The Treasury V1N2 2015 by The Treasury

The Treas ury ԳԱՆՁԱՐԱՆ Spring 2015

Naregatsi and the Resurrection The Beatitudes: Cornerstone of Christianity Paradise Restored - The Table of the Lord Mandakuni on the Power of Charity Who is the Prodigal Son? The Holy Martyrs of the Armenian Genocide

Volume 1 Number 2

The Treas ury 3

Grigor Datevatsi and the Parable of the Prodigal Son

… And Don’t Forget to Say Thank You

Ghevont Tourian: “The Resurrection of Christ”

Ee Srbutyun Srbots Catholicos Hovhan Mandakuni

by Dr. Andre’ Markarian

by Eric Vozzy

by Very Rev. Fr. Daniel Findikyan

by Dr. Roberta Ervine

Hovhan Mandakuni: “On Charity to the Poor”

Book Summary: Commentary on the Nicene Creed

by Dr. Roberta Ervine

by Dr. Andre’ Markarian

Spiritual Etymology: “daban” = տապան

24 A Vessel of Salvation by Rev. Fr. Ghevond Ajamian

Naregatsi: “Ode for the Resurrection” 25 Grigor by Dr. Abraham Terian Beatitudes: A Blessed Measure of Success 29 The by Very Rev. Fr. Daniel Findikyan Holy Martyrs of the Armenian Genocide 36 The by Very Rev. Fr. Daniel Findikyan

Wild flowers of Tatev

OFFICIAL PUBLICATION OF THE FELLOWSHIP OF ST. VOSKI

We are…

Vo l u m e 1 N u m b e r 2

The Fellowship of St. Voski

Photo Credits Front Cover: Last Supper www.armenianstudies.csufresno.edu Front Inside Cover: Wild flowers of Tatev (fragment) Photo by Hasmik Ajamian Page 2: Entrance to the Tomb at Gheghard Monastery - photo by Hasmik Ajamian; Page 3: Grigor Tatevatsi –en.wikipedia.org; Page 5: Golden Rocks – www.australianinvestmenteducation.com; Page 6: Prodigal Son by Rembrandt (fragment) – www.thecultureconcept.com; Page 7: Cracked Soil unknown; Page 8: Last Supper – www.armenianstudies.csufresno.edu; Page 9: Take It –www.maverickphilosopher.typepad.com; Page 10: Last Supper - unknown; Page 11: Resurrection - kilikia.weebly.com; Page 12: Free Spirit - unknown; Page 13: Ascension -kilikia.weebly.com, Page 15: St. James (Jerusalem) www.israelpalestineguide.files.wordpress.com, Page 17: Hovhannes Mandakuni- www.qahana.am; Page 18: Giving Hands –www.network54.com; Page 21: Nicene Creed-en.wikipedia.org; Page 24: Graves Inside of the Church – unknown, Page 25: St. Gregory of Narek – www.stgregoryofnarek.org; Page 27: St. Gregory of Narek - www.armenianstudies.csufresno.edu; Page 28: Praying women - property of Rev. Fr. Yiessayi Artenyan; Page 29: 10 commandments www.ebibleteacher.com; Pages 30-13: Poor Women- unknown; Page 32: Rocks of Yeghegnadzor - photo by Rev. Fr. Sahak; Page 33: Praying Boy - Unknown; Page 34: Walking Away www.factsandtrends.net; Page 35: Congregation – www.calvaryarmenianchurch.org; Page 36: Forget Me Not, symbol of the Armenian Genocide www.ronnyrhl.deviantart.com Back inside cover: Orphans of Armenian Genocide www.genocide-museum.am Back cover: Shepherd Boy by Andranik Kochar, property of Vahan Kochar

Editorial Staff Dr. Andre’ Markarian V. Rev. Fr.Daniel Findikyan Dr. Roberta Ervine Rev. Fr. Ghevond Ajamian Eric Vozzy Text Editor Nicole Whittlesey Publication Designer Hasmik Ajamian Publisher: The Fellowship of St. Voski Editorial Office: P.O. Box 377 Sutton, MA 01590 All Bible verses are from the 1805 Zohrab Bible (Armenian) or the New Revised Standard Version (English, NRSV) unless otherwise specified.

Nor Voskiank seeks to support the cultivation of a thriving, united, worldwide Armenian Christian community through prayer, fellowship, and the publication of practical educational resources covering the entire breadth of Christian life as lived, interpreted and testified to by the Armenian Orthodox Church since ancient times. Among our main educational outreaches is The Treasury (Գանձարանն), a quarterly magazine with short articles and essays covering topics ranging from liturgy and worship, theology, church history, Christian culture, lives of the Saints, book summaries and more, as “faith comes from hearing, and hearing through the word of Christ.” (Romans 10:17). In future issues of The Treasury, we look forward to inviting all our fellows to submit articles for potential publication, and are very interested in your comments, suggestions and questions. We hope that through these efforts and more, the faithful of the Body of Christ may be reinvigorated in their everyday Christian walk, so that they may inspire all who are earnestly searching for meaning, purpose and guidance in this life. The Fellowship of St. Voski is steadfastly committed to achieving this goal by proclaiming the Good News of the Gospel through the resounding voice of the Armenian Church. May God richly bless you! For more information or to request additional copies of The Treasury, please visit us at www.stvoski.org Facebook at Fellowship of St. Voski or contact us by mail at P.O. Box 377, Sutton, MA 01590 1

Letter from the Editor… We welcome our readers to the second issue of The Treasury (Գանձարան). We are grateful for the enthusiastic reception which Vol. 1 received and are happy to announce that printed copies are now available, which can be obtained by request through our website or by mail. Preparing these articles and essays for magazine format has been a labor of love not without its challenges and surprises along the way. We hope that this month’s selections continue to stimulate the mind and inspire the heart. At the time of this volume’s release, the Armenian Church will have concluded the celebration of its two greatest liturgical feasts, Theophany and the Resurrection of Our Lord Jesus Christ. One interesting liturgical element that both these holidays share is the public reading from the third chapter of the Book of Daniel (v. 1-97) during the Saturday service prior to the feast day. This chapter from the Book of Daniel tells of three Israelite youths who refused to bow down and worship a golden statute erected by the Babylonian King Nebuchadnezzar. He subsequently condemns them to death by casting them into a fiery furnace. Prior to entering the furnace, the three youths proclaim that despite all forms of torture, even unto death, they would never worship anyone other than the one true God. After being cast into the furnace, they are suddenly and mysteriously joined by a fourth person “like a son of God” (v92) who protects them from all harm in the midst of the flames. King Nebuchadnezzar, amazed at this miracle, releases the three youths from the furnace and declares that the God of Setrak, Meesak and Apetnakov is the one true God. Although the main reason Daniel 3 is read on the eves of these two glorious holidays is because Christians read in them a great prophecy of our salvation in Jesus Christ, there is another very meaningful message to be discovered. The three Hebrew youths demonstrate remarkable faith in God even in the face of their imminent death. Their refusal to allow any idol to replace God in their lives is an example of extreme faithfulness and courage. Although the idol mentioned in Daniel 3 was in the form of a golden statue, we can understand an idol as anything in our lives that replaces God as the focal point of our minds and hearts. In today’s day and age, we are continually confronted with a barrage of idols that seek to lure our attention, capture our allegiance and even demand our worship. Sometimes these idols come in the form of a seemingly innocuous hobby or favorite food, and other times they are more blatant addictions to things like a favorite celebrity, one’s profession, or even a political ideology. In fact, the cyber age has provided the greatest gateway to idol worship the world has ever seen. Regardless of the form they take, idols will continually present themselves in insidious ways to distract us from maturing in our faith and keeping close communion with God. This scripture reading challenges us to examine our lives more closely to see where our idols are hiding and how they are influencing us. Once we recognize them, will we have the courage of the three youths to reject these idols and remain steadfast in our loyalty to the one true God? One thing I know for sure: the Lord will already be waiting to rescue us from the fires of temptation and distraction when we get there!

Grigor Datevatsi and the Parable of The Prodigal Son By Dr. André Markarian

One of the most well-known and treasured of our Lord’s teachings is the parable of The Prodigal Son. This narrative, found in the Gospel of Luke 15:11-32, is a story of forgiveness and reconciliation that tugs at the heartstrings of every believer. It is recited every year during the Holy Badarak on the third Sunday of Great Lent in the Armenian Church’s liturgical year calendar, referred to as Անառակի Կիրակի (Anaragee Geeragee). References to the prodigal son are found in several places within the liturgical canons, including the Hymns of Repose (Հանգստեան Ժաﬔրգութիւն/Hangstyan Sharagan) and the Lenten Prayers of St. Nersess S h n o r h a l i ( Հ ա ւ ա տ ո վ խ ո ս տ ո վ ա ն ի մ / H a v a d o v Khosdovaneem). The parable of The Prodigal Son has been the subject of generations of homilies and bible studies throughout the centuries, and still speaks tenderly to us today. This parable is most often interpreted in contemporary exegesis as an allegory describing God’s relationship with Israel and Gentiles, each represented by one of the father’s two sons. The younger son, seemingly representing the Gentiles, is determined to leave his father and go out on his own, and he falls into dire circumstances. Recognizing his depraved and futile situation, he returns to his father who grants him forgiveness and readmission back into the family, thereby depicting God’s willingness to accept repentant Gentiles back into the community of the faithful. The older son, traditionally thought to represent the Israelites, remains with the father during his younger brother’s dishonorable exodus and responds angrily at his father’s generous reacceptance of the repentant younger sibling, amplifying further God’s magnanimity towards all who respond to Him with a contrite heart. Although the aforementioned interpretation of the parable of The Prodigal Son has received general acceptance over the centuries, who among us has not personally felt a little like the prodigal son at different times in our lives? Falling victim to the temptations and distractions of the world, how often have we strayed, even a little, from the virtuous and pious life that God demands of us, and ventured out into “far-away” lands to seek amusement and fulfillment elsewhere. “What harm could it do?” we say to ourselves, “after all, it’s not like I am doing anything really bad. I’m just letting loose a little bit.” Our occasional venture into “far-away lands” may not always be so far indeed. It might be something seemingly innocuous, like an angry word spoken to a spouse, a “white” lie told to a friend, or even just missing church services one week. Whatever the circumstances are, joining the company of the prodigal son is an altogether familiar experience. In addition, who among us hasn’t come across someone in the Church who resembles the older brother, a self-righteous critic who continuously faults others for “falling short” of the perfect standard that is so correctly (supposedly) exemplified in the older brother. 3

Undoubtedly, somewhere between these two brothers we find ourselves, desperately trying to do the “right thing” while simultaneously wrestling with life’s challenges and those frailties which makes us truly human. Does the parable of the Prodigal Son have more to say to us today? Seeking the wisdom of the church fathers uncovers some fascinating and insightful interpretations of this parable that are much less commonly known, but no less valuable in helping to understand the allegorical elements of this story from Holy Scripture. For example, Cyril of Alexandria, one of the highly regarded Church Fathers of the 5th century, in his Commentary on Luke: Homily 107, points out that “it is the opinion of some that the two sons signify the holy angels and us earth dwellers.”[1] Seventh century Armenian bishop Stepanos Siunetsi (Ստեփանոս Սիւնեցի, c.685-‐735), in his Commentary on the Four Evangelists, gives a general explanation for the parable in this way: “This parable, like the previous two parables, exhorts sinners to repentance. One can divide the older son and the younger son into the two powers of the rational soul. The older son signifies those who have not yet been caused to sin, while the younger son signifies those who have been caused to sin and have fallen short of the glory of God. Some have said that the older son signifies the people of Israel while the younger signifies the Gentile people. But this does not seem right to me.” [2]

Consulting with another one of the Armenian Church’s foremost theologians and intellectuals, St. Gregory of Datev (Գրիգոր Տաթևացի, Grigor Datevatsi, c.1346-1409), we are afforded a very detailed and profound analysis of the parable. This exegesis is found in a very valuable collection of his sermons entitled Summer and Winter Volumes.[3] In his homily entitled Ի դէմս Անառակ Որդւոյն (On the Meaning of the Prodigal Son, p368), Grigor Datevatsi verse by verse unpacks what he believes to be a proper interpretation of this parable. Below is an English translation of the first part of his sermon on the subject, which not only gives new perspective to the meaning of the parable, but personalizes its application in our daily spiritual walks.

On the Meaning of the Prodigal Son Grigor Datevatsi The theme of this parable regards the nature of the Almighty Creator, and it signifies Him by using the name “man” (i.e .the father in the parable). As in another place he did us the honor to call us sons, and he is called father to us, here also He condescends to say: “A man had two sons.” Now, it is necessary to understand who the two sons are. Some understood them to be the Jews and the Gentiles. As God says, “my first born son is Israel”. Now, if they (the Israelites) were the first born, then also the Gentiles are named the younger (son). And those who say this, don’t maintain the words to suit the order, because it says “the older son came in from the fields and was angered”. When can a Jew say, “I have not transgressed God’s law,” since they were constantly wicked; or when could he (the Jews) say that “you didn’t give me a young goat,” because God made for them all good things spiritual and physical, and they were ungrateful and disowned him. (Lk 15:29) They crucified their Lord and Savior, they went out from God’s eyes[4], and they became hateful to all mankind. Now, this parable fits two points of view. First, (its suitable to interpret the two sons

as) angels and humans. As in another place He calls himself the shepherd, and angels and people are a hundred sheep. (Lk 15:4-7) One of them, Adam, went astray; and finding it, He raised it on his shoulders by his cross, and taking it mingled it with the flock of the angels. And again (He tells the parable of) ten coins, the one lost coin (which represents) the human race and the nine remaining are the ranks of the angels. [5] He “lit the lamp” of His body with the light of His divinity and sweeping in the house of the world, He found His lost image, and calling neighbors and friends, he was happy for the lost coin he found, the human race.(Lk15:8-9) Likewise also this parable honors the human race, calling them children of God, who is by nature the Creator and maker of all things. Therefore, the angels are the elder sons, because He created them first, before all the visible creation. Because when He said “let there be light” and “let there be the heavens,” together with the light and heavens all the intelligible heavenly forces (or hosts of heaven) were established, boundless in number, thousands upon thousands, and myriads upon myriads, innumerable to us yet perceivable to them and to the Creator who made them. Then, He created Adam, younger than them; on the Friday, He formed him from intelligible spirit and from sensate flesh, as David says, “You made man a little lower than the angels….” (Psalms 8:5(6), Heb 2:7) Next, the younger son says to the father, “Give me the portion of your goods that falls to me. And he divided onto them his living.”(Lk 15:12) He gave to the older son, who is the angels, heavenly immortal and intelligent life. And to humans (the younger son) he allotted a heavenly paradise as his abode, that is, Eden in the east. And he (humans) did not keep it. Rather, assenting to the snake and eating the fruit, he also lost what he had [6], as it says “After not many days, he went to a far country.”(Lk 15:13) This signifies that he did not stay much time in Paradise. Rather, after a few days, he transgressed the commandment and went to a distant world. So what is this distant country? The prophets say that “If I ascend to Heaven, you are there. If I descend to Hell, there you are also close.”(Ps 138:8) For this reason, there is no place distant from God. Only sin distances us from God and separates us from His glory, as He says through the prophet, “I am a God who is near and not far” (Jer 23:23), “rather your sins separate between you and I.” (Is 59:2) Because when the sinner turns away from God, and turns to sin moving away from God, (he becomes) estranged from His love and forgets God’s compassion, and he considers God ignorant of his deeds, as if he does not know or see. That is why he commits sin. So it is impossible for a person to commit sin when he sees God before his eyes, and maintains mind and thoughts towards him. Rather, when he distances (himself) mentally from God and he turns his face from Him, then (he) turns to sin and does it boldly, as if he distanced himself from God. This is why it is said, “He went to a distant land and wasted whatever he had because he lived in prodigality.” (Lk 15:13) That is to say, he lost the glory of Paradise. He was stripped of the garments of light, and his boldness toward God, and His love, and he went out of Paradise, and wasted what he had. In other words: immortality, spiritual grace, faith, hope, love, gifts, rest, glory, wealth, and became poor and was bereft of all gifts.

Now we will look at the second meaning of the prodigal son, who signifies the sinner. Vartabeds also say that from this prodigal (person), the Gospel points out three things: first, how he was separated from the Father; second, how he repented and came back to his father and confessed; third, how the father accepted him back with gladness. So the first point has six parts. This prodigal son depicts the sinful person, and the father is God. Through sin, the sinful person is separated from God, and then he regrets it, and God, by means of His great mercy, accepts him (back). This prodigal son received his portion from the father and did not wish to remain with the father, rather (he wished) to be alone and free. Together with free will, he received natural goodness and he followed after his own will. From this pride and freedom, six sorts of harm came to him: The first (harm) was that he was distanced from God: as it says “He went to a distant land.”(Lk 15:13) Because the sinner is distant from God, as David says, “Salvation is far from sinners, because they have not kept your statutes.”(Ps 118[117]:155) And Chrysostom says “O Lord, where can the sinner go? He cannot flee from you. But he can distance himself from you, and also come to you, that is to say, he flees from your gentleness and comes before you as Judge.”[7]

The second detriment, “he squandered everything that he had” (Lk 15:13), is that whoever has fallen into mortal sin has squandered all his spiritual goods. That is to say, the grace of God, various virtues, faith, love, etc. The third detriment is great hunger for spiritual nourishment. It says “There was a great famine.”(Lk 15:14) Because a person that is in sin is starving for spiritual goods, for spiritual goods are essential and are magnified before God. And whoever is delighted in corporeal worldly goods, God does not give to him spiritual goods. For that reason his spirit is starving. As He says through the prophet “I will not give you hunger for bread and thirst for water, rather hunger f o r h e a r i n g t h e w o rd o f G o d . ” ( A m o s 8 : 11 )

It is the word of God that is food for the soul, according to that (saying) “Man does not live by bread alone, rather by every word that proceeds from the mouth of God.”(Deut 8:3, Mt 4:4, Lk 4:4) The fourth detriment, it says “He was joined to one of the citizens of the country.”(Lk 15:15) In other words, he became attached to Satan who is the citizen of Hell. He attaches to him and serves him, according to that (saying), “Whosoever commits sin is a servant of sin.”(Jn 8:34) Because the sinful person in every respect has lost his freedom and has become a servant of sinful works and pleasures, and collaborates with sin and serves Satan who lures him into sin, and he is a servant (of Satan) and has fallen captive. The fifth detriment (is that) he who commits sin is despised, just like his citizen (or employer) disrespected him (the prodigal son); “he was sent out to graze the pigs.” (Lk 15:15) At that time when he is drunk and fornicating, the sinner grazes the pigs. Because Satan settles into the fornicator and drunk, just like a pig in all (kinds of) filth; as it says “the pig wallows in the mire.”(2 Pet 2:22) Moreover, the sinner, like a pig, wallows in the mud of the sins of fornication, and his body, like a pig, grazes on every filth. As Peter says in the catholic epistle, “The dog returns again to his vomit, and the washed pig wallows in the mire.”(2 Pet 2:22) That is to say, confessing my sin and (then) eagerly returning again to the same (things), is the same as the dog returning to his vomit and the washed pig getting dirty again. The proverb also says “The beauty of a lascivious woman is as a gold earring in a pig’s snout,” such that if you put a gold earring in the (pig’s) nose, it smears it (the ring) with garbage. (Pv 11:22) Similarly, God put the “earring” of reason in His image. But those who love to fornicate do not honor his Spirit, and wallow in sin. As it says of (the prodigal son), “he squandered everything with luxurious living and was grazing swine.”(Lk 15:13-15) In other words, he grazed all the members of his body in sin, as he pleased. [8] The sixth detriment is insatiable longing. As it says, “he longed to fill his belly from the husks that the pigs were eating.”(Lk 15:16) The pleasure-loving person is never satisfied by fornication and drunkenness, which is Satan’s “food.” Regardless of how much he eats, he is still just as hungry, and he is worn down by his longing. This is the first part of the story.[9] to be continued…. André B. Markarian, MD, is a practicing Emergency Medicine physician, a graduate of the Masters of Diaconal Ministries Program at St. Nersess Armenian Theological Seminary and is a founding member ot the Fellowship of St. Voski.

References: 1. http://www.ccel.org/ccel/pearse/morefathers/files/cyril_on_luke_10_sermons_99_109.html 2. Papazian, Michael. Commentary on the Four Evangelists. New York: Sis Publications, 2014. Print. 3. Ամառան և Ձﬔռան Հատորներ. Istanbul, 1740; repr. Jerusalem: St. James Press, 1998. Print. 4. or “fell out of favor” 5. This refers to the ancient belief that there are 9 ranks of angels (see Dionysius the Areopagite, The Celestial Heirarchies); The tenth rank was lost (Satan’s group), and man was created to fill this missing rank. 6. Wording resembles the Parable of the Talents, Mt 25:14-28 7. Compare with Psalm 138(9) 8. This could be referring to the parts of his body or it may be referring to his companions. 9. This translation was completed by Dr. André Markarian while enrolled in the Master’s of Diaconal Ministries Program at St. Nersess Armenian Theological Seminary, New York, USA.

... And Don’t Forget to Say Thank You! By Eric Vozzy

"Now on the *irst day of Unleavened Bread the disciples came to Jesus, saying, "Where will you have us prepare for you to eat the Passover?" He said, "Go into the city to a certain one, and say to him, `The Teacher says, My time is at hand; I will keep the Passover at your house with my disciples.'" And the disciples did as Jesus had directed them, and they prepared the Passover. When it was evening, he sat at table with the twelve disciples; and as they were eating, he said, "Truly, I say to you, one of you will betray me." And they were very sorrowful, and began to say to him one after another, "Is it I, Lord?" He answered, "He who has dipped his hand in the dish with me, will betray me. The Son of man goes as it is written of him, but woe to that man by whom the Son of man is betrayed! It would have been better for that man if he had not been born." Judas, who betrayed him, said, "Is it I, Master?" He said to him, "You have said so." Now as they were eating, Jesus took bread, and blessed, and broke it, and gave it to the disciples and said, "Take, eat; this is my body." And he took a cup, and when he had given thanks he gave it to them, saying, "Drink of it, all of you; for this is my blood of the covenant, which is poured out for many for the forgiveness of sins. I tell you I shall not drink again of this fruit of the vine until that day when I drink it new with you in my Father's kingdom." And when they had sung a hymn, they went out to the Mount of Olives." ~ Matthew 26:17-‐30 8

"Take, eat…" People love to eat. Many of our social outings involve eating. The draw and success of parties heavily depends on the food available. Our holiday gatherings feature a luxurious menu. We have more than one television channel dedicated to food with shows that feature the art of cooking, people who travel the world just to try native exotic foods, and competitions for cooking talent. In our American culture, we tend to over-obsess about food as we talk about food while we’re eating, and not necessarily about the food in front of us, and we even talk about what our next meal will be before we’re done with the meal we’re currently having. And once a year, we celebrate “Turkey Day.” Of course, “Turkey Day” is properly named Thanksgiving Day. And when we eat on Thanksgiving Day with our friends and family, our eating is naturally a response of thankfulness. Moreover, the true heart of our gratitude on Thanksgiving Day is communion; communion with God and communion with others. After all, sharing a meal is a communal act, and when it is shared with a heart of gratitude, and not just as a mechanical function for survival, God is present. That is the difference between celebrating the sacredness of eating on Thanksgiving Day and celebrating the passion of eating on Turkey Day. Well before there was a national holiday that focused on sharing a meal with gratitude, the Church recognized the sacred act of gathering together to give thanks around a meal when Jesus, at the Last Supper, established the Eucharist (eucharistia/εὐχαριστία) which means 'thanksgiving'. [1] Ever since Jesus’ words, “Do this in remembrance of Me,” Christians gather together bringing the gifts of bread and wine, and give thanks as Jesus returns them transposed as His Body and Blood. In the Armenian Church, we commemorate the establishment of this meal, Soorp Badarak (Սուրբ Պատարագ), on Holy Thursday. But we can go back further, even to the beginning, to discover that the act of eating was always meant to be sacred. In the book of Genesis, we read about Adam and Eve in the Garden of Eden, an image of humanity in paradise. And what instruction does God give them? “Eat.” Humans are already portrayed as hungry beings, with the world presented as a banquet given to us by God. And it’s given to us for communion with Him. [2] The natural reaction from Adam and Eve was to bless God in return, and to thank Him with acts of gratitude and adoration. We read about Adam and Eve doing this when they obediently

respond to God by taking care of the garden and keeping it in order. As we know, Adam and Eve, representing humanity, eventually turned their back on God, and they ate from the one tree that was not blessed or given to us by Him, and eating from it would not be communion with Him. [3] Instead, death would become our fate, as we chose to sever ourselves from the Tree of Life. So there we were, and here we are now – our communion with God broken, left searching and groping for Paradise again. But in this darkness, God sent a light – His Son – to save us and to bring us back to the Garden. [4]

Curiously, Great Lent (Մեծ Պահք) in the Armenian Church happens to be a calendrical microcosm of the salvation journey back to the Garden where communion with God is restored, as we curb our eating and redirect our hunger toward Him. As Great Lent begins, we recount the story of Adam and Eve as they are driven out of Paradise as a result of eating the forbidden fruit. We experience this exile as well, but thankfully, God’s mercy will not let us endure this exile forever. Zadeeg/Easter (Զատիկ) is the return to the Garden of Eden where we are invited to dine with Jesus at His banquet table – Badarak – where He offers us the permitted fruit of His Body and Blood. Jesus, the gate 9

back into the Garden where we partake of the newly restored banquet, is also the Tree of Life from which we feed, the same Tree of Life from which we originally cut ourselves off. Fr. Stephen Freeman, a priest of the Orthodox Church of America, writes, "We were once prohibited from partaking of the Tree of the Knowledge of Good and Evil. The tree that was guarded was the Tree of the Life. We can now understand that Tree to be the Cross, and Christ Himself is the Life that hangs from that Tree, and it is the fruit of that Tree that we partake of in the Cup of Holy Communion." [5] Badarak is where we see our lives as Thanksgiving! The Last Supper, where this newly restored celebration was established by Jesus, was the restoration of Paradise, joy, and life as communion with God. Just as He blessed the Garden from which we could eat, He once again blessed this food, this time being His own Body and Blood. But before He distributed His Body and Blood, He gave thanks. He did this in order to teach us to celebrate this sacrament with gratitude. Salvation has been accomplished. Christ restored us back to what He originally created us to be – in communion with Him. He brought us back to Paradise. So what should be our response? Thanksgiving! To this day, Christ has established what we do during Badarak, and our natural reaction, as it originally was in the Garden of Eden, should be to bless God in return, and to thank Him with acts of gratitude and adoration. Through the sacred Cup, He lives in us, and through His Body we become His Body – His eyes, feet, and hands – to do His work in the world; to be the Church and reveal Christ – to love, heal, and forgive others. On the evening of Holy Thursday, the Armenian Church recalls the event of Jesus washing the feet of His disciples in the service called Vodnlvah (Ոտնլուայ). How we do the work of Christ is by loving and serving one another. So that which began in paradise with “Take, eat” comes now as “Take, eat…this is my Body. Drink…this is my Blood.” And this can only be found in the Thanksgiving Banquet of the Church. As we take, eat, and drink of the “Holy Sacrifice”, as the Armenian Church prefers to name it, let us give thanks for the food God has provided to restore communion with Him and with one another. Eating is to be enjoyed, but more importantly it is necessary for Life. And so… “We give thanks to you, Lord, who have fed us at your table of immortal life; distributing your Body and your Blood for the salvation of the world and for life to our souls.” [6]

Eric Vozzy is completing the Masters of Diaconal Ministries Program at St. Nersess Armenian Theological Seminary and is a founding member of the Fellowship of St. Voski.

References: 1. In classical Armenian, the liturgical word used for ‘thanksgiving’ is kohootyoon (գոհութիւն). However, this is not the word used to describe the communion meal as is Eucharist (eucharistia/εὐχαριστία). Instead, Armenians refer to communion as haghortootyoon (հաղորդութիւն), and to the meal itself as Soorp Badarak (Սուրբ Պատարագ), or Holy Sacrifice. 2. For the Life of the World, Alexander Schmemann, (Crestwood, NY: St. Vladimir’s Seminary Press, 1973) p. 14 3. Ibid., p. 16 4. Ibid., pp. 18-19 5. http://blogs.ancientfaith.com/glory2godforallthings/2009/04/16/take-eat/ 6. Գոհանամք ըզքէն is the song of thanksgiving that is sung every Soorp Badarak right after receiving Holy Communion. The Divine Liturgy of the Armenian Church, Second Edition. Very Rev. Fr. Daniel Findikyan, ed., (New York, NY: St. Vartan Press, 2011) p. 51

The Resurrection of Christ Ghevond Vardapet Tourian

Translated by V. Rev. Fr. Daniel Findikyan

Jesus Christ has destroyed death and has made this life imperishable and luminous by means of the Gospel. [2Timothy 1:10] If there is something that strikes the most terror into the skeptic’s life, unhitching the strings of his heart and shattering his nerves, it is death. Death is at every corner. We live with it and we live within it. With its terrifying countenance it prowls about freely. It brings anguish everywhere, from the poor man’s roofless, crumbling shack to the tranquil domains of a magnificent home. How it burns and scorches our hearts when it comes to sweep away a member of our family or a loved one with its grim, terrifying appearance! Over that loss we weep in vain, we speak in vain, we contemplate in vain. And I dare say that after such a loss we live in vain. They say that the perpetual fear of death took hold especially among the primitive peoples and non-believers. During their lives their main thought is, “How can I escape death?” They imagine death standing before them like a gruesome monster. They do not fear the torments of this or that crisis, but rather the mystery of death, which, after God, is for them the most impenetrable mystery. It is natural for them to fear death that much because they have no faith or clear concept of another life to come. What can we say about a life that has no faith? How miniscule and futile! Pity the person who does not know what life after death means, eternal and heavenly life! How befuddled and unhinged must be that person who senses that his life is limited to the here and now; when he is convinced that he will spend the entire length of his existence on earth. What a disastrous thing death would be if there was no resurrection of the dead! If we thought and believed that at death we simply become dirt— that our body and spirit would simply rot and decay, only to be forever mixed with the coarse, rocky soil. Such a notion would be horrible.

A Time of Sleep and Nothing Else But thank God, we believers are fortunate—a thousand times fortunate—that we no longer have such fear and dread. We know and we believe that at death we do not cease to exist but we pass on to be born into a new and everlasting life. For us death is simply a time of sleep and nothing else. Let death putrefy and rot the body and terminate life. Let the grave swallow life into the depths of its dark womb and still we will believe and will always believe that after that terrifying disintegration we will have a new life. After the terror of that darkness we will enjoy the dawn of a tranquil morning. Let death shout and proclaim its victory and we will consider it empty chatter. Let death claim that it is annihilation and we will again consider it a time of sleep, a long, deep and silent sleep. Let hundreds of faithful, thousands, be sacrificed to the grim reaper and still we will believe that they are being born into the dawn of a new life.

The Dawn of a New Day This faith of ours has its own date. Our assurance has its origin. Christ is the one who inspired this faith by his teaching and confirmed it by his resurrection. Death was destroyed by Jesus Christ by means of his only power—his resurrection. Death was destroyed with its locks and chains. It was crippled along with its threats, and through Jesus, the graceful shores of eternal life appeared in the distance. Through Jesus, under the dawn of a new day, a new spirit, a new expectation came into being in the heart of humanity. Without him, human beings would cease to be human. Without him, mankind would be reduced to an absurdity. Could a rational creature have possibly destroyed death? Never! Only Christ, God’s Son, could have broken death’s grip under his all-terrifying form. Through his passion, Christ broke the chains of death. He destroyed it by his power and by his peace. He dispersed the haze that had settled upon the grave to show us the eternal life beyond it. He rose from the dead without a sound, without clamor, without emotion. No one helped him, neither did he ask anyone for help. Finally, Jesus soundly defeated death because death could not rob him of anything—neither the miraculous powers in which Jesus was clothed, nor his wisdom, nor his glory, nor his goodness. Everything that Jesus left behind on Earth before his resurrection he found and reestablished after his resurrection—except for one thing, if we may be permitted to put it this way: He wears a new crown in place of that crown of thorns. It is a crown of light, the sign of eternal glory. 12

True Life And this is how Jesus defeated death: He took control of life and became its protector. He became the ruler of life and he became Life itself, as he said: “I myself am resurrection and life” [John 11:25]. This Life that is proclaimed in the Gospel must not be confused with our current life. In the Gospel “life” is not the often miserable existence of these uncertain days, squeezed as they are between the cradle and the casket, where everything is erosion and decay. There is another life that Jesus shows us as he stands in front of his open tomb. It is the eternal life, the true and heavenly life. The Gospel teaches us that human beings were not born for this world. They have a higher calling, which is perfection, and only the spirit can achieve that perfection. Therefore, we can now say confidently with the Apostle Paul, that “Jesus Christ has destroyed death and has made this life imperishable and luminous by means of the Gospel” [2Timothy 1:10]. Now we too can rise above the noise of this world, and from the depths of our heart we can cry out in amazement, “O death, where is your victory? O hell, where is your sting?” [1Corinthians 15:35]. Eternal life and the Resurrection are revealed vaguely in the Old Testament. It was through Christ that they were plainly proclaimed and established. Among ancient peoples too there were vague prophecies concerning immortality. But there was no permanent, ennobling conviction, no true light. The pagan philosophers generally rejected immortality because they considered it all too uncertain. Not a single pagan accepted the doctrine of the resurrection of the body until the teaching of the Gospel was proclaimed. Christ destroyed death not only for himself, but also for all those who believe in him, who belong to him.” [Hebrews 2:14-15]. Whoever believes in Christ will not die, but will only sleep. And that sleep will be followed by a blessed and glorious awakening. Eternal life is a matter of personal choice. Faith must be voluntary if it is to be truly ours. To become immortal, Christ’s life must be reflected in us. We must recondition our hearts in goodness and in the spirit of the Gospel. We must love our companions in faith like true brothers and sisters because we all have one Father in heaven. Step by step we must walk toward perfection, always aiming toward the highest Perfection, which is God. Yes, only then will we become true Christians, and freed from the chains of death, we will have chosen the best means of crossing the threshold into eternal life.

Nothing Can Take the Place of Faith

Dear faithful, both before his resurrection and after his resurrection, Christ clearly made immortality present by planting faith, a longing, deep into the heart of humanity. That faith is the most noble, the most holy treasure of the Christian’s heart. Take away that faith from the depths of the Christian’s heart, take away that faith in the resurrection, and nothing else remains. The entire teaching of the Gospel evaporates. All that is left is hopelessness, fatalism, the disintegration of life, and eternal death. Anyone who does not have faith in Christ’s resurrection can never believe anything in the Gospel. Such a person ceases to be a Christian. Such a person is a corpse who cannot be revived through Christ. “If you do not believe that I am the One, you will die in your sins” [John 8:24]. Nothing can take the place of faith: neither hope, nor moral life, nor philosophy. If Christ is still in the tomb like a regular mortal man, he ceases to be a savior. If Christ has not risen, throw away Christianity, Christ’s name, his work, and faith itself! The Apostle Paul says, “If Christ is not risen, your faith is in vain and our preaching is in vain” [1Corinthians 15:14]. But no! “He has risen and is the first fruit of those who are asleep” [1Corinthians 15:20]. Even the unbelieving Jews could not falsify Christ’s resurrection even though they did everything to destroy the truth. Therefore, let us announce to the world, that “Christ is risen from the dead.” Let us be firmly convinced that Jesus Christ has broken to bits and annihilated the chains of death. He has destroyed it. By his resurrection he has dispersed the dense haze that hovered above the grave. And he has gone up to heaven, shining light on life and immortality. Blessed be his resurrection. Amen.

Very Rev. Fr.Daniel Findikyan, PhD, is Professor of Liturgical Studies at St. Nersess Theological Seminary and is a founding member of the Fellowship of St. Voski.

This sermon is taken from a collection of writings entitled, Simple Sermons [Պարզ քարոզներ] delivered by Archbishop Ghevont Tourian when he was a young priest. A graduate of the renowned Armash Seminary, the brilliant clergyman served as secretary to Archbishop Maghakia Ormanian, Patriarch of Constantinople. Later he served as Primate of the Armenian Church of America until he was murdered at Holy Cross Armenian Church in New York on December 24, 1933. Պարզ քարոզներ գրեց Ղևոնդ վարդապետ Դուրեան ի դպրեվանուց. (Constantinople, 1907) 225-234. 14

Ի Սրբութիւն Սրբոց Great Figures in the Life of the Armenian Church

Catholicos Hovhan Mandakuni By Dr. Roberta Ervine But the Lord also commanded you who are strong and capable: “You who are able, bear the weakness of the weak!” (Rom 15:1) You who have been summoned by Christ and have taken your place at His table, you who are ready to eat the heavenly bread, summon also with you the lame and the blind and the sick.… Encourage the ignorant to suck the milk for nourishment; teach them to drink from the joyous cup for the sweet joy of their soul’s salvation. — Catholicos Hovhan Mandakuni Homily on the Elevation of Vahan Mamikonian to the Governorship of Armenia

In keeping with the Lenten season, this column is dedicated to the great fifth-century patriarch Hovhan I Mandakuni who, among his many other activities and attributes, was one of the earliest writers on fasting in the Armenian Christian world. Catholicos Hovhan I served as head of the Armenian Church for at least twelve difficult years (478-490). Why amid his numerous preoccupations did he choose to write on fasting? The answer to this question lies, I believe, in the historical context of his catholicosate. Mandakuni was chosen to succeed Giwt Arahezats‘i, the Catholicos best known to us for his role in the aftermath of the Vardanants War. It was Giwt who in 462 had faced the task of re-integrating into Armenian society the princes returning from their twelve-year exile after Avarayr and repairing a social fabric torn apart by conflicting clan policies and loyalties. At the moment when he ascended the seat of St. Gregory, Hovhan was probably in his fifties. Like so many others of his generation and social class, his life experience had been shaped by the movements and events of the mid-fifth century, including Vardanants — events that Armenians came to regard as foundational to their Christian spirit and identity. As head of the Church, Mandakuni’s day-to-day actions bore the mark of a man who in his early years had studied under the immediate followers of Sahak and Mesrop. As a young man, Mandakuni participated in the final stage of their great project to lay the foundation of Armenian Christian literature, by translating into Armenian the Third Epistle to the Corinthians and the Dormition of John. He knew the value of language, and the value of creating a common, written repository of Christian faith. He also knew the potential cost of maintaining that faith. Even if he had not been Catholicos, it is likely that Mandakuni would have been one of those who embraced their Christianity in public as in private. He was from the noble clan that governed the region of Arshamunik, associated with the Mamikonians and their territories north and west of Lake Van. During the events around Avarayr two members of his family, Sahak and Parsman Mandakuni, had refused to renounce their Christian faith, choosing instead to remain imprisoned in Persia. Partly because of his clear allegiance to his clan’s values and partly because of his character, achievements and service, Mandakuni was revered in his own time. His contemporary, the historian Ghazar P‘arbets‘i, describes in detail the challenges of the Catholicos’s early years, and hints at the courage he displayed not only in time of war, but perhaps even more importantly, in time of peace. When he became Catholicos, Hovhan faced pressing problems both political and pastoral. Hostilities with Persia were still ongoing. A new round of anti-Persian insurgency was underway, led by Vahan Mamikonian. Not only was the Catholicos a staunch supporter of the continuing fight against Persia’s anti-Christian policies, he was an active participant in it. Above and beyond blessing the troops of Vahan and his allies and celebrating their victories, he rode into battle with them. P‘arbets‘i recounts that the Catholicos was wounded during one of the last battles of the long drawn-out war, a battle near Duin that the insurrection lost: “The holy patriarch of Armenia, Lord Hovhan, fell from his horse and was abandoned half-dead… But the omnipotent mercy of the Savior Christ had pity and spared his faithful shepherd.” (p. 78) 15

The Catholicos’ willingness to lend his blessing and his prestige to the Christian faction and to put himself in harm’s way when necessary for the faith were matched by his courage in addressing thorny pastoral issues. The nation Hovhan inherited when he ascended the throne was a nation with divided nobility. Although some nakharars, like the Catholicos’s own relatives, had chosen to maintain their open identification as Christians, others had publicly converted to Zoroastrianism while continuing to maintain their Christian beliefs in secret. Still others, whether out of conviction or convenience, had forsaken Christianity altogether and embraced the religion of Persia. Obviously the Catholicos himself was a zealous and public Christian, and a supporter of those who openly maintained their faith. Nonetheless, he was faced with the task of shepherding many who for a variety of reasons did not do so. How does a hierarch support the committed without pushing the less wholehearted away from the fold? How was Mandakuni to overcome the bitterness and distrust, if not outright hatred and burning resentment, with which the factions of Armenia’s ruling class regarded one another? What would bring the land back together and re-unite its people around the faith of St. Gregory? These questions became acute in 485, when the hostilities ended. Persia’s new king reversed the anti-Christian policies of his predecessor, granted Armenia religious freedom, and named Vahan Mamikonian as the country’s fullyempowered governor. Victory was sweet. Perhaps too sweet for some. Vahan’s appointment as ruler of Armenia not only vindicated the openly Christian nobility, it gave them the power to retaliate against their peers who had forsaken the faith and those who had actively worked against the cause. As had been his habit in past successes, the Catholicos celebrated this final victory for the Christian Armenian forces as well. At the thanksgiving ceremony in Duin, Mandakuni addressed the assembled crowd. The high points of his homily on this splendid occasion are recorded by P‘arbets‘i as the final chapter in his history. Several lines from the homily stand at the head of this article: “You who are strong and able, bear the weakness of the weak! You who have been summoned by Christ and have taken your place at His table, you who are ready to eat the heavenly bread, summon also with you the lame and the blind and the sick.…” With these words, the Catholicos reminded his listeners of Jesus’ parable of the wedding feast in Luke 14. There, Jesus states that the blind and the lame who were specifically excluded from priestly service in the Old Testament, are the very ones who will be included at the feast in God’s kingdom.[1] Mandakuni was issuing a clear call to the victors, Vahan and his allies, not to make their victory an opportunity for revenge against their former opponents, or against those whose adherence to Christianity had been weaker than their own. This shining moment of their vindication, the Catholicos said, was not the time to settle personal accounts or exclude others from either the earthly kingdom or the Lord’s table. Instead, as the Catholicos viewed it, the victory of the Vahaneank was an opportunity to re-establish the basics of Christian living as the way of the land. It was an opportunity to gather people around the monuments of their earliest commitment to Christianity. With Vahan’s support, the Cathedral of Ejmiatzin and the “martyria of the virgins” Hrip‘sime and Gayane were restored, and the foundations laid by St. Gregory were re-established as a central symbol of Armenia’s Christianization. The seat of the Catholicosate’s day-to-day operations was moved to Duin, where the Catholicos’s palace and cathedral (built, like Ejmiatzin, above a fire altar) stood side by side with government buildings, affirming the solidarity of Church and State. It was an opportunity to gather Armenians around their literature and liturgy. As befit a builder and restorer of churches, Mandakuni produced rites for the foundation and blessing of a church, church vessels and vestments. Like Sahak and Mesrop before him, he contributed to the daily worship cycle by authoring portions of the Night and Midday Offices of the Zhamagirk‘ (Horologion). He wrote the liturgical canon for the Feast of the Ark of the Covenant, using it as an image of the Church, the new locus of God’s presence. The Church is described as “a refuge and gathering place for the rational flock, abode of angels, safe harbor for the righteous and mercy seat for sinners…” including those who had fallen away from Christianity in Armenia’s recent past. Last but not least, the triumph of the Vahaneank was an opportunity to once again embrace the fundamental principles of Christian living. With the exception of a short encomium on martyrdom, Mandakuni’s homilies and nonliturgical writings are devoted to the Christian virtues most pertinent to the situation of Armenia in his time: On Holding Grudges; On Love, Mistrust and Jealousy; On First-fruits, Offerings and Charity; Concerning Loans and Interest; A Letter on Charity to the Poor. While some of these topics, notably charity to the poor, are found in the works of many ancient Christian writers, Mandakuni presents them in a way particularly suited to his audience, focusing on 16

the harm done by people who prefer resentment over reconciliation, and on the need to rebuild society through just financial practices and a healthy understanding of what it means to be united as the body of Christ. For Mandakuni, the Christian virtues are all about balance: sharing the wealth, using power to create benevolence, not being carried away by a desire for revenge out of all proportion to the harm that has been done to one, weighing time against eternity. Fasting, too, is about balance. In his “Encyclical on Fasting”[2] Mandakuni viewed that practice as part of a greater pattern of anticipation and fulfillment. He balanced the restrictions of Lent against the celebratory feasting of the weeks between Easter and Ascension; the repentance of Lent is balanced by the joy of the postEaster period, the grief of crucifixion and death is balanced against the joy of resurrection and heavenly life. Within Lent, the dietary restriction of the weekdays is balanced against the more lenient diet allowed in honor of Saturday and Sunday as the perpetual commemorations of Easter and resurrection. Mandakuni points out that a balance between spiritual fasting and feasting is seen in the lives of the great biblical figures as well: Peter’s denial of Christ before His trial is balanced by his heartfelt affirmation of love for the Lord.[3] Paul’s dying with Christ is balanced by his being crowned with Christ.[4] Elijah’s flight to Sinai is balanced by his ascent to heaven in a whirlwind.[5] The same balance pertains to the lives of individuals: on the one hand we dedicate ourselves to doing good, and on the other hand good gifts are distributed to us; a period of repentance is balanced by a period of more perfect righteousness; our opportunity to do good works is balanced by showers of blessing. Fasting and charity, balance, loving kindness and repentance are within the reach of every individual, no matter what his or her educational, political or economic status. Through the practice of these virtues Hovhan Mandakuni exhorted all Armenians, victorious or defeated, subjugated or independent, weak or strong in the faith, to encourage one another towards the common table of Church, homeland and Kingdom, “to drink from the joyous cup for the sweet joy of their souls’ salvation.” Roberta Ervine, PhD, is Professor of Armenian Christian Studies at St. Nersess Theological Seminary and is a founding member of the Fellowship of St. Voski. References: 1. Echoing the prophecy of Jer 3:18. 2. See Terian, “Mandakuni’s ‘Encyclical’ on Fasting” in the resources that follow this article. 3. Mk 14/Lk 22; John 21:15-‐17 4. Rom 6:3-‐4; 2 Tim 2:12 5. 3 Ki 19:1-4; 4 Ki 2:11 Resources: [Ghazar Parbetsi], The History of Lazar P‘arpec‘i, tr. Robert W. Thomson (Columbia University Program in Armenian Studies Occasional Papers and Proceedings 4), Atlanta: Scholars Press, 1991. Abraham Terian, “Mandakuni’s ‘Encyclical’ on Fasting”, in R. Ervine, ed., Worship Traditions in Armenia and the Neighboring Christian East (AVANT 3), Crestwood, NY: St. Vladimir’s Seminary Press, 2006, pp. 187-195. Մաղաքիա Օրմանեան, Ազգապատում, հտ. Ա.ա., Ստամբուլ: Ներսէսեան, 1912, pp.451-482

Hovhan Mandakuni On Charity to the Poor Translated by Dr. Roberta Ervine

No one should presume to dispense God’s word in an immature and unnuanced way. Instead, one should always take the minds of his listeners into account, and sow the seeds of teaching in their uncultivated ears very cautiously. For a start, when speaking with empty-headed people one shouldn’t lay on them all at once instructions for living that are burdensome and difficult to bear. If people who want to train a young donkey begin by saddling it with heavy loads, either the animal will break down or it will throw off the bindings of the load. Instead, trainers familiarize the animal with light loads first and thus they gradually get it to carry heavier ones. By the same token, experienced farmers who till the earth do not vainly sow good seed on compacted soil overgrown with thorns, because either it will be ruined by the soil or the birds will carry it off. Instead, they first cut down the thorns and soften the soil, and then they sow it with excellent and fertile seed. The same applies to people who want to cultivate human “fields”. First, one must pluck up the “thorns” of sin through confession and soften the hard heart’s clods by fasting and with prayer. Then it will be ready to accept the “seeds” of chastity, poverty, charity and martyrdom.[1] For materialistic people the commandment to show charity is a heavy burden, even though that practice is more profitable and helpful for them than any other virtuous behavior. No virtuous way of living appears in a brighter light than fruitful charity; its benefit far exceeds any effort the materialist may make to cultivate other kinds of modest behavior. What about the other virtues? The sanctity of virginity has been highly regarded both in antiquity and in recent times. Yet without charity it is spurned and excluded from the “bridal chamber”.[2] It isn’t that wealthy celibates have not done charitable deeds, but they did little; so in the middle of the night their “lamps” sputter out. That is how it is for people who have many material goods, but give paltry charity — it cannot be sufficient for their salvation, because acceptable charity is charity commensurate with one’s possessions. Of people who have much materially, much is required;[3] for people who have less, lesser charity is also acceptable. It is like the materials collected for the tabernacle: both gold and goat’s hair were needed.[4] It was unacceptable and despicable for people who had gold to bring goat’s hair! But if people who did not have much brought goat’s hair, that was acceptable and pleasing to God, and they received His blessing. For God looks not just at the quantity of the goods but at the will of the givers: from the wealthy, he accepts great amounts as a great thing; from people who have less, He accepts less as a great thing. Equivalent before God are the person who has ten talents and spends one talent on charity, and the poor person who has ten copper coins and offers one coin to a person poorer than himself. The poor person’s charity is actually the more astonishing, because out of his poverty he has given the same percentage as the richer individual. Jesus himself was amazed at this. When the widow who had only two mites spent that same amount on charity, Jesus said, “The rich have brought their excess sums, but that suffering widow has distributed everything she had to the poor.”[5] Those two mites were all that she had. 18

Now, Satan uses that example to deceive the wealthy and affluent. When they do not give according to their wealth and distribute large sums, but instead give a trifling amount like a poor person would, Satan makes them think that this will suffice for their salvation! On the other hand, there are wealthy people who have given away all their goods to the poor, and have impoverished themselves because of their desire for the riches that do not pass away.[6] Others have given half their possessions to the poor. They have divided their wealth evenly between two brothers, as it were — between their soul and their body.[7] In ancient times, people set aside tithes. They also made offerings of produce, presented sacrifices, brought whole-burnt offerings and dedicated the first-born of humans and animals, as well as the first-fruits of threshing floor and wine press and all harvests. Over and above that, they made many gifts to God annually, and they consecrated the Sabbaths and first days of the month with gifts. In addition, they fulfilled the needs of the poor, fed countless orphans and widows, cared for multitudes of unmarried women, nursed the sick, showed hospitality to guests, consoled those in trouble and alleviated the destitution of the weak. Now, if in the imperfect olden days God demanded all these benevolently righteous acts, how much more justice and charity must He be expecting in our contemporary, “more mature” age! As Christ said, “If your righteousness does not exceed that of the scribes and the Pharisees, you will not enter into the Kingdom of God.”[8] … If Christ is the Head and we are Christ’s body and limbs of His limbs,[9] then everything that is Christ’s should be thought of as belonging to all of us limbs in common. He has put His goods into the hands of the wealthy and has set them up as chamberlains and stewards to dispense His wealth knowledgeably; to know whose needs are greater and whose, less. The Apostles’ possessions were in common after this manner, and belonged to all the believers as members of a single Person. No one had the temerity to call his possessions his own; instead they brought their goods and distributed them, giving the person who asked for help the things that he needed. That was charity from the heart! That was God-worshiping and perfect philanthropy! They dispensed their wealth with such compassion that they even asked people what they needed! Nothing lightens the weight of sin like charity and compassion for the poor — as Daniel taught Nebuchadnezzar when he was sick because of his sin. Nebuchadnezzar asked the prophet, “By what means will my pain pass?” Approaching him like a physician Daniel said, “O king, neither fasting nor vigils nor sack-cloth nor solitude can help you unless you redress your sin with charity and your unrighteousness with compassion for the poor.”[10] That is the “bribe” that will acquit you; that is the road that will get you into eternal life.[11] Do you see how great is the power of charity? How the charitable person can stand before God with a bold face? Especially the person who feeds the hungry wholeheartedly; as Isaiah said, “Wholeheartedly fill the hungry, and take the homeless into your house; if you see someone naked, clothe him, and do not turn your face away from your suffering race. Then you may call, and God will hear you; even before you call, He will say, ‘Here I am.’”[12] This kind of alacrity in charity reaches the ears of God, and He swiftly leans down to help the charitable person. God doesn’t only help and save the charitable person here and now, but also when he is gone from here and moves on into the world to come, God will generously return to the charitable person the charity he has shown, many times over. The Lord Himself said, “I am beholden for charity shown to the poor, and I will repay whatever is lent to them, because whoever shows charity to the poor lends to God.”[13] What does it mean to think of the poor and the indigent? To “think of” means that when you bring to mind his sufferings you think, “That is my brother, my limb, my own flesh; he has needs like I do, and he is altogether in need of means and accommodation. He is in the grip of hunger, and he is wandering about without respite; in the heat he burns, and in the cold he shivers; his belly is empty and his body is not clothed, his hair is unkempt, his face is waxen and lined, and his whole body is ragged and emaciated. He meanders hesitantly, uncertainly. He slinks from door to door, crying out piteously and pathetically because of his tragic suffering. Knowing our pitiless thoughts, he displays his crippled limbs without regard for his shame, in order to move our ruthlessness to pity. He is bold and brazen, and it is by major exertion that he procures a little food. At our door he is afraid; in the courtyard he is afraid; going into houses he is afraid because in every house he trembles at the dogs. He is in terror of the animals, because horses kick at him; oxen threaten him with their horns; dogs wound him; and bad, heartless people talk about him and insult him and pierce him as if with arrows. This is all the more true if he is lame or blind or mentally challenged! Hunger makes him anxious, and he is in such straits that he turns towards our pitiless faces as if moving towards wild beasts. He lets himself be insulted in the hopes that later, perhaps, he may receive a little something, even if it comes with many harsh words.”

This is what it means to “think on” the poor and the homeless. When we bring this to mind, we will console the needy with kindly words and compassionate charity, and we will groan and sigh over the plight of the poor. It is such people that the prophet calls “blessed”; it is those who receive the poor with compassion and charity that will be saved from the evil day. Now, having heard all this, let us not delay to have mercy on the poor and those in trouble, and especially on those who are crippled and sick, on orphans and widows and those who have been hurt, on strangers, aliens and the elderly, and on everyone in need of the essentials for their life in this world to be successful and their efforts to bear fruit. If you are a worshiper of God, take away their worries and oversee their care! If you want to relieve your own sins, feed and clothe them! If you want to look Christ boldly in the face, do not cause the face of those in trouble and need to be downcast. …Give them rest, and comfort them with the things necessary in this world, so that you too may rest and enjoy spiritual food and unending delights. To generously care for those who are in trouble and who suffer, is to worship God! Such a person doesn’t offer charity — he receives the enjoyment of good things that do not pass away; in this life as well he who does[14] good things will find many good things. … Although celibacy is a great holiness, charity is even greater and more to be revered. Albeit diligence in fasting is great, and there are many other great virtues, yet charity is the greatest of all, the most important and acceptable to God: “The charitable man is great and to be revered.”[15] The divinely inspired Scriptures call the uncharitable person not a human being, but an animal. And really, how could we know that the merciless person is a human being? After all, a spring is called so because of its water, and a lamp is called a lamp because of its light. Likewise, a human being is recognizable as a human being through his charity — daily his heart humbles itself to love and compassion for the poor. Through the poor and hungry, he feeds Christ, because Christ Himself is considered the recipient of what is given to the poor: “I was hungry,” He says, “and you fed me; I was thirsty, and you gave me to drink; I was a stranger, and you took me in; I was sick and you visited me.”[16] Now, if you believe God’s word, which cannot lie, truly take it to heart that when you feed the poor, you are feeding Christ; if you give the thirsty water to drink, you are giving drink to Christ; if you show hospitality to guests, you are showing hospitality to Christ; if you give shelter to strangers, you are sheltering Christ; if you go to visit the sick, you are going to visit Christ; if you comfort those in trouble, you are comforting Christ; if you help the helpless, you are helping Christ; if you serve the weak, you are serving Christ. Everything that you offer to the hungry you are giving into Christ’s hands, and he will return it to you many times over on the last day — where there are neither goods stored up nor loved ones and acquaintances to speak on your behalf, where neither the saints will help you nor the righteous save you, where neither your fathers will have compassion on you nor your brethren show you mercy, but only charity to the poor and a godly way of life will aid you. Let us not wait for the end; let us not be stingy; let us not make the poor more needy; let us not sadden Christ. Instead let us nourish orphans, protect widows, gather up exiles, feed the hungry, comfort Christ. Through our generous humanitarianism let us sow the seeds, and we shall reap charity in heaven. Let us ascend to the heavenly mansions and enjoy unfading happiness with shining joy in Christ Jesus our Lord — to whom be glory and honor to the ages of ages, AMEN. References: 1. These paragraphs interpret the parable of the sower in Matt 13. 2. The writer is referring to the parable of the wise and foolish virgins, in Matt 25. Armenian exegetes commonly identified the “oil” of the lamps as charity. 3. Lk 12:48 4. Ex 35:23 5. See Mark 12 / Lk 21 6. Compare Matt 6:20. 7. In other words, by giving away Sifty percent of what he owns, this person has invested in his soul’s welfare; the remaining Sifty percent will serve his physical needs. Thus his eternal welfare and his temporal comfort are treated like equal “heirs” of his fortune. Here the writer is offering an exegesis of Lk 12:13-‐14. 8. Mt 5:20 9. Rom 12:5 / 1 Cor 12:12 & elsewhere 10. Expanding Dan 4:27. 11. Interpreting Matt 7:14. 12. Is 58:7-9 13. Ps 41:1 14. 1 Cor 13:1-‐3, 13 15. Acts 20:6 16. Mt 25:35-36

Book Summary: Commentary on the Nicene Creed By Dr. Andre’ Markarian

“Commentary on the Nicene Creed”, published posthumously in 2013 by Sis Publications, is a concise summary of a series of lectures given by Bishop Zareh Aznavorian (1947-2004) on the subject of the Nicene Creed, which provides the basic format for what is known to the Armenian faithful as the Havadamk. Bishop Zareh was a prominent biblical scholar, teacher, composer and author of the Great House of Cilicia. In this synopsis of his lecture series, Bishop Zareh analyzes in detail each line of the Creed, providing a comprehensive theological and spiritual analysis of its content and implications. The first part of the book contains the Armenian text, and the second half the English text translated by Deacon Shant Kazanjian. An extensive list of Biblical references is included (pp.17-19 Arm / 112-114 Eng) upon which the Creed is entirely based, and an interesting interlinear comparison of three different creeds (Nicene, Constantinople and Armenian) is provided (pp.20-1 Arm /115-6 Eng).

The work begins with a brief general discussion of what the Creed is, simply described as the “expression of our faith”, or more fully, “the totality of the truths of what we believe in” (109). Bishop Zareh points out that it was the Church that received these truths from the Apostles in both written and spoken from, and preserved them through apostolic succession. The Creed emerged out of the need to articulate the faith in response to the frequent emergence of false teachings in the Church, most notably the heresy of Arius in the 4th century. Consequently in 325 AD, 318 representatives from churches across the Christian world convened in Nicaea to gather into one formula the already universally accepted truths of the Christian faith, which we know today as the Nicene Creed and from which the Armenian Church’s Havadamk is derived. Of note, the Armenian Church was represented at this council by none other than the son of St. Gregory the Illuminator himself, St. Aristakes (110). Bishop Zareh concludes his introductory comments by emphasizing that the Creed is not only a clear statement of our orthodox faith, but also an expression of our individual and collective identity as the communal body of Christ. After his introductory remarks, Bishop Zareh moves directly into the deeper theological issues that are outlined in the Creed, beginning with the nature of our Trinitarian God and His revelation through creation and science in general, and more importantly God’s relationship with us through the person of Jesus Christ. Bishop Zareh’s explanations aptly use both weighty theological concepts as well as easily understood examples. For example, the Holy Trinity can be understood both in terms of the nature of the soul (will, thought and faculty) as well as the in terms of common everyday phenomena like the sun (sun, light rays, heat) (119). The concept of evil is touched upon briefly, explained as an actual reality consequential to the free will granted to man by God (123), yet it is through this free will that God achieves ultimate purpose, to commune with His sentient creation, making them His own people and family (124).

The next section deals with the nature of Jesus Christ and his salvific work. Great attention is brought to the fact that Jesus Christ is both fully human as well as fully God, having all the essential qualities of both, “a wondrous union of the perfect divine and human natures”(125). He has always been the Son of God, no younger than God the Father in time, and no less than Him in glory and honor. Bishop Zareh then moves into an interesting discussion about man’s sinful condition and his inability rescue himself from the condemnation of death consequent to his “fallen” state. It was therefore for man’s redemption that God needed to become human, “to recreate humanity by doing away with sin…to give it true knowledge of God…to sanctify us….to form one people for God…to demonstrate His supreme love….”(134). Important questions linked to the incarnation of Christ are also addressed including why Christ’s incarnation did not take place sooner and why salvation could not have been accomplished outside of the incarnation. Bishop Zareh concludes this section with a compelling list of rhetorical questions on the need for true incarnation to achieve our salvation (139). Following the sequence of the Creed, Bishop Zareh next addresses issues related to the suffering and death of Jesus Christ, and even provides the answers to some tough questions regarding human death, the soul and judgment. Because of its paramount importance, the bishop devotes quite a lot of space to addressing the resurrection of Christ and its significance for the Christian faith. It is unequivocally pointed out that without the reality of the resurrection there can be no Christian faith at all. Christ’s resurrection not only affirmed his divinity, it fulfilled all the Old Testament prophesies and it anticipated Christ’s second coming and raising of believers to eternal life. We are reminded that Christ’s union with the flesh is permanent, and that he will return with the same body, visible to us all during his second coming in the fullness of his divine and kingly glory.

The next section begins by noting that it was not until the next

Thank you Bishop Zareh Aznavorian

council, held in Constantinople in 381 that the Holy Spirit was officially proclaimed to be one of the Holy Trinity. This was in response to the heresies of Arius and Macedonius who denied the divinity of the Holy Spirit (150). It was during this council that the creedal details regarding the personhood of the Holy Spirit were

(and Dn. Shant Kazanjian) for equipping us with a concise yet detailed and practical handbook to understanding our orthodox faith. In the current climate where strong doctrinal statements and emphatic truth

outlined, including his role as teacher and strengthener of the Church, revealing the truths of God and sanctifying all that makes up the Church (see below). It is through the Spirit that we enter into new life in Christ and are equipped with the full armor of God to live virtuous lives and to resist sin. God’s Holy Spirit gradually transforms us “for the future total transfiguration” (152). Bishop Zareh gives additional attention to a proper understanding of the Divine and Biblical Law, the prophetic activities of the Holy Spirit through people and Scripture, and how the Spirit dwells in the saints. Consequently, Bishop Zareh reminds us that “… all Christians are saints, not only those individuals who are commemorated and celebrated in the liturgical life of the church”. The final section of this book covers topics related to what Bishop Zareh calls the “divinely-revealed truths of faith” (161). These topics, which include church, faith, repentance, the kingdom heaven and others, were not addressed by the original Nicene Creed, but find their place at the end of the Havadamk. Over several pages, Bishop Zareh provides a proper understanding of what the “Church” is, in both its physical and mystical senses. This then leads to a section on immortality, the resurrection and judgment where the author provides some helpful details that are not expressly stated in the Havadamk. For example, he describes the risen bodies of the saints in this way: “transparent, [their] density shaken off, fine and light, resplendent, radiant like the sun, and fast like lightning” (173). He notes that judgment takes place, not at the time of one’s death, but in a future time called the “General Judgment”. He clarifies that the supreme recompense to the righteous at judgment will be the “beatific vision of God” when also, by contrast, the eternal deprivation from this vision of God for those who are condemned will take place (175). Later, he explains in additional detail the metaphorical language used to describe “hell” and its implications for the unrepentant sinner. He concludes his exposition of the creed with a glorious picture of eternity. He reminds us that for a believing heart, it is not necessary to know all the details of Heaven, but rather that “faith is the assurance of things hoped for, the conviction of things not seen” (Hebrews 11:1).

claims are met with subjective criticisms and relativistic arguments, Commentary on the Nicene Creed boldly proclaims the foundational principles of Christian orthodoxy which unite us as one Church. To be sure, the heresies of a former age will continue to re-present themselves in modern-day dress, under sundry titles like the “lost gospels” or “new” historical discoveries. As King Solomon once said, “There is nothing new under the sun” (Ecc1:9). Our ability as a Christian community to stand up to these continual challenges to our faith will not only depend upon a proper understanding of doctrine, but also the significant role that history and tradition has played in its development. Therefore, let our faith “be like a wise man who built his house on the rock. And the rain fell, and the floods came, and the winds blew and beat on that house, but it did not fall, because it had been founded on the rock.” (Matt 7:24-26)

Spiritual Etymology: “daban” = A Vessel of Salvation By Rev. Fr. Gevond Ajamaian

տապան [daban] = coffin, ark The Armenian word տապան/daban is a word full of meaning and theology. The first time the word տապան/ daban is used in the Bible, it is translated as ark, in reference to Noah’s Ark (Gen. 6:14). Then when Joseph, the son of Jacob dies, he is placed in a coffin and buried in Egypt. The word that is used for coffin is տապան/daban. What we see is that the same word տապան/daban, is used for both coffin and ark. The natural question is why? What connection can be made between the two? The answer is very beautiful. The word տապան/daban does not necessarily mean coffin or ark, but actually means a vessel which takes one to salvation and protects one from dangers. The տապան/daban of Noah was a vessel in which mankind and creation was saved. When God decided that mankind became too wicked and needed to be destroyed, He commissioned Noah to build a vessel of salvation. It was in that տապան/daban that Noah, his family, and a remnant of creation waited while it rained for forty days and forty nights and everything was destroyed around them. Our coffin is also a տապան/daban because when we die, our bodies are placed in it and remain there until the resurrection of the dead. It is an ark or a vessel for us which takes us to salvation. It keeps us safe from all that is going on around us, and as many of our prayers say, brings us safely to arrive at the harbor of peace. Our Church Fathers, especially throughout the hymns, refer to the church itself as a տապան/daban, because it is a ship, a vessel, an ark which carries the faithful to their ultimate and final destination: salvation and eternal life; and protects them from the turmoil of the world. One such reference is made by St. Nersess the Grace-filled, who wrote in the Patrum Hymn for the Second Sunday of Great Lent, “Exalt Him of eternity, who [made] this world into a sea [and] made the church an ark (տապան/daban) helping the souls into it (the church/ark); He saved them from the waters of sin.” For the church is a place in which we can find safety from the perils and hazards of this fallen world and our lives. When we feel that we are going to drown from our sins or the flood of dangers and temptations in this world, we come to the Church, our modern day Noah’s տապան/daban, and call out to the captain of the vessel saying, “Good Captain, be a refuge to my soul” (Penitential Hymn of Exodus 15, Mode II). The church is our տապան/daban and Christ is our captain. Let us remember in our everyday lives that we have a տապան/daban (ark) to go to when we feel like we need help and protection. At the same time, let us also remember that one day each of us will be placed in our own տապան/daban (coffin) and be taken to our final destination, the harbor of peace: eternal life.

Rev. Fr. Ghevond Ajamian is the pastor of St. Sarkis Armenian Orthodox Church in Dallas, Texas and is a founding member of the Fellowship of St. Voski.

ODE FOR THE RESURRECTION BY ST. GREGORY OF NAREK

(Text in Matenagirk‘ Hayots‘ 12:647–648) Translated and annotated by Abraham Terian (a sample from a forthcoming book: The Festal Works of St. Gregory of Narek: Odes, Litanies, and Encomia) The ode begins with dogmatic statements on the Trinity that underscore the divinity of the risen Christ (lines 1–5), followed by a description of the heavenly setting — in anticipation of his ascent and enthronement (6–10). Alternate images illustrative of the divine descent-ascent motif follow: His walking on the sea and taking the heavenly highway (11–12); his sitting on the tombstone and taking the royal seat (13–14); his Passion, illustrated by the Isaianic image of the wounded warrior coming from Bozrah(Isa 63:1–3) and ascending the “watchtower” — an allusion to the crucifixion whereby the descent becomes the ascent, in keeping with Johannine theology of the cross (15–24). His coronation is here compared to that of Solomon and thought of as the inauguration of the Kingdom (25–29). The remaining lines describe the burial, the harrowing of hell, and the resurrection — in this order and still maintaining the descent-ascent motif (30-40), and conclude with praise to the risen Lord (41–42). The odes for the resurrection and those for the ascension have commonalities of themes, conveyed through similar — if not identical — imagery. They also have similarities in vocabulary, even from the outset (cf. 8A–B, “Ode(s) for the Ascension”). The lines of the ode are linked, with the last word of each line appearing also at the beginning of the next. Each line consists of ten syllables (except for the last three: 11, 11, and 13 syllables, respectively), with the caesura falling after the fifth syllable. 25

God is the name of the uncreated Self-existent; The Self-existent is in essence beyond reach, the same; Himself is like unto Himself, One and the same. Any of the Self-existent Ones is simply of that same number, A number which is always in Three, definite, glorious, Glorious, indeed, the presence of the Self-existent Ones amidst the hosts, The hosts in that unbounded place, the abode of the assembly (of angels), The place where myriads upon myriads gather at the appointed river, The glittering heavenly river flowing in four streams,1 With brightly shimmering glitter, in endless light, Exceptional light, a heavenly highway, A royal highway for the One who walked over the sea,2 Who walked to move the stone and took up his seat,3 The royal seat, (after coming) from the hot desert,4 From hot, parched land on earth to virgin heaven, Virgin, pervaded with most-loving love, Love that is self-giving, willing, (his) perfect will,5 Whose will it is to bring about the Lord’s Day,6 An ordinary day, (seemingly) wanting,7 yet a day known to the Lord, The Lord who had decreed: “I am ascending to my watch(tower),8 To my watchtower, to watch the One coming from the south, Coming from Bozrah, with his robe stained, Stained in the color of blood from his pierced side,9 The stabbed, pierced side of the One who cried out: ‘Cry to the daughters of Zion: Why do you weep? Why do you weep and moan?10 I have a crown on my head. My hair is full of moisture from the dew.11 Fully and rightfully did my mother crown me; So did my mother, following the One who set the appointed day.’12 I was placed in the coffin for three days, Placed to plunder hell with great strength,13 With the greatness of the strength of the Mighty One, The strength of the Mighty One, his army in full array, The least of his armies, ushering in hope.” (This was) the hope by the Giver of Hope: “Go to the appointed mountain, The mountain in Galilee. There you will see the Lord. The Lord is risen! Let the women hurry together, Hurry to tell about me to Peter’s company.”14 May thousands upon thousands pronounce you blessed,15 Always pronounce you blessed; for the Lord is risen today! The Lord is risen today! Glory be to the resurrection of the Lord. Thanks, glory, and honor be to the Lord always, eternally.16

Translation by Abraham Terian, PhD, Professor Emeritus of Armenian Theology and Patristics at St. Nersess Armenian Seminary. 26

On February 23, 2015 Pope Francis declared the tenth century Armenian saint and mystic, Saint Gregory of Narek (Grigor Narekatsi), a Doctor of the Universal Church.

References: for “O D E F O R T H E R E S U R R E C T I O N ” : 1.

Alluding to Gen 2:10: “A river flowed out of Eden to water the garden, and there it divided and became four rivers”; see also Ps 46:4 (45:5 LXX); Rev 22:1.

Alluding to Matt 14:25 and parallels (Mark 6:48; John 6:19). Christ’s walking on the sea illustrates his triumph over the forces of evil, the sea being the

Cf. Prayer 68.1.5–6. habitat of demonic powers in biblical imagery; see Gen 1:2 and the references to Leviathan in Job 3:8; 41:1; Ps 74:14 (73:14 LXX); 104:26 (103:26 LXX); and Isa 27:1 (cf. Encomium on the Holy Apostles 9.42; Encomium on St. James of Nisibis 15.49; 17.57). On the imagery in the NT, see E. Hilgert, The Ship and Related Symbols in the New Testament (Assen: Royal Vangorcum, 1962). 3.

Alluding to Mark 16:4 (cf. Luke 24:2 and John 20:1; in Matt 28:2, an angel descended to roll the stone back and sat on it) and Heb 1:3; 10:12.

Alluding to the land of Edom in Isa 63:1–3, a passage often contemplated by our author (as in lines 20–23; see note below) when accounting for Christ’s Passion and its aftermath, leading to his ascent and enthronement.

Cf. John 10:18, Jesus laying down his life on his own free will.

“The Lord’s Day” is a metonym for the “Kingdom” in this line recalling “The Lord’s Prayer” (“Your Kingdom Come; your will be done”). The enthronement of Christ is seen as the inauguration of the Kingdom, made possible through his Incarnation leading to the cross; cf. line 29: “the appointed day.”

Not meeting popular messianic expectations — thwarted by a suffering, dying Messiah.

Allusion to the cross; see Encomium on the Holy Cross A 84 = B 46.143, also B 3.15.

Drawing on Isa 63:1: “Who is this that comes from Edom, in crimsoned garments from Bozrah (Bosor in LXX and Arm.), he that is glorious in his apparel, marching in the greatness of his strength? ‘It is I, announcing vindication, mighty to save’”; to which is added, aptly, the allusion to John 19:34 (lines 23b– 24). The word bosor consequently came to be synonymous with “crimson” in Armenian, and is used as such by Narekats‘i. Further amplifications of the Isaianic passage (vss. 1–3) are found in the “Ode for the Ascension” (8A , lines 16–30; cf. the allusions in 8B , line 17; 10B , line 7; and earlier in 4A , line 12). Elsewhere in Narekats‘i, see Encomium on the Holy Cross A 3.14–15 = B 3.15–19; Encomium on the Holy Virgin A 70 = B 22.69. The prophet’s imagery derives from the topography of the land of Edom with its vast areas of pinkish sandstone (such as in and around Petra in Jordan).

10. Echoing Luke 23:28, spoken to the “daughters of Jerusalem.” However, at this juncture the author turns to the Song of Songs (see next two notes), as he often does in his odes where biblical imageries overlap. 11. Allusion to Song 5:2; cf. Commentary on the Song of Songs (MH 12:816.40–817.50). On dew as a symbol for the Incarnation, see the introduction to 13A , “Ode for the Transfiguration.” 12. Drawing on Song 3:11: “Go forth, O daughters of Zion, and behold King Solomon, with the crown with which his mother crowned him on the day of his wedding, on the day of the gladness of his heart”; cf. Commentary on the Song of Songs (MH 12:796.61–798.74), where the crowning is interpreted in the light of the crown of thorns (64), which Christ wore for the sake of the church, “the daughters of Jerusalem” (67). 13. The harrowing of hell as a Christian doctrine is based primarily on two passages of 1 Pet (3:19–20; and 4:6; cf. 2 Cor 2:14 as also Eph 4:8–10 and Ps 68:18 [67:19 LXX]) in conjunction with the three days’ burial (cf. Matt 12:40 and Acts 2:27, 31). Cf. Prayers 48.6.4–6; 75.5.25–30. 14. Truncating Matt 28:1–10. 15. The plural “you” clearly refers to the women, the first to proclaim the Lord’s resurrection. 16. For an Eastern Arm. translation, see Mkhit‘aryan, Grigor Narekats‘i: Tagher, pp. 91, 93; for a French translation, see Godel, Grégoire de Narek: Odes et Lamentations, pp. 87, 89.

The Beatitudes: A Blessed Measure of Success By V. Rev. Fr. Daniel Findikyan

Jesus’ famous chain of acclamations known as the Beatitudes, which usher in the Sermon on the Mount, are an example of what we might call “the Hayr Mer syndrome.” We recite the Lord’s Prayer at the beginning and at the end of most church services and sometimes in the middle too. I say it morning and night in my personal prayers and many other times during the day as well. I don’t believe I take the Hayr Mer in vain, but I certainly don’t really allow myself the opportunity to contemplate and to absorb the depth and significance of those sacred words of Jesus. The prayer is too familiar. It is too close. Like the Lord’s Prayer, we all know the Beatitudes so well that we hardly know them at all. They are so beloved, so often quoted, so fundamental and so basic to our Christian faith that, ironically, they’re very easy to overlook. Who needs another sermon or retreat on the Beatitudes? That’s like giving a lecture on how to brush your teeth. And yet, all of us, at one time or another have had the experience of being surprised by an insight revealed unexpectedly in a Biblical text that we have heard and read a million times before. That is nothing short of the awesome mystery—I would say the sacrament of God’s living breath (Asdvadzashoonch) inspiring us through the Word of God, in the words of sacred Scripture. Biblical theologians tell us that the Beatitudes are the new Ten Commandments, or rather, they are the Decalogue fulfilled in the person, in the presence, and in the redemptive acts of Jesus Christ, the eternal Word of God. Just as Moses went up to Sinai to fetch from the Lord the core articles of the divine Law, so Jesus went up to the mountain to deliver the core principles of the New Covenant. The Beatitudes embody the constitution of the Kingdom of heaven, which has now been inaugurated by the coming of Christ into the world. In the Gospel according to Matthew, the Beatitudes comprise the opening of the Sermon on the Mount, the first of five great discourses in which Jesus speaks about the Kingdom of his Father. And in Matthew, that Kingdom is a kingdom of radical, unconditional forgiveness. As we sinners have been and are daily forgiven by the Lord, we too must forgive one another. The Beatitudes spell out the cardinal qualities of those who would unquestioningly forgive, and thereby become citizens of God’s Kingdom. The Beatitudes are, in other words, the corner stone of what it means to be Christian. If the Beatitudes represent the Christian Law of God’s Kingdom, then our commitment to them must be as unwavering as the Jews’ devotion to the Torah. Then as now, the devout Jew’s attention to the Torah was absolute and undivided. The longest of the fifty Psalms is dedicated to praising the Law: Psalm 119 extols the Law in 176 jubilant verses. We might ask ourselves if our regard for the Beatitudes compares with the one who sang these words: O how I love Your law! It is my meditation all the day. You, through Your commandments, make me wiser than my enemies; For they are ever with me. I have more understanding than all my teachers, For Your testimonies are my meditation. I understand more than the ancients, because I keep your precepts. I have restrained my feet from every evil way. That I may keep your word. I have not departed from Your judgments, For You Yourself have taught me. How sweet are your words to my taste, Sweeter than honey to my mouth! Through Your precepts I get understanding: Therefore I hate every false way [Psalm 119:97-104]

Our saintly ancestors included the Անբիծքն / Anpeedzkun, as Psalm 119 is known in Armenian, in the Peace Hour. They evidently believed that we Armenians should sing the praises of God’s law at length every night before bed. 29

Success The word “success” appears thirty times in the Bible, but only in the Old Testament, not once in the New Testament. Wherever the word appears, in whatever its context, “success” is essentially a synonym for “blessing.” The Bible understands “success” as the good fortune given by God to those who are obedient to Him and to his Law. The Lord’s instructions to Joshua in the opening lines of the Book that bears his name are typical: Only be strong and very courageous, being careful to do according to all the law which Moses my servant commanded you; turn not from it to the right hand or to the left, that you may have good success wherever you go. This book of the law shall not depart out of your mouth, but you shall meditate on it day and night, that you may be careful to do according to all that is written in it; for then you shall make your way prosperous, and then you shall have good success [Joshua 1:7-8].

As Armenian Christians, how do we understand success? How do we measure it? What benchmarks do we use in the church to evaluate how well we are doing; how well we have achieved our goals? I spent some time looking at some of the church bulletins put out by the parishes of our Diocese to try to get an idea of how our people understand the concept of “success.” Here are some examples of what I found: • The event was a huge success and 56 people attended. • We received a record amount of goods and generous cash donations this year to make it one of the most successful events ever. • The event provided a lot of fun for everybody. • The weekend was enjoyed by all. • This year once again, we had great attendance, but Saturday night the crowds were out the door. • The Men’s Club helped with a very successful Harvest Bazaar. Total receipts for this activity generated $600, all profit. • The Men’s Club again held a very successful program on December 5. Over 50 players and 20 dinner guests enjoyed a delicious meal. • It was a truly memorable time for all. • There were 11 donations. The Blood Center was very pleased with the church’s efforts and considered it a great success. • With a successful Bake Sale and the traditional gift-giving to those in need recently behind them, the group is moving forward with some new and exciting activities and events in 2008. • The raffles returned this year, all of which were very successful, a lot of fun and a great way to get parishioners working together. • The sessions were so successful that there were not enough seats for everyone to sit down.

My little survey is admittedly limited and unscientific, and probably a bit unfair. But it does give us a sense of what many people consider to be valid barometers for gauging the success of a church function. An occasion is often considered a success when large numbers of people participate; when it generates financial profits; and when people have fun and enjoy themselves. There’s nothing wrong with any of this, of course. Who would not want to bring lots of people together in the church’s embrace to have fun, work together, and raise money for a good cause? The problem is that Jesus roundly rejected each of these criteria. Jesus did not say, “Gather four or five thousand people together to worship me.” He said, “Where two or three are gathered in my name, there am I in the midst of them” [Mathew 18:20]. Jesus’ attitude toward fund-raising was even more harsh. Instead of soliciting funds from the rich young man who approached him, Jesus sent him home and told him to give away all of his wealth before he returned to become a disciple [Mark 10:17-31]. Jesus ridiculed the Temple’s affluent benefactors in favor of the widow and her donation of two pennies [Mark 12:41-44]. He did not give his apostles a list of provisions to pack for their travels; he told them to bring only the clothes on their back, and no money at all: You received without paying, give without pay. Take no gold, nor silver, nor copper in your belts, no bag for your journey, nor two tunics, nor sandals, nor a staff; for the laborer deserves his food.” [Mathew 10:8-10]

And the work Jesus commissioned his apostles to do was hardly fun, unless being delivered up to councils, flogged in the synagogues, dragged before governors and “hated by all” as “sheep in the midst of wolves” could be considered entertaining [see Mathew 3:16-22]. Nor could Jesus’ triumphant moment on the Cross, which St. Paul tells us to imitate, be considered much fun. Things look even more bleak if we take Jesus’ instructions in the Beatitudes as our measure of success. We are not called to have a good time; we are called to “mourn.” To mourn is to feel the void of loss and longing; the sadness, despondency, and weakness of faith that we feel when we have lost a loved one. Jesus does say something about the importance of material assets and wealth. To “inherit the earth” can only mean to gain affluence and financial stability, not to mention the accolades of society: power, influence and celebrity. But the way to gain this prosperity is to be meek; to be gentle, reserved, quiet and submissive. We can’t even consider spiritual fulfillment to be a sign of success in the church, because the kingdom of heaven belongs not to the spiritually mature, but to “the poor in spirit.” This will come as a surprise to all who devote a good deal of energy trying to build up their spirit and grow in faith. Most people do not strive for a poor spirit. They don’t like to feel depressed and dejected. Most people don’t like it when they are unable to pray. Many good Christians are hard on themselves because they don’t read the Bible as much as they should or pray as often or as intently as they should. But here comes Jesus to say that when a person feels like a spiritual mess, then he may be closer to the Kingdom than he thinks. St. Paul understood this fine, of course. He wrote, “When I am weak, then I am strong [2 Corinthians 12:10].” 31

“But

here comes Jesus to say that when a person feels like a spiritual mess, then he may be closer to the Kingdom than he thinks.”

The strongest indictment of our normal way of doing things is in the last Beatitude, which is the only one that is stated twice: “Blessed are those who are persecuted for righteousness’ sake, for theirs’ is the Kingdom of heaven.” Then, as if to say, “Yes, you heard me right,” Jesus continues: “Blessed are you when men revile you and persecute you, and utter all kinds of evil against you falsely on my account. Rejoice and be glad! For your reward is great in heaven, for so men persecuted the prophets who were before you.”

Persecuted? That means attacked, unfairly victimized. Scapegoated. Wounded and weary.

An “Other” Way—A Holy Way What are we to make of all this? The Beatitudes turn the tables on the way we go about doing things. The essence of the Beatitudes is complete and total surrender to Jesus Christ. To forgive unconditionally someone who has wronged us is against our every human instinct. The only way we can do it is by surrendering the situation to the Lord in faith, turning the page, and moving on in the conviction that he will mete out justice when and as he sees fit. To find joy and gladness in persecution is simply absurd. It is only conceivable for one who has come to know and to trust God so deeply, so intimately as to truly submit all of his or her hopes and aspirations to God’s will, to his ways and to his timeline; to have faith in the ways of the Lord, which are often contrary to our ways of doing things. God’s ways are totally “other” (that is what the word “holy” means). But how do we apply all of this to our own lives and ministries? Living our lives and running a church according to the spirit of the Beatitudes could appear to be a gloomy affair, an exercise in self-flagellation. But unless we do all kinds of mental gymnastics to get around the Beatitudes’ very negative-sounding standards—poverty, mourning, meekness, hunger, thirst, persecution— we are going to have to rethink how we do things at all levels: in our own lives as Christians, as priests; in our parishes; in our dioceses. The Beatitudes challenge us to reconsider our most basic, cherished premises about the mission and work of the Armenian Church. What we think of as good may actually be bad. What we have always considered to be “successful” may actually be a dismal failure. The little old church parish that hasn’t had a priest in decades and can’t pay its diocesan dues might not be the failure that many take it to be. From the perspective of the Beatitudes it might be a shining star, a community that is not an embarrassment, but an example of poorness of spirit, meekness, mourning, mercy, persecution, and utter dependence on God’s will.

Programs and Ministries A program that draws fifty people may be less effective from the perspective of God’s Kingdom, than a get-together with two or three. We probably need to rethink how we plan, budget resources and evaluate our programs, both at the parish and the national level. This raises a question about “programs.” Jesus never, not once, spoke about organizing “programs.” We in the Armenian Church spend enormous sums of time, energy and money in planning “programs,” or worse, “programming!” Programs are for institutions and bureaucracies. If the Beatitudes are any indication, the church should be occupied with designing and implementing ministries in which we serve one another in love and forgiveness. 33

Less is More Numbers are also a big problem for us Armenians. Fascination with large numbers of our own is a syndrome that is practically coded into our DNA. We have always been a persecuted minority, and what’s more, we are children of Genocide. Like our grandparents who stumbled battered, bruised and orphaned into a dizzyingly new world, we delight spontaneously when we cross paths with other Armenians. We all feel a surge of pride when we see an Armenian name buried in the film credits. For the most part, we like to be together. We rejoice instinctively when a large number of young people come together. Subconsciously we think, “We’ve survived after all! We have a future!” That’s a beautiful thing and it is one of the blessings of our Armenian Church. But we need to be driven to more than mere survival, even if our future often seems uncertain. An event that draws five hundred youth is not necessarily a success. It could be a dismal failure if, for example, the forum that brings the young people together actually misrepresents the Armenian Church’s values and aspirations. The opposite is also true. We have a visceral dread at the thought of someone leaving us. When someone walks away from the church, be it from our worship, a parish organization, or the church in its totality, it is as if our worst national nightmares of ethnic extinction are coming true. Again, that is not a bad instinct of itself. But cancers need to be invasively and aggressively cut out. Furthermore, this innate phobia of losing someone leads us to be overly liberal in delivering and applying the Gospel. So paranoid are we of losing someone that we tend not to rock the boat. Don’t challenge anyone too strongly, we say. Don’t do anything that might alienate someone and cause that person to grumble or walk out. We have become married to the status quo. Just leave things the way they are so that we don’t risk displeasing and losing someone. The problem, of course, is that by taking such a position, we water down the church’s message to meaninglessness. And today, who has time to devote to an enterprise that is largely meaningless? Furthermore, from the perspective of the Beatitudes, maintaining the status quo in a world whose values are contrary to those of the Kingdom will not bring stability but erosion and loss. For every person who leaves the church because they cannot abide by this or that core principle, there are many on the outside who are searching for a real community of faith, Christian integrity, and the highest ideals of our Armenian heritage. But even if we accept Jesus’ constitution of the Kingdom and even if we sing its praise, how in the world are we going to convince our people that this unconventional, counter-intuitive scheme is not only unassailably true but is also a viable and realistic platform from which to govern the affairs of our church? First and foremost, we have to adopt the Beatitudes as the guiding beacon of our lives as Armenian Christians. But that is only the beginning. We need to hold up the Beatitudes for what they are, the constitution of the Kingdom, and therefore, the policy statement of the church.

Double Hope — Double Vision If any nation in the world has the raw ingredients of history and fate to help it grasp the most profound mystery of the Beatitudes, then it is the Armenian people. The great fifth-century Armenian theologian Yeghishé, who wrote the history of the fifth-century Battle of St. Vartan, places on the lips of St. Ghevont the Priest a compelling expression of the mystery of the Beatitudes and of the Christian concept of success. On the night before the great battle, St. Ghevont gave a sermon in which he admitted that the Armenians were greatly outnumbered and that there was little hope for a military victory. Then he continued— “Even though we know all this, brothers, let us not slacken or be dispirited, but with firm heart and constant faith let us eagerly attack the enemy who has risen up against us. It appears to us that our hope is double: If we die, we shall live. And if we put to death, the same life lies before us. Let us recall the Apostle’s saying: “Instead of the joy, which lay before him, he patiently endured death—even the death of the cross. Therefore, God raised him even higher and gave him a name above all names, that at the name of Jesus Christ every knee might bow—of things in heaven and things on earth and things below the earth.”[1]

“Our hope appears to be double,” the saintly priest says. Whether the Armenians died or survived on the battlefield at Avarayr, it meant victory in Christ. St. Ghevont understood the Battle of Avarayr as a win-win situation because he knew that it had nothing to do with freedom of conscience, as we today tend to portray it, but with the victory of Christ on the Cross, which was already an established fact in 451ad. This is why the Battle of Avarayr is forgotten in Persian history, where it was simply another military rout of a rag-tag bunch of rebels, a forgettable day’s work. But for us Armenians it is held up as nothing short of our people’s witness of being “crucified with Christ” [Galatians 2:20]. Elsewhere St. Ghevont describes the same idea as “double vision:” “It is as if [the bishops, priests and deacons, singers of the psalms and readers of Scripture who are fighting with you] had gained double vision: with the eyes of faith they see the stoning of the prophets, and with the eyes of the body the valour of your heroism. Moreover, we see that you have this double [vision]. For you see the torments of the holy Apostles and the murders of all the saintly martyrs by whose death the holy church was strengthened. The shedding of their blood was [a cause for] boasting for those above and those below.”[2]

I pray that we will be strengthened during these days to look upon our lives and our Christian service with the same “double hope” of St. Ghevont. May we all acquire the grace and joy of “double vision” as we strive to serve the church that we love, the people who are so desperately in need of her unimaginable riches, and the Lord who forgives each of us daily.

References: 1. History of the Armenians, trans. R. W. Thomson (Cambridge, MA: Harvard University Press, 1978) 162. See Phil 2:7-10. 2. Thomson, 165.

On April 23rd of this year, the countless martyrs (նահակակ/nahadag) of the Armenian Genocide will be formally recognized as martyrs and canonized as saints of the Armenian Church. This marks the first time in hundreds of years that the Armenian Church will officially add saints to her register of holy men and women. On the occasion of this most remarkable event, a pamphlet entitled “The Holy Martyrs of the Armenian Genocide” was prepared by the Very Reverend Father Michael Daniel Findikyan, priest and vartabed of the Armenian Church and Professor of Liturgical Studies at St. Nersess Armenian Theological Seminary in New Rochelle, NY. In this brief but theologically rich tribute to our martyred ancestors, Father Daniel discusses a breadth of topics related to this event, including the significance and power of Christian martyrdom in the history and life of the Church, both through their sacrificial witness on earth and their intercessory prayers in heaven. On the following page is a short excerpt from his pamphlet which we would like to share with our readers. The full text of this valuable publication is currently available at the Krikor and Clara Zohrab Information Center at the Armenian Diocese in New York

excerpt from “THE HOLY MARTYRS OF THE ARMENIAN GENOCIDE” by V. Rev. Fr. Daniel Findikyan

In the poignant closing lines of the decree of canonization, the Catholicoses turn to speak directly to our innumerable, nameless, holy Genocide martyrs: And now, Holy Martyrs, remembering you eternally, in prayerful supplication, we appeal to you: Receive our prayers and intercede for us so that we too, with fearless love, may also continually glorify the Father and the Son and the Holy Spirit. Now and always and unto the ages of ages. Amen. In these final words we find the Church’s ultimate hope in canonizing the martyrs of the Armenian Genocide. Our Catholicoses pray that every child of the Armenian Church may also be worthy to discover the fearless love (աներկիւղ սէր) with which our martyrs were blessed: a life-creating love for God and for one another that is so potent and vital that all adversity, all fear and all pain vanish in its midst. Yet again we see that the true significance of the holy martyrs of the Genocide and of this centenary year is far more than the worthy memorial of a tragic chapter in one small nation’s history. It is even more noble than the cause of political justice and human rights. In the end, our martyrs dare us to set our sights on an even higher aspiration, a still more noble dignity: Therefore, since we are justified by faith, we have peace with God through our Lord Jesus Christ. Through him we have obtained access to this grace in which we stand, and we rejoice in our hope of sharing the glory of God. More than that, we rejoice in our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope, and hope does not disappoint us, because God’s love has been poured into our hearts through the Holy Spirit which has been given to us. (Romans 5:1-5)

It has taken 100 years for our tears to dry enough so that today the Armenian Church can look back at what happened in the Armenian homeland one hundred years ago and see not just a crime; not just an injustice, a manifestation of evil, and a near-fatal blow to Armenian existence and civilization, but a monumental and unassailable witness to Jesus Christ. In the Genocide, God called on the first Christian nation once again “to be crucified with Christ” (Galatians 2:20), and with Christ, to show the world, through the blood of our martyred grandparents and great grandparents, that “by dying he has trampled on death and given us the gift of eternal life.” Inspired by their example, let us witness ever more sincerely and hopefully to that gracious and vital mystery. To Christ our God be glory forever.

Amen.

Fellowship of St. Voski P.O. Box 377 Sutton, MA 01590