Armenian Apostolic Church Sues Defrocked Priest to Reclaim Church Keys and Apartment

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Armenian Apostolic Church Sues Defrocked Priest to Reclaim Church Keys and Apartment
Quick Read
  • The Armenian Apostolic Church filed two lawsuits against Stepan Asatryan (Ter Aram), who was defrocked in October 2025 by the Mother See.
  • The church seeks return of the keys to the Ohanyavan church in the Ashtarak community of Aragatsotn, and the apartment allocated to him in Yerevan.
  • A second suit requests restrictions on Asatryan’s access to parts of Hovhannavank Church, including the Holy Chalice, sacristy and altar.
  • The church also seeks the return of the apartment keys in Shengavit district, Yerevan.

The Armenian Apostolic Church (HAE) has filed two lawsuits in Armenian courts against Stepan Asatryan, known in monastic circles as Ter Aram, who was placed under defrocking by the Mother See in October 2025. The church asserts that his actions have tarnished the Church and its leadership, and it has moved to safeguard church property and access to sacred spaces.

In the first suit, the HAE seeks to compel Asatryan to return the keys to the Ohanyavan Church in the village of Ohanyavan, within the Ashtarak community of Aragatsotn region, as well as to reclaim the apartment that had been allocated to him. The filing indicates that the church regards these assets as belonging to the ecclesiastical body and not to the individual clergyman, underscoring ongoing concerns about custody of church property amid disciplinary statuses.

The second lawsuit targets access restrictions within Hovhannavank Church, a historically significant site near Ashtarak. The church asks the court to bar the defrocked priest from entering specific areas of the church complex, namely the Holy Chalice (Surb Khoran), the sacristy (avandatun), and the altar (atyan). At the same time, the church reiterates its demand to recover the apartment keys in Yerevan’s Shengavit district, signaling a multi-faceted effort to control both holy spaces and associated residences linked to the clergy member.

The background to these legal actions centers on the former spiritual shepherd of Hovhannavank Church, Ter Aram, who emerged as a controversial figure within the church’s ranks. The source notes that he was among the first to publicly oppose Catholicos Garegin II and aligned with Prime Minister Nikol Pashinyan’s stated goal of reforming the church. Asatryan’s stance contributed to a public rift that drew media attention and political contention, complicating church leadership’s effort to present a unified front amid broader discussions about church reform and governance.

The defrocking process, formalized by the Mother See in October 2025, effectively removed Asatryan from clerical duties and from certain ecclesiastical functions. The subsequent lawsuits appear designed to address tangible consequences of that disciplinary action—namely, who retains control over church property and access to sacred spaces that are central to parish life and liturgical practice. The case thus intersects questions of religious authority, property rights, and accountability within Armenia’s largest religious institution, against the backdrop of a church seeking to navigate internal dissent and public expectations.

Observers note that the outcome of these proceedings could set precedents for how the Armenian Church manages property, housing, and access rights when factions within its clergy are disciplined or removed from active service. The disputes also spotlight broader questions about the relationship between church leadership, local congregations, and the state in matters touching sacred spaces and assets. Regardless of the judicial decisions, the cases underline the delicate balance the Mother See must maintain between enforcing discipline and safeguarding the communal use of church property and sanctuaries.

Taken together, the lawsuits against Asatryan reflect how internal church discipline can spill into tangible, property-related disputes that affect both clergy and parishioners, potentially shaping how grievances are resolved within Armenia’s religious landscape and signaling where lines may be drawn between spiritual authority and personal property rights in the years to come.

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