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DTSTART;VALUE=DATE:20230304
DTEND;VALUE=DATE:20230305
DTSTAMP:20260514T060032
CREATED:20211023T064232Z
LAST-MODIFIED:20211023T064336Z
UID:20318-1677888000-1677974399@armenianchurchsydney.org.au
SUMMARY:Commemoration of St Cyril the Patriarch of Jerusalem\, St Cyril the Bishop of Jerusalem and his mother Anna
DESCRIPTION:  \n\n\n\n\n\nThe Armenian Church commemorates the memory of the Patriarch\, St Cyril of Jerusalem (315-386) twice during the year. He was a doctor of the church and had a pleasant and conciliatory disposition. However\, he lived at a time when bishops were embroiled in bitter controversies and were quick to condemn any attempts at compromise\, even calling such attempts as treason. Sixteen of his thirty five years as a bishop were spent in exile. When a famine hit Jerusalem\, he sold some of the possessions of the church to raise money for the poor starving people. He was condemned for selling church property and banished. \nSt Cyril participated in the Second Ecumenical Council of Constantinople. Many sermons and speeches of the Patriarch Cyril\, about Christian doctrine\, have been translated into Armenian. His letter addressed to the King Costandios on the occasion of the apparition of the Holy Cross in the sky of Jerusalem is read in the Armenian churches. According to tradition\, the basin in which Patriarch Cyril was baptised is inside the Chapel of St Stephen of the Church of St Hagop (St. James)\, of Jerusalem. \nHis best known work that has survived\, “The Catechetical Lectures\,” is believed to be one of the earliest systematic accounts of Christian theology. The lectures consist of an introductory lecture\, followed by eighteen lectures on the Christian faith given during Lent to those preparing to be baptised on Easter\, as well as five lectures on the sacraments of baptism and Eucharist delivered after Easter. The lectures have been translated into many languages\, including English and Armenian\, and are noted for their presentation of the Christian faith in a positive light whilst maintaining a balance between correct belief and holy action. \n\n\nThousands of pilgrims annually come to Jerusalem for Holy Week. St Cyril instituted the liturgical forms for that week as they were observed in Jerusalem. A detailed account of Holy Week observances in Jerusalem in the fourth century is now available thanks to a woman named Egeria (Etheria)\, believed to be a Spanish nun\, who made a pilgrimage to Jerusalem and kept a journal describing the liturgical practices at the various holy sites. \nSt. Cyril the Bishop is the contemporary of St. Cyril the Patriarch. His secular name is Huda. According to hagiographical sources\, Bishop Cyril helped the queen Heghine (Helen) to find the Holy Cross of Christ. Witnessing the wonder working power of the Holy Cross\, Bishop Cyril was baptised\, together with his mother\, Anna\, and after the baptism was renamed “Cyril”. Later he was ordained as a bishop and during the period of exile of the Patriarch Cyril\, he took his place for a period of time. Being subjected to various tortures\, Bishop Cyril and his mother were killed during the persecutions of the King Julianos\, the Betrayer.
URL:https://armenianchurchsydney.org.au/event/commemoration-of-st-cyril-the-patriarch-of-jerusalem-st-cyril-the-bishop-of-jerusalem-and-his-mother-anna-2/
CATEGORIES:Feasts & Commemorations
ATTACH;FMTTYPE=image/jpeg:https://armenianchurchsydney.org.au/wp-content/uploads/2021/10/Saint-Cyril.jpg
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20230226
DTEND;VALUE=DATE:20230227
DTSTAMP:20260514T060032
CREATED:20211016T005541Z
LAST-MODIFIED:20211016T005611Z
UID:19753-1677369600-1677455999@armenianchurchsydney.org.au
SUMMARY:Sunday of Expulsion
DESCRIPTION:  \nThe second Sunday of the period of Great Lent is called the Sunday of Expulsion. The basis of the mystery and the name can be found in the Holy Bible\, when Adam and Eve disobeyed God’s commands at ate from the Tree of Life and thus were “expelled” from the garden of Eden. \n“The Lord God therefore banished him from the garden of Eden\, to till the ground from which he had been taken. 24 He expelled the man\, stationing the cherubim and the fiery revolving sword east of the garden of Eden\, to guard the way to the tree of life” (Genesis 3:23-24) \nExpulsion Sunday places us at the very beginning. The created order\, including Adam and Eve\, was spoken into existence by the very Word of God\, but our harmony with the world and the communion we enjoyed with our Creator was ruptured because of sin. As a result\, Adam and Eve\, who are a type of all of us\, were expelled from paradise and access to the Tree of Life was blocked. However\, through Jesus Christ\, the new Adam (see I Corinthians 15:45)\, there is forgiveness of sin. By way of baptism\, we are placed on the journey back to the Garden to commune with our Creator\, and are once again given access to the Tree of Life. \nThe Church Fathers have given the Sundays of the Period of Great Lent such names and mysteries which symbolise mankind’s way of life: birth\, sinning\, regret and repentance.
URL:https://armenianchurchsydney.org.au/event/sunday-of-expulsion-2/
CATEGORIES:Feasts & Commemorations
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END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20230225
DTEND;VALUE=DATE:20230226
DTSTAMP:20260514T060032
CREATED:20211023T061429Z
LAST-MODIFIED:20211023T061517Z
UID:20305-1677283200-1677369599@armenianchurchsydney.org.au
SUMMARY:Commemoration of St Theodoros (Theodore) the Captain
DESCRIPTION:  \nSt Theodoros (Theodore)\, the Captain\, is a Saint recognised by all traditional churches of Christendom.  The Armenian Church commemorates this Saint on the first Saturday during the period of Great Lent. \nAccording to hagiographers\, St. Theodoros was born to God fearing and pious parents in the village of Saroo\, near the town of Amasia.  He was a soldier in the Roman Army\, and rose through the ranks\, eventually becoming a Captain. \nIn the beginning of the fourth century\, Rome was under the rule of the Emperor Diocletian.  Instead of worshipping at the temple of the pagan goddess Rea\, as he had been instructed to\, St Theodoros burned the temple to the ground\, thus demonstrating that pagan idols were false. For this act\, Diocletian imprisoned St Theodoros and he suffered severe tortures.  In the year 306 A.D\, he was martyred by being set on fire. \nSt. Theodoros is also known as the “Slayer of the Dragon”\, as he was said to have defeated a great and mighty dragon due to his courage and faith.
URL:https://armenianchurchsydney.org.au/event/commemoration-of-st-theodoros-the-captain-2/
CATEGORIES:Feasts & Commemorations
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END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20230220
DTEND;VALUE=DATE:20230221
DTSTAMP:20260514T060032
CREATED:20211015T103158Z
LAST-MODIFIED:20211015T104617Z
UID:19705-1676851200-1676937599@armenianchurchsydney.org.au
SUMMARY:Great Lent
DESCRIPTION:  \nIn the entire Christian East\, including Armenia\, Great Lent begins on the 7th Monday before the Feast of the Glorious Resurrection of Our Lord Jesus Christ (Easter). Lent begins on a Monday and lasts exactly 40 days. \nFor the Armenian Church\, Great Lent ends on the Friday before Palm Sunday. That is the 40th day. The next day is Lazarus Saturday (the 41st day). Lent does not include Holy Week\, which begins on the Monday after Palm Sunday. A new period of fasting takes place during Holy Week. \nClick here to read more about Abstinence and Fasting \nThe principles and practices of Lent in the Armenian Church are deeply rooted in the Bible\, the ancient Christian traditions\, the life example of Christ and His disciples\, and the lives of the great church fathers\, all of whom contributed to the establishment of the canons of Lent. The focus of Lent is on “Man the Sinner”: on his repentance\, his spiritual cleansing\, and his eventual salvation. \nLent is a very personal spiritual journey. It is a period of sincerity\, self-recogni­tion\, and reflection. Abstinence\, moderation and sacrifice free us for medita­tion and the realisation of the darkness of our world without God. As the prophet Joel advised us\, you must “turn towards the Lord…with all your heart” with honesty and humility. In this way\, we are able to create a bridge between God and us. Through prayer\, we communicate with God\, express our love\, ask for forgiveness. Prayers of the sincere heart are acceptable to God. \nFasting during Lent needs to be done in the context of deep reflection on the truth about ourselves\, in a spirit of unusual sincerity and honesty. Fasting is\, in fact\, a companion to prayer: one more way we speak to God from the heart. \nThe true understanding of Lent rests on a sturdy tripod of prayer\, abstinence\, and charity. Lent reminds us that man is always confronted with choices that lead us to two paths in life. The first path is one of darkness\, evil and sin. The second is that of light\, God\, righteousness\, and goodness. At the juncture of these two paths stands the fortress of prayer\, abstinence and charity\, which leads mankind forward to seek perfection. This is the purpose of Great Lent in the Armenian Church. \nDuring this long interval of abstinence\, especially during the first forty days\, the Armenian Church has prescribed soul-fulfilling services of prayer for its faithful.  These services\, called “Arevagal” (Sunrise) and also “Khaghaghakan (Peace) and “Hangstyan” (Rest) are “Zhamergoutiun” (Liturgical Offices)\, and they are conducted usually on Wednesdays and Fridays\, morning and evening\, as dictated by local conditions and conveniences. \nThe sharagans (hymns) of the Sunrise service were composed by Catholicos St. Nerses Full of Grace.  They embody profound meaning and are beautiful literary gems.  They are directed mainly to spiritual light\, truth\, and beauteous glorification. \nThese services\, which are conducted with the curtain drawn\, thus concealing the altar during Medz Bahk\, direct the worshippers’ attention to spiritual introspection and self-appraisal in place of the resplendence of the Divine Liturgy performed at other times by bishops in splendid vestments. \nThe period of Great Lent consists of seven remarkable Sundays: Eve of Great Lent\, Sunday of Expulsion\, Sunday of the Lost (Prodigal) Son\, Sunday of the Steward\, Sunday of the Judge\, Sunday of Advent and Palm Sunday. Click here to read What do Lenten Sundays mean to us? \nThe 24th day or the fourth Wednesday of the period of Great Lent is called Michink (Mijink) symbolising that the first half of the period of Great Lent has already passed. On this day fasting is not stopped. According to folk tradition\, the housewives bake unleavened cake and put a coin in it while baking. The current year will be successful for the member of the family who will have the coin in his or her portion. \nAccording to ancient traditions marriage and offering sacrifice are forbidden during the period of Great Lent. However\, by the pontifical encyclical of Vazken I Catholicos of all Armenians\, it is permitted in case of extreme necessity to perform the sacrament of marriage during the period of Great Lent and on Sundays\, except all days of the Holy Week.
URL:https://armenianchurchsydney.org.au/event/great-lent-2/
CATEGORIES:Feasts & Commemorations
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END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20230219
DTEND;VALUE=DATE:20230220
DTSTAMP:20260514T060032
CREATED:20211015T090513Z
LAST-MODIFIED:20211015T090540Z
UID:19683-1676764800-1676851199@armenianchurchsydney.org.au
SUMMARY:Eve of Great Lent or Poon Paregentan
DESCRIPTION:  \nEve of Great Lent or Poon Paregentan (Barekendan) – The Feast of Kindness\n\nThe Armenian Church has defined the period of Great Lent as a time of abstinence and repentance for the faithful. Each Sunday during this period is named after an event in the Holy Bible that contains the message of the day. According to the calendar\, the days prior to weekly fasts\, as well as Great Lent\, (with the exception of the fast preceding Holy Nativity) are called Paregentan (Barekendan). The word Paregentan means “good living” or “good life”\, as we are called to live cheerfully\, joyfully\, and to be happy on these days preceding fasting periods. \nOn these days of Paregentan\, the angel’s words addressed to the prophet Elijah are fulfilled:  “Arise and eat\, otherwise the journey will be too great for you” (1 Kings 19:7). The Armenian Church thus allows her faithful to organise games\, festivals\, carnivals and large\, plentiful meals to observe the feast\, as it is followed by a period of fasting and abstinence. \nThe Eve of Great Lent\, as Great Paregentan is also called\, commemorates the human bliss\, which Adam and Eve enjoyed in the Garden of Eden.  It also symbolises the heavenly right\, according to which\, mankind could eat all types of fruit\, except the fruit of the Tree of Knowledge of Good and Evil. Paregentan is the manifestation of the virtues of the soul\, through which people can transform mourning to joy\, and torment to peace. It is with this comprehension\, with bowing of our souls\, penitence\, fasting and hope for mercy\, that each Christian individual should take his first step on the long\, 40 day journey of Great Lent\, culminating with the Glorious Resurrection of our Lord Jesus Christ. \nThe period starting from the day following the Great Paregentan and lasting till the Feast of the Glorious Resurrection of Our Lord Jesus Christ\, is called Great Lent. In the period of the Great Lent\, people\, refraining from bodily pleasures and sins\, get prepared for the Feast of the Glorious Resurrection of Our Lord Jesus Christ by means of abstinence and repentance. Both spiritual and moral and bodily abstinence are considered to be important.Our church fathers have called the period of the Great Lent as “Karasnordats”\, as the period of fasting lasts 40 days. This period of the Great Lent is also called “Salt and bread”\, as in the past during the period of the Great Lent\, people only ate salt and bread. \nIn the New and old Testaments there are many testimonies concerning the period of Great Lent. Moses fasted for forty days and only then received the Lord’s rules and canons. However\, this period is related to 40 day period of temptation of Christ in the desert\, following which our Church fathers established this period of fasting. \nDuring the period of the Great Lent curtains in the churches are closed in commemoration of the fact that after sinning\, Adam was exiled from Eden and the doors were closed before him.
URL:https://armenianchurchsydney.org.au/event/eve-of-great-lent-or-poon-paregentan-2/
CATEGORIES:Feasts & Commemorations
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END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20230218
DTEND;VALUE=DATE:20230219
DTSTAMP:20260514T060032
CREATED:20211015T085132Z
LAST-MODIFIED:20211015T085154Z
UID:19676-1676678400-1676764799@armenianchurchsydney.org.au
SUMMARY:Commemoration of 150 Pontiffs participating in the Ecumenical Council of Constantinople
DESCRIPTION:  \nDuring different periods of history\, the Ecumenical Church has faced various problems of doctrinal\, administrative and organisational natures\, solutions to which have been provided during the Ecumenical Councils. One of such councils was the Second Ecumenical Council\, convened upon the order of the King Theodosios in Constantinople\, in 381. \nAs the result of Arian disputes\, a new heresy had appeared\, the head and supporter of which was Bishop Makedon of Constantinople\, who denied the deity of the Holy Spirit. The Ecumenical Council convened in Constantinople on that special occasion\, re-endorsed the definition of the Ecumenical Council of Nicaea and the concept of “One deity\, three persons”. \nAccepting the Ecumenical Council\, the Armenian Apostolic Church commemorates the memory of 150 Patriarchs participating in the Council.
URL:https://armenianchurchsydney.org.au/event/commemoration-of-150-pontiffs-participating-in-the-ecumenical-council-of-constantinople-2/
CATEGORIES:Feasts & Commemorations
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END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20230216
DTEND;VALUE=DATE:20230217
DTSTAMP:20260514T060032
CREATED:20211015T072920Z
LAST-MODIFIED:20211015T073029Z
UID:19669-1676505600-1676591999@armenianchurchsydney.org.au
SUMMARY:Vartanants: Feast of St. Vartan the Captain and Companions
DESCRIPTION:  \n\nEvery year\, on the Thursday preceding the Great Lent\, the Armenian Church celebrates the anniversary of one of the most important events in her history. The event is the great battle of Avarayr between the Armenian soldiers of Christ and the mighty Sassanid Zoroastrian army in the year 451 A. D. \nThe great Commander of Avarayr was prince Vartan Mamikonian. Vartan and many princes\, soldiers\, women of royal families\, farmers and priests battled bravely and sacrificed their lives in defense of their faith. 1036 martyrs fell in one day on the field of Avarayr and became the Defenders of the Faith of Armenia. \nThe cause of the great battle was religious. Armenia\, which had proclaimed Christianity as its state religion in 301 A. D.\, lived cultural and spiritual progress. Especially\, after the invention of the Armenian Alphabet by St. Mesrob Mashtots in 404-406 A. D.\, Armenia developed its own language and culture during the first half of the fifth century\, which became to be known as the Golden Century. During that period\, the Bible (Asdvadzashounch) was translated into Armenian under the guidance of Catholicos St. Sahag Partev and Christianity flourished in the country. \nBefore St. Gregory the Illuminator\, although Christianity had been preached in Armenia by the two Apostles of Christ\, St. Thaddeus and St. Bartholomew\, many were still worshippers of pagan idols. However\, after the conversion of Armenia in 301 A. D.\, the invention of the Armenian Alphabet in 406 A. D. and the translation of the Armenian Bible by Saints Sahag and Mesrob and their students\, Armenia became religiously and culturally independent. Politically\, Armenia was divided into two states\, between Persia and Byzantium in 387 A. D. In order to force the Armenians to revert back to the Persian-Zoroastrian religion\, the king of Persia decreed that all Christians under his rule must abandon their new religion and accept Mazdeism. The Armenian leaders\, clergy\, and the ruling princes gave a bold answer to this royal decree\, insisting that they had not the slightest intention of altering their Christian beliefs. They wrote a letter to the Persian king in which they said: \n“Our religion is not like a garment that we might change according to the circumstances; it is part and parcel of our bones and blood and personality … We serve you loyally in your army and pay you taxes faithfully if you leave us alone in the matter of religion. If you try to force your will upon us\, we are ready to suffer and to be tortured and even to die. However\, you should know in advance that there is no power on earth\, which can force us to change our religion because our covenant to be faithful is not with man but with the Almighty God.” \nThe Persian king became furious and countered this boldness with a heavy sword. He sent a mighty army of some 220.000 strong to crush the resistance and to convert Armenia to Paganism by force. \nOn May 26 of 451 A. D.\, on the field of Avarayr\, near the river Tghmout\, an army of 66.000 Armenian warriors\, which included soldiers\, farmers\, priests\, princes and even the wives and daughters of princes\, under the leadership of Commander Vartan Mamikonian\, armed with the “Helmet of salvation\, and the sword of the Spirit” (Ephesians 6:17)\, waited for the invading Sassanid army. \nVartan Mamikonian was the descendant of a noble Armenian family and the head of the influential Mamikonian House. From his mother’s side\, he was the grandson of St. Sahag Catholicos\, who helped St. Mesrop translate the Bible. The Commander knew well that the Persians outnumbered his army and that they were well equipped with their hordes of elephants against Armenians. However\, he put his trust in God and preferred honorable death to paganism and slavery. \nThe day before the battle\, the Armenian soldiers spent the night in prayer and devotion. The entire army prayed and took Holy Communion. The head of the Church\, Catholicos Hovsep\, was there together with his clergy. Priest Ghevont (Leontius)\, the most zealous among the clergy\, together with Commander Vartan Mamikonian\, encouraged the soldiers with inspiring words. \nTowards the morning the Persian army made its move. The Armenians inflicted great losses on the enemy. The battle lasted only one day\, and 1036 Armenians fell. The Persians lost over 3000 men. The battle of Avarayr came to an end with the fall of the Commander Vartan. Armenians withdrew to their castles and inaccessible mountains to carry on their battle. In Avarayr\, Vartan and his comrades suffered a military defeat. They lost the battle but kept their faith and became true witnesses of Christ. The Persians eventually withdrew from their plan of converting Armenia to their pagan religion\, when they realized they could not force Armenians to forsake their God. The military defeat of Armenians became the victory of their salvation through their unshakable faith in Christ. \nVartan Mamikonian has become one of the most loved saints of the Armenian people. Strengthened by the spirit of the Martyrs of Avarayr\, many Armenians followed the example of Saints Vartanants throughout the centuries and laid down their lives for Christ. \nToday\, after many centuries\, when silence has reigned on the field of Avarayr\, the spirit of St. Vartan continues to bring us the sacred legacy of the Defenders of Faith whispering into our ears and saying\, “Stand steadfast in your faith\, do not be deceived by earthly kingdoms\, idols or treasures\, keep your covenant strong with God and be true soldiers of Christ.” \n\n\nRef: vemkar.us \n\n 
URL:https://armenianchurchsydney.org.au/event/vartanants-feast-of-st-vartan-the-captain-and-companions-2/
CATEGORIES:Feasts & Commemorations
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END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20230214
DTEND;VALUE=DATE:20230215
DTSTAMP:20260514T060032
CREATED:20211015T071619Z
LAST-MODIFIED:20211015T071639Z
UID:19654-1676332800-1676419199@armenianchurchsydney.org.au
SUMMARY:The Lord's Presentation to the Temple: Trndez & Diarnt'arach
DESCRIPTION:  \n  \nTrndez & Diarnt’arach (or Tiarn’ndaraj)\nOn February 14\, the Armenian Church celebrates the Feast of the Lord’s Presentation to the Temple. Diarnt’arach\, or Candlemas as it is known in the West\, symbolises the presentation of the 40 day old Christ Child to the Temple in Jerusalem. \nIn accordance with the Law of Moses\, the infant Christ was brought to the Temple by Mary and Joseph and presented to God. A man named Simeon was there\, to whom it had been revealed that he should not see death before he had seen the Lord.  Simeon held the infant in his arms\, blessed God\, and said\, “Lord\, let your servant now depart in peace\, for my eyes have seen your Salvation\, which you have prepared before the face of all people.  A Light to lighten the Gentiles\, and the Glory of Your people\, Israel.” (Luke 2:29-32) \nThe celebration is rooted in Armenian pagan tradition. Originally called Trndez\, which meant “a bundle of hay in front of your house\,” it was intended as a wish of prosperity to the home and fertility to the land. In ancient Armenia\, the holiday was associated with the worship of Vahagn—the god fire\, the sun\, and of war and courage\, and the Armenian counterpart of the Zoroastrian god of victory Verethragna. \nThe purifying qualities of fire were at the center of pre-Christian Armenian tradition. According to several sources\, people believed that the strength of the fire would eradicate the winter’s cold and allow for fertile land and a prosperous harvest. Couples\, especially newlyweds\, would jump over the Trndez flames for luck\, prosperity\, and fertility. Even the fire’s ashes were believed to have healing properties as people would use it as an ointment for pain and rub it into their eyelids to improve their eyesight! \nFollowing the Christianisation of Armenia\, the Armenian Church decided to adapt the festival rather than to suppress and do away with it completely. In the tradition of the Church\, the celebration is officially named “Diarnt’arach” (“coming to meet the Lord”). \nIn the tradition of the Church\, Evening Services (Nakhatonak) are conducted on the night preceding the Feast Day (13th February).  At the conclusion of the service\, the priest lights a candle from the Holy Altar\, and distributes the flame to all present. With great care\, the faithful take the lit candles home to their families. The tradition of making a bonfire resembles the Lord’s light and warmth\, and it must not be confused with pagan rituals\, when fire was idolised and worshipped. According to Grigor Tatevatsi’s interpretation\, by jumping over the fire\, we show it to be ignoble and low\, says priest Ter Adam Makaryan. \nThe morning of the Feast Day\, the Divine Liturgy is celebrated in Armenian Churches throughout the world. The hymn offered during the Liturgy commemorating Diarnt’arach glorifies Simeon’s articulation of “a Light to lighten the Gentiles”. The hymn praising Simeon also lauds the Mystery of the Incarnation. \nMany additional customs have been inherited from the past\, including the blessing of the four corners of the world in the Andastan Service\, the blessing of newlywed couples\, as well as offering prayers for the crops and fertility of the fields
URL:https://armenianchurchsydney.org.au/event/the-lords-presentation-to-the-temple-trndez-diarntarach-2/
CATEGORIES:Feasts & Commemorations
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END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20230213
DTEND;VALUE=DATE:20230214
DTSTAMP:20260514T060032
CREATED:20211015T072257Z
LAST-MODIFIED:20211015T072344Z
UID:19661-1676246400-1676332799@armenianchurchsydney.org.au
SUMMARY:Feast of St. Ghevond the Priest and His Companions
DESCRIPTION:  \nThe Feast of St. Ghevond the Priest and His Companions is dedicated to the blessed memory of the Armenian priests who fought alongside St. Vartan and the entire Armenian Nation for their Christian faith in 451 A.D. in the Battle of Avarayr. \nThe eldest among them was Priest St. Ghevond\, and among his companions were Catholics Hovsep\, Bishop Sahak of Syunik\, Bishop Tatik of Basen\, Priest Mushe or Mushegh\, Priest Arshen\, Priest Samuel\, Deacons Abraham and Kajajn. \nAfter the Battle of Avarayr\, the Persian King Hazkert took revenge on the Armenians and ordered all the brave priests to be killed. \nAccording to the tradition\, the Feast of St. Ghevond the Priest and His Companions is deemed the day of the clergy.
URL:https://armenianchurchsydney.org.au/event/feast-of-st-ghevond-the-priest-and-his-companions-2/
CATEGORIES:Feasts & Commemorations
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END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20230211
DTEND;VALUE=DATE:20230212
DTSTAMP:20260514T060032
CREATED:20211023T055839Z
LAST-MODIFIED:20211024T062359Z
UID:20294-1676073600-1676159999@armenianchurchsydney.org.au
SUMMARY:Commemoration of the Pontiff St Sahak Partev (Bartev)
DESCRIPTION:  \nSt. Sahak is one of the most well known figures in Armenian history. As Catholicos\, he supported the work of Mesrob Mashdots in the creation of the Armenian alphabet and the translation of the Bible into Armenian. A scholar and theologian himself\, he is counted among the Holy Translators. The trio of King Vramshapuh\, Catholicos Sahak\, and Mesrob Mashdots together oversaw the flurry of translation into Armenian and an emergent new Armenian-language literature following the invention of the alphabet in 405 A.D. Churches are often named “Sts. Sahak and Mesrob” in acknowledgment of the crucial work these two men did together. This coming Saturday\, the Armenian Apostolic Church commemorates this beloved Armenian saint. \nYet St. Sahak also presided over a tumultuous period in Armenian history. The invention of the alphabet itself emerged from the need to hold the two halves of Armenia together. At the time of St. Sahak’s birth in 354 A.D.\, Armenia was already used to its status as the crossroads and borderland between the Persian and Roman empires. As George Bournoutian describes\, in 64 A.D.\, “Rome accepted the compromise of co-suzerainty” (55)\, meaning that the Armenian dynasty known as the Arshakuni or Arsacid would come from the royal Parthian dynasty\, “while their authority would be bestowed in Rome.” Through some troubled periods\, this arrangement lasted for nearly two centuries\, until 224 A.D. when the Persian Parthians were overthrown\, and the new Sasanian Persian empire emerged. The new Sasanian Empire tried to impose a more direct rule over Armenia. It is in this context that the conversion of Armenia to Christianity occurred\, as Armenians tried to balance between Rome and a newly aggressive Persian empire. However\, after the adoption of Christianity\, in 387 A.D.\, Emperor Theodosius and Shapur III partitioned Armenia between them. \nSuch was the situation when St. Sahak became the Catholicos. In addition to the political partition\, Armenian Christianity had competing influences: on the one hand\, Caesarea\, where the Catholicoses of Armenia had traditionally gone to installed as chief bishop of the Armenian Church\, was a stronghold of Greek Christianity\, while a Syriac strain of Christianity coming from south and favored by the Persians was also influential for the Armenian Church. More pointedly\, the theological controversies raging in the emerging Byzantine Empire created confusion. First there was the Arian debate\, with prominent Arians remaining through Christendom despite the condemnation of Arius at the Council of Nicaea in 325 A.D. Then\, in the later years of Sahak’s tenure as Catholicos\, the Nestorian controversy broke out.  St. Sahak\, then\, inherited the throne of the Catholicos in a precarious and confusing time. As Bournoutian puts it\, “Both Catholicos Sahak and [King] Vramshapuh realised that in order to retain any measure of ecclesiastical and political control over a partitioned nation\, the unifying factor of the Armenian language would be crucial” (71). With this in mind\, Sahak supported St. Mesrob’s work of inventing an alphabet\, translating the Bible\, and creating a truly Armenian literature. \nCreating the Armenian alphabet and launching an Armenian literature and truly Armenian liturgical tradition helped to hold both the Armenian Church and the Armenian people together. St. Sahak oversaw and participated in this work. As a theologian in his own right\, he is sometimes credited with introducing the Armenian Octoechos or tsyan system into Armenian music and there are sharagans attributed to him. Yet St. Sahak’s life and tenure as Catholicos were tumultuous. He was the last Catholicos directly descended from St. Gregory the Illuminator. This lineage and his generally pro-Roman/Byzantine orientation led him into trouble during this period when Persian influence was still strong\, especially among some members of the nobility\, known as the nakharar. In fact\, he was deposed from his position as Catholicos in 428 A.D.\, with several Syrian and pro-Syrian Catholicoses serving before he was allowed to return from exile in 432\, nonetheless having a much-reduced authority. Dr. Gabrielle Winkler\, in a detailed study\, charts these events\, in what she calls\, “An Obscure Chapter in Armenian Church History.” \nMuch of this “obscure chapter” is related to theological arguments taking place beyond the borders of Armenia. In addition to the political balancing act between Persia and Constantinople\, the ecclesiastical and theological controversies raging throughout Christendom were part of what led to St. Sahak’s ouster. Early Armenian Christianity was heavily influenced by Syriac Christianity\, with its great sees of Antioch and Edessa. However\, these sees became embattled around this time\, when Nestorius\, who was educated in Antioch by the great exegete Theodore of Mopsuestia\, became Patriarch of Constantinople in 428 A.D.—the same year St. Sahak was deposed as Catholicos! We have detailed the controversy surrounding Nestorius’ teachings before\, discussing his theological rivalry with St. Cyril of Alexandria. Ultimately\, Alexandrian orthodoxy won the day in Armenia. At the time of St. Sahak\, however\, this outcome was not a given. Winkler explains the “obscure chapter in Armenian history” by appealing to these debates\, the teachings of Nestorius\, and the status of Theodore of Mopsuestia. Though he was eventually condemned in the West because of his association with his student Nestorius\, Theodore of Mopsuestia was renowned for his commentaries on the Bible and his method of interpretation. His writings were influential in Armenia\, and Armenians sought regarding the controversy. \nWe know this because of one of the most important and remarkable sources of the Armenian Christian tradition: the Book of Letters. According to the Oxford Dictionary of Late Antiquity\, the book is a collection of “letters between the leaders (primarily Catholici) of the Armenian Church and various ecclesiastical figures throughout the Caucasus and the Christian world.” Though a crucial source\, the manuscript tradition of this book has not been fully studied\, and it is clear that some of the letters cannot actually have been written by the people to which they are attributed. Nonetheless\, many of these letters should be considered authentic. More importantly\, they represent a distillation of Armenian theological thinking\, especially with regards to “Christological questions\,” as the letters “elucidate the Miaphysite position of the Armenian Church\, as it is contrasted with Nestorian and Chalcedonian Christology.” Some of the letters deal precisely with the “obscure chapter” Winkler describes and indeed\, the Book of Letters is one of her major sources for unraveling this period. Four letters\, including the famous Tome of Proclus (also known in Western sources as the Tome to the Armenians)\, are either written to or by St. Sahak. \nThe letters to and from St. Sahak reveal an erudite theologian as well as a concerned shepherd. They also reveal\, as Winkler shows\, the emerging position of the Armenian Apostolic Church. Overall\, the Book of Letters is a treasure-trove of a source for understanding the specifics of the Armenian theological position\, especially regarding Christology. As the Oxford Dictionary of Late Antiquity states\, “it is probably the most important source for the development of Armenian Christianity from its beginnings as a Christian within the Zoroastrian Persian Empire\, through its survival in the upheavals of the 7thcentury and its break with Chalcedonian churches\, up to the renewed attempts of Constantinople to achieve ecclesiastical union and the crusading-era contacts with Rome.” The published versions of the Book of Letters include correspondence ranging from the 5th to the 13th centuries\, spanning a huge amount of time and covering the consolidation of the Armenian theological position. This is a crucial source for understanding Armenian Christianity—and some of the earliest letters found in the volume are attributed to St. Sahak Partev. \nRef: vemkar.us
URL:https://armenianchurchsydney.org.au/event/commemoration-of-the-pontiff-st-sahak-partev-bartev-2/
CATEGORIES:Feasts & Commemorations
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20230204
DTEND;VALUE=DATE:20230205
DTSTAMP:20260514T060032
CREATED:20211015T065708Z
LAST-MODIFIED:20211015T065747Z
UID:19647-1675468800-1675555199@armenianchurchsydney.org.au
SUMMARY:Feast of St. Sarkis the Captain\, Patron of Love and Youth\, his son Mardiros and his 14 Soldiers Companions
DESCRIPTION:  \nST SARKIS THE WARRIOR AND HIS SON ST MARDIROS (MARTYROS)\nThe feast day honoring St. Sarkis is movable.  It occurs between January 11th and February 15th.  Each year it follows the five day Fast of Catechumens. \nSarkis was a Greek from the area of Cappadocia on the Anatolian plain.  He was a proud\, brave Christian and served as a Roman army officer during the reign of Emperor Constantine (roughly 337 A.D.).  Sarkis’ valour\, strength and bravery earned him the rank of general. \nSarkis used his position of power for spiritual growth\, going from town to town purging the land of pagan idols\, teaching the Gospel\, and building churches where pagan temples once stood.  Sarkis had a good model in the piety of the Emperor Constantine. \nWhen Constantine died\, Christianity throughout the region came under attack from the new Roman leader\, Julian the Apostate.  Under his leadership\, pagans set about destroying churches and persecuting Christians. \nSeeing this\, Sarkis prayed.  Jesus appeared to him and said\, “It is time for you to leave your country and your clan\, as did Abraham the Patriarch\, and go to a country which I will show you.  There you will receive the crown of righteousness prepared for you.” \nSarkis left behind his noble title and power and headed with his son\, Mardiros\, to Armenia\, where they were welcomed by King Diran\, grandson of King Drtad (Tiridates). \nWhile Sarkis and Mardiros were in Armenia\, the Emperor Julian\, attempting to take over the known world\, continued to move eastward toward Antioch in Syria. Whenever the Roman army came upon Christians\, they were instantly killed.  Many people fled the invading armies. King Diran urged Sarkis to escape and seek refuge among the Persians. \nWhen Sarkis and his son arrived in Persia\, King Shapur\, hearing of his bravery\, appointed him a commander of the Persian military. As he continued to be victorious in battle\, Sarkis also continued to give the credit to God. \nWhen Julian’s troops started raiding lands near King Shapur’s kingdom\, Sarkis was sent to defend the territory.  Outnumbered by the Greek and Roman forces\, Sarkis’ troops were frightened. He told them that if they believed in the Creator of heaven and earth\, their hearts would never be shaken. Many of his soldiers were baptised by the priests travelling with the army\, and they succeeded in fending off a Roman attack. \nSome of Sarkis’ soldiers\, who had not been baptised\, went to King Shapur and told him that Sarkis was rebelling against the Persian ruler by preaching belief in Jesus. The king called Sarkis back to the palace\, where he\, his son\, and the newly-baptised soldiers were expected to attend a feast honouring the pagan gods. \nAt the temple\, the king asked Sarkis to offer a sacrifice to the pagan gods.  Sarkis refused\, saying he would only worship the one true God.  The king began to criticise Sarkis and his faith.  But Sarkis could not tolerate such talk\, so he spat in the king’s face and knocked down the temple idols.  The king and his followers were enraged by Sarkis’ actions\, so they killed his son\, Mardiros\, before his eyes. \nThe king then ordered Sarkis imprisoned.  In prison\, Sarkis was strengthened by his relationship with the Lord.  King Shapur heard of this and ordered Sarkis’ execution. \nAt his execution\, Sarkis began to pray.  An angel descended from heaven and told him\, “Be strong.  Do not fear the killers of your body; for the gate of the Kingdom of Heaven is open for you.”  Upon seeing the angel and understanding the power of everlasting life\, many of the pagans who had gathered for the execution became Christians. \nSarkis made one last passionate plea for people to accept Jesus Christ and then was killed. \nHis loyal Christian soldiers retrieved Sarkis’ body and wrapped it in clean linen with the intention of burying his body honorably.  When King Shapur heard of this reverence\, he ordered the soldiers killed as well. Eventually\, Christians found Sarkis’ body and it was sent to Assyria\, where it remained until the 5th Century when Mesrob Mashdots received his remains and moved them to Armenia. \nSoorp Sarkis is also known as the Armenian Valentine’s Day. \nIn one battle Sarkis with his 40 soldiers had defeated an enemy of 10\,000. St. Sarkis just like St. Valentine was a miracle worker. \nAccording to the legend\, after the great feast to celebrate their victory\, all forty soldiers and St Sarkis himself were tricked and intoxicated by a “Persian ruler” who then asked forty damsels to thrust sharp daggers into the hearts of sleeping young men and kill them. One of the damsels\, enchanted by the beauty of Sarkis\, disobeys the order and instead of killing Sarkis\, she kisses him. Sarkis awakens\, and distraught by what he sees\, he jumps on his white horse\, not forgetting the damsel\, and dashes away while a powerful storm rages outside. \nSince then\, a rider on a white horse has become the symbol of love in Armenian tradition. \nTradition in the Armenian culture follows that on the evening before the holiday\, unmarried girls and boys pray to the saint\, asking for his help in their love affairs. Before they go to bed they eat a special salty biscuit with no other food or drink\, so that in their dreams they will see their destined lover or their future spouse giving them water. \nPart reference: Eastern Diocese of the Armenian Church
URL:https://armenianchurchsydney.org.au/event/feast-of-st-sarkis-the-captain-patron-of-love-and-youth-his-son-mardiros-and-his-14-soldiers-companions-2/
CATEGORIES:Feasts & Commemorations
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DTSTART;VALUE=DATE:20230203
DTEND;VALUE=DATE:20230204
DTSTAMP:20260514T060032
CREATED:20211015T110815Z
LAST-MODIFIED:20211015T110848Z
UID:19716-1675382400-1675468799@armenianchurchsydney.org.au
SUMMARY:Commemoration of the Prophet Jonah
DESCRIPTION:  \n\nOn the fifth day (Friday) of the Fasting of Catechumens\, the Armenian Church commemorates the remembrance day of the Prophet Jonah. However it is celebrated not as the feast of the Prophet Jonah\, but as the memory of an example of great repentance and abstinence\, which Jonah urged. \nProphet Jonah is one of the minor prophets of the Holy Bible. Jonah is the central figure of the Book of Jonah\, which details his reluctance in delivering God’s judgement on the city of Nineveh\, and then his subsequent\, albeit begrudged\, return to the divine mission after he is swallowed by a large sea creature. Jonah remained inside the fish for three days and three nights. It was only after Jonah’s prayer and redemption did the Lord allow the fish to free Jonah. This time he obeyed the Lord’s command and went to Nineveh. On the first day\, Jonah started into the city. He proclaimed: “Forty more days and Nineveh will be overturned.” The Ninevites believed God. They declared a fast\, and all of them\, from the greatest to the least\, even the king\, put on sackcloth. When God saw what they did and how they turned from their evil ways\, he had compassion and did not bring upon them the destruction he had threatened. \n\nLater Christ brings the example of the Prophet Jonah to the Pharisees asking for a divine sign: \nThen some of the scribes and Pharisees said to him\, “Teacher\, we wish to see a sign from you.” But he answered them\, “An evil and adulterous generation asks for a sign\, but no sign will be given to it except the sign of the prophet Jonah. For just as Jonah was three days and three nights in the belly of the sea monster\, so for three days and three nights the Son of Man will be in the heart of the earth.”  \n-Matthew 12:38-40 \n  \n  \n\n  \n\n  \n 
URL:https://armenianchurchsydney.org.au/event/commemoration-of-the-prophet-jonah-2/
CATEGORIES:Feasts & Commemorations
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20230129
DTEND;VALUE=DATE:20230130
DTSTAMP:20260514T060032
CREATED:20211015T065319Z
LAST-MODIFIED:20211020T063005Z
UID:19641-1674950400-1675036799@armenianchurchsydney.org.au
SUMMARY:Eve of the Fast of Catechumens
DESCRIPTION:  \nThe Fast of Catechumens is peculiar only to the Armenian Church. It begins three weeks before Great Lent. In ancient times people could eat only bread and salt during the fast of Catechumens. In those days the Divine Liturgy was not celebrated either. \nThe meaning of the Fast of Catechumens is the purification of the five human senses from pagan impurity. In the ancient Church there was a custom to fast during the five days before baptism. St. Gregory the Illuminator ordered King Tiridates and others to fast for five days before baptism\, in order to be free of evil. That is the reason also for the fasting of Catechumens to be called “fast of salvation” from the evil. \nAccording to the tradition\, the fasting of Catechumens was initiated by St. Gregory the illuminator in memory of the above mentioned practice. \nThere are two explanations regarding the name of this feast.\nIt is called the fast of Catechumens:\n1. As the precursor of the Great Lent\n2. As the first Armenian fast. \nOn the Friday which is the the fifth day of the Fasting of Catechumens\, the remembrance day of the Prophet Jonah is celebrated. However it is celebrated not as the feast of the Prophet Jonah\, but as the memory of an example of great repentance and abstinence\, which Jonah urged. \nWrongly at times\, the fasting of Catechumens was called the fast of St. Sarkis as the Armenian Church celebrates the feast of St. Sarkis on the Saturday following the fast. As a result\, during the Middle Ages\, the Byzantine and the Georgian Churches ascribed this to sorcery. \nAccording to the testimonies of Armenian medieval writers\,  Greek and Latin Churches also had the fasting of Catechumens in ancient times. \nCatechumens: a person who is receiving instruction in preparation for Christian baptism or confirmation
URL:https://armenianchurchsydney.org.au/event/eve-of-the-fast-of-catechumens-2/
CATEGORIES:Feasts & Commemorations
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20230129
DTEND;VALUE=DATE:20230130
DTSTAMP:20260514T060032
CREATED:20211015T064524Z
LAST-MODIFIED:20211015T064616Z
UID:19635-1674950400-1675036799@armenianchurchsydney.org.au
SUMMARY:Blessing of the Grapes - Khaghoghorhnek
DESCRIPTION:  \nThe blessing of grapes takes place immediately after the Divine Liturgy. The ceremony is rich in symbolism and emphasises the important role the Virgin Mary assumed in the revelation of God. \nIn the Northern Hemisphere\, the blessing takes place on the day of the Feast of the Assumption of the Holy Mother of God. However\, in Australia\, the Blessing of Grapes is celebrated in January\, at the end of the summer and beginning of harvest.  It is traditional to use seedless grapes to emphasise that this fruit came into being without seed just as Christ became man without any human agent. \nThe custom of blessing grapes\, the first fruits of the harvest\, can be traced back to Old Testament times\, when farming was a common vocation that so much care and time was given to it.  Of the vast variety of produce\, grapes had a special place of honor and were considered the “first fruits”\, because they were the first produce of harvest. \nAmong the Israelites\, as among many neighboring cultures\, grapes were regarded as belonging in a special way to God since they were the first fruits.  It was He who gave the gift of the whole harvest and to offer Him the first fruits was to acknowledge complete dependence on Him.  Special services of thanksgiving were conducted by priests in the temple\, a tradition that prevailed to the time of Christ.  With the birth of Jesus\, these dedications took on a new meaning.  Jesus Christ was the first born\, or first fruit\, of Mary and\, as such\, was offered to God in the temple. (Luke 2:25-30) \nCelebrated is the person of St. Mary\, who gave birth to Jesus Christ\, the first fruit.  Christ gave His blood to us for eternal life and in remembrance we bless the grapes\, the fruits of the earth. \n 
URL:https://armenianchurchsydney.org.au/event/blessing-of-the-grapes-khaghoghorhnek-2/
CATEGORIES:Feasts & Commemorations
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DTSTART;VALUE=DATE:20230128
DTEND;VALUE=DATE:20230129
DTSTAMP:20260514T060032
CREATED:20211015T064103Z
LAST-MODIFIED:20250519T102816Z
UID:19629-1674864000-1674950399@armenianchurchsydney.org.au
SUMMARY:Commemoration of St Gregory the Theologian
DESCRIPTION:  \nSt. Gregory the Theologian (also known as Gregory of Nazianzus)\, has left a rich literary heritage\, which was translated into Armenian in the 5th to 8th centuries AD. In all probability\, St. Moses of Khoronk created part of the translations into Armenian. St. Gregory the Theologian is one of the most prominent figures of Christianity\, who by means of the struggle against Arians\, kept Christianity uncorrupted and by means of his works he has greatly influenced the formulation of the Christian theologian ideology. \nSt. Gregory the Theologian was born in 328 AD in the village Ariangue near the town of Naziangue\, of Cappadocia. He was the son of the Bishop Gregory. Gregory studied in Caesaria\, and then in Athens. In Athens Gregory became acquainted with St Barsegh of Ceasaria\, one of the future prominent figures of Christianity. After leading an ascetic life for a while\, Gregory returned to Naziangue\, where he was ordained as a priest by his father. Later he became the Bishop of Sasima. Together with St Barsegh of Ceasaria\, St Gregory the Theologian struggled against the Arians. He was known for his contributions to theological debates\, particularly regarding the Trinity\, and his literary and poetic works.  \nHe participated in the 2nd Ecumenical Council of Constantinople and was a key figure in the Nicene Creed. St. Gregory passed away on 25 January 389 AD.
URL:https://armenianchurchsydney.org.au/event/commemoration-of-st-gregory-the-theologian-2/
CATEGORIES:Feasts & Commemorations
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DTSTART;VALUE=DATE:20230121
DTEND;VALUE=DATE:20230122
DTSTAMP:20260514T060032
CREATED:20211023T003949Z
LAST-MODIFIED:20211023T051342Z
UID:20267-1674259200-1674345599@armenianchurchsydney.org.au
SUMMARY:Commemoration of Patriarchs St Athanasius and St Cyril of Alexandria
DESCRIPTION:  \nPatriarchs St Athanasius and St Cyril are among the most prominent figures of the Universal Church\, who devoted their lives to the promulgation of the orthodoxy of Christianity\, and the struggle against false conceptions and erroneous teachings. \nSt. Athanasius (295-373 A.D.) was born in Alexandria\, to a Greek Christian family.  He received his higher education in the famous Theological School of Alexandria.  He was ordained to the diaconate by Patriarch Alexander of Alexandria and participated in the Ecumenical Council of Nicea in 325\, as the Patriarch’s personal secretary. During the council he decisively defeated Arius and his followers who denied the Divine nature of Christ and purported that He was a created being.  In his argument\, St Athanasius stated the reality of Christ being God and explained the salvation in combining the human nature of Jesus with God\, which is possible only through His incarnation. According to the formulation of St Athanasius\, salvation is nothing else but theosis (Divination)– being adopted by God. Athanasius stated that God became incarnate “so that sons of mortal men should become sons of God.” \nIn 328\, St  Athanasius became Bishop of Alexandria. He continued to struggle against Arianism and forcefully defended the Nicene Orthodox teaching. Having been subjected to repeated persecutions\, he spent 15 of his 47 year episcopal service in exile. His heroic efforts bore fruit\, and eight years following his death his teachings were adopted by the Ecumenical Council of Constantinople in 381. St Athanasius made very significant contributions to the development of monastic life as well. \nPatriarch St Cyril of Alexandria is one of the brilliant representatives of the Alexandrian Theological School. He was born in 380 AD\, and was the nephew of Patriarch Theophilus\, whom he succeeded in 412. He struggled against Nestorius\, the Patriarch of Constantinople\, for the preservation of orthodox teaching. It was for this purpose that Emperor Theodoros II convened the Third Ecumenical Council in Ephesus in 431. During the Council\, Nestorius and his teachings were criticised and condemned\, and the formulation of “Theotokos” (Birthgiver to God) was adopted by the Church as it related to St. Mary. The famous formulation of St. Cyril: “The one incarnate nature of God the Word” has become the cornerstone of the Armenian Church regarding the nature of Christ.
URL:https://armenianchurchsydney.org.au/event/commemoration-of-patriarchs-st-athanasius-and-st-cyril-of-alexandria-3/
CATEGORIES:Feasts & Commemorations
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20230119
DTEND;VALUE=DATE:20230120
DTSTAMP:20260514T060032
CREATED:20211022T053821Z
LAST-MODIFIED:20211023T003044Z
UID:20172-1674086400-1674172799@armenianchurchsydney.org.au
SUMMARY:Commemoration of the King St Theodosius and Children of Ephesus
DESCRIPTION:  \nThe Armenian Church commemorates Theodosius I\, the Roman Emperor (379 to 395) who put an end to the last of paganism and the Arian heresy in the empire (The doctrine denying the true divinity of Christ\, named after the Alexandrian priest Arius c. 250–c. 336). He was recognised as a “just and mighty Christian emperor” and was called “the Great.” During his reign\, he devoted considerable time and energy to the establishment of the universal and orthodox faith and deemed that the unlawful meetings of the heretics were not to be called churches. \nHe is also remembered for his pious behaviour. Ambrose\, the Bishop of Milan\, effectively excommunicated the Emperor\, pending a public statement of repentance\, as punishment for the massacre he had ordered in Thessalonica. Many scholars believe that the massacre was a result of the soldiers’ misinterpreting the Emperor’s orders. King Theodosius repented for eight months until he was able to walk into the church\, thus taking part in the holy liturgy. \nThe legend of the Seven Children of Ephesus dates back to the 3rd century A.D\, during the rule of Emperor Decius\, who persecuted Christians. Seven youths\, all children of notable men\, secretly got baptised and were named Maximian\, Marcian\, Jamblichus\, Dionysius\, Constantine\, Antonius and John. When they were exposed as Christians\, they fled Ephesus in 250AD and hid in a cave outside the city walls and fell asleep for a century and a half. An earthquake opened the cave and awakened them in 389AD during the reign of Theodosius. When people became aware of that divine miracle\, the king and the residents of Ephesus met the persecuted Christians with great respect and honour. The seven young men returned to the cave\, where they passed away and were entombed\, with the site becoming a shrine.
URL:https://armenianchurchsydney.org.au/event/commemoration-of-the-king-st-theodosius-and-children-of-ephesus-2/
CATEGORIES:Feasts & Commemorations
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20230117
DTEND;VALUE=DATE:20230118
DTSTAMP:20260514T060032
CREATED:20211101T053423Z
LAST-MODIFIED:20211101T053446Z
UID:21249-1673913600-1673999999@armenianchurchsydney.org.au
SUMMARY:Commemoration of St Anton (Anthony) the Hermit
DESCRIPTION:  \nSt Anthony the Hermit is the founder of ascetic and monastic life. He was born in the village Koma\, Egypt\, in 251\, in a noble family. After his parents’ death Anthony inherited their wealth. Whilst in church\, he listened to the evangelical commandment\, in which Jesus says: “If you want to be perfect\, go and sell all you have and give the money to the poor\, and you will have riches in heaven; then come and follow me.” (Mt 19:21). Being led by this commandment\, Anthony sold all of his property and lived in the spirit of praying\, fasting and doing charity \nAnthony lived in a time of transition for Christianity\, the Diocletianic Persecution in AD 303 was the last great formal persecution of Christians in the Roman Empire. Only ten years later\, Christianity was made legal in Egypt by Diocletian’s successor Constantine I. Those who left for the desert formed an alternate Christian society\, at a time when it was no longer a risk to be a Christian. The solitude\, austerity\, and sacrifice of the desert was seen by Anthony as an alternative to martyrdom\, which was formerly seen by many Christians as the highest form of sacrifice. Anthony quickly gained followers eager to live their lives in accordance with this solidarity and separation from material goods. From these prohibitions\, it is recorded by Athanasius that Anthony received special privileges from God\, such as the ability to heal the sick\, inspire others to have faith in healing through God\, and even converse with God on occasion. Around this time\, desert monasticism appeared nearly simultaneously in several areas\, including Egypt and Syria. \nOver time\, the model of Anthony and other hermits attracted many followers\, who lived alone in the desert or in small groups. They chose a life of extreme asceticism\, renouncing all the pleasures of the senses\, rich food\, baths\, rest and anything that made them comfortable. They instead focused their energies on praying\, singing psalms\, fasting\, giving alms to the needy\, and preserving love and harmony with one another while keeping their thoughts and desires for God alone. Thousands joined them in the desert\, mostly men but also a handful of women. Religious seekers also began going to the desert seeking advice and counsel from the early Desert Fathers. By the time of Anthony’s death\, there were so many men and women living in the desert that it was described as “a city”.
URL:https://armenianchurchsydney.org.au/event/commemoration-of-st-anton-anthony-the-hermit-2/
CATEGORIES:Feasts & Commemorations
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END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20230114
DTEND;VALUE=DATE:20230115
DTSTAMP:20260514T060032
CREATED:20211015T063537Z
LAST-MODIFIED:20211026T095129Z
UID:19622-1673654400-1673740799@armenianchurchsydney.org.au
SUMMARY:Feast of the Birth of St John the Forerunner (Baptist)
DESCRIPTION:  \nThe birth of St John the Baptist is described in detail in the Gospel according to Luke (Lk 1:5-25). One day Zechariah\, father of St John the Baptist\, was doing his work as a priest in the Temple and was burning incense on the altar. An angel of the Lord appeared to him and said that God had heard his prayer and his wife would bear him a son. Zechariah had to name him John. Zechariah didn’t believe the angel as he was and old man\, and his wife was old too. As he hadn’t believed the angel\, he became unable to speak and remained silent until the birth of John. \nSt John the Baptist\, who would baptise the Saviour\, had been aware of and rejoiced at the knowledge of the birth of Jesus\, even before his birth. According to the Evangelist\, when St Mary\, Holy Mother of God\, visited Elizabeth\, mother of St John the Baptist\, the latter\, being filled with the Holy Spirit cried out\, “Why should this great thing happen to me\, that my Lord’s mother comes to visit me? For as soon as I heard your greeting\, the baby within me jumped with gladness” (Lk 1:43-44). \nContinuation of the words of Elizabeth are the message of this feast addressed to all Christians throughout the world\, “How happy you are to believe that the Lord’s message to you will come true!” (Lk 1:45).
URL:https://armenianchurchsydney.org.au/event/feast-of-the-birth-of-st-john-the-forerunner-baptist-2/
CATEGORIES:Feasts & Commemorations
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20230113
DTEND;VALUE=DATE:20230114
DTSTAMP:20260514T060032
CREATED:20211015T062954Z
LAST-MODIFIED:20211020T075756Z
UID:19615-1673568000-1673654399@armenianchurchsydney.org.au
SUMMARY:Feast of the Naming of Our Lord Jesus Christ
DESCRIPTION:  \nEach year\, on January 13\, the Armenian Apostolic Church celebrates the Feast of Naming of Our Lord Jesus Christ. As Evangelist St. Luke writes in his Gospel\, according to the  Jewish tradition “On the eighth day\, when it was time to circumcise him\, he was named Jesus\, the name the angel had given him before he had been conceived.” (Lk 2:21). “Jesus” is a Hebrew word meaning “Saviour”.  As written in the Gospel according to Luke\, when the angel Gabriel came to Mary to give her the good tidings of the birth of the Son of the Most High\, he said that Mary would name the baby “Jesus”. “You will be with child and give birth to a son\, and you are to give him the name Jesus.” (Lk 1:31). \nParallel to the name “Jesus” the name “Christ” is given to the Saviour\, which is a Greek word meaning “Consecrated” and corresponding to the Hebrew word “Messiah”. \nOn the Feast of Naming of Our Lord Jesus Christ\, a Divine Liturgy is celebrated in all Armenian Churches. On the eve of the feast\, following the evening service a special service is conducted.
URL:https://armenianchurchsydney.org.au/event/feast-of-the-naming-of-our-lord-jesus-christ-2/
CATEGORIES:Feasts & Commemorations
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END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20230105
DTEND;VALUE=DATE:20230106
DTSTAMP:20260514T060032
CREATED:20211012T041857Z
LAST-MODIFIED:20220108T064501Z
UID:19559-1672876800-1672963199@armenianchurchsydney.org.au
SUMMARY:Jrakalouyts (Jrakalooyts): Christmas Eve Candlemas
DESCRIPTION:  \nEve of Feast of the Holy Nativity and Theophany of Our Lord Jesus Christ\, Candlelight (Lucernarium) Divine Liturgy\nAccording to the Armenian Church\, the day changes at 5:00 pm and thus the Feast of the Holy Nativity and Theophany of Our Lord Jesus Christ starts on the eve\, on the evening of January 5 and continues after midnight on January 6. \nOn the eve of the Feast of the Nativity and Theophany of Our Lord Jesus Christ\, the special Jrakalouyts service takes place. \nDuring the solemn Vesper Vigil\, the young choristers or deacons begin to read or chant the Old Testament readings from Genesis\, Exodus and the Prophets prior to the proclamation of the Lord’s birth and manifestation during the Divine Liturgy. \nThe final solemn reading is the prophecy of Daniel. By candlelight\, one person reads the narrative of the prophecy and three others chant the song of the three holy children— Shadrach (Setrak)\, Meshach (Misak) and Abednego (Apetnakov). \n“Blessed are You\, Lord\, God of our fathers. Praised and glorified is Your name forever\, For You are fair in everything that You have done to us\, and all of Your deeds are true.” \nIn the Armenian Church we read this story on the eve of Christmas and Easter as an anticipation of Christ’s resurrection from the dead and the presence of the living Son of God in our midst assuring us of God’s healing and life restoring presence for all eternity. Just as the faithful boys are not burned by the heat of the furnace\, those who know and trust Christ will be saved from the flames of hell. \nAfter this\, the altar curtain\, which had been drawn in front of the altar\, is opened and the Divine Liturgy begins. \nThe Divine Liturgy (the lighting of the lamps service) is celebrated in honour of the manifestation of Jesus as the Son of God (“manifestation of God” is the literal meaning of the word “theophany”). \nIt is custom for the faithful to hold lit candles or lanterns during this service. At the conclusion of the Divine Liturgy\, the assembled faithful take the lit candles and lanterns home which symbolises the radiance of the spiritual light in our lives and hearts that the Saviour of the world and the Prince of Peace has given us through His humanity and His Divine direction. \nAll of our Christmas hymns exuberantly celebrate Jesus as the Light. He is the holy Light that God has shined on Earth. He is the radiant Saviour born to Mary the Mother of God. He is the heavenly lamp that illuminates the path of our lives\, allowing us to recognise our blessed purpose in life; and giving us the privilege of seeing God and knowing God. \n“I am the light of the world; he who follows me will not walk in darkness\, but will have the light of life.” John 8:12
URL:https://armenianchurchsydney.org.au/event/jrakalooyts-christmas-eve-candlemas-2/
CATEGORIES:Feasts & Commemorations
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END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20230101
DTEND;VALUE=DATE:20230102
DTSTAMP:20260514T060032
CREATED:20211009T063959Z
LAST-MODIFIED:20220108T043710Z
UID:19308-1672531200-1672617599@armenianchurchsydney.org.au
SUMMARY:New Years Day
DESCRIPTION:  \n \n  \nThe New Year (Gaghant\, Amanor or Navasart) has generally been a feast of joy and happiness for the Armenian people. It is customary to exchange gifts with family members and close friends and to bring delight to children with gifts. It is also customary to set the family table to the extent of their means with fruits and good things to eat\, thereby making the abundance and joy spread throughout the year. \nPresently all Christian churches celebrate the New Year on January 1. The word “January” or “Hunvar” means “birth”. Being born in January\, Christ saved mankind from eternal death and led to the Kingdom of Heaven. That’s why January became the year’s beginning. January 1 is the first day of the first month of the year of the birth of our Lord Jesus Christ. On January 1 a Divine Liturgy is celebrated as well as the Thanksgiving Prayer to welcome in the New Year with the Blessing of Pomegranates. At the end of the service\, each family takes home a blessed pomegranate. \nIn Christianity the pomegranate symbolises the diversity of God’s grace\, the Church.  Just as the seeds of the pomegranate are separated by thin membranes yet held tightly together\, in the same way the Christian Church holds all Christians around the world together in Christ’s love; though they are separate\, they are not divided. Thus the pomegranate shows unity in diversity. \nThe pomegranate’s crown represents Jesus’ crown and His sovereignty over the entire world. The red colour symbolises His salvific Blood that was shed for all. The popular belief is that each one contains 365 seeds corresponding to the number of days in a year\, symbolising new life in Christ and the New Year.
URL:https://armenianchurchsydney.org.au/event/new-years-day-2/
CATEGORIES:Feasts & Commemorations
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END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20221229
DTEND;VALUE=DATE:20221230
DTSTAMP:20260514T060032
CREATED:20211011T234959Z
LAST-MODIFIED:20211228T023040Z
UID:19544-1672272000-1672358399@armenianchurchsydney.org.au
SUMMARY:Eve of the Fast of the Nativity and Theophany
DESCRIPTION:  \nEve of the Fast of Holy Nativity and Theophany of Our Lord Jesus Christ (Fast of Christmas)\n\nThe Eve of the Fast of Christmas is always celebrated on December 29\, that is seven (7) days before the Feast of Holy Nativity and Theophany of Our Lord Jesus Christ (Christmas). The Fast of Christmas ends on 5 January\, on the eve of the Feast of Holy Nativity and Theophany of Our Lord Jesus Christ.
URL:https://armenianchurchsydney.org.au/event/eve-of-the-fast-of-christmas-2/
CATEGORIES:Feasts & Commemorations
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END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20221229
DTEND;VALUE=DATE:20221230
DTSTAMP:20260514T060032
CREATED:20211011T234532Z
LAST-MODIFIED:20211029T032637Z
UID:19537-1672272000-1672358399@armenianchurchsydney.org.au
SUMMARY:Commemoration of the Apostle St James and Evangelist St John
DESCRIPTION:  \nSt James was the son of the fisherman Zebedee\, the senior brother of the Evangelist St John. He was one of the closest and most reliable disciples of Jesus and the witness of the important events related to Jesus. \nWhen Samaritans refused to receive Christ\, James and his brother asked Jesus to send fire down on the people\, as prophet Elijah did. Jesus reproached them for their groundless behavior. Because of such events Jesus called them “Boanerges\, that is\, sons of thunder” (See Mk 3:17). James is the only apostle about whose death is told in the “Acts of the Apostles”. Herod arrested James and stabbed him. \nThe name of this apostle is closely related to the Armenian Patriarchate of Jerusalem. According to Armenian  tradition\, the head of St James was brought to James\, brother of Jesus\, who buried it in the garden of his house. Later the Cathedral of St James was built in that same place. On the northern wall of the chapel\, the tomb of the apostle’s head is shown. \nEvangelist St John is the author of the fourth Gospel\, three letters and the Revelation. He deserved the title of the “beloved disciple” of Christ. Jesus loved and trusted him so much that at the moment of crucifixion asked him to take care of the Holy Mother of God. He passed away in 100 AD\, in Ephesus\, at the age of 95.
URL:https://armenianchurchsydney.org.au/event/commemoration-of-the-apostle-st-james-and-evangelist-st-john-2/
CATEGORIES:Feasts & Commemorations
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END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20221227
DTEND;VALUE=DATE:20221228
DTSTAMP:20260514T060032
CREATED:20211011T233914Z
LAST-MODIFIED:20211011T234034Z
UID:19530-1672099200-1672185599@armenianchurchsydney.org.au
SUMMARY:Commemoration of the Apostles St Peter and St Paul
DESCRIPTION:  \nSt. Peter was one of the 12 apostles of Christ. He was the brother of Andrew. He was one of the beloved apostles of Jesus and the witness of Our Lord’s Transfiguration and the other important events related to Jesus. Peter was a fisherman. His name given during the circumcision was Shmavon\, or Simon (in Greek). We hear of Simon for the first time as written in the Gospel according to John\, “So you are Simon the son of John? You shall be called Cephas” (which means Peter) (Jn 1:42). Peter was born in the village Bethsaida and later was moved to the town of Capernaum where Jesus healed Peter’s mother-in-law. Peter is more famous from the part of the Gospel when he said that Christ was the Son of the living God. And Jesus stated that being the Saviour of the world and the Son of God\, He would build His Church (See Mt 16:15-19). \nDuring the night when Jesus was arrested Peter denied Jesus thrice and later deeply regretted this deed. After the Pentecost it was Peter that explained to the people assembled what had happened and spoke about the Incarnated Jesus. One of the important deeds of Peter was bringing the heathens to the church. Peter was arrested by King Herod but escaped the prison by a miracle. \nAccording to tradition Peter was martyred in Rome and was crucified head-down. Two letters from Peter have been preserved. \nSt. Paul is the thirteenth Apostle of Our Lord Jesus Christ. He was born in the town Tarsus of Cilicia in the beginning of the first century. His parents were citizens of Rome who according to Heronimus had came from Galilee. First he studied in his native town and then he continued his education in Jerusalem\, where his teacher was Gamaliel. Paul was a tent maker by trade and this circumstance often helped him during the trips\, when he earned his living by means of making tents. According to his own words\, Paul had been a Pharisee\, had strictly obeyed the law and persecuted the Christians. However\, on his way to Damascus\, Jesus appeared to Paul\, after which Apostle Paul (whose name was initially Saul) became one of the greatest preachers of Christ’s commandments. He was baptised by the apostle Ananias. He made several trips and preached the word of God. Fourteen letters from Paul have been preserved. \nAccording to the tradition Paul was beheaded in 67 AD in Rome.
URL:https://armenianchurchsydney.org.au/event/commemoration-of-the-apostles-st-peter-and-st-paul-2/
CATEGORIES:Feasts & Commemorations
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END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20221226
DTEND;VALUE=DATE:20221227
DTSTAMP:20260514T060032
CREATED:20211011T233406Z
LAST-MODIFIED:20211011T233439Z
UID:19522-1672012800-1672099199@armenianchurchsydney.org.au
SUMMARY:Commemoration of St. Stephen the Protomartyr and the First Martyr
DESCRIPTION:  \n\n\nCommemoration of St. Stephen the Protomartyr and the first martyr\n\nSt. Stephen is one of the most beloved saints of the Universal Church\, the first person martyred for the sake of Christ’s doctrine of love. \nAccording to the hagiographical sources he was from the royal dynasty of Judas and was the son of law abiding parents. Whilst still a young man\, he was the servant of the chief priest Kayipaya. According to the same sources\, when the Lord was taken to his home\, Stephen took off the cloth from his head and spread it under the Lord’s feet thus expressing his true and sincere love. This naturally annoyed the chief priest and he turned Stephen out. Stephen witnessed the death and burial of our Lord but rejoiced with the apostles for the Glorious Resurrection of Christ. According to St. Gregory of Tatev\, he went to the apostles Peter and John and was baptised. At the moment of baptism a crown appeared on the water. After that miraculous event he was called “Stephen” meaning (crowned). From the Acts of the Apostles it is known that after the Pentecost\, apostles served food and gave subsidies to the poor. From day to day the number of those who believed in Christ increased. As the apostles were unable to meet the needs of everybody\, they asked their disciples to choose seven persons of good reputation to serve the food. According to St. Luke the Evangelist\, one of them was St. Stephen\, “… a man full of faith and of the Holy Spirit” (Acts 6:5). By the power received from Christ\, the apostles ordained him a deacon. Stephen worked wonders thanks to his God granted virtues and power. Many people tried to argue with him\, but no one was as wise as Stephen. \nSome people were persuaded to say that Stephen scolded God and the Prophet Moses\, thus inciting the people. As a result\, the priests and the lawyers took Stephen to court. In his speech\, in his defense\, Stephen proved that Jesus was the promised Messiah\, and reproached the Jews for their cruelty. He was stoned out of the city and his cloths were put before a man whose name was Saul and who later became the Apostle Peter. In the beginning he persecuted Christians but later he knew the true God – Jesus Christ\, and became the most zealous preacher of the Gospel. St. Stephen was the first person martyred for the sake of Christ and that’s why he is called Protomartyr. \nAccording to the tradition Gamaliel\, the teacher of the Apostle Peter and Nicodemus\, his brother\, who were secret disciples of Jesus\, buried St Stephen’s body on their farm. Soon a priest named Lukianus discovered the relics. And Pontiff Hovhan of Jerusalem put them in St. Sion. In the fifth century\, Princess Juliane found the saint’s tabernacle in Jerusalem and took it to Constantinople\, and later\, to Venice and buried it in the Church of St. George (St. Gevorg) island.
URL:https://armenianchurchsydney.org.au/event/commemoration-of-st-stephen-the-protomartyr-and-the-first-martyr-2/
CATEGORIES:Feasts & Commemorations
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END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20221224
DTEND;VALUE=DATE:20221225
DTSTAMP:20260514T060032
CREATED:20211011T232153Z
LAST-MODIFIED:20211029T032051Z
UID:19515-1671840000-1671926399@armenianchurchsydney.org.au
SUMMARY:Commemoration of the Prophet St David and Apostle St James
DESCRIPTION:  \n\n\n\nCommemoration of the Prophet St David and Apostle St James\, brother of Jesus\n\nThe Prophet St David was the great grandson of Boaz and Ruth. The Holy Bible depicts him as a psalmist\, gifted\, wise\, handsome man and orator. He was a shepherd. During the battle against Philistines he killed the giant Goliath. After the death of Saul he became the king of Israel and founded the city Jerusalem. He is the author of the book of Psalms and one of the greatest and influential figures of the Old Testament \nGod chose him as king of Israel\, despite his being the youngest of the sons of Jesse: God does not look at the appearance but at the heart of man. A warrior and poet\, David was also a great sinner\, but recognised his faults and asked forgiveness. Our Lord Jesus Christ is born of David’s line \nSt James\, brother of Jesus\, is the combining link between the Evangelical saints and the saints mentioned in the Acts of the Apostles. He is one of the important figures of the Initial Church and the first Bishop of Jerusalem. Jewish historian Hovsepius characterises him as “righteous”. \nAccording to hagiographical sources some people forced him to get on the tower and slander against Jesus. However\, getting on the tower\, he started to speak about Jesus the Messiah\, who sat on the right side of God and would come to judge the world fairly. Many people were converted\, but others threw the saint down from the tower. According to the tradition St James is buried in the Cathedral of St James of the Armenian Patriarchate of Jerusalem. One letter from James has been preserved. \nThe Armenian Apostolic Church commemorates the memory of the Prophet St David and Apostle St James\, brother of Jesus\, during the main feasts preceding the Feast of the Holy Nativity and Theophany of Our Lord Jesus Christ.
URL:https://armenianchurchsydney.org.au/event/commemoration-of-the-prophet-st-david-and-apostle-st-james-2/
CATEGORIES:Feasts & Commemorations
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END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20221217
DTEND;VALUE=DATE:20221218
DTSTAMP:20260514T060032
CREATED:20211011T231015Z
LAST-MODIFIED:20211029T031046Z
UID:19505-1671235200-1671321599@armenianchurchsydney.org.au
SUMMARY:Commemoration of the Pontiff St James of Nisibis\, Hermit St Maruge and Bishop St. Melitus
DESCRIPTION:  \nPontiff St. James (Soorp Hagop) of Nisibis is one of the authoritative and beloved saints of the Universal Church. He has deserved the epithet “Thaumaturge” (Wonderworker) for the numerous miracles relating to his name. According to hagiographical sources St. James was from a Parthian dynasty and the nephew of St. Gregory the Illuminator. When the family members of Anak the Parthian were killed\, nurses secretly fled to Caesaria taking with them baby Suren and James where they were educated in the Christian spirit. Soon baby James and his sister Sakden were taken to Persia and for a while lived in the royal palace. However\, James withdrew from a safe and well todo life and became a hermit. \nHe left for Nisibis where he met hermit St. Maruge\, who was famous for leading a life befitting saints. After the death of the Bishop of Nisibis\, God appeared to Maruge and told him that St. James was the deserving candidate for the Bishop of  Nisibis. \nJames learnt from the hermit Maruge that many people\, despite their conversion to true faith\, were skeptical and suspicious about the existence of Noah’s Ark. \nJames decided to climb Mount Ararat in order to see the Ark and bring back a piece of it. He tried many times to climb Mount Ararat to find Noah’s Ark\, which was buried under thick layers of ice\, at Parrot Glacier\, upon the top of the mountain. He would climb the mountain\, fall asleep and wake up downhill from where he was. After repeated failed attempts\, God appeared to him in a dream and said\, “Do not try to find the Ark anymore. I will give you a piece of a wood of what the Ark was hewn”. When he woke up\, to his amazement\, he found the wood lying nearby. He decided to build the monastery at the location that he found the wood. St James passed away in 350AD after leading his flock for many years. \nSaint Hagop monastery was founded in 341 A.D. It was built upon the northeastern slope of Mount Ararat (Masis) in the Masyatsotn canton of a larger province of Ararat in the Armenian kingdom. Some sources say that St. Hagop was the name of the monastery while there was a chapel of St. James nearby\, while other sources refer to the two as the same site. The monastery is said to have contained relics of wood from the Biblical Ark of Noah. A strong earthquake occurred at Mount Ararat on July 2\, 1840 causing an avalanche that destroyed the monastery of St. Hagop\, Arakelots Vank in the neighboring village of Akori as well as the village itself. The piece of the Ark is currently kept in the museum of the Mother See of Holy Etchmiadzin. \nBishop St. Melitus was born in Melitene\, Armenia Minor. In 358 he was the Bishop of Sebastia. In 360 he ascended the throne of Antioch. He struggled against the Arians. In 381 he presided the Second Ecumenical Council convened in Constantinople but unfortunately passed away before the end of the Council.
URL:https://armenianchurchsydney.org.au/event/commemoration-of-the-pontiff-st-james-of-nisibis-hermit-st-maruge-and-bishop-st-melitus-2/
CATEGORIES:Feasts & Commemorations
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END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20221211
DTEND;VALUE=DATE:20221212
DTSTAMP:20260514T060032
CREATED:20211011T000413Z
LAST-MODIFIED:20211029T030814Z
UID:19441-1670716800-1670803199@armenianchurchsydney.org.au
SUMMARY:Eve of the Fast of St James
DESCRIPTION:  \nToday commemorates the eve (paregentan) of the Fast of St. James (Hagop) of Nisibus. \nThe five day fast\, Monday to Friday\, leads us to the Feast of St. James\, which is next Saturday. Traditionally the entire fifty day period of Advent was a period of fasting\, similar to Great Lent. In modern times\, three week long (Monday to Friday) fasts are observed during Advent: Fast of Advent (Hisnagats Bahk)\, Fast of St James (Sourp Hagopee Bahk)\, and the Fast of the Nativity (Dznuntyan Bahk).
URL:https://armenianchurchsydney.org.au/event/eve-of-the-fast-of-st-james-2/
CATEGORIES:Feasts & Commemorations
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END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20221210
DTEND;VALUE=DATE:20221211
DTSTAMP:20260514T060032
CREATED:20211029T030420Z
LAST-MODIFIED:20211029T030445Z
UID:21092-1670630400-1670716799@armenianchurchsydney.org.au
SUMMARY:Commemoration of Pontiff St Nicholas
DESCRIPTION:  \nSt Nicholas was born during the third century in the village of Patara in Asia Minor. At the time the area was Greek and is now on the southern coast of Turkey. His wealthy parents\, who raised him to be a devout Christian\, died in an epidemic while Nicholas was still young. Obeying Jesus’ words to “sell what you own and give the money to the poor\,” Nicholas used his whole inheritance to assist the needy\, the sick and the suffering. He dedicated his life to serving God and was made Bishop of Myra\, Lycia while still a young man. Bishop Nicholas became known throughout the land for his generosity to those in need\, his love for children and his concern for sailors and ships. \nUnder the Roman Emperor Diocletian\, who ruthlessly persecuted Christians\, Bishop Nicholas suffered for his faith and was exiled and imprisoned. The prisons were so full of bishops\, priests and deacons that there was no room for the real criminals i.e murderers\, thieves and robbers. After his release\, Nicholas attended the Council of Nicaea in 325 AD. He died 6 December 343 AD in Myra and was buried in his cathedral church (Church of the tomb of St Nicholas). A unique relic\, called manna was known to have formed in his grave. This liquid substance was said to have healing powers which resulted in many pilgrimages\, over the centuries\, to the church. \nSt Nicholas was a secret and generous giver of gifts and some believe him to be the model for Santa Claus. \nOne story tells of a poor man with three daughters. In those days a young woman’s father had to offer prospective husbands something of value\, a dowry. The larger the dowry\, the better the chance that a young woman would find a good husband. Without a dowry\, a woman was unlikely to marry. This poor man’s daughters\, without dowries\, were therefore destined to be sold into slavery. Mysteriously\, on three different occasions\, a bag of gold appeared in their home\, providing the needed dowries. The bags of gold\, tossed through an open window\, are said to have landed in stockings or shoes left before the fire to dry. This led to the custom of children hanging stockings or putting out shoes\, eagerly awaiting gifts from Saint Nicholas. Sometimes the story is told with gold balls instead of bags of gold. That is why three gold balls\, sometimes represented as oranges\, are one of the symbols for St. Nicholas. Thus St. Nicholas was known as a gift giver. \nAnother story tells of three theological students\, traveling on their way to study in Athens. A wicked innkeeper robbed and murdered them\, hiding their remains in a large pickling tub. It so happened that Bishop Nicholas\, traveling along the same route\, stopped at this very inn. In the night he dreamed of the crime\, got up\, and summoned the innkeeper. As Nicholas prayed earnestly to God the three boys were restored to life and wholeness. In France the story is told of three small children\, wandering in their play until lost\, lured and captured by an evil butcher. St Nicholas appears and appeals to God to return them to life and to their families. Thus St Nicholas is the patron and protector of children. \nSeveral stories tell of Nicholas and the sea. When he was young\, Nicholas made a pilgrimage to the Holy Land. There as he walked where Jesus walked as he sought to more deeply experience Jesus’ life\, passion and resurrection. Returning by sea\, a mighty storm threatened to wreck the ship. Nicholas calmly prayed. The terrified sailors were amazed when the wind and waves suddenly calmed\, sparing them all. As a result\, St Nicholas is the patron of sailors and voyagers. \nOther stories tell of Nicholas saving his people from famine\, sparing the lives of those innocently accused and much more. He did many kind and generous deeds in secret\, expecting nothing in return. Within a century of his death he was celebrated as a saint. \nThrough the centuries many stories and legends have been told of St Nicholas’ life and deeds. These accounts help us understand his extraordinary character and why he is so beloved and revered as a protector and helper of those in need. \nHe was a defender of orthodoxy and because of the many miracles attributed to his intercession\, he is called “the Wonderworker.”
URL:https://armenianchurchsydney.org.au/event/commemoration-of-pontiff-st-nicholas-2/
CATEGORIES:Feasts & Commemorations
ATTACH;FMTTYPE=image/jpeg:https://armenianchurchsydney.org.au/wp-content/uploads/2021/10/Nicholas-Myrna.jpg
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