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DTSTART;VALUE=DATE:20260901
DTEND;VALUE=DATE:20260902
DTSTAMP:20260420T103449
CREATED:20211026T093904Z
LAST-MODIFIED:20240804T081412Z
UID:27059-1788220800-1788307199@armenianchurchsydney.org.au
SUMMARY:Commemoration of the Prophets Ezekiel\, Ezra and Zechariah: St John the Baptist’s Father
DESCRIPTION:  \nProphecy is one of the most important phenomena of the Old Testament. A Prophet is the person who has had a close relationship with God\, that is\, he “has spoken” with God\, or has received a message from God\, or has been sent by God to a person or a nation to transfer His message. The main characteristic trait of the true prophet is his being incorruptible\, independent\, brave and extremely faithful to the divine message and commandment. \nThe author of prophecies is God. He has transferred his revelation to man thanks to the inspiration of the Holy Spirit. First He has inspired His ideas\, and then man\, under His influence\, comprehending the ideas\, has transferred them to the people. \nProphet Ezekiel\, whose name means “strengthened by God\,” grew up in Jerusalem\, served as a priest in the temple and was among the second group of captives taken to Babylon\, along with King Jehoiachin. While in Babylon he became a prophet of God; he is the author of the Old Testament book that bears his name. \nEzekiel’s ministry began with condemnation and judgment of the nation Judah. After the destruction of Jerusalem\, Ezekiel’s prophecies speak of hope for the future. Ezekiel wanted to help the people learn from their failures. He announced impending judgment upon the nations that surrounded Judah and reestablished hope for the restoration of Israel. His vision of the valley of dry bones (Ezekiel 37) pictures new life being breathed into the nation\, which will occur in the Millennial Reign of Christ on earth. \nEzekiel did not hesitate in his mission and steadfastly followed God’s instructions. He had a passionate view of judgment and hope\, and he reflected God’s own sorrow over the people’s sins. \nProphet Ezra was the second of three key leaders to leave Babylon for the reconstruction of Jerusalem. Zerubbabel reconstructed the temple (Ezra 3:8)\, Nehemiah rebuilt the walls (Nehemiah chapters 1 and 2)\, and Ezra restored the worship. Ezra was a scribe and priest sent with religious and political powers by the Persian King Artaxerxes to lead a group of Jewish exiles from Babylon to Jerusalem (Ezra 7:8\, 12). Ezra condemned mixed marriages and encouraged Jews to divorce and banish their foreign wives. Ezra renewed the celebration of festivals and supported the rededication of the temple and the rebuilding of the Jerusalem wall. Ezra 7:10 describes a shaping of the community in accordance with the Torah. Ezra’s goal was to implement the Torah (Law of Moses)\, and his impeccable priestly and scribal credentials allowed him to remain the model leader. \nEzra’s effective ministry included teaching the Word of God\, initiating reforms\, restoring worship\, and leading spiritual revival in Jerusalem. \nZechariah (Zacharias) is John the Baptist’s father\, who served in the temple of Jerusalem. He is different to the minor prophet\, Zechariah\, who wrote the book of Zechariah. \nZechariah and his wife Elizabeth\, who was the sister of Anna\, St Mary’s mother\, had no children for many years. Elizabeth was well past child bearing age when Zechariah was offering a sacrifice in the Temple. The angel Gabriel appeared to him and said “Do not be afraid\, Zechariah; your prayer has been heard. Your wife Elizabeth will bear you a son\, and you are to call him John. He will be a joy and delight to you\, and many will rejoice because of his birth\,  for he will be great in the sight of the Lord. He is never to take wine or other fermented drink\, and he will be filled with the Holy Spirit even before he is born.  He will bring back many of the people of Israel to the Lord their God. And he will go on before the Lord\, in the spirit and power of Elijah\, to turn the hearts of the parents to their children and the disobedient to the wisdom of the righteous—to make ready a people prepared for the Lord.” (Luke 1: 11-17) \nAlthough this was great news\, Zechariah did not initially believe the angel. He objected that this could not be possible\, since he and his wife were too old. Because of Zechariah’s unbelief\, Gabriel told him that he would be rendered mute until the baby was born. Zechariah was immediately unable to speak\, and\, when he came out of the temple\, he had to communicate with hand gestures. The people gathered outside the temple praying\, realised that he had seen a vision of some kind. Zechariah went home\, and it happened just as the angel had said. Elizabeth became pregnant (Luke1: 18-24). \nThe next time Zechariah is mentioned is after the birth of his son. At the child’s circumcision\, Elizabeth’s family and friends wanted to name the baby after Zechariah\, but Elizabeth insisted that his name should be John (Luke 1:59–60). When they consulted Zechariah\, he asked for a writing tablet and to everyone’s astonishment he wrote\, “His name is John’” (Luke1:63). Immediately\, Zechariah was able to speak and began at once to praise the Lord. Luke 1:67–79 records the prophetic words that Zechariah proclaimed\, which may have been in the form of a song. His words indicate the change of heart and the faith that had grown during his nine months of muteness. \nZechariah died protecting his son. When King Herod ordered the slaughter of all males under the age of two\, in an attempt to prevent the prophesied Messiah from coming to Israel\, Zechariah refused to divulge the whereabouts of his son (who was in hiding)\, and he was therefore murdered by Herod’s soldiers.
URL:https://armenianchurchsydney.org.au/event/commemoration-of-the-prophets-ezekiel-ezra-and-zechariah-st-john-the-baptists-father-2-2-2-2/
CATEGORIES:Feasts & Commemorations
ATTACH;FMTTYPE=image/jpeg:https://armenianchurchsydney.org.au/wp-content/uploads/2021/10/Ezekial-2.jpg
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20260903
DTEND;VALUE=DATE:20260904
DTSTAMP:20260420T103449
CREATED:20211026T110205Z
LAST-MODIFIED:20240804T081853Z
UID:27068-1788393600-1788479999@armenianchurchsydney.org.au
SUMMARY:Commemoration of Saints John the Baptist and Job the Righteous
DESCRIPTION:  \nJohn the Baptist is one of the most significant and well known figures in the Bible.While John was known as “the Baptist\,” he was in fact the first prophet called by God since Malachi some 400 years earlier. John’s coming was foretold over 700 years previously by another prophet: “A voice of one calling: ‘In the desert prepare the way for the LORD; make straight in the wilderness a highway for our God. Every valley shall be raised up\, every mountain and hill made low; the rough ground shall become level\, the rugged places a plain. And the glory of the LORD will be revealed\, and all mankind together will see it. For the mouth of the LORD has spoken'” (Isaiah 40:3–5). This passage illustrates God’s master plan in action as God selected John to be His special ambassador to proclaim His own coming. \nAlthough his name implies that he baptised people (which he did)\, John’s life on earth was more than just baptising. John’s adult life was characterised by devotion and surrender to Jesus Christ and His kingdom. John’s voice was a “lone voice in the wilderness” (John 1:23) as he proclaimed the coming of the Messiah to a people who desperately needed a Saviour. He was the precursor for the modern day evangelist as he unashamedly shared the good news of Jesus Christ. He was a man filled with faith and a role model to those of us who wish to share our faith with others. \nJohn’s birth was miraculous. He was born of elderly parents who had never been able to have children (Luke 1:7). The angel Gabriel announced to Zechariah that he would have a son and true to the word of the Lord\, Zechariah’s wife\, Elizabeth\, gave birth to John. At the circumcision ceremony\, Zechariah said about his son\, “You\, my child\, will be called a prophet of the Most High; for you will go on before the Lord to prepare the way for him” (Luke1:76). \nJohn was related to Jesus\, as their mothers were cousins (Luke 1:36). In fact\, when the angel Gabriel told Mary that she would give birth to Jesus\, he also told her about John. When Mary was carrying Jesus in her womb\, she visited Elizabeth\, and John leapt in his mother’s womb for joy at the sound of Mary’s voice (Luke 1:39-45). \nAs an adult John lived a rugged life in the mountainous area of Judea\, between the city of Jerusalem and the Dead Sea. He wore clothes made of camel’s hair with a leather belt around his waist\, the typical garb of a prophet. His diet was a simple one\, locusts and wild honey (Matthew 3:4). John lived a simple life as he focused on the kingdom work set before him. \nJohn the Baptist’s ministry grew in popularity\, as recounted in Matthew 3:5–6: “People went out to him from Jerusalem and all Judea and the whole region of the Jordan. Confessing their sins\, they were baptised by him in the Jordan River.” To be baptised by John was to admit your sin and repent of it\, to be prepared for the Saviour’s coming. The repentance associated with John’s baptism also kept the self righteous out of the water\, as they did not see themselves as sinners. For the self righteous\, John had stern words\, calling them a “brood of vipers” and warning them not to rely on their Jewish lineage for salvation\, but to repent and “bear fruit in keeping with repentance” (Matthew 3:7–10). People of that day simply did not address leaders\, religious or otherwise\, in this manner for fear of punishment. But John’s faith made him fearless in the face of opposition. \nJohn the Baptist was thought to be a prophet of God (Matthew 14:5)\, and many people thought that he was the Messiah. However\, he had a clear vision for what he was called to do. In John 3:28\, John says\, “You yourselves can testify that I said\, ‘I am not the Christ but am sent ahead of him.'” John cautioned his disciples that what they had seen and heard from him was just the beginning of the miracle that was to come in the form of Jesus Christ. John was merely a messenger sent by God to proclaim the truth. His message was simple and direct: “Repent\, for the kingdom of heaven is near” (Matthew 3:2). He knew that\, once Jesus appeared on the scene\, John’s work would be all but finished. He willingly gave up the spotlight to Jesus\, saying\, “He must become greater; I must become less” (John 3:30). \nPerhaps there is no greater example of humility than what is seen in both Jesus and John in Matthew 3:13–15. Jesus came from Galilee to be baptised by John in the River Jordan. John rightly recognised that the sinless Son of God needed no baptism of repentance and that he was certainly not worthy to baptise his own Saviour. However Jesus answered John’s concern by requesting baptism “to fulfill all righteousness\,” meaning that He was identifying Himself with sinners for whom He would ultimately sacrifice Himself\, thereby securing all righteousness for them (2 Corinthians 5:21). In humility\, John obeyed and consented to baptise Jesus (Matthew 3:13–15). As Jesus came up out of the water\, “heaven was opened\, and he saw the Spirit of God descending like a dove and alighting on him. And a voice from heaven said\, ‘This is my Son\, whom I love; with him I am well pleased’” (verses 16–17). \nJohn the Baptist’s ministry\, and his life\, came to an abrupt end at the hand of King Herod. He was tricked into  beheading John by the daughter off Herodias. It was a sad and ignoble end to the life of such a faithful man. \nThe life of Job demonstrates that humans are often unaware of the many ways God is at work in the life of each believer. Job’s life is also one that prompts the common question\, “Why do bad things happen to good people?” It is the age old question\, and difficult to answer\, but believers know that God is always in control\, and\, no matter what happens\, there are no coincidences; nothing happens by chance. Job was a believer. He knew that God was on the throne and in total control\, though he had no way of knowing why so many terrible tragedies were occurring in his life. \nJob was “blameless and upright; he feared God and shunned evil” (Job 1:1). He had ten children and was a man of great wealth. The Bible tells us that one day Satan presented himself before God and God asked Satan what he thought of Job. Satan accused Job of honouring God only because God had blessed him. So\, God allowed Satan to take away Job’s wealth and his children. Later\, God allowed Satan to afflict Job physically. Job grieved deeply but did not charge God with wrongdoing (Job 1:22; 42:7–8). \nJob’s friends were certain that Job must have sinned in order to deserve punishment and argued with him about it. But Job maintained his innocence\, though he confessed that he wanted to die and did ask questions of God. A younger man\, Elihu\, attempted to speak on God’s behalf before God\, Himself\, answered Job. Job 38—42 contains some of the most stunning poetry about the magnitude and might of God. Job responded to God’s discourse in humility and repentance\, saying he had spoken of things he did not know (Job 40:3–5; 42:1–6). God told Job’s friends that He was angry with them for speaking falsehoods about Him\, unlike Job who had spoken truth (Job 42:7–8). God told them to offer sacrifices and that Job would pray on their behalf and God would accept Job’s prayer. Job did so\, likely forgiving his friends for their harshness himself. God restored Job’s fortunes two fold (Job 42:10) and “blessed the latter part of Job’s life more than the former part” (Job 42:12). Job lived 140 years after his suffering. \nJob never lost his faith in God\, even under the most heartbreaking circumstances that tested him to his core. Though depressed enough to curse the day of his birth (Job 3:1–26)\, Job never cursed God (Job 2:9–10) nor did he waver in his understanding that God was still in control. Job’s three friends\, on the other hand\, instead of comforting him\, gave him bad advice and even accused him of committing sins so grievous that God was punishing him with misery. Job knew God well enough to know that He did not work that way; in fact\, he had such an intimate\, personal relationship with Him that he was able to say\, “Though he slay me\, yet will I hope in him; I will surely defend my ways to his face” (Job 13:15). When Job’s wife suggested he curse God and die\, Job replied “You are talking like a foolish woman. Shall we accept good from God\, and not trouble?” (Job 2:10). \nJob knew who his Redeemer was\, he knew that He was a living Saviour\, and he knew that someday He would physically stand on the earth (Job 19:25). He understood that man’s days are ordained (numbered) and they cannot be changed (Job 14:5). The spiritual depth of Job shows throughout the book. James refers to Job as an example of perseverance\, writing\, “Brothers and sisters\, as an example of patience in the face of suffering\, take the prophets who spoke in the name of the Lord. As you know\, we count as blessed those who have persevered. You have heard of Job’s perseverance and have seen what the Lord finally brought about. The Lord is full of compassion and mercy” (James 5:10–11). \nOur responsibility to God is to obey Him\, to trust Him\, and to submit to His will\, whether we understand it or not. When we do\, we will find God in the midst of our trials—possibly even because of our trials. We will see more clearly the magnificence of our God\, and we will say\, with Job\, “My ears had heard of you but now my eyes have seen you” (Job 42:5). \nThe Armenian Church celebrates the feast day of these two unlikely pairings on the same day. One comes from the Old Testament\, the other from the New. One was a comfortable man of the world who was stripped of every blessing he had. The other was a man who rejected the world\, who voluntarily cast off the material comforts of life. \nJohn and Job are opposites in so many ways. Yet what they held in common was vastly more important. \nEach was a voice crying out in a wilderness. Each stood in a desert of material poverty: comfortless and even friendless; stripped of all worldly pretension. Yet even in such a state\, John and Job testified with all their heart that they were not alone. God was with them\, and in the end\, that was the only thing that mattered. \nRef: gotquestions.org
URL:https://armenianchurchsydney.org.au/event/commemoration-of-saints-john-the-baptist-and-job-the-righteous-2-2-2-2/
CATEGORIES:Feasts & Commemorations
ATTACH;FMTTYPE=image/jpeg:https://armenianchurchsydney.org.au/wp-content/uploads/2021/10/John-and-Job-2.jpg
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20260905
DTEND;VALUE=DATE:20260906
DTSTAMP:20260420T103449
CREATED:20211026T111716Z
LAST-MODIFIED:20240804T082332Z
UID:27077-1788566400-1788652799@armenianchurchsydney.org.au
SUMMARY:Commemoration of 318 Pontiffs participating in the Ecumenical Council of Nicaea
DESCRIPTION:  \nThis council is the First Ecumenical Council in the history of the Church. It was the great religious discussion of the 4th century: a gathering of Christian bishops from throughout the world\, convened by no less than on authority than the Roman Emperor Constantine I. \nThe reason for convening the council was because of the viewpoints of priest Arios of Alexandria\, who denied the Divinity of Christ and thus the entire Christian doctrine was endangered. Archbishop Alexander of Alexandria was opposed to Arianism. In his sermons he stressed that God is eternal and the Son is eternal\, Father and Son are of the same time. Father does not precede the Son even for a moment\, Father has always existed and Son has always existed. \nIn 325 AD\, a town in the Black-Sea province of Bithynia played host to 318 scholars of the church who met to deliberate on the burning theological questions of the day. The false teaching of Arios (Arianism) was condemned during the first Ecumenical Council and it was declared to be heresy. \nWe remember it today as the Council of Nicaea: the first attempt to forge a truly “ecumenical” Christianity\, that is\, a Christianity that encompassed all the world’s human habitations by coming to a consensus on church doctrine. \nThe most significant result of the council was the Nicene Creed: the first uniform expression of Christian doctrine. The Creed would be elaborated upon in subsequent councils\, but its essential form\, conceived during that historic gathering in Nicaea\, remains the fundamental statement of orthodox faith\, embraced by churches throughout the world and repeated during every Armenian badarak as the Havadamk (“We believe”). \nThe Armenian Church participated in the council\, with St. Aristakes\, the younger son of S. Gregory the Illuminator\, representing his then ailing father. \n 
URL:https://armenianchurchsydney.org.au/event/commemoration-of-318-pontiffs-participating-in-the-ecumenical-council-of-nicaea-2-2-2-2/
CATEGORIES:Feasts & Commemorations
ATTACH;FMTTYPE=image/jpeg:https://armenianchurchsydney.org.au/wp-content/uploads/2021/10/First-Ecumenical-Nicaea.jpg
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20260906
DTEND;VALUE=DATE:20260907
DTSTAMP:20260420T103449
CREATED:20211026T122350Z
LAST-MODIFIED:20240804T082701Z
UID:27086-1788652800-1788739199@armenianchurchsydney.org.au
SUMMARY:Eve of the Fast of Exaltation of the Holy Cross
DESCRIPTION:  \nThis is the Sunday preceding the week prior to the Exaltation of the life giving Cross of the Lord. Fasting period is from Monday to Friday.
URL:https://armenianchurchsydney.org.au/event/eve-of-the-fast-of-exaltation-of-the-holy-cross-2-2-2-2/
CATEGORIES:Feasts & Commemorations
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END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20260908
DTEND;VALUE=DATE:20260909
DTSTAMP:20260420T103449
CREATED:20211026T124950Z
LAST-MODIFIED:20240804T083404Z
UID:27096-1788825600-1788911999@armenianchurchsydney.org.au
SUMMARY:Birth of St Mary from Anna
DESCRIPTION:  \nJoachim and Anna of Nazareth were married and childless for fifty years. Now advanced in age\, and in what seemed to be a hopeless\, impossible situation\, they both prayed and made special vows in order for God to bless them with a child. \nOnce\, when Anna went to the garden to pray\, God’s Angel appeared to her and told her that she will have a baby. Anna thanked God for hearing her prayers and promised to present her baby to God. Joachim also had the same vision. He also rendered glory to God for making him deserving of that grace. \nAs the result of their prayer and humility\, the impossible became possible: Anna’s barrenness was transformed into fertility\, and what came forth was the birth of their only child\, Mary\, meaning “illuminated”\,  a conception nothing short of a miracle. \nIt was Mary whom God granted the grace to be the Mother of God. As a mother she worried\, suffered for her Son\, but never opposed God\, very well understanding the importance of the mission entrusted to her by our Lord.
URL:https://armenianchurchsydney.org.au/event/birth-of-st-mary-from-anna-2-2-2-2/
CATEGORIES:Feasts & Commemorations
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END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20260912
DTEND;VALUE=DATE:20260913
DTSTAMP:20260420T103449
CREATED:20211027T001146Z
LAST-MODIFIED:20240804T083822Z
UID:27105-1789171200-1789257599@armenianchurchsydney.org.au
SUMMARY:Eve of the Feast of Exaltation of the Holy Cross
DESCRIPTION:The Saturday preceding the Feast of the Exaltation of the Holy cross is called The Eve of the Feast of the Exaltation of the Holy Cross. This day\, and the following Tuesday\, Wednesday and Thursday are also known as the Feast of the Holy Churches. Each of these days celebrate four different churches. \nThe commemoration on the Eve of the Feast of Exaltation\, is of the Navagadik (Dedication) of the Cathedral of the Holy Resurrection (Holy Sepulchre) in Jerusalem. \nThe site of the Church of the Holy Sepulchre in Jerusalem is identified as the place both of the crucifixion and the tomb of Jesus of Nazareth. The church has long been a major pilgrimage center for Christians all around the world. \nAccording to the New Testament\, Jesus was crucified at Golgotha\, “the place of the skull” (Matt. 27:33–35; Mark 15:22–25; John 19:17–24). This has been identified as an area of abandoned stone quarries just outside the city wall of the time. \nAbout 10 years after the crucifixion\, a third wall was built that enclosed the area of the execution and burial within the city\, and this accounts for the Holy Sepulchre’s location inside the Old City of Jerusalem today. \nThe Roman emperor Constantine I\, a convert to Christianity\, had the temple of Venus in Jerusalem demolished to make way for a church. In the course of the demolition a tomb was discovered that was thought to be the tomb of Jesus. \nThe rock cut tomb was initially open to the elements\, but later it was protected by a small building. \nIn 326 AD\, Constantine’s mother\, Saint Helena\, made a pilgrimage to Jerusalem\, where\, according to legend\, she discovered the relic of the cross of Jesus (the “True Cross”). The Church of the Holy Sepulchre was then built at the site of the discovery\, by order of Helena and Constantine. The church was dedicated nine years later\, with a portion of the cross placed inside it. \nIn 614 AD\, a Persian army destroyed the church and the True Cross was taken away\, but in 631 AD\, the Byzantine emperor Heraclius negotiated its return. The Sacred Cross was restored to its place in the Church of Holy Sepulchre in Jerusalem. \nTo commemorate this victory\, in the seventh century A.D\, the Church of Rome adopted the “Feast of the Exaltation of the Holy Cross”. \nIn the 11th century a cave deep below the ruins of the basilica came to be known as the Chapel of the Invention  (Finding) of the Cross. \nToday\, if you enter the Church of the Holy Sepulchre and go down a big staircase\, you come to the Chapel of St Helena\, owned by the Armenians. \nDescend more steps and you will stand in the dark Chapel of the Invention (Finding) of the Cross. The Greeks have the right side of the chapel. The left side belongs to the Catholics; their altar features a life sized bronze statue of St Helena holding a cross.
URL:https://armenianchurchsydney.org.au/event/eve-of-the-feast-of-exaltation-of-the-holy-cross-2-2-2-2/
CATEGORIES:Feasts & Commemorations
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END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20260920
DTEND;VALUE=DATE:20260921
DTSTAMP:20260420T103449
CREATED:20211027T003755Z
LAST-MODIFIED:20240804T084516Z
UID:27123-1789862400-1789948799@armenianchurchsydney.org.au
SUMMARY:Eve of the Fast of the Holy Cross of Varak (Varague)
DESCRIPTION:  \nThis is the Sunday preceding the week prior to the feast of the Appearance of the Holy Cross on Mount Varak (Varague)\, lasting from Monday to Friday. \nBeing hidden by St Hripisime on Mount Varak\, the relic of the Lord’s Wooden Cross was found by a miracle in the 7th century and the Armenian Apostolic Church established another purely national feast dedicated to the Holy Cross\, which is known as the Holy Cross of Varak.
URL:https://armenianchurchsydney.org.au/event/eve-of-the-fast-of-the-holy-cross-of-varak-varague-2-2-2-2/
CATEGORIES:Feasts & Commemorations
ATTACH;FMTTYPE=image/jpeg:https://armenianchurchsydney.org.au/wp-content/uploads/2021/10/Eve-of-the-Fast-3.jpg
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20260926
DTEND;VALUE=DATE:20260927
DTSTAMP:20260420T103449
CREATED:20211027T043740Z
LAST-MODIFIED:20240804T084857Z
UID:27132-1790380800-1790467199@armenianchurchsydney.org.au
SUMMARY:Commemoration of St George (Kevork) the Captain\, St Adoktos and St Romanos the Singer
DESCRIPTION:St George the Warrior (Sourp Kevork/Gevorg Zoravar in Armenian) is revered all over the world. He is one of the beloved saints of the Armenian Church\, whose life serves as an example of remaining faithful to God even under the harshest circumstances \nEarly Christian tradition tells us that St George was born to Christian parents in the late third century. After his father was martyred for his faith\, his mother took the little boy back to her hometown Diospolis\, now in the modern city of Lod in Israel. \nSt George became a soldier in the Roman army\, and his bravery and discipline made him the climb ranks to become a Captain. St George was steadfast in his faith\, and\, as a Christian\, refused to bring the pagan sacrifice to the Roman emperor Diocletianus\, which was venerating the emperor as a god. He was tortured and martyred around 303 AD. \nWhile Saint George was being tortured\, Alexandra\, the King’s wife\, went to the arena\, bowed before George\, and professed her faith openly. When she questioned whether she was worthy of paradise and martyrdom without being baptised\, Saint George told her\, “Do not fear\, for your blood will baptise you.” She was denounced as a Christian and imprisoned on her husband’s orders then sentenced to death. \nSt George is often portrayed slaying a dragon. Christian tradition recounts that in a certain city\, a dragon pestered the inhabitants\, demanding two sheep a day. When there were no more sheep in the village\, the vicious dragon demanded a human sacrifice. \nThe inhabitants cast lots\, and the daughter of the city’s governor was chosen. When they were taking the crying girl to the dragon’s den\, St George passed by. When he heard what was about to happen\, he decided to intervene. He followed the girl into the den\, crossed himself with prayer and slew the fire spitting dragon before it could attack. The citizens were in awe and recognised God’s powerful works. That day many were baptised and became Christians. \nSt George sets us an example in bravery\, steadfastness and strong faith. \nSt Adoktos (Adauctus) was martyred in 320 AD. He was from Ephesus and was appointed governor by Emperor Maximin. Maximin asked Callisthene (Kalistene)\, the daughter of Adoktos\, to marry him\, but her father did not want to give her to an idolater. For being Christian\, upon the King’s order\, Adoktos was deprived of his title and property and exiled to Melitene. The local governor of Melitene also failed to convert Adoktos to the heathen religion. Remaining steadfast and unshaken in his faith\, St Adoktos was beheaded. \nHis daughter Callisthene disguised herself as a young man and concealed herself in Nicomedia. She later on went to Thrace where she lodged with a family. Callisthene healed their blind daughter and the girl’s parents\, who considered Callisthene to be a man\, asked him to marry her. Then St Callisthene revealed the truth and they praised God. \nCallisthene decided to leave in order to follow an ascetic way of life with humility. At the time\, she met Constantia (Costantsa) the sister of Constantine the Great. The emperor defended and protected Callisthene and she managed to take back her father’s property and also to transfer his relics to Ephesus. She built a Church there in order to pay homage to him. \nSt Romanos the Singer (the Melodist) is considered to be the author and creator of more than 1\,000 hymns or kontakia (hymns performed in Orthodox traditions). \nAccording to legend\, Romanos (Romanus) was not at first considered to be either a talented reader or singer. He was however\, loved by the Patriarch of Constantinople\, because of his great humility. Once\, around the year 518\, while serving in the Church of the Panagia at Blachernae\, during the All-Night Vigil for the Feast of the Nativity of Christ\, he was assigned to read the kathisma verses from the Psalter. He read so poorly that another reader had to take his place. Some of the lesser clergy ridiculed Romanos for this\, and being humiliated he sat down in one of the choir stalls. Overcome by weariness and sorrow\, he soon fell asleep. As he slept\, the Theotokos (Mother of God) appeared to him with a scroll in her hand. She commanded him to eat the scroll\, and as soon as he did so\, he awoke. He immediately received a blessing from the Patriarch\, mounted the pulpit and chanted extemporaneously his famous Kontakion of the Nativity\, “Today the Virgin gives birth to Him Who is above all being….”  \nThe emperor\, the patriarch\, the clergy\, and the entire congregation were amazed at both the profound theology of the hymn and Romanos’ clear\, sonorous voice as he sang. According to tradition\, this was the very first kontakion ever sung. The Greek word “kontakion” refers to the shaft on which a scroll is wound\, hence the significance of the Theotokos’ command for him to swallow a scroll\, indicating that his compositions were by divine inspiration. St. Romanos passed away in 556 A. D \n 
URL:https://armenianchurchsydney.org.au/event/commemoration-of-saints-kevork-gevorg-the-captain-adoktos-and-romanos-the-singer-2-2-2-2/
CATEGORIES:Feasts & Commemorations
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20260927
DTEND;VALUE=DATE:20260928
DTSTAMP:20260420T103449
CREATED:20211027T023140Z
LAST-MODIFIED:20240804T085301Z
UID:27141-1790467200-1790553599@armenianchurchsydney.org.au
SUMMARY:Feast of the Holy Cross of Varak (Varague)
DESCRIPTION:  \n\n\n\nThe Mountain of Varak\, on which was built the Monastery of Varak and the Monastery of the Holy Sign\, is at the centre of the uniquely Armenian feast of the Cross we celebrate as the Feast of the Holy Cross of Varak (Varague). \nThe Armenian Church celebrates this feast two weeks after the Feast of Exaltation of the Holy Cross\, that is\, the Sunday during the period of September 25 – October 1. \nAccording to the tradition of the Armenian Church\, St Hripsime and her companions\, running away from the Roman Emperor Dioklethianos\, who had started persecutions against Christians\, reached Armenia and found shelter in Vagaharshapat. However\, before reaching Vagharshapat they stopped at Mount Varak\, which is to the southeast of Lake Van. Taking off from her neck the relic of the Lord’s Wooden Cross\, St Hripsime gave it to the praying monks living on the mountain and asked them to preserve it in one of the caves. Thus\, the sacred relic remained hidden till the seventh century. \nIn 653 AD\, a monk named Totig (Todik) and his student Hovel saw an apparition of the Cross above the mountain that led them to the sacred relic. The Catholicos of All Armenians\, Nerses III the Builder (Creator)\,  and Captain Vard\, son the Knight Theodoros\, learning about the miracle\, went to Mount Varak to personally witness The Cross. Catholicos Nerses verified the relic’s authenticity\, and established a feast in honour of the discovery. \nWith the support of the Armenian people\, the Pontiff built a magnificent church\, which in honour of the miracle was named Saint Nishan Church. The Pontiff Nerses also wrote the marvellous church hymn “By means of the most powerful sign”\, which is sung in the churches on the day of the feast. \n\n\n\nVaspurakan or Van\, was one of the most important regions in all of historic Armenia. The Mkhitarist Father Hamazasp Voskian writes that the history of the founding of the Monastery of Varak is “shrouded in mist\,” though there were clearly already monks and pilgrims visiting the mountain by the 7th century. \nIn the 10th century\, the Monastery of Varak and the other churches and monasteries on the mountain of Varak were supremely important. Although King Gagik I kept his court on the island of Akhtamar\, he directed that the Cathedral of the Holy Cross (Varakavank) be built on Mount Varak. For generations King Gagik Artsruni and the Artsruni family members were buried at Varakavank. \nThe sacred relic remained at Mount Varak till 1021 AD\, when the Armenian King Senekerim Artsrouni brought the relic to Sebastia. After the latter’s death\, the relic was again transferred to its old place and remained there until 1651 AD\, when the relic was taken to Khoshab. In 1655 AD\, the relic was placed in the Church of Holy Godmother\, in Van\, which was renamed the Church of the Holy Sign. The relic was preserved there till 1915 AD. Today\, the location of the relic remains unknown.
URL:https://armenianchurchsydney.org.au/event/feast-of-the-holy-cross-of-varak-varague-2-2-2-2/
CATEGORIES:Feasts & Commemorations
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20261003
DTEND;VALUE=DATE:20261004
DTSTAMP:20260420T103449
CREATED:20211009T033305Z
LAST-MODIFIED:20240804T093554Z
UID:27151-1790985600-1791071999@armenianchurchsydney.org.au
SUMMARY:Commemoration of Christ’s seventy two Disciples
DESCRIPTION:  \nBesides the 12 Apostles\, Jesus also had Seventy Two (72) disciples\, whom he sent to “preach the Good News to all nations”. The Seventy Two Disciples are firmly rooted in Scripture\, but only the Gospel of Luke mentions them. Unfortunately\, those disciples’ names are not mentioned in the Gospels. \nIn the New Testament the word “disciple” is used of the followers of Jesus Christ. “The harvest is plentiful\, but the workers are few\,” Christ said as he dispatched the 72 disciples. “So the Lord of the harvest has to send more workers out into the fields.” (Luke 10:1-4) \nChrist sent out his apostles and disciples\, two by two\, “as lambs among wolves\,” without purse\, bag\, or sandals. He told them to live simply\, but urgently. Whoever listens to you listens to me; whoever rejects you rejects me; and whoever rejects me rejects the one who sent me…” (Luke 10:16). \nAnd the message they were told to convey was equally simple and urgent: “The kingdom of God is coming near you”. \nTheir mission was clearly a success as they returned saying with joy\, “Lord\, even the demons submit to us in your name.”  He replied\, “I saw Satan fall like lightning from heaven. I have given you authority to trample on snakes and scorpions and to overcome all the power of the enemy; nothing will harm you. However\, do not rejoice that the spirits submit to you\, but rejoice that your names are written in heaven.” (Luke 10:17-20) \nIt is not the gifts and abilities we have received from the Father that should have our rapt attention. The predominant source of our joy should be the close\, personal relationship we enjoy with our Heavenly Father. No matter what position we are given in this world\, and irrespective of the gifts and graces we have received from above\, our everlasting joy should be in the fact that we have been saved by grace\, through faith and have an inheritance that is kept for us\, in heaven. \nPraise God that in Christ\, our sins have been forgiven and eternal life is our present possession. And although we should delight to praise God for the many blessings we receive from Him\, day by day\, let us rejoice in heart\, soul\, mind and strength that our names are written in heaven.
URL:https://armenianchurchsydney.org.au/event/commemoration-of-christs-seventy-two-disciples-2-3-2-2-2/
CATEGORIES:Feasts & Commemorations
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20261010
DTEND;VALUE=DATE:20261011
DTSTAMP:20260420T103449
CREATED:20211009T032504Z
LAST-MODIFIED:20240804T093842Z
UID:27160-1791590400-1791676799@armenianchurchsydney.org.au
SUMMARY:Feast of the Holy Translators (Tarkmanchadz)
DESCRIPTION:  \nFeast of the Holy Translators – Saints Mesrob\, Yeghishe\, Movses Khorenatsi (Moses of Khoren)\, Philosopher Davit Anhaght\, Gregory of Narek (Krikor Naregatsi) and Nerses the Gracious (Nerses Shnorhali)\n\nFor the Armenian people\, the Feast of the Holy Translators is one of the most favourite and beloved national ecclesiastical feasts. Nearly two hundred disciples of St Mesrob Mashtots (Mashtots) and St Sahak are known by the general group name “Holy Translators”. \nCelebrating this feast\, the Armenian Apostolic Church pays tribute to the bright memory of St Mesrob Mashtots\, Yeghishe\, Moses of Khoronk\, philosopher Davit Anhaght\, whose sacred work was later continued on by St Gregory of Narek and St Nerses the Gracious. The word “Translator” means “Interpreter”. Comprehending and precisely understanding the demands of that period\, the Holy Translators initiated the sacred work of creating Armenian literature and the alphabet. \nAfter Mesrob Mashdots invented the Armenian alphabet in 405 AD\, the first thing translated into Armenian was the Bible\, the ultimate textual source for the Christian. \nMashdots’ student Goriun/Koriun\, who penned a biography of his teacher\, tells us that the first written words translated into Armenian were from the Book of Proverbs: “To know wisdom and instruction\, to perceive the words of understanding.” With this paean to wisdom\, the first translators demonstrated that they fully understood the momentous nature of their task. To render the Bible into Armenian was to make the very Word of God present among the Armenians. With the invention of the alphabet and the translation of the Bible\, Mashtots and his students\, the first of the Holy Translators\, created the possibility of Armenian literature. They also\, as the late scholar of Armenian liturgy\, Fr. Robert F. Taft wrote\, made possible the unique Armenian expression of the faith\, the Armenian rite: it is only after the invention of the alphabet and the development of Classical Armenian\, krapar\, that one is “really able to speak of an ‘Armenian rite.’” \nWe can see\, then\, why the Holy Translators are celebrated as saints of the Armenian Church. After the first translation of the Bible\, Goriun tells us that “the blessed ones turned their attention to the improvement and refinement of the literature of their people.” They translated patristic sources like Gregory Nazianzus and John Chrysostom. In addition to this explicitly Christian literature\, the early translators also translated works of classical learning: the philosophy\, rhetoric and grammars of the Greeks. \nThe disciples of the above mentioned group of Holy Translators are known as the “Junior Translators”\, which includes the historian Yeghishe. His most famous work is the History of Vardan and the Armenian War written at the request of David Mamikonian\, which he calls a “Hishadagaran” (Recollection). The work is considered one of the masterpieces of classical Armenian literature and is almost entirely free from Greek words and expressions. \nAnother disciple of Mesrob Mashtots was Movses Khorenatsi. He was a prominent Armenian historian from the period of Late Antiquity and the author of the History of Armenia. Khorenatsi is credited with the earliest known historiographical work on the history of Armenia written in Armenian\, but was also a poet\, or hymn writer and a grammarian. The History of Armenia was written at the behest of Prince Sahak of the Bagratuni dynasty and has had an enormous impact on Armenian historiography. It was used and quoted extensively by later medieval Armenian authors. Although other Armenians such as Agathangelos had previously written histories on Armenia\, Movses’ work holds particular significance because it contains unique material on the old oral traditions in Armenia before its conversion to Christianity and\, more importantly\, traces Armenian history from Movses’ day back to its origins. Khorenatsi is considered to be the “father of Armenian history” (patmahayr)\, and is sometimes referred to as the “Armenian Herodotus.” Khorenatsi’s work became the first attempt of a universal history of Armenia. \nDavid (Davit) the Invincible Philosopher\, is listed among the Translators. In many ways\, we can say that he prefigured some of the insights of Walter Benjamin by over a thousand years\, in the Armenian version of his philosophical works\, he not only translated individual words but entire concepts and world views (for\, according to the traditional biography of him\, he both wrote original works in Greek and Armenian and translated his own Greek works into Armenian). For instance\, instead of talking about a Pegasus\, he mentioned the aralez\, an Armenian mythical creature\, a winged dog mentioned in Khorenatsi and other sources. The Holy Translators truly understood the momentousness of their task and we are the beneficiaries of their careful work. \nShortly after the original set of translations\, a school of translation known as the Hellenizing School rendered Greek originals into an Armenian that carefully translated each word. After the Hellenizing School\, there were many important translators and translations into Armenian. Perhaps most notable among them was the brilliant Grigor Magistros\, a scholar\, military leader and administrator born in 990 AD whose descendants and relatives included several Catholicoi. Magistros’ most famous work was written after a bet with Manazi\, an Arab theologian who insisted the Quran was more beautiful than the Bible because it was written in verse. In response\, Magistros produced the Magnalia Dei\, a “Biblical History in Epic Verse\,” itself translated into English by Dr. Abraham Terian. By rendering the Bible into verse\, Magistros translated not just words and ideas\, but made the Bible intelligible as a beautiful cultural product resonant with the worldview of an Islamic scholar. \nSt Gregory of Narek is widely revered as one of the greatest figures of medieval Armenian religious thought and literature. Born in the city of Narek in about 950 A.D.\, St Gregory came from a line of scholars and churchmen. St Gregory received his education under the guidance of his father\, Bishop Khosrov\, author of the earliest commentary on the Divine Liturgy and from Anania Vartabed\, abbot of Narek Monastery. He and his two brothers entered monastic life at an early age\, and St Gregory soon began to excel in music\, astronomy\, geometry\, mathematics\, literature and theology. \nHe became a priest at the age of 25 and dedicated himself to God. He lived most of his life in the monastery of Narek\, where he taught at the monastic school. St Gregory began his writings with a commentary on the “Song of Songs\,” which was commissioned by an Armenian prince. Despite his reservations that he was too young for the task\, the commentary became famous for its clarity of thought and language and its excellence of theological presentation. \nHe also wrote a number of famous letters\, sharagans\, treasures\, odes\, melodies and discourses. Many of his prayers are included in the Divine Liturgy celebrated each Sunday in Armenian Churches around the world. \nSt Gregory’s masterpiece is considered to be his Book of Lamentations. Also known as Narek\, it is comprised of 95 prayers\, each of which is titled “Conversation with God from the depth of the heart.” A central theme is man’s separation from God\, and his quest to reunite with Him. St Gregory described the work this way: “Its letters like my body\, its message like my soul.” He called his book an “encyclopedia of prayer for all nations.” It was his hope that it would serve as a guide to prayer for people all over the world. After the advent of movable type\, the book was published in Marseille in 1673\, and has been translated into at least 30 languages. \nNerses IV the Gracious is also known as Nerses Shnorhali\, Nerses of Kla or Saint Nerses the Graceful. Every time we sing “Aravod Looso” (Morning of Light) during the morning service at church or “Norahrash bsagavor” (Newly and Marvelously Crowned) at the festivity of Vartanants\, we are singing two of the most inspired sharagans written and musicalised by Nerses Shnorhali. We are also repeating his words when we recite “Havadov Khosdovanim” (In Faith I Confess) during Lent. One of the most beloved saints of the Armenian Church\, he was born on June 4\, 1102 (some sources say 1098 or 1101). He was a member of the Pahlavuni princely family and the grandson of the noted writer\, Grigor Magistros Pahlavuni. Shnorhali (literally “filled with grace”) had been the title of several known members of the Church\, but it became synonymous with Nerses after his time. \nThe fall of the Armenian kingdom of the Bagratunis in 1045 and the destruction of the capital Ani by the Seljukid Turks in 1064 had forced the Holy See of the Armenian Church to move from the capital in 1081. After several changes of place\, Grigor III had settled the Holy See in the fortress of Hromkla (Hrom-kla\, “Roman Fortress”)\, on the banks of the Euphrates River\, very close to the border of the Armenian state of Cilicia\, in 1149 (it remained there until 1292). His brother Nerses\, whom he had ordained at the age of 18 and who was consecrated a bishop at the age of thirty\, was also known as Nerses Klayetsi. He was the right hand of Grigor III during his long reign (1113-1166) and succeeded him as Catholicos Nerses IV until his death in 1173. \nA prolific writer and theologian\, some of Shnorhali’s best known works are his Tught Unthanragan (General Epistle)\, a message of guidance in the Christian faith for the Armenian people\, and his poem Hisus Vorti (Jesus the Son). Both have been translated into English. Many of his songs and hymns were incorporated into the regular service of the Armenian Church. His pioneering spirit of ecumenism and his leadership have been historically recognised. \nBy the nineteenth century\, the krapar\, the “Classical Armenian” of the early translators\, had fallen out of daily use. Several centuries prior\, a “Middle Armenian” had already emerged. Yet krapar continued to be used alongside the more vernacular Armenians. In the nineteenth century\, a debate raged about the use of  ashkharapar\, the “modern” language in one of dialectical variants. Many felt that the true literary language was krapar. With the founding of schools separate from the monasteries\, intellectuals argued about curriculum. In newspapers and through the publication of books like Khatchatur Abovian’s The Wounds of Armenia\, considered the first novel in Armenian and the first written in “modern” (in this case “Eastern”) Armenian\, slowly the modern ashkharapar took shape. Works in French\, English and other European literary languages were translated into the modern dialects. For instance\, the Mkitarist congregation in Vienna published Hovhannes Masehyan’s translations of Shakespeare into Armenian. \nPart ref: vemkar.us
URL:https://armenianchurchsydney.org.au/event/feast-of-the-holy-translators-tarkmanchadz-2-2-2-2-2/
CATEGORIES:Feasts & Commemorations
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20261013
DTEND;VALUE=DATE:20261014
DTSTAMP:20260420T103449
CREATED:20211028T040510Z
LAST-MODIFIED:20240804T094202Z
UID:27169-1791849600-1791935999@armenianchurchsydney.org.au
SUMMARY:Commemoration of the Apostles Ananias\, Matthias\, Barnabas\, Philip\, John and Silas
DESCRIPTION:  \nAnanais of Damascus (favoured of the Lord)\, was a disciple of Jesus at Damascus. He is mentioned in Acts 9:10\, when the Lord speaks to him and asks him to go to Saul\, place his hands on him and restore Saul’s sight. When Ananias placed his hands on Saul\, he was filled with the Holy Spirit\, healed of his blindness\, received a water baptism and began to eat and regain his strength. \nSaul (who becomes Paul the Apostle)\, immediately begins to proclaim Jesus in the synagogues\, saying “He is the Son of God” (Acts 9:20). \nAnanias is listed as one of the seventy two disciples whose mission is recorded in Luke 10:1-20. He was martyred in Eleutheropolis. A tomb is located below the Zoravor Church in Yerevan\, Armenia. \nMatthias the Apostle (gift of God)\, was one of the twelve main disciples of Jesus Christ. He’s the only disciple who wasn’t personally called by Jesus. Instead\, the other disciples chose him to replace Judas Iscariot\, who betrayed Jesus and died shortly after Jesus was crucified. \nMatthias is only mentioned by name in Acts 1:23 and Acts 1:26\, but from that point on\, whenever the Twelve apostles are referred to collectively\, he’s with them. Beyond these two mentions in Acts\, the New Testament tells us nothing about him. However\, we do know that he met the requirements Peter established for replacing Judas: he’d followed Jesus since his baptism by John the Baptist and he witnessed Jesus’ ascension to heaven (Acts 1:21-22). \nTradition tells us that he became a missionary in foreign lands and that\, like so many of the other Apostles\, he died as martyr for his love of the Lord. \nBarnabas the Apostle (son of encouragement)\, is first mentioned in Acts 4:36\, “Joseph\, a Levite\, born in Cyprus\, whom the apostles called Barnabas\, sold a field he owned\, brought the money\, and turned it over to the apostles.” Barnabas was also one of the seventy two disciples. \nWhen Saul (or Paul) came to Jerusalem after his conversion\, most of the Christians there wanted nothing to do with him. They had known him as a persecutor and an enemy of the Church. However\, Barnabas was willing to give him a second chance. He looked him up\, spoke with him\, and brought him to see the other Christians\, vouching for him. Later\, Paul and Barnabas went on a missionary journey together\, taking Mark with them. Part way\, Mark turned back and went home. When Paul and Barnabas were about to set out on another such journey\, Barnabas proposed to take Mark along\, and Paul was against it\, saying that Mark had shown himself undependable. Barnabas wanted to give Mark a second chance and so he and Mark went off on one journey\, while Paul took Silas and went on another. Apparently Mark responded well to the trust given him by the “son of encouragement\,” since we find that Paul later speaks of him as a valuable assistant (2Tim 4:11). Barnabas  was stoned by the Jews and martyred in the town of Salamis. \nThe Apostle Philip (lover of horses)\, was born in Bethsaida and was one of the Twelve Apostles of the Lord. The interesting thing about Philip\, is that he was personally reached by Jesus himself. While Philip brought Bartholomew to Jesus and Andrew brought Peter to Jesus\, no one brought Philip to Jesus. Instead\, John’s Gospel tells us\, “The following day Jesus wanted to go to Galilee\, and He found Philip and said to him\, “Follow Me” (John 1:43). \nPhilip bore a Greek name and thus may have spoken Greek and been known to the Greek pilgrims in Jerusalem. He advises Andrew that certain Greeks wish to meet Jesus\, and together they inform Jesus of this (John 12:21). During the Last Supper\, when Philip asked Jesus to show them the Father\, he provides Jesus the opportunity to teach his disciples about the unity of the Father and the Son. \nFollowing the resurrection of Jesus\, Philip was sent with his sister Mariamne and Bartholomew to preach in Greece\, Phrygia\, and Syria where he healed the sick and worked wonders. \nPhilip was martyred in Hierapolis. Philip’s preaching and healing converted the wife of the proconsul of the city. This enraged the proconsul and he had Philip\, Bartholomew and Mariamne all tortured. Philip and Bartholomew were then crucified upside down. However\, Philip continued to preach from the cross and as a result\, the crowd released Bartholomew from his cross\, but Philip insisted that they not release him and Philip died on the cross. \nThe Apostle John or St John the Beloved was one of the Twelve Apostles of Jesus. He is the author of the three Letters of John\, the Fourth Gospel and the Revelation to John in the New Testament. He played a leading role in the early church at Jerusalem. John was the son of Zebedee\, a Galilean fisherman and Salome. John and his brother St James were among the first disciples called by Jesus. They\, together with Peter\, formed the inner core among the twelve who were present at the raising of the daughter of Jarius\, the Transfiguration and the agony of Gethsemane. John was given the privilege of witnessing Jesus’ conversation with Moses and Elijah on the mount of the transfiguration (Matthew 17:1-9). \nJesus loved and trusted St John so much that at the moment of crucifixion\, He asked him to take care of the Holy Mother of God. \nHis importance in the twelve grew as he matured\, and after the crucifixion\, he became a “pillar” in the Jerusalem church (Galatians 2:9)\, ministered with Peter (Acts 3:1\, 4:13\, 8:14)\, and finally was exiled to the island of Patmos by the Romans\, where he received from God the majestic visions that comprise the book of Revelation. He is the only apostle that was not martyred and died a natural death. \nSilas (of the forest)\, was a leader and teacher in the early church (Acts 15:22\, 32)\, a fellow missionary with Paul and a “faithful brother” (1 Peter 5:12). He was a Hellenistic Jew and also a Roman citizen (Acts 16:37). He is also referred to as “Silvanus” in Paul’s Epistles (e.g.\, 1 Thessalonians 1:1). \nAfter the Jerusalem Council\, Silas was chosen to help communicate the council’s decision to Antioch\, along with the apostle Paul. Soon afterwards\, Paul set out on his second missionary journey and he chose Silas to accompany him (Acts 15:40-41). \nOn this journey\, Paul and Silas traveled to Greece. In Philippi\, the missionaries were arrested\, beaten and imprisoned. However\, “about midnight Paul and Silas were praying and singing hymns to God\, and the prisoners were listening to them” (Acts 16:25). God then miraculously released them\, and the jailer\, having witnessed their faith\, asked them\, “Sirs\, what must I do to be saved?” Paul and Silas answered\, “Believe in the Lord Jesus\, and you will be saved” (Acts 16:30-31). The jailer was saved that night and he and his family were all baptised. The next day\, the city officials learned that Paul and Silas were Roman citizens and they were immediately fearful; their mistreatment of Paul and Silas the day before had violated Roman law. The city leaders immediately released Paul and Silas from custody. The missionaries left town\, but they left behind a body of believers\, the first church in Europe.
URL:https://armenianchurchsydney.org.au/event/commemoration-of-the-apostles-ananias-matthias-barnabas-philip-john-and-silas-2-2-2-2/
CATEGORIES:Feasts & Commemorations
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20261015
DTEND;VALUE=DATE:20261016
DTSTAMP:20260420T103449
CREATED:20211028T045059Z
LAST-MODIFIED:20240804T094453Z
UID:27178-1792022400-1792108799@armenianchurchsydney.org.au
SUMMARY:Commemoration of St Dionysius of Areopagus\, the Apostles Timothy and Titus
DESCRIPTION:  \nDionysius the Areopagite was an Athenian judge at the Areopagus Court in Athens. He is thus also known as protector of judges and the judiciary. \nAt the time of Jesus’ crucifixion\, Dionysius was in Egypt in a town called Heliopolis (the City of the Sun) near today’s capital of Cairo. On Good Friday\, the very day Jesus Christ died\, ”darkness came over all the land.”Dionysius noticed that day that the sun had disappeared and he wrote down the exact hour that this peculiar phenomenon had taken place. \nYears later\, he heard a man named Paul preaching on Athens’ Areopagus Hill\, next to the Acropolis and close to where his court was located. Dionysius heard St Paul explaining that when Jesus died\, the daylight completely disappeared and darkness embraced the world. This immediately reminded him of the peculiar phenomenon he had noticed and recorded in Egypt\, several years prior. Convinced that Paul was telling the truth and that his teaching was that of the true faith\, Dionysius decided to become baptised in 54 AD. Dionysius was so passionate about Christ and His revolutionary message that he eventually abandoned his family and judicial career and dedicated himself completely to God. \nDionysius witnessed the Assumption of St Mary\, the Holy Mother of God. He preached the Word of God in Rome\, Germany\, Spain and Galia (France). He is considered to be the author of many theological works. \nWhen Dionysius learned the news that Saint Paul had been executed by beheading outside Rome\, he wholeheartedly desired to sacrifice his own life to honour Jesus. Along with his friends Eleutherius and Rusticus\, Dionysius made the courageous decision to go and preach Jesus’ Gospel openly in public. \nAfter managing to convert many pagans to Christianity\, Dionysius\, the former judge\, along with Eleutherius and Rusticus\, were in the end beheaded during the reign of Emperor Domitian\, in 96 AD. \nTimothy (honouring God)\, is one of the seventy two disciples of Jesus Christ. He was born of a Jewish mother and a Greek father in the Lycaonian city of Lystra. \nHe joined Paul during one of Paul’s later missionary journeys. Paul addresses Timothy as “my true son in the faith” (1 Timothy 1:2)\, indicating that Timothy is much younger than Paul. He probably heard and responded to the gospel when Paul came through the area of Derbe and Lystra on his first missionary journey. Timothy served as Paul’s representative to several churches (1 Corinthians 4:17; Philippians 2:19)\, and he was later a pastor in Ephesus (1 Timothy 1:3). Timothy is also mentioned as being with Paul when Paul wrote several New Testament letters; 2 Corinthians\, Philippians\, Colossians\, 1 and 2 Thessalonians and Philemon. \nPaul says Timothy had a “genuine faith\,” the same as that which lived in his mother and grandmother (2 Timothy 1:1–5). Eunice and Lois prepared Timothy’s heart to accept Christ by teaching Timothy the Old Testament Scriptures and preparing him “from infancy” to recognise the Messiah when He appeared (2 Timothy 3:15). When Paul came preaching Christ\, all three accepted his teaching and committed their lives to the Saviour. \nTimothy is said to have died a martyr in Ephesus when he was 80 years old. As the bishop of Ephesus\, he was murdered when he preached to a crowd of pagans against their idolatrous celebrations. \nTitus (honourable) was also one of the seventy-two disciples of Jesus Christ. He was a native of the island of Crete\, the son of an illustrious pagan. In his youth he studied Hellenistic philosophy and the ancient poets. Preoccupied by the sciences\, Titus led a virtuous life\, not devoting himself to the vices and passions characteristic of the majority of pagans. \nAt age twenty\, St Titus heard a voice in a dream\, suggesting that he abandon Hellenistic wisdom\, which could not provide salvation for his soul\, but rather to seek that which would save him. The dream guided him to familiarise himself with the teachings of the prophets of God. The first thing he read was the Book of the Prophet Isaiah. Having opened it to the 47th Chapter\, he was struck by the words which spoke to Titus about his own spiritual condition. \nWhen news reached Crete about the appearance of a Great Prophet in Palestine\, and about the great miracles He worked\, the governor of the island of Crete (an uncle of Titus) sent him there. This Prophet was the Lord Jesus Christ Himself\, who came into the world for the redemption of the race of mankind from the oppression of ancestral sin. \nAt Jerusalem\, Saint Titus saw the Lord. He heard His preaching and believed in Him. He witnessed the suffering and death of the Saviour on the Cross\, His glorious Resurrection and Ascension to Heaven. On the day of Pentecost the future apostle heard how the Twelve Apostles\, after the descent of the Holy Spirit\, spoke in various languages\, among which was the Cretan language (Acts 2: 11). \nSaint Titus accepted Baptism from the Apostle Paul and became his closest disciple. He accompanied Saint Paul on his missionary journeys\, fulfilling the tasks entrusted to him. He was involved in establishing new churches and was made Bishop of Crete by the Apostle Paul. Not long before his second imprisonment\, the Paul sent a pastoral epistle to his son in the Faith (Tit. 1: 4). \nTitus peacefully guided his flock and toiled at enlightening the pagans with the light of faith in Christ. He was granted the gift of wonderworking by the Lord. During one of the pagan feasts in honour of the goddess Diana\, Titus preached to a crowd of pagans. When he saw that they would not listen to him\, he prayed to the Lord\, so that the Lord Himself would show to the mistaken people the falseness of idols. By the prayer of St Titus\, the idol of Diana fell down and shattered before the eyes of all. Another time Titus prayed that the Lord would not permit the completion of a temple of Zeus\, and it collapsed. \nBy such miracles St Titus brought many to faith in Christ. After bringing the light of faith to the surrounding regions\, St Titus died peacefully at the age of 97.
URL:https://armenianchurchsydney.org.au/event/commemoration-of-st-dionysius-of-areopagus-the-apostles-timothy-and-titus-2-2-2/
CATEGORIES:Feasts & Commemorations
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20261017
DTEND;VALUE=DATE:20261018
DTSTAMP:20260420T103449
CREATED:20211015T023704Z
LAST-MODIFIED:20240804T094735Z
UID:27187-1792195200-1792281599@armenianchurchsydney.org.au
SUMMARY:Feast of the Evangelists Saints Mathew\, Mark\, Luke and John
DESCRIPTION:  \n\n\n\n\n\n\n\n\n\n\n\nThe Armenian Church commemorates the Holy Evangelists\, Matthew\, Mark\, Luke\, and John\, the authors of the four Gospels. The were known as “evangelists” because they proclaimed the good news about Jesus Christ as each author provides traces and insights into Christ’s life. The word Evangelist comes from the Greek euangelistes which means “one who brings good news.” Evangelists are given the special ability by the Holy Spirit to communicate the Gospel of Jesus Christ clearly and effectively. In the early days of the church evangelism was the work of the apostles. By the third century\, the authors of the four canonical Gospels became known as the Holy Evangelists\, and as the church grew\, “evangelist” began to denote a specific office that could include “apostles\, prophets\, evangelists\, pastors and teachers” (see Ephesians 4:11-12). \nMatthew (gift of God)\, is the patron of the Church’s mission. The Gospel attributed to him closes with Jesus’ command to His disciples and followers to\, “Go therefore and make disciples of all nations\, baptising them in the name of the father and of the Son and of the Holy Spirit\, and teaching them to obey everything that I have commanded you. And remember\, I am with you always\, to the end of the age.” (Matthew 28:19-20) \nMark (polite\, shining)\, had significant influence on the advancement of Christianity. Although the Gospel according to Mark is a narrative of the life of Jesus\, theologians consider it to be a handbook of discipleship. The dominant message is that being a Christian is not only to believe in Jesus Christ\, it is also living according to the example set by Jesus. According to tradition\, Mark was the first bishop of Alexandria. One of the most magnificent cathedrals in the world is named after him in Venice\, where his relics are kept. \nLuke (light giving)\, is the author of the third Gospel and the Book of Acts. He is considered to be the patron of physicians and artists. The Gospel according to Luke describes Jesus as “the healer of a broken world.” Luke is also noted for his concern for the poor\, the marginalised\, women and social outcasts. His Gospel does not end with the Resurrection\, but continues to Pentecost and the eternal presence of Christ in the world. Traditionally he is believed to be one of the Seventy Two disciples and the unnamed disciple in Emmaus. \nJohn\, often called the “beloved disciple\,” is the author of the fourth Gospel. He was the only one of the twelve disciples who stood at the foot of the Cross. Jesus entrusted his mother to John’s care on the day of the Crucifixion. The best-known verse in his Gospel is John 3:16: “For God so loved the world that he gave his only Son\, that whoever believes in him should not perish but have eternal life.” According to tradition\, John left Jerusalem after attending the first council (35 A.D.) and went to Asia Minor and settled in Ephesus. He was exiled to the island of Patmos where he wrote the book of Revelation\, although more recently scholars have concluded that John the Apostle and John of Patmos were two different people. \n\n\n\n\n\nTogether these four evangelists provide us with the message of Christ’s mission on earth as God’s Son\, and through their words\, inspired by the breath of God\, they encourage us to live with faith\, love and hope in our hearts.\n\nRef: armenianprelacy.org
URL:https://armenianchurchsydney.org.au/event/feast-of-the-evangelists-sts-mathew-mark-luke-and-john-2-2-2-2/
CATEGORIES:Feasts & Commemorations
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20261019
DTEND;VALUE=DATE:20261020
DTSTAMP:20260420T103449
CREATED:20211028T053742Z
LAST-MODIFIED:20240804T095313Z
UID:27196-1792368000-1792454399@armenianchurchsydney.org.au
SUMMARY:Feast of Saints Captain Lukianos\, Joseph the Godfather\, Joseph of Arimathea and Lazarus and his two sisters\, Martha and Mary
DESCRIPTION:Feast of Saints Captain Lukianos\, who believed in Christ’s Crucifixion; Joseph the Godfather; Joseph of Arimathea; Friends of Christ\, Lazarus and his two sisters\, Martha and Mary\nThe Holy Martyr Longinus the Centurion (Captain Lukianos)\, a Roman soldier\, served in Judea under the command of the Governor\, Pontius Pilate. When our Savior Jesus Christ was crucified\, it was the detachment of soldiers under the command of Longinus which stood watch on Golgotha\, at the very foot of the holy Cross. Longinus and his soldiers were eyewitnesses of the final moments of the earthly life of the Lord\, and of the great and awesome portents that appeared at His death. These events shook the centurion’s soul. Longinus believed in Christ and confessed before everyone\, “Truly this was the Son of God” (Mt. 27:54). \nAfter the Crucifixion and Burial of the Saviour\, Longinus stood watch with his company at the Sepulchre of the Lord. These soldiers were present at the Resurrection of Christ. The Jews bribed them to lie and say that His disciples had stolen away the Body of Christ\, but Longinus and two of his comrades refused to be seduced by the Jewish gold. They also refused to remain silent about the miracle of the Resurrection. \nHaving come to believe in the Saviour\, the soldiers received Baptism from the apostles and decided to leave military service. Saint Longinus left Judea to preach about Jesus Christ the Son of God in his native land (Cappadocia) and his two comrades followed him. \nJoseph (also Joseph the Betrothed\, Joseph of Nazareth\, and Joseph the Worker)\, was born in Bethlehem. \nGod chose Joseph to be the earthly father of Jesus. The Bible tells us in the Gospel of Matthew\, that Joseph was a righteous man. His actions toward Mary\, his fiance\, revealed that he was a kind and sensitive man. When Mary told Joseph she was pregnant\, Joseph’s initial reaction was to break the engagement\, the appropriate thing for a righteous man to do. He did not want to cause Mary further shame\, so he decided to act quietly. But God sent an angel to Joseph to verify Mary’s story and reassure him that his marriage to her was God’s will. Joseph willingly obeyed God\, in spite of the public humiliation he would face. When Jesus was born\, Jospeh married Mary and adopted the child Jesus as his own. \nJoseph is last mentioned in Scripture when Jesus was 12 years old. We know that he passed on the carpentry trade to his son and raised him in the Jewish traditions and spiritual observances. \nJoseph of Arimathea was a secret follower of Jesus because he feared the Jewish leaders. He is probably best known for asking Pilate for Jesus’ body and then placing it in his own tomb. \nEven though Joseph of Arimathea had attempted to keep his love for Jesus a secret\, he boldly went to Pilate and asked for the body of Jesus to be placed in his trust. This is significant in and of itself. Joseph of Arimathea\, not Mary\, Jesus’ mother\, not Mary Magdalene or any of the apostles were entrusted with the act of taking Jesus down from the cross. Most of the apostles had fled anyway. Joseph took the body and put it in his own tomb. According to various historical sources\, Joseph’s actions provoked both the Roman and Jewish elders and he eventually spent time in prison for his support of Jesus. \nJoseph of Arimathea appears in each of the four Gospels (Matthew 27:57-61\, Mark 15:42-47\, Luke 23:50-54 and John 19:38-42) specifically around the time of Jesus’ crucifixion and burial. He was a rich\, honest\, pious and fair man waiting for the Kingdom of God. \nLazarus was one of the few friends of Jesus Christ who is mentioned by name in the Gospels. We’re told Jesus loved him and stopped by his house in Bethany whenever he was visiting Jerusalem. Martha was Lazarus’ elder sister\, active and hardworking and Mary\, the junior sister\, was a very pious woman. \nMary and Martha sent a messenger to Jesus to tell him their brother was sick. Instead of rushing to Lazarus’ bedside\, Jesus remained where he was for two more days. When Jesus finally arrived at Bethany\, Lazarus had been dead and in his tomb four days. Jesus ordered that the stone over the entrance be rolled away\, then Jesus raised Lazarus from the dead. \nAfter Lazarus’ raising\, a dinner was held to honour Jesus. It was at this point that Mary took a pint of pure nard (expensive perfume)\, poured it on Jesus’s feet and wiped them with her hair. As Judas voiced his displeasure at what he perceived was a waste of perfume\, Jesus replied\,  “Leave her alone\, the perfume was meant for the day I am buried.  You will always have the poor among you. But you won’t always have me.” \nJesus’ raising of Lazarus back to life marked a turning point. Some of the Jews who witnessed this miracle reported it to the Pharisees\, who called a meeting of the Sanhedrin. They began to plot Jesus’ murder. \nThe account of Jesus raising Lazarus occurs only in the Gospel of John\, the gospel that most strongly focuses on Jesus as the Son of God. Lazarus served as an instrument for Jesus to provide indisputable proof that he was the Saviour. \n\n 
URL:https://armenianchurchsydney.org.au/event/feast-of-saints-captain-lukianos-joseph-the-godfather-joseph-of-arimathea-and-lazarus-and-his-two-sisters-martha-and-mary-2-2-2-2/
CATEGORIES:Feasts & Commemorations
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20261024
DTEND;VALUE=DATE:20261025
DTSTAMP:20260420T103449
CREATED:20211028T070135Z
LAST-MODIFIED:20240804T095618Z
UID:27205-1792800000-1792886399@armenianchurchsydney.org.au
SUMMARY:Commemoration of the Twelve Archimandrite (Holy Doctors)
DESCRIPTION:Commemoration of the Twelve Holy Doctors – Saints\, Hierotheus of Athens\, Dionysius of Areopagite\, Silverst of Rome\, Athanasius of Alexandria\, Cyril of Jerusalem\, Ephraem the Syrian\, Vasil (Barsegh) of Caesaria\, Gregory of Nyssa\, Gregory the Theologian\, Epiphanius of Cyprus\, John Chrysostom and Cyril of Alexandria\n  \nThe Twelve Archimandrite (Holy Doctors) or Church Fathers have been famous for leading a pious and devote life and are considered to be the Fathers of the Universal Church. \nChristian Doctors of the Church\, the ultimate vartabeds\, are a rare breed of scholar\, theologian and champion of the faith in Jesus Christ. The Catholic Church\, which is the most systematic about this designation\, reserves the title for those who made a significant contribution to the worshipful\, spiritual doctrine of the Church (theology). Only thirty six people in the history of Christianity are recognised by the Catholic Church as Doctors of the Church. As with many other things\, the Armenian Apostolic Church is less codified in these matters. For the Armenian Church\, someone is a saint if they are recognised liturgically as a saint. This means\, if we recall their names during the Divine Liturgy or in another liturgical context\, we should consider them as saintly sources for our lives. Throughout the year\, there are several commemorations of Doctors of the Church\, either individually or in groups. The largest grouping of such vartabeds is celebrated by the Armenian Church as the Commemoration of  the Twelve Holy Doctors (Archimandrite) of the Church. \nAmong these “Twelve Holy Doctors of the Church” is St Athanasius\, who was the Patriarch of Alexandria\, one of the major early sees of the Christian Church. He lived between 296 or 298 and 373\, and is largely known today for his forceful defense of Nicaean Christianity against Arianism\, On the Incarnation. This text is his most renowned defense of the divinity of Christ and an important document in the development of Christology\, the branch of theological thinking concerned with the question\, “Who exactly is Jesus Christ?” Armenians\, in their Miaphysite Christology that differed in certain important ways from the doctrine expressed at the Council of Chalcedon in 451 AD\, took many of their cues from St Cyril of Alexandria\, a later Patriarch of the same see. His famous doctrine of “One Incarnate nature of the God Logos” has been central to the Armenian conception of Jesus Christ. Yet the earlier Athanasian defense of Christ’s divinity has also been important. Sometimes\, Armenian writers appealed to St Athanasius to support the orthodoxy of their position\, even when the exact words of Athanasius are not found in his extant writings. \nThe Seal of Faith\, a crucial early source of Armenian Christianity\, which collected quotes from many of the fathers\, compiled in the seventh century\, contains a version of the “Letter to Epictetus\,” which seems dependent on an earlier translation. In other words\, while it is reasonable to assume that all of these translations of Athanasius into Armenian were completed by the ninth century and some were completed by the end of the sixth century\, it is difficult to pin down when and where the translations of Athanasius were done. \nThough this is a scholarly problem\, it has important implications for the Armenian Christian tradition. First\, St Athanasius is one of the major doctors of the Church\, universally recognised by all ancient Christian churches as a major defender of the faith. The Armenian Church’s reception of and understanding of Athanasius has consequences for much of the development of Armenian theological thinking\, especially around Christological questions. At another level\, The Life of St. Anthony\, another important text of Athanasius’ penned in praise of the great father of Egyptian desert monasticism\, was influential for Armenian spirituality and monastic development. Finally\, if Athanasius has been mobilised in partisan Christological debates\, then understanding his transmission in Armenian is crucial to meaningful ecumenical dialogue today. As one of the great defenders of Christian orthodoxy\, St Athanasius is an indispensable source for Armenian Christianity. \nRef: vemkar.us
URL:https://armenianchurchsydney.org.au/event/commemoration-of-the-twelve-archimandrite-2-2-2-2/
CATEGORIES:Feasts & Commemorations
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END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20261025
DTEND;VALUE=DATE:20261026
DTSTAMP:20260420T103449
CREATED:20211009T025905Z
LAST-MODIFIED:20240804T095948Z
UID:27215-1792886400-1792972799@armenianchurchsydney.org.au
SUMMARY:Feast of the Discovery of the Holy Cross
DESCRIPTION:  \nThis is the crowning of the celebrations of the Holy Cross\, within the cycle of an entire calendar year. The Apostolic Churches owe this important feast\, upon which the other celebrations of the Cross throughout the year are established\, to Queen Helena (Heghineh)\, the mother of Byzantine Emperor Constantine. In 327\, the Queen\, who was in her mid-seventies\, set out on a long journey to Jerusalem with the primary intention of finding the actual Cross upon which Jesus Christ had been crucified. Following a series of inquiries\, with the help of a local Jew named Judas in Golgotha (where Christ was crucified)\, the Cross was discovered\, and the authenticity of the relic was tested by a miracle. \nWhen the Cross was unearthed\, two other crosses were found in the same place. Jesus was crucified with two thieves\, and when the three crosses were discovered side by side\, it raised questions about which was the True Cross. Just then\, a funeral procession was passing by. The procession was stopped\, and the corpse of the deceased was placed upon the first cross. Nothing happened. The corpse was then placed upon the second cross. Again\, nothing happened. Finally\, the corpse was placed upon the third cross which happened to be the True Cross. Immediately\, the deceased came back to life having touched the very wood upon which Jesus had been crucified. \nAfter that miracle\, Judas Cyriacus is converted to Christianity and later becomes a bishop of Jerusalem. After the discovery of the Holy Cross\, Heghineh renovated the Holy Places of Jerusalem and built the Church of Holy Resurrection of Golgotha\, where later the Lord’s cross was installed. \nQueen Heghineh (Helena) passed away in 330 A.D. \nFor information on all the Feasts Dedicated to the Holy Cross please click here.
URL:https://armenianchurchsydney.org.au/event/feast-of-the-discovery-of-the-holy-cross-2-2-2-2-2/
CATEGORIES:Feasts & Commemorations
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20261027
DTEND;VALUE=DATE:20261028
DTSTAMP:20260420T103449
CREATED:20211028T100501Z
LAST-MODIFIED:20240804T100553Z
UID:27225-1793059200-1793145599@armenianchurchsydney.org.au
SUMMARY:Commemoration of  Saints Severianos of Sebastia and Babylas of Nicomedia
DESCRIPTION:  \nSt Severianos (St Severian) was a senator from Sebastia\, who was both an illustrious man of wealth and a fearless Christian. \nDuring the 4th century\, the Forty Holy Martyrs (Karasoun Mangounk) were imprisoned by the pagan emperor Licinius\, because of their steadfast refusal to renounce their faith. St Severian showed sincere compassion for the forty Christian soldiers. He visited the captives in prison\, raised their spirits and appealed to their valour and stoic strength. These martyrs eventually met their death at Lake Sebaste. \nHalf a year later\, Severian was also brought to trial for confessing the Christian Faith and he was subjected to cruel tortures. Deeply devoted to the will of God\, Saint Severian called out to the Lord during his torment\, imploring Him for the strength to endure the suffering and to complete his deed of martyrdom. \nAfter intense torture\, and unbroken in his faith\, the holy martyr was suspended from the city wall with one stone chained around his neck\, and another chained to his feet until he eventually died. His body was carried by the christians of Sebaste to his home\, where the locals paid their respects and prayed over him. Amidst all this\, a servant of Saint Severian\, who had just died\, miraculously awoke to follow his master’s final path. He continued to live another fifteen years\, never leaving the burial place of the holy martyr. \nThe Martyr Babylas and 84 disciples with him suffered in the city of Nicomedia for confessing Christianity during the reign of the emperor Maximian (284-305). The emperor\, who was then in Nicomedia\, renewed the persecutions against the Christians. \nLike many other believers\, Saint Babylas was denounced as someone who was instructing children in Christian piety. When Babylas was brought before the emperor\, he confessed that there was only on true God and thus he was subjected to a host of torments. \nDuring his sufferings\, the holy martyr cried to God\, “I thank You\, O Lord\, that You have made me\, who am old and infirm\, to be young and strong.” After being pelted with stones\, he was clapped in irons and taken to prison. \nThen Babylas’ young disciples were brought before the emperor. Neither flattery nor promise of gifts were able to alter the Christian convictions of the children. Two of them\, Ammonias and Donatus\, firmly declared\, “We are Christians\, and we will not offer sacrifice to deaf and dumb devils.” \nThe emperor flew into a rage over the unexpected and firm rebuke from the children. At first\, he ordered them to be whipped\, and later to be put to death by beheading\, together with their teacher. On the way to execution\, the holy Martyr Babylas quoted Isaiah\, “Behold\, I and the children which God has given me” (Isaiah 8:18). With spiritual rejoicing\, first Saint Babylas\, and then his 84 disciples\, received the crown of martyrdom. \n 
URL:https://armenianchurchsydney.org.au/event/commemoration-of-saints-severianos-of-sebastia-and-babylas-of-nicomedia-2-2-2-2/
CATEGORIES:Feasts & Commemorations
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20261029
DTEND;VALUE=DATE:20261030
DTSTAMP:20260420T103449
CREATED:20211015T025002Z
LAST-MODIFIED:20240804T101720Z
UID:27236-1793232000-1793318399@armenianchurchsydney.org.au
SUMMARY:Commemoration of the Pontiff St John the Chrysostom
DESCRIPTION:  \nThe Pontiff St John the Chrysostom\, is one of the most prominent and gracious Fathers of the Universal Church. He was born in Antioch\, in 347 AD. He studied in the Theological School of Antioch and advanced his skills in public speaking in the School of Libanios. From a young age\, he led an ascetic life. In 381 AD he was ordained as a Deacon by Meletios of Antioch and in 386 AD was ordained as a priest by Flavianos. Thanks to his brilliant and eloquent speeches and sermons he has been give the title “Chrysostom”\, from the Greek meaning “golden mouthed”. \nIn 398 AD he was elected the Patriarch of Constantinople and zealously initiated renovation and reconstruction works of the capital city. He was most concerned with the spiritual and temporal needs of the poor. He spoke out against abuse of wealth and personal property. In many respects\, the following he amassed was no surprise. His straightforward understanding of the Scriptures (in contrast to the Alexandrian tendency towards allegorical interpretation) meant that the themes of his talks were eminently social\, explaining the Christian’s conduct in life. \nHowever\, amorality and religious indifferences were dominant among the people\, the court and the clergy. St John Chrysostom condemned and criticised all forms and manifestations of amorality and as a result\, he raised the Queen Eudoxia’s anger. The Patriarch Theophilos of Alexandria\, who wished to become the Patriarch of Constantinople\, supported the Queen in her criticisms of St John Chrysostom. \nAn alliance was soon formed against him by Eudoxia\, Theophilos and other enemies of his. They held a synod (assembly) in 403AD to charge John\, in which the accusation of Origenism was used against him. It resulted in his deposition and banishment. However\, during the night of the exile\, a terrible earthquake and fire occurred which Eudoxia took as a sign of God’s anger and promptly reinstated John. \nSt John the Chrysostom continued to criticise the wrong and immoral way of life of the court. Ignoring the people’s sympathy towards the Patriarch and the protection of the Western Church\, the King Arkadios and the Queen Eudoxia again issued an order to exile the saint. St John was exiled to Pontos and was martyred in the town of Komana. His last words were: “Glory to You\, God\, glory to You\, glory to You for everything.” His remains were buried in the Church of St Apostles of Constantinople in 438 AD. \nSt John the Chrysostom is the author of many interpretations\, speeches\, odes\, epistles and letters\, which have had positive influences on the history of the Christian mind. His works have been translated into Armenian during his lifetime.
URL:https://armenianchurchsydney.org.au/event/commemoration-of-the-pontiff-st-john-the-chrysostom-2-2-2-2-2-2/
CATEGORIES:Feasts & Commemorations
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END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20261031
DTEND;VALUE=DATE:20261101
DTSTAMP:20260420T103449
CREATED:20211010T235639Z
LAST-MODIFIED:20250520T114613Z
UID:29980-1793404800-1793491199@armenianchurchsydney.org.au
SUMMARY:Feast of All Saints - The Old and The New\, The Known and The Unknown
DESCRIPTION:  \nFeast of All Saints – the old and the new\, the known and the unknown\n\nBy this feast the Armenian Apostolic Church commemorates the memory of all those saints\, whose names are not included in the Church Calendar\, but whose names are registered in the sacred book of the Heavenly Kingdom. \nMany people have been subjected to severe torments and have been martyred during the wars for the sake of faith. Unfortunately\, we do not know their names. So the Church has established this feast in the Church Calendar in order to commemorate their memory. They are persons who shed their blood for the sake of Christ and His Church.
URL:https://armenianchurchsydney.org.au/event/feast-of-all-saints-2-2-2/
CATEGORIES:Feasts & Commemorations
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END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20261107
DTEND;VALUE=DATE:20261108
DTSTAMP:20260420T103449
CREATED:20211009T061712Z
LAST-MODIFIED:20250520T115410Z
UID:29990-1794009600-1794095999@armenianchurchsydney.org.au
SUMMARY:Commemoration of Archangels Gabriel and Michael and the Entire Heavenly Class
DESCRIPTION:  \nAccording to the Angelology of the Armenian Church the angels are unfleshly\, spiritual\, independent\, always moving\, asexual\, immortal creatures and God’s servants. According to the Church Fathers\, the angels\, as luminous creatures\, have been created on the first day of Creation\, together with the light. By God’s order they are servants\, they have been created to serve humans. Therefore\, they are servants\, who despite being dyophysite\, participate in the earthly life\, act together with the human being living in time and space\, they act for the human being. The angels are called the messengers and agents of God\, who realise God’s will. According to Dionysius of Areopagus (Areopagite)\, there are nine orders of angels – Angels\, Archangels\, Virtues\, Powers\, Principalities\, Dominations\, Throne\, Cherubim and Seraphim. \nArchangel Gabriel\, whose name means “God’s man”\, is God’s direct servant\, who is granted the grace to evangelise the Lord’s mysteries. It was Archangel Gabriel\, who was sent by the Lord to bring the good news to the Virgin about the birth of the Saviour\, and to Zechariah – to bring the good news about the birth of John the Baptist. \nArchangel Michael\, whose name means “Who is like God?”\, is the advocate for the Heavenly King’s glory and His people’s protection\, who is granted the virtue to govern and rule. The name of Archangel Michael is mentioned in the Holy Scriptures four times (The Book of Daniel\,10:13\, 12:1\, The Letter from Jude 1:9\, The Revelation to John 11:7).
URL:https://armenianchurchsydney.org.au/event/commemoration-of-archangels-gabriel-and-michael-and-the-entire-heavenly-class-2-2-2-2-2/
CATEGORIES:Feasts & Commemorations
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20261114
DTEND;VALUE=DATE:20261115
DTSTAMP:20260420T103449
CREATED:20211015T060122Z
LAST-MODIFIED:20250520T115944Z
UID:30003-1794614400-1794700799@armenianchurchsydney.org.au
SUMMARY:Commemoration of the Apostles Andrew and Philip
DESCRIPTION:  \nBefore becoming Christ’s disciple\, Apostle Andrew had been the disciple of St. John the Baptist. He was the brother of the Apostle Peter and was a fisherman. After the Ascension of the Lord and the Descent of the Holy Spirit\, Apostle Andrew preached in Northern Greece and in Scythe. \nThe Gospel of John recounts Philip’s calling as a disciple of Jesus. Apostle Philip is described as a disciple from the city of Bethsaida\, and John the Evangelist connects him with Andrew and Peter\, who were from the same town. He also was among those surrounding John the Baptist when the latter first pointed out Jesus as the Lamb of God. It was Philip who first introduced Nathanael (sometimes identified with Bartholomew) to Jesus. According to Butler\, Philip was among those attending the wedding at Cana. \nApostle Philip preached in Asia Minor and he was martyred and crucified in the town of Heliople.
URL:https://armenianchurchsydney.org.au/event/commemoration-of-the-apostles-andrew-and-phillip-2-2-2-2-2/
CATEGORIES:Feasts & Commemorations
ATTACH;FMTTYPE=image/jpeg:https://armenianchurchsydney.org.au/wp-content/uploads/2021/10/Andrew-e1634717757870.jpg
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20261115
DTEND;VALUE=DATE:20261116
DTSTAMP:20260420T103449
CREATED:20211010T015826Z
LAST-MODIFIED:20250520T120438Z
UID:30016-1794700800-1794787199@armenianchurchsydney.org.au
SUMMARY:Eve of the Fast of Advent (Hisnag)
DESCRIPTION:  \nThe Eve of the Fast of Advent marks the day before the start of the period of “Fifty Days” (Hisnag or Yisnak) that concludes with the Feast of Holy Nativity and Theophany of Our Lord Jesus Christ. \nIn the Armenian Church\, the season is introduced by a week of fasting\, called “the Fast of the Beginning of Hisnag”. \nDuring Advent (meaning the coming of Christ) we rededicate ourselves to Christ through our actions\, thoughts and prayers. \n 
URL:https://armenianchurchsydney.org.au/event/eve-of-the-fast-of-advent-hisnag-2-2-2-2/
CATEGORIES:Feasts & Commemorations
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20261121
DTEND;VALUE=DATE:20261122
DTSTAMP:20260420T103449
CREATED:20211010T235036Z
LAST-MODIFIED:20250520T121102Z
UID:30029-1795219200-1795305599@armenianchurchsydney.org.au
SUMMARY:Presentation of Three Year Old St. Mary to the Church
DESCRIPTION:  \nOne of the feasts dedicated to the Holy Virgin is the presentation of three year old Mary (Holy Mother of God) to the temple. All Christian Churches celebrate this feast on November 21. \nAccording to the Holy Tradition of the Church\, when Mary turns three the parents of the Holy Virgin\, Joachim and Anna\, fulfilling their promise\, bring Mary to the Temple and present her to God. Mary remains in the Church till her engagement. \nThe establishment of the feast is related to the Cathedral\, which was built by the King Justinianos in honour of St. Mary\, the Holy Mother of God\, in the place of the old Jewish temple\, on the hill of Moria. The cathedral was consecrated on November 21\, 543 AD. \nAfter 638 AD\, when the Cathedral\, built by the King Justinianos\, was converted into a Moslem temple\, the celebration of the feast spread throughout the entire Christian world. The Feast of the Presentation of St. Mary to the Church was included in the Armenian Apostolic Church Calendar in the nineteenth century.
URL:https://armenianchurchsydney.org.au/event/presentation-of-three-year-old-st-mary-to-the-church-2-4-2/
CATEGORIES:Feasts & Commemorations
ATTACH;FMTTYPE=image/jpeg:https://armenianchurchsydney.org.au/wp-content/uploads/2021/10/three-year-old-mary-e1634713859638.jpg
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20261128
DTEND;VALUE=DATE:20261129
DTSTAMP:20260420T103449
CREATED:20211011T222953Z
LAST-MODIFIED:20250520T122158Z
UID:30055-1795824000-1795910399@armenianchurchsydney.org.au
SUMMARY:Commemoration of the Apostles St Thaddeus and St Bartholomew
DESCRIPTION:  \n\n\nThe first preachers of Christianity in Armenia\nSaints Thaddeus and Bartholomew were two of the original disciples of Jesus Christ. When they came to the land of our ancestors to spread the Good News of Christ’s Resurrection\, they were not just offering an abstract philosophy. They told about their own first hand experience of the life and mystery of Jesus\, stories they knew from having lived side by side with him. \nBecause of Thaddeus and Bartholomew\, Armenians are part of an unbroken tradition stretching all the way back to the original apostles\, and through them\, to the historic figure of Jesus Christ himself. And to this day\, our church renews and refreshes that personal union between Christ and each of us. \nSt Thaddeus\, inspired by the Holy Spirit soon after Jesus’ death\, spread the good news of Jesus Christ’s teaching and resurrection in Syria\, Iraq and Armenia. \nIn Armenia\, Thaddeus met with the Armenian King Abgar\, who reigned in the city of Edessa from 1 B.C. to A.D. 37. King Abgar had contracted a grave illness during his travels to the East. Hearing of the miracles of healing by Jesus of Nazareth\, he wrote a letter to Jerusalem inviting Christ to Edessa. A delegation headed by the king’s emissary Anan delivered the letter to Jerusalem\, where it was received by the Apostle Thomas. The delegation may have been among the pagans the Apostle John wrote about in his account of Christ’s entry into Jerusalem “and there were certain pagans who had come to Jerusalem to worship him” (John 12:20). \nKing Abgar’s letter received its response after the Resurrection and Pentecost\, with the mission of Thaddeus to go to Armenia. \n\nAccording to tradition\, St. Thaddeus brought to Armenia the spear (geghard) with which the centurion Lucian pierced Christ’s side on the cross. It was kept at Ayrivank (Cave Monastery)\, now known as Geghard Monastery in Armenia. This sacred relic is used once every seven years in the consecration of Holy Chrism (Muron)\, which is used for baptismal\, ordination and other rites by Armenian churches around the world. \n\nThaddeus was a bold missionary\, bringing the word into the royal palace of Armenia’s King Sanatruk\, baptising the king’s daughter\, Sandoukht. The established government and religious leaders bitterly opposed the threatening new sect called Christianity\, going so far as to imprison the king’s daughter. In prison\, Sandoukht refused to renounce Christianity\, instead converting the other prisoners. Sandoukht became the first Armenian martyr. When her father forced her to choose between the church and the crown\, Sandoukht chose the church\, knowing it would mean her death. \nSt. Bartholomew\, also named Nathaniel\, was a disciple whom Jesus especially liked from the first time they met. Although at first doubting whether Jesus was the long awaited Messiah\, Bartholomew responded to Jesus’ invitation to “come and see\,” showing his openness to discover the truth without being naive. Seeing this\, Jesus turned to the other followers and proclaimed\, “Behold\, an Israelite indeed\, in whom there is no guile (John 1:47). \nBartholomew followed Thaddeus’ mission to Armenia around the time of Santoukht’s imprisonment and martyrdom. He converted King Sanatruk’s sister Volouhi. The king in anger ordered the execution of both his sister and Bartholomew.
URL:https://armenianchurchsydney.org.au/event/commemoration-of-the-apostles-st-thaddeus-and-st-bartholomew-2-2-2-2-2/
CATEGORIES:Feasts & Commemorations
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20261203
DTEND;VALUE=DATE:20261204
DTSTAMP:20260420T103449
CREATED:20211101T050913Z
LAST-MODIFIED:20250520T123316Z
UID:30068-1796256000-1796342399@armenianchurchsydney.org.au
SUMMARY:The Commemoration of the Desert Fathers (Egyptian Hermits)
DESCRIPTION:The Desert Fathers were early Christian hermits\, ascetics and monks who lived mainly in the Scetes desert of Egypt beginning around the third century AD.  The most well known was Anthony the Great\, who moved to the desert in AD 270–271 and became known as both the father and founder of desert monasticism. Sometime around AD 270\, Anthony heard a Sunday sermon stating that perfection could be achieved by selling all of one’s possessions\, giving the proceeds to the poor and following Jesus. He followed the advice and made the further step of moving deep into the desert to seek complete solitude. By the time Anthony died in AD 356\, thousands of monks and nuns had been drawn to living in the desert following Anthony’s example. \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”. \nThe monastic communities were essentially an alternate Christian society. The hermits doubted that religion and politics could ever produce a truly Christian society. For them\, the only Christian society was spiritual and not mundane. \nThe Desert Fathers gave a great deal of emphasis to living and practicing the teachings of Jesus\, much more than theoretical knowledge. Their efforts to live the commandments were not seen as being easy\, many of the stories from that time recount the struggle to overcome negative emotions such as anger and judgment of others. Helping a brother monk who was ill or struggling was seen as taking priority over any other consideration. Hermits were frequently seen to break a long fast when hosting visitors\, as hospitality and kindness were more important than keeping the ascetic practices that were so dominant in the Desert Fathers’ lives. \nThere are many different collections of sayings of the Desert Fathers. The collection now known as the Systematic Collection began to emerge at approximately AD 500\, and features sayings from various earlier collections combined and systematically ordered under twenty one chapters. 
URL:https://armenianchurchsydney.org.au/event/the-commemoration-of-the-desert-fathers-egyptian-hermits-2-2-2-2-2/
CATEGORIES:Feasts & Commemorations
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20261205
DTEND;VALUE=DATE:20261206
DTSTAMP:20260420T103449
CREATED:20211029T030420Z
LAST-MODIFIED:20250520T123757Z
UID:30081-1796428800-1796515199@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-2-2-2-2-2/
CATEGORIES:Feasts & Commemorations
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20261205
DTEND;VALUE=DATE:20261206
DTSTAMP:20260420T103449
CREATED:20211031T100607Z
LAST-MODIFIED:20250520T121450Z
UID:30042-1796428800-1796515199@armenianchurchsydney.org.au
SUMMARY:Commemoration of St Gregory the Thaumaturgus\, Nicholas the Bishop and St Myron the Wonderworker
DESCRIPTION:  \nGregory Thaumaturgus (Miracle Worker) or Gregory of Neocaesarea was a Christian bishop of the 3rd century. \nGregory was born around AD 213 to a wealthy pagan family in Neocaesarea. Originally he was known as Theodore (“gift of God”). He was introduced to the Christian religion at the age of fourteen\, after the death of his father. He had a brother Athenodorus\, and on the advice of one of their tutors\, the young men were eager to study at the Berytus in Beirut\, then one of the four or five famous schools in the Hellenic world. At this time\, their brother-in-law was appointed assessor (legal counsel) to the Roman Governor of Palestine; the youths were able to act as an escort to their sister as far as Caesarea in Palestine. On arrival in that town they learned that the celebrated scholar Origen\, head of the Catechetical School of Alexandria\, resided there. Curiosity led them to hear and converse with the master. Soon both youths forgot all about Beirut and Roman law\, and gave themselves up to the great Christian teacher\, who gradually won them over to Christianity. \nWhen Gregory returned home\, he found a Christian community of 17 people waiting for him. Soon afterward\, Gregory was elected bishop. Although his training was in speculative theology\, Gregory’s pastoral work was concerned with practical applications of the faith. His skills were such that some of his flock soon attributed miracles to him\, hence his nickname “The Wonder Worker.” \n“Gregory was a great and conspicuous lamp\, illuminating the church of God\,” wrote Basil. “He possessed\, from the co-operation of the Spirit\, a formidable power against the demons\, that he turned the course of rivers by giving them orders in the name of Christ; and that his predictions of the future made him the equal of other prophets.” \nGregory’s leadership was renowned during his ministry\, as most of the city of Pontus converted to Christianity. \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. \nMyron\, Bishop of Knossos\, the wonder worker was born (approximated 250 AD) while Roman Emperor Dekius was in rule\, in the village of Rafkos or Rafkia\, southwest of Knossos\, Crete. Saint Myron came from a noble family and had God fearing parents who cultivated humility and love for his fellow man. He was a farmer by profession and offered much of his crop to the poor. \nHe was known for his goodness and he assisted everyone who turned to him for help. Once\, thieves burst in upon his threshing floor\, and Saint Myron himself helped them lift a sack of grain upon their shoulders. By his generosity\, the saint so shamed the thieves\, that they began to lead honourable lives. He literally took Christ’s words\, “If anyone wants to sue you and take away your tunic\, let him have your cloak also” (Matthew 5:40). \nAfter the premature death of his wife and after years of service to his community\, Myron was urged to join the priesthood by his fellow Cretans. He eventually rose to the position of Bishop of all Crete. The village of his birth is today called Agiou Myronos in his honour. His career was marked by many miracles\, earning him the title “Wonderworker.” One such miracle was when the River Triton had flooded and Myron caused it to become solid in order to walk across it and see his parishioners. He then sent a man back to the river to touch it with his staff so it would flow again. \nIn spite of his high position\, Saint Myron remained a humble philanthropist and passed away when he was close to 100 years old. \n  \n  \n  \n 
URL:https://armenianchurchsydney.org.au/event/commemoration-of-st-gregory-the-thaumaturgus-nicholas-the-bishop-and-st-myron-the-wonderworker-2-2-2-2-2/
CATEGORIES:Feasts & Commemorations
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20261206
DTEND;VALUE=DATE:20261207
DTSTAMP:20260420T103449
CREATED:20211011T000413Z
LAST-MODIFIED:20250520T124316Z
UID:30094-1796515200-1796601599@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 Nisibis. \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-2-2-2-2-2/
CATEGORIES:Feasts & Commemorations
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20261209
DTEND;VALUE=DATE:20261210
DTSTAMP:20260420T103449
CREATED:20211011T230220Z
LAST-MODIFIED:20250520T124819Z
UID:30107-1796774400-1796860799@armenianchurchsydney.org.au
SUMMARY:Conception of Saint Mary by Anna
DESCRIPTION:  \n\n\nSt. Mary is known in the Armenian Church as Asdvadzamayr-Asdvadzadzin\, the “Mother of God” and the “Bearer of God” a position doctrinally established at the Ecumenical Council of Ephesus in the 5th century. \nHer life of holiness and purity\, and her graceful acceptance of the role to which God called her\, as the mother of Jesus Christ\, all make Mary one of the pre-eminent exemplars of the Christian faith\, whose birth and very conception are occasions for celebration in the church. \nOnly those aspects of St. Mary’s life\, which are directly related to Christ are recorded in the Gospel. The remainder of her biography is attributed to tradition\, which is found in ancient ecclesiastical literature. \nIn all likelihood\, Mary was born in Bethlehem or Nazareth\, some 20 years before Christ’s nativity. Her parents\, Joachim and Anna\, were a devout couple whose earnest prayers for a child were answered with the birth of a daughter. \nAlthough Mary was born naturally\, she is considered morally pure and immaculate. It is for this reason that the church celebrates not only her birth\, but also her conception\, which the Armenian and the Greek Orthodox churches observe on December 9\, and the Roman Catholic Church celebrates on December 8. \nThe concept of Mary’s moral purity later developed into the question of her Immaculate Conception (from Anna)\, a doctrine adopted by the Roman Catholic Church in 1854. The Armenian Church\, however\, does not accept this\, as only Christ was immaculately conceived. \nHowever\, Mary’s purity is unquestioned. According to the teachings of the Armenian Church\, at the time of the Annunciation\, when the Holy Spirit entered Mary\, she was cleansed of all original sin\, as she was to be the vessel in which God manifest was to be incarnated. \nAccording to tradition\, following the Ascension of Christ\, Mary lived out the rest of her days in Jerusalem\, cared for by St. John the Evangelist. She died in Jerusalem some 15 years after Christ’s Ascension and was buried in her family tomb in Gethsemane.
URL:https://armenianchurchsydney.org.au/event/conception-of-saint-mary-by-anna-3-2-2/
CATEGORIES:Feasts & Commemorations
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END:VCALENDAR