asked her to give up her preaching.  Holding a fragrant rose in her hand, she addressed him with these words: “Respectable sir, could you expect this rose not to spread its fragrance around?  Would the rose find it possible to yield to such human advice?  You will excuse me that I cannot refrain from shedding abroad the fragrance of Christ, the Rose of Sharon and the Lily of the Valley.”  The prelate was left speechless at this reasoning, and never interfered again with her epoch-making ministry in her own Apostolic Church.


Araxie Jebejian not only enjoyed the deeper Christian life and shedding the love of her Lord all around, she continued to proclaim the Good News in refined language.  She was a well-educated woman, a cultured daughter of her family.  While preaching the Good News, she emulated her Master, using an abundance of parables. Many lives were affected.  After preaching the Lord Jesus Christ in Aintab and its surroundings for a while she took off for England in order to improve her knowledge of God’s Word.  She came back as a qualified teacher and accepted a position at the Girls’ College in Marash, where she was loved by her students.  She was a humble woman, displaying gracious and sanctified conduct.  Her witness and messages carried a power beyond the ordinary.  Her prayers left an impression upon everyone in and outside the college.  On one occasion she was asked to pray at a large gathering in Marash.  It was such a powerful prayer that the meeting place was filled with the glory of God.  Those present never forgot the overwhelming power and presence of God.  It was like heaven coming down to earth.


Finally, the awful deportation and genocide fell on Aintab and Marash, as it did on so many other Anatolian cities and towns.  Araxie and her whole family were among the deportees.  Motivated by her Lord’s love and compassion, she moved among the refugees with total self-giving, assisting as many as she could. The Turkish soldiers could not bear the effect of her testimony and service. At Der-el-Zor the functionaries of the army arrested her, along with some other witnessing Christians, and put them in prison.  One day, the top official of Der-el-Zor came to see the prisoners.  He was captivated by Araxie’s beauty and saintly appearance and inquired who she was.  They told him of her educational background and amazing service among the refugees.  This proud man, in typical Islamic manner, proceeded with the abrupt request to marry the girl.  Upon learning of his repulsive demand, she remarked, “I would rather be hung on the gallows than marry a person who is adverse to my Savior.”  This man who had full authority over helpless refugees couldn’t take the rebuff. His ego insulted, he ordered her execution.  This was Araxie’s end.  This compelling Christian Armenian woman went to meet her Savior before her time.  She was one of the most effective and attractive soul-winners among our people, for whom the following lines were written:


                                             Lives sacrificed for Christ’s eternal love

                                             Gallant men and maidens, martyrs for heaven above.


The Armenian lines go like this:

                                             Ant sini Nooeryalk Tsiroyn Christosy

                                             Yerknavor Nahadakn yev goot sank Emasdoony.



Beatrice Rohner


Beatrice Rohner was a native of Switzerland.  Early in life she committed herself to Jesus Christ for salvation and dedicated service.  She was a well educated woman.  Following her training, she was involved in Christian service in Germany and Switzerland. Then she received God’s call to go to Turkey.  She came directly to Marash where she opened an orphanage for girls.  Unmarried, she was a true mother to these bereft little Armenians.  She looked after the spiritual, material and physical needs of the children in the orphanage.  Her ministry, however, wasn’t confined to the orphanage and the girls in her care there.  She was a most dedicated missionary evangelist.  Her passion was to proclaim the message of Jesus Christ to everybody and bring people to his salvation.  She would conduct evangelistic meetings, where she herself would preach with power and anointing.  Her evangelistic mission began in her own Jerusalem, i.e., the girls in her orphanage.  She wanted to make sure that every one of them had a conversion experience.  The place was called ‘Bethel”.  No visitor could ever leave the orphanage without being highly charged by the spiritual atmosphere.  The girls were so thoroughly instructed in the Scriptures and knowledge of the spiritual life that they all became single-hearted devotees of Christ.  Rev. Bilezikian’s niece, born in the USA, was named Bethel after this orphanage.


Beatrice Rohner’s testimony was effective in every way.  She displayed a spirit of gentleness and humility, compassion and tenderness toward the downtrodden and the weak.  Each person who came her way was recipient of her generosity.  The writer always reminisces about the tender-heartedness she displayed to him and the rest of the men who were imprisoned during their long ordeal.  She provided funds and food, always mindful of their basic needs.  Finally, the deportation of the population struck.  She went with one group to Aleppo, offering all possible assistance and comfort to the people undergoing immense suffering and agony.  She had the spirit of total dedication, taught by Christ.  She always felt great pity for the plight of the Armenian people.  She finally returned to Germany where she spent her last years, and there she finished her earthly course.


Nouritsa Levonian


Apraham Hoja, the man for whom the title of this book is named, had a godly sister, Nouritsa Vartouhi Levonian, also born in Aintab, who was very much like him.  She was converted as a young girl and from the early stage of her Christian life she dedicated herself and her service to her Master.  The main influence upon her life was her brother Apraham. 


Nouritsa could be termed a mystic.  Very often she went into deep communion with the Lord, receiving divine illumination.  Her encounters with the Lord induced a great passion for the lost.  Consequently, she spent much time interceding with tears that the Lord would draw them to himself.  The Lord responded to her pleas by bringing many to Christ through her.  At a time when traveling for women was often risky, she went around preaching the Gospel, urging people to come to Jesus Christ.  It is amazing how many places she visited going out from her home in Aintab: Marash, Zeytun, Hadjin, Everek, Kayseri, Kirkshehir, Aksaray, Ürgüp, Tarsus, Adana, Aleppo, to mention just a few.  She was an unusual woman for her time.  She lived to a ripe old age and victoriously went to meet her Lord and Master.


Rebecca Krikorian


The Krikorian family is an illustrious one among the evangelicals in Anatolia. Rebecca was the seventh child of the Reverend Krikor Harutunian, who was the earliest evangelical minister in Aintab.  She was another one of those illustrious saints of Anatolia who had an encounter with the Savior at a very early age, when she committed her life to his service.  She was a well-educated woman.  Her early training was at the American Girls’ Academy at Aintab.  Seeing her unusual intellect and desire for knowledge her parents sent her to Constantinople to the American College for Girls in Arnavutkoy when she was eighteen.  After being graduated from this historic school she went to England. Being eager to establish contact with true Christians she attached herself to the Baptist Church where Charles Haddon Spurgeon was the minister. There she was baptized by him.  Under Spurgeon’s ministry, Rebecca was prepared for a life of effective service.  In the fall of 1892, she received her diploma from the London Obstetrical Society. Her life in London was full of colorful experiences relating to her wide service to Christ.


While she could have remained in England for a comfortable professional life, she preferred to return to Aintab, her native city.  There she started her service at the American Hospital, becoming a very competent gynecologist.  She was a self-giving person, who readily assisted the poor, the forlorn and friendless. The women she treated saw in her the love and compassion of Jesus Christ.  She was very ardent in leading people to the Savior. All her activities were nourished by long hours of fasting and prayer.  She also trained herself to be a skillful dressmaker. She collected used clothing wherever she could find them, which she remade into attractive dresses for poor women. 


Her life was a true saga.  She finally moved to the United States and settled in Pasadena, California. While in America, she got acquainted with Miss Frances E. Willard, America’s foremost suffragist.  From those early days, Rebecca espoused the rights of women and gave herself to defend them.  She did a great deal of writing and preached in various places. At last she went to be with her Lord at the age of eighty-eight. 


Philippos Sarkisian


We can hardly think of the mighty revival in Aintab and the effect of the Holy Spirit upon countless lives without mentioning the services of a Christian lay person by the name of Philippos Sarkisian.  In the Psalmist’s words, he was a man thirsty after God. A lay person, he preached with holy boldness and apostolic fullness.  Like Stephen, he was full of the Holy Spirit, passion and love, and had a burning desire to bring people into God’s kingdom.  His roots were in the Armenian Apostolic Church, which opened the door for him to witness and minister among his own people.  He would go to one of the Lusavorjagan (name given to the national church, after its founder, Gregory the Illuminator) churches in Aintab, stand on a rock or box in the courtyard and proclaim God’s message in clear-cut terms. People coming out of the church listened to him very respectfully, fully convinced that God was speaking to them through him. 


On Easter Sunday and other religious holidays, when large crowds visited the cemeteries remembering their dead, Brother Sarkisian again would find an elevated place to stand and with tears flowing down his cheeks, would preach Christ the giver of eternal life and Savior of all who believe.  He used every opportunity at every place to preach Christ.  He went to political meetings, his aim always to preach the Gospel of Jesus Christ to those attending.  Repentance and redemption were his theme.  Of course there were those who wanted to interrupt and stop him.  These did not move Brother Philippos.  He felt he had a mandate to preach at all costs wherever he was.  In one of the political meetings, there was a man called Paramaz, apparently very secular, who spoke against matters of faith. Sarkisian spoke up and shouted: “Paramaz, bu adam buraya yaramaz!” (Referring to his name, he was saying in a rhyme, ‘this man is not fit for this place!’) Another time, again in such a gathering while Sarkisian was speaking, a few scoundrels beat him up and injured his head.  A woman at the meeting who witnessed the incident, said, “I saw his head profusely bleeding, but he was happy.  He kept on preaching and his face shone with the glory of God.  With his unusual courage and valiant behavior,” the woman continued, “the Holy Spirit quickened my heart.  Right there I repented of my sins and surrendered my life to Jesus Christ.” 


Brother Sarkisian’s witness for Christ became more and more effective, and many people received Jesus as their Savior.  He related this experience: “In 1904, I was traveling from Adana to Aintab.  My intention was to see how the brothers were faring.  In the course of our journey one of the passengers in the coach said to me, ‘In Aintab, there are three Christians—Apraham Hoja Levonian, Philippos Sarkisian, and Dr. Shepard.’”  Brother Sarkisian’s testimony for Christ had left a profound impression on everybody. 


He was also known for his generosity and benevolence.  Once, at Easter time, a poor woman with her little daughter was begging for help.  As she was going from house to house she stopped at Philippos Sarkisian’s house and knocked at the door.  Philippos saw this poor woman with her child and was gripped with deep pity for her condition.  He immediately ran to the kitchen to get some food to give to her.  On the table he saw ichli koefte (balls of raw fine bulgur, hollowed out with the finger and stuffed with finely ground beef).   He called out to his wife, “We often have ichli koefte and undoubtedly will have it again.  Let’s give what you prepared for today’s meal to this poor woman and her little child.”  The wife was very happy to do so, saying, “They seldom, perhaps never, have this kind of food.”  So the whole platter for that day’s meal went to the begging woman, who after receiving it went joyfully on her way.  The incident was heard around, with people being inspired by his thoughtfulness and generosity to do the same.


Philippos Sarkisian had a deep burden to present the Gospel to the Muslims.  He always said, “We must speak in love and humility to our Turkish neighbors.  We ought to tell them that we are ready to suffer the loss, even of our own lives, in order to enlighten the Turks about our wonderful Savior.”  He won many souls to the Kingdom of Christ.  The words of Daniel 12:3 once again were finding their expression in Brother Philippos’ life.  


Apraham Seferian and Minas Bozuklian


Tens of thousands of Armenian deportees hailing from every city, town and village suddenly found themselves in the desert town of Syria, called Der-el-Zor.  They were witnesses to the most cruel and infamous acts of merciless rulers.  A conservative figure of those who ended up in Der-el-Zor was around two hundred and fifty thousand. They had lost countless family members and close friends during the deportation. On the road to the hostile desert, they were dying of starvation, thirst, disease, and some by outright butchering. The survivors having gone through that tortuous trek now found themselves in this alien desert city, southeast of Aleppo, along the Euphrates.  They had no possessions or money.  But they were not altogether forlorn.  A large number had met the Savior along the way, subsequently learning hymns of praise and adoration. They were now singing these in this place which until then had not heard such songs.  Der-el-Zor was converted to a place of spiritual awakening where people met God, some in life and others at the point of death.


In 1918, WW I ceased, leaving destruction all across Anatolia.  Homes, shops, churches, schools and whatever else, were all devastated.  A few of the remnant in Der-el-Zor couldn’t get their beloved towns and cities out of their minds, so decided to return to their ruined areas.  Others did not want to see Turkey again. The few who dared to return encountered hostility, making them realize that this could no longer be their home.  In the meantime, Syria was occupied by the British forces.  Many of the displaced people found a home in Aleppo and later in Beirut, which two cities absorbed a vast number of totally bereft Armenians. The survivors had undergone a treacherous journey on foot.  One could quote Hebrews 11:37, 38: “…they were killed with the sword…destitute, afflicted, ill-treated―of whom the world was not worthy—wandering over deserts and mountains, and in dens and caves of the earth.”


In those heart-breaking times, sufferers needed capable men to comfort and encourage them in their faith and the hard pilgrimage of life.  God was mindful to raise up leaders who could lessen to some degree the agony of the afflicted.  Two such men were Apraham Seferian and Minas Bozuklian, themselves refugees.  They, too, had endured every kind of suffering, privation and torment imaginable during the deportation.  By God’s mercy, they were both spared.  They had been ministering God’s Word before they were expelled.  Brother Seferian immediately started gathering the refugees together.  How could he comfort his people in this situation? What could he say to them to alleviate their pain?  They were all woefully broken-hearted, wounded and bruised, physically and psychologically.  There was only one source from where true comfort could emanate, and that was God’s living Word.  The Lord equipped the two brothers with anointing and unusual unction to proclaim the Word to their fellow-sufferers.  Immediately the message got hold of broken lives.  The meetings increased in numbers.  The colorless desert town became like a brilliant tabernacle where people were converted and fed from God’s unsearchable riches. Believers grew in faith and multiplied in number.  In the meantime, God also sent philanthropic organizations such as Middle East Relief, to feed and clothe these destitute people.  Without their contribution the multitudes could not have been adequately cared for, or even survived.


Apraham Seferian’s service was becoming more taxing by the day.  He was working day and night. He desperately needed someone to help him.  It was at this point that God raised up and sent Minas Bozuklian as a co-worker.  The two joined hands in putting their whole energy into serving the Lord among the desperate refugees.  A large congregation came into being, bound together in love and unity.  Each person helped the other in his/her need.  Until this point, the whole ministry was confined to preaching.  There was a crying need to produce something in writing to feed these spiritually-hungry people. Many of them were educated and sought to read he message of Christ in fuller detail.  In fact, those who did not know how to read or write became literate during the time of this ordeal.  The need of the hour was very pressing.


The well-known periodical, ‘MARANATHA’


Both Seferian and Bozuklian held the position of the pre-millennial return of Christ.  This truth was first introduced in Asia Minor by Haralambos Bostanjoglu. It spread among all believers, who accepted it with enthusiasm.  Both men were solidly grounded in this teaching.  They wanted to spread this message with all its implications for life and eternity. They found a primitive printing-press in Der-el-Zor and started publishing an Armenian magazine which would eventually gather interest among their people world-wide. The compelling title of the newly-born periodical was: MARANATHA: ‘Our Lord, come!’ (I Corinthians 16:22b), a salvation periodical with solid Bible teaching.  Alongside the publication, it was in this refugee city that the Armenian Brotherhood movement was born.  It would soon establish itself in Aleppo and from there spread all over the world: Beirut, Amman, Baghdad, Palestine, Egypt, Greece, Cyprus, France and all the way to North and South America.  The Brethren fellowships grew by leaps and bounds in all places where there were Armenian people.


Vahram Tahmisian and Misak Aijian


During the mighty Aintab revival, two young men were studying at Central Turkey College in the same city.  Touched by the Holy Spirit, they were both converted.  At the time of their graduation a letter was sent to the college by the Armenian Evangelical Church in Kayseri, asking for two capable young men to come to that city as high school principals.  The high school operated under the auspices of the Evangelical Church.  One of the professors suggested Vahram and Misak to the Kayseri church.  Right after graduation, they departed to take up their new positions. But being full of the Holy Spirit and zeal for Christ, their first interest was to testify widely for Him in their new city.  Their witness had great effect and a revival, reminiscent of the one in Aintab, broke out in Kayseri.  Many hundreds were converted as the Holy Spirit visited this historic Christian city (Caesarea).  Attendance in the meetings rapidly grew and crowds overflowed into courtyards.  The revival was not confined to this main city, but spread to other towns and villages throughout this ancient province of Cappadocia.  The prevailing atmosphere brought to mind the glory of apostolic times.


Until then, believers sang mostly memorized hymns.  The time was ripe to produce a hymnal with evangelistic and revival songs.  Reverend Vahram Tahmisian, who had the God-given ability to write hymns and compose the music for them, was the right person to take on this work.  In 1911, I was on an evangelistic tour with a few others.  Our itinerary included Kayseri, where we were delighted to witness the spreading spiritual awakening spearheaded by these two young men.  As has happened to so many other revivalists, Reverend Tahmisian became the target of organized opposition against his ministry.  A courageous person, fully dedicated to Christ, he encountered all resistance with steadfast faith.


As Kayseri was one of the important centers of Armenian folks in Anatolia, it was mercilessly hit by the wave of genocide.  Again, at this difficult time, Vahram Tahmisian conducted himself as a worthy pastor of the Armenian Evangelical Church.  One day he was called in by the mutasarrif (highest Ottoman official in the city).  This man knew Tahmisian’s importance and influence as a leader and attempted to woo him to Islam.  With extraordinary God-given boldness, Vahram answered the mutasarrif: “Shall I abandon my living Christ and yield my life to your dead prophet?” Placing his head on the table he said, “Here is my head; cut if off if you like.”  This unusually courageous allegiance to Christ shocked the official; he stood there motionless, unable to speak.  Vahram’s life was spared then, but eventually he was forced to join the deportees.  Along the way, he devoted himself to helping his fellow-sufferers.


At the end of the war Vahram Tahmisian, along with his family, moved to Greece. In 1920 he, his wife Kalliopi, their two sons and a daughter migrated to the United States.  They settled in Fresno, California, where there was an Armenian community who had preceded them.  In this rich valley with vineyards, farms and orchards, the Armenians fared very well.  Many of them lost their zeal for Christianity, becoming nominal church people.  Vahram was a God-sent person to this very important ethnic group.  As soon as he arrived, he started proclaiming the Gospel, just as he had done in Kayseri.  People of Fresno who had settled for routine church life experienced a wave of spiritual awakening.  Many were converted, discovering the substance of the Christian faith.  Again, Tahmisian was ministering with the same zeal for which he was widely known in Kayseri.  He established a print-shop and started publishing the Armenian periodical, ‘Salvation’ (in Armenian, ‘Pergutune’)It was printed in Armenian and also with Armenian letters in Turkish for people who did not know their own language.  They were accustomed only to their own alphabet.  This magazine continued for several decades, bringing God’s message to many Armenian homes in the U.S.A., as well as in other lands.  Single-handedly Tahmisian produced this magazine in a small room behind the church.  The ministry of the Fresno Armenian Brethren Church continued in fervency until Tahmisian was too old to preach; then it closed.  The old people had died off and young people were attending American churches.  Vahram Tahmisian is in the illustrious rostrum of ministers who carried the message of the Gospel first in Turkey and afterwards in the United States.