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DTSTART;VALUE=DATE:20260411
DTEND;VALUE=DATE:20260412
DTSTAMP:20260416T175636
CREATED:20211023T072914Z
LAST-MODIFIED:20250520T063321Z
UID:29489-1775865600-1775951999@armenianchurchsydney.org.au
SUMMARY:Commemoration of the Beheading of St John the Baptist
DESCRIPTION:  \nThe Saturday following the Holy Feast of the Glorious Resurrection of Our Lord Jesus Christ\, the Armenian Church commemorates the beheading of St John the Baptist (also known as The Forerunner). \nThe writers of the Gospels\, St Matthew and St Mark\, have explained the history of beheading of St John the Baptist\, who had baptised Christ and gave the good news of His Coming (Mt 14:1-12; St. Mk 6:14-29). \nAccording to the Evangelists\, King Herod arrests and imprisons St John the Baptist\, as a result of John’s condemnation of the king’s marriage to Herodias\, the wife of his brother Philip. Herod wants to put John to death\, but fears the Jews because they considered John to be a prophet. \nOn Herod’s birthday\, fascinated by the dancing of the daughter of Herodias (Salome)\, the king makes an oath to give her anything for which she asks. Following her unforgiving mother’s instructions\, she asks for the head of St John the Baptist on a platter. The king\, realising he has been fooled\, grants the request. \nSt John the Baptist is one of the greatest saints in the Armenian Church. We entreat his name as an intercessor during the divine services\, generally following the name of St Mary. According to tradition\, St Gregory the Illuminator\, brought the relics of St John to Armenia from Caesarea\, and buried them near the town of Moush\, after which the famous Monastery of St John the Baptist was built. Tradition also tells us that the head of St John the Baptist is buried underneath the Holy Altar of the Gandzasar Monastery in Artsakh. St John the Baptist remains one of the most popular saints among the Armenian faithful.
URL:https://armenianchurchsydney.org.au/event/commemoration-of-the-beheading-of-st-john-the-baptist-2-2-2-2/
CATEGORIES:Feasts & Commemorations
ATTACH;FMTTYPE=image/jpeg:https://armenianchurchsydney.org.au/wp-content/uploads/2021/10/beheading-2.jpg
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20260407
DTEND;VALUE=DATE:20260408
DTSTAMP:20260416T175636
CREATED:20250520T035336Z
LAST-MODIFIED:20250520T035537Z
UID:29343-1775520000-1775606399@armenianchurchsydney.org.au
SUMMARY:Annunciation to the Virgin Mary
DESCRIPTION:  \nOn April 7\, the Armenian Church celebrates one of her greatest feasts: the Annunciation to St Mary. In the Gospel of Luke we learn that the Angel Gabriel brings the good news to the Virgin about the birth of the Saviour (Lk 1:26-38). \nAccording to Holy Tradition and the Evangelist\, the Angel Gabriel appears to St. Mary while reading a passage from the prophecy of Isaiah\, in which it is written about the birth of the Emmanuel from a Virgin. The Angel greets Mary\, telling her\, “Fear not\, Mary: for you have found favour with God. And behold\, you shall conceive in your womb\, and bring forth a son\, and shall call His Name JESUS.” \nThe Angel Gabriel further explains to Mary\, “The Holy Spirit shall come upon you\, and the Power of the Highest shall overshadow you\, therefore also that which is Holy which shall be born of you shall be called the Son of God.” St Mary could foresee the torments and sufferings that she would endure. However\, by giving mankind an excellent example of obedience to the Divine Will\, she said\, “I am the Lord’s servant. May it happen to me as you have said.” Beginning from the moment when the Holy Virgin expressed these words\, she was with child. \nThis Gospel story is one expression of why the Armenian Church accords high honour to motherhood\, and appreciates the role of women in family life and the lives of mankind. \nUpon the Pontifical order of His Holiness Karekin II\, Supreme Patriarch and Catholicos of All Armenians\, the Feast of the Annunciation to the Virgin Mary is proclaimed as a day of “Blessing of Motherhood and Beauty”. On this day\, a special blessing service is conducted in the Armenian Churches.
URL:https://armenianchurchsydney.org.au/event/annunciation-to-the-virgin-mary-3-2/
CATEGORIES:Feasts & Commemorations
ATTACH;FMTTYPE=image/jpeg:https://armenianchurchsydney.org.au/wp-content/uploads/2019/04/Annunciation.jpg
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20260406
DTEND;VALUE=DATE:20260407
DTSTAMP:20260416T175636
CREATED:20211015T062351Z
LAST-MODIFIED:20250520T061848Z
UID:29476-1775433600-1775519999@armenianchurchsydney.org.au
SUMMARY:Remembrance of the Dead (Hishadag Merelots)
DESCRIPTION:  \nMerelots is the Remembrance Day of the Dead that is observed in the Armenian Apostolic Church. This remembrance day  is observed five times as far as it follows five major religious holidays. \nThe first Merelots is on January 7 right after Christmas and Epihany that is on January 6. The next Remembrance Days to follow are Easter\, Feast of the Transfiguration\, Assumption of the Holy Virgin Mary and the Feast of the Exaltation of the Holy Cross. \nThis commemoration is not only aimed to remember the dead relatives and friends. It also reminds people to congratulate their alive relatives and friends\, be merciful and kind to others.
URL:https://armenianchurchsydney.org.au/event/remembrance-of-the-dead-hishadag-merelots-2-2-2-2/
CATEGORIES:Church Event
ATTACH;FMTTYPE=image/jpeg:https://armenianchurchsydney.org.au/wp-content/uploads/2021/10/Hishadag-2.jpg
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20260405
DTEND;VALUE=DATE:20260406
DTSTAMP:20260416T175636
CREATED:20211010T075404Z
LAST-MODIFIED:20250520T061129Z
UID:29462-1775347200-1775433599@armenianchurchsydney.org.au
SUMMARY:Feast of the Glorious Resurrection of Our Lord Jesus Christ (Easter Sunday/Zadig)
DESCRIPTION:  \nThe Feast of the Glorious Resurrection of Our Lord Jesus Christ is one of the five major feasts of the Armenian Church. \nThe Mystery of Easter is the mystery of Jesus Christ\, His Holy Blood was shed and His Rising from the dead was for mankind. The Son of God should incarnate\, be subjected to tortures\, be crucified\, buried and the third day raise from death (Ps 15:9-11\, 29:4\, 40:11-13\, 117:16-17\, Ho 6:2-3). \nFollowing the crucifixion and death of Jesus Christ\, His body was taken off the cross and placed into the tomb and the entrance to the tomb was closed by a large stone. The soldiers were ordered to watch the entrance to the tomb. After three days\, the three women who had followed Jesus from Galilee\, Mary Magdalene\, Mary\, the Mother of James and Joseph and the wife of Zebedee\, brought spices and perfumes to anoint the body of Jesus. They found the stone rolled away from the entrance to the tomb\, so they went in but they didn’t see the body of the Lord. They stood there puzzled about this\, when suddenly two angels dressed in white appeared and said to them\, “Why are you looking among the dead for one who is alive? He is not here\, he has been raised” (Lk 24:5-6). The women returned from the tomb and told all these things to the eleven disciples and the people. According to Peter\, more than 500 people saw Christ\, who had risen from the dead. \nChrist rose from the dead\, He destroyed Death and granted eternal life. \n“I am the Resurrection and I am the Life. Whoever believes in me will live\, even though he dies; and whoever lives and believes in me will never die” (Jn 11:25). \nThe Resurrection of Christ became the basis of the Christian doctrine and faith. “If that is true\, it means that Christ has been raised from death\, then we have nothing to preach and you have nothing to believe” (1 Co 15:13-14). \nChrist died for the salvation of mankind and by His Blood took away the sin in the world\, so that we should inherit eternal life. \nOn Easter Sunday\, the Andastan Service (the blessing of the four corners of the world) is conducted in the Armenian Church\, and during Holy Mass the faithful greet each other\, conveying the great tiding:  “Christ is Risen from the dead/ Kristos Haryav ee Merelotz” and receive the reply: “Blessed is the Resurrection of Christ/ Ornyal e Haroutyoun Kristosi” \nAt Easter we traditionally dye eggs red as a symbol of a fruitful life\, salvation and joy.  St Gregory of Datev considers the egg to be the symbol of the world\, the shell of which is the sky\, the membrane is the air\, the white is the water and the yolk is the earth. Dyeing eggs red symbolises the salvation of the world by means of the Blood of Christ. \nThe Armenian Church celebrates the Easter Feast on the first Sunday following the full moon of the vernal equinox\, with 35 days moveability\, during the period from March 21 –April 26.
URL:https://armenianchurchsydney.org.au/event/feast-of-the-glorious-resurrection-of-our-lord-jesus-christ-easter-sunday-zadig-2-2-2-2/
CATEGORIES:Major Feasts (Daghavarner)
ATTACH;FMTTYPE=image/jpeg:https://armenianchurchsydney.org.au/wp-content/uploads/2021/10/Easter.jpeg
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20260404
DTEND;VALUE=DATE:20260405
DTSTAMP:20260416T175636
CREATED:20211017T063507Z
LAST-MODIFIED:20250520T060645Z
UID:29449-1775260800-1775347199@armenianchurchsydney.org.au
SUMMARY:Holy Saturday: Jrakalouyts
DESCRIPTION:  \n\n\n\nThe Feast of the Glorious Resurrection of Our Lord Jesus Christ starts on the eve and continues after midnight. \nOn Holy Saturday\, in the evening\, the Vigil Office of the Lighting of Lamps (Jrakalooyts) commences at sundown\, the entry into Easter Sunday. \nDuring this service of scripture lessons\, the faithful hear the prophecies proudly heralding Christ’s Resurrection. The crossing of the Israelites through the Red Sea\, the taking up of Elijah in the Chariot of Fire\, the story of Jonah the Prophet and the salvation of the Three Young Men in the Fiery Furnace are all among those readings which foreshadow mankind’s salvation\, the victory over death and the destruction of hell brought about by Christ’s Resurrection. \nThe vigil readings give way immediately into the Vigil Divine Liturgy\, the first to be celebrated in triumphant commemoration of Jesus’ Resurrection from among the dead. \nFollowing the conclusion of the Divine Liturgy\, the assembled faithful welcome each other on the occasion of the Glorious Resurrection of Christ conveying the great tiding:  “Christ is Risen from the dead” and receive the answer: “Blessed is the Resurrection of Christ.” The faithful take lit candles home\, symbolising the Light that Christ brought into the world. \n  \n 
URL:https://armenianchurchsydney.org.au/event/holy-saturday-jrakalouyts-2-2-2-2/
CATEGORIES:Feasts & Commemorations
ATTACH;FMTTYPE=image/jpeg:https://armenianchurchsydney.org.au/wp-content/uploads/2021/10/Holy-Saturday.jpg
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20260403
DTEND;VALUE=DATE:20260404
DTSTAMP:20260416T175636
CREATED:20211017T061417Z
LAST-MODIFIED:20250520T055827Z
UID:29436-1775174400-1775260799@armenianchurchsydney.org.au
SUMMARY:Good Friday - Avak Ourpat
DESCRIPTION:  \n\n\n\nGood Friday (Holy Friday)\, commemorates Christ’s tortures\, Crucifixion\, Death and Burial. \nOn Friday morning\, Jesus\, subjected to all kinds of humiliation\, was forced personally to carry the heavy wooden cross to the heights of Golgotha. Suffering intensely\, He reached Golgotha where the Crucifixion was accomplished. By midday He was already nailed to the Cross. Fixed on it were the deriding words\, “Jesus of Nazareth\, King of the Jews.” Four Roman soldiers had carried out the sentence. Jesus’ robe fell by lot to one of them. The act conforms to Psalm 22:18\,”they divided my garments among them\, and for my raiment they cast lots.” According to Matthew 27:35\, “And when they had crucified him they divided his garments among them by casting lots.” At noon the sun darkened over.  The crowd dispersed.  For three hours there was utter confusion.  Jesus\, having shed His blood\, had reached His end. \nThe Crucifixion Service (Gark Khachelootyan) takes place first with Psalms\, hymns and readings commemorating the crucifixion\, final hours and final sayings of Christ. The Worship of the Holy Cross is performed once again\, with everyone standing\, as there is no liturgical kneeling allowed during the daytime on Good Friday. \nJesus\, who had been crucified along with two robbers\, needed to be taken down from the Cross and buried that same day. It was against Jewish custom to conduct a burial on the Sabbath (Saturday). The soldiers tested to see if Jesus had died. One of them pierced Jesus’ side with a spear\, and blood and water flowed out. It confirmed Jesus’ death. \nThe burial was undertaken by special permission by a devout man named Joseph of Arimathea. The vault was in his own garden\, at the foot of Golgotha. Devout women of Galilee were there. The body was placed in a tomb hewn into a rock\, and a huge rock was placed at the door. On the insistence of the priests\, the governor ordered a guard to be placed at the tomb\, for three days. \nThe Burial Service (Gark Taghman) is performed late on the afternoon of Holy Friday\, this being one of the more beloved services of the Armenian people. During this service a “tomb” (or representation) is draped in black and decorated with candles and flowers\, which the faithful bring as an offering to the crucified Lord of Glory. During this service\, a very beautiful and haunting rendition of the hymn “Soorp Asdvadz” is sung. The Worship of the Cross is performed once again\, whilst kneeling. At the end of the service\, the faithful are invited to approach and venerate the tomb\, and to receive a flower. \nThe Requiem Service (Entanour Hokehankist) directly follows the Gark Taghman. \n  \n\n\n\nCourtesy of “Feasts of the Armenian Church and National Traditions” by Garo Bedrosian\, 1993
URL:https://armenianchurchsydney.org.au/event/good-friday-avak-ourpat-2-2-2-2/
CATEGORIES:Feasts & Commemorations
ATTACH;FMTTYPE=image/jpeg:https://armenianchurchsydney.org.au/wp-content/uploads/2021/10/Crucifixion-e1634449227266.jpg
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20260402
DTEND;VALUE=DATE:20260403
DTSTAMP:20260416T175636
CREATED:20211016T123808Z
LAST-MODIFIED:20250520T055342Z
UID:29423-1775088000-1775174399@armenianchurchsydney.org.au
SUMMARY:Holy (Maundy) Thursday - Avak Hingshapty
DESCRIPTION:  \nThe Armenian Church has three services on Maundy Thursday\, symbolising three different events in the last days of the earthly ministry of Christ. The morning service commemorates The Last Supper\, at which Jesus instituted the sacrament of the Eucharist by giving Holy Communion to His disciples. \nDuring a Passover meal\, Christ broke and distributed unleavened bread and shared the wine with His apostles\, identifying these elements as His Body and Blood. Through this sacrament\, mankind participates in the Kingdom of God. \nIn the afternoon the Washing of the Feet (Vodnleva) service takes place\, commemorating the humility and service of our Lord Jesus Christ in washing the feet of His disciples. During this service\, twelve young men beautifully portray the Apostles while the celebrant portrays Christ himself\, taking off his outer robe and washing their feet as a sign of humility and servitude. During this time also\, olive oil or butter is blessed and used for the anointing of feet. The faithful are given a portion of this oil to bring to their homes at the conclusion of the service. \nAs per the Gospel of John\, on the evening He was betrayed\, Jesus “poured water into a basin and began to wash His disciples’ feet\, drying them with the towel that was wrapped around Him” (John 13:5). \n“When He had finished washing their feet\, He put on his clothes and returned to His place. ‘Do you understand what I have done for you?’ he asked them…. ‘Now that I\, your Lord and Teacher\, have washed your feet\, you also should wash one another’s feet’” (verses 12\, 14). \nIn the days of dusty roads and open-toed sandals\, feet often became dirty\, and it was the job of the lowest servants to wash the guests’ feet. But Jesus set an example of service by doing this job himself\, despite the protests from Peter. \nWhen Jesus said\, wash one another’s feet\, He meant\, serve one another. Jesus is saying that we should humble ourselves and be willing to do even menial tasks for one another. \nWhen we serve one another throughout the year\, helping one another with real needs\, we are obeying the spirit of the law of Christ. \n\n\nA sombre Vigil service is held in the evening\, commemorating the betrayal\, arrest\, trial and suffering of Christ. Khavaroom (Darkness) is undoubtedly the most spiritually compelling and moving of all the Armenian Church’s services. It consists of an elaborate Night Service (Keesherayeen Zham) plus the Morning Service (Aravodyan Zham)\, liturgically part of Good Friday\, but in actuality performed late on Holy Thursday. \nDuring Khavaroom\, we keep vigil along with the Apostles\, who did so while Jesus was praying in the Garden of Gethsemane. Seven passages are read from the Gospel which reflect the prayer of Jesus in the Garden of Gethsemane\, the betrayal of Judas\, the commitment of Jesus to the crowd\, His standing before Annas and Caiaphas\, His being struck and mocked\, Peter’s three denials and regret. The readings from the Gospels are interspersed with the readings of psalms and the singing of hymns (sharagans) written by St. Nerses the Graceful. \nThe readings are as follows: John 13:16-18:1; Luke 22:1-65; Mark 14:27-72; Matthew 26:31-56; Matthew 26:57-75; John 18:2-27; John 18:28-19:16. \nThe service starts with thirteen candles: one large central candle\, with eleven smaller lit candles and one smaller black candle unlit. The unlit candle symbolises Judas Iscariot\, who would betray Christ that evening. Six candles sit on either side of the central candle. The thirteen candles are placed before either a cross or a painting of the Crucifixion at the center of the altar. Following each Gospel lesson\, the candles are extinguished two by two. A single candle is left to remind us of Christ’s singular presence in the darkness and the fact that Jesus was left alone to die on the cross. The faithful listen to each Gospel reading\, usually on their feet. In some Armenian Church communities\, the faithful tie seven hitch knots on a white thread\, one for each Gospel reading. After the service\, they tie it on their wrist and keep them tied for forty days until Christ’s ascension. \nAfter the Bible readings\, the final candle and all the lights of the church are extinguished and “Glory to God in the Highest” (Park ee Partsoons) is sung. In some places\, the clergy then chant Der Voghormia forty times in a particular plaintive tone. While not mentioned in the rubrics for the Khavaroom service\, the beautiful hymn “Where are you\, my mother?” (Oor es Mayr Im) is often sung after Park ee Partsoons\, whilst the church is still dark. \nAt the conclusion of the service\, the Worship of the Holy Cross (Khachi Ko Krisdos Yergirbakanemk) is conducted. \nTraditionally\, Armenians have always attended Khavaroom in large numbers. In many places throughout the world\, this important vigil service can be of great length\, lasting into the late hours of the night and thus for practical purposes\, it has been condensed to a more suitable length. \n\n\nHoly Thursday is beyond a doubt the longest and weightiest liturgical day of the year\, one very close to the hearts of the Armenian people throughout the centuries. The service of Maundy Thursday prepares us to remember the suffering and crucifixion of our Lord on Good Friday. \n  \n 
URL:https://armenianchurchsydney.org.au/event/holy-maundy-thursday-avak-hingshapty-2-2-2-2/
CATEGORIES:Feasts & Commemorations
ATTACH;FMTTYPE=image/jpeg:https://armenianchurchsydney.org.au/wp-content/uploads/2021/10/The-last-supper.jpg
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20260401
DTEND;VALUE=DATE:20260402
DTSTAMP:20260416T175636
CREATED:20211016T110141Z
LAST-MODIFIED:20250520T054927Z
UID:29410-1775001600-1775087999@armenianchurchsydney.org.au
SUMMARY:Holy Wednesday
DESCRIPTION:  \n\n\nHoly Wednesday commemorates the anointing of Jesus Christ by a woman in Bethany and the Betrayal of Christ. \nIn the Gospel of St. Matthew\, we learn that while Jesus was dining with his Apostles in Bethany\, in the home of Simon the leper\, a woman came in with an alabaster jar filled with valuable perfume. She opened the jar and poured the perfume on Jesus’ head. The disciples witnessing this act become upset\, as the perfume could have been sold and the proceeds could have been given to the poor. Jesus hearing their displeasure said\, “Why do you trouble the woman? For she has done a good work for me. For you always have the poor with you; but me you do not always have me.”  The woman’s actions foreshadowed His preparation for burial. “For in that she has poured this ointment on my body\, she did it for my burial\,” said Christ (Mt 26:6-13). \nFollowing this we learn that one of the Twelve\, who was called Judas Iscariot\, went to the high priests and inquired\, “What are you willing to give me if I betray Jesus to you?” They offered him 30 pieces of silver\, and from then on he began to look for an opportunity to betray Jesus. (Mt 26:14-16). \nOn Holy Wednesday we thus remember two contrasting lessons; the betrayal of Jesus and the worshipful anointing of Jesus to show love and respect for Him. Examining our lives and comparing them with the two types of contrasting acts\, the church asks “What are you doing as a child of God? Are you betraying your Lord with your actions or are you faithfully and lovingly worshipping Him?” \n 
URL:https://armenianchurchsydney.org.au/event/holy-wednesday-2-2-2-2/
CATEGORIES:Feasts & Commemorations
ATTACH;FMTTYPE=image/jpeg:https://armenianchurchsydney.org.au/wp-content/uploads/2021/10/Holy-Wednesday.jpeg
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20260331
DTEND;VALUE=DATE:20260401
DTSTAMP:20260416T175636
CREATED:20211016T103648Z
LAST-MODIFIED:20250520T054348Z
UID:29403-1774915200-1775001599@armenianchurchsydney.org.au
SUMMARY:Holy Tuesday
DESCRIPTION:  \n\n\n\nOn Holy Tuesday we read the story of the ten maidens (virgins)\, five of whom were wise enough to bring extra oil for their lamps while they were waiting for the bridegroom to come and take them to a wedding feast. Five foolish maids did not bring extra oil\, and while they went out to buy more\, the bridegroom arrived and took the five wise maids into the wedding banquet with him. \nIn this parable\, Jesus describes the Heavenly Kingdom as being like the ten maidens waiting with trimmed lanterns for a bridegroom\, five being wise and five being foolish. \nThis parable conveys the message of the last Judgment and appeals to us that we must always be ready and prepared for the coming of Christ. \n 
URL:https://armenianchurchsydney.org.au/event/holy-tuesday-2-2-2-3/
CATEGORIES:Feasts & Commemorations
ATTACH;FMTTYPE=image/jpeg:https://armenianchurchsydney.org.au/wp-content/uploads/2021/10/Holy-Tuesday-2.jpeg
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20260330
DTEND;VALUE=DATE:20260331
DTSTAMP:20260416T175636
CREATED:20211016T102112Z
LAST-MODIFIED:20250520T053618Z
UID:29383-1774828800-1774915199@armenianchurchsydney.org.au
SUMMARY:Holy Monday
DESCRIPTION:  \nOn Holy Monday\, the scriptures help us remember the story of Creation\, of man’s fall into sinfulness as well as the story of the barren fig tree\, which Christ dried up because it bore no fruit. \nThe Gospel readings tell us about the story of the “cursed fig tree.” Jesus was going from Bethany to Jerusalem. He was hungry and saw a fig tree by the side of the road and went to it\, but found nothing on it except leaves. So He said to the tree\, “You will never again bear fruit!” At once the fig tree dried up. The disciples saw this and were astounded. “How did the fig tree dry up so quickly?” they asked. Jesus answered\, “If you believe you will receive whatever you ask for in prayer” (Mt 21:22). \nOn this day\, the faithful are invited to remember the lesson that we are created in the image of God\, and we are called to examine our inner selves and with clean hearts and thoughts to renew our faithfulness and transform our lives and bear the fruits of virtue. \n 
URL:https://armenianchurchsydney.org.au/event/holy-monday-2-2-2/
CATEGORIES:Feasts & Commemorations
ATTACH;FMTTYPE=image/jpeg:https://armenianchurchsydney.org.au/wp-content/uploads/2021/10/Holy-Monday-e1634717599137.jpg
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20260329
DTEND;VALUE=DATE:20260330
DTSTAMP:20260416T175636
CREATED:20211016T065523Z
LAST-MODIFIED:20250520T052939Z
UID:29370-1774742400-1774828799@armenianchurchsydney.org.au
SUMMARY:Palm Sunday: Dzaghgazart and Trnpatsek
DESCRIPTION:  \nPalm Sunday is celebrated with the Divine Liturgy\, when the altar curtain reopens\, after being closed for the period of Lent. \nThe celebration marks the triumphant entry of Jesus into Jerusalem as he rode on a donkey. Crowds gathered to greet him spreading cloaks and branches before him\, shouting “Hosanna in the highest” to welcome the long awaited Messiah. \nFollowing the Divine Liturgy\, the Trnpatsek ceremony (Opening of the Doors) takes place. \nThe story of Palm Sunday itself is going through a door\, as Jesus enters Jerusalem. In the Armenian Church\, it’s also the doorway to Holy Week. The door is the vivid central image of Trnpatsek. This ceremony involves two voices\, the priest and the deacon\, each positioned on either side of the door (or the closed altar curtain). \nThe deacon\, is outside\, kneeling in front of the door or curtain as he pleads on behalf of the faithful for the Lord to open His Kingdom to us. \nThe priest\, who is positioned behind the door\, inside the church or near the altar\, represent the voice of Jesus Christ\, guarding the gates of the Kingdom. \nThe service commences with the words “Blessed is He who comes in the name of the Lord. From the Lord’s house\, we praise You!” These words are from the book of Psalms. The crowds of Jerusalem shouted them at Jesus when he entered the city on the first Palm Sunday. \n“Confess the Lord\, for He is good; His mercy will last forever. Out of my distress I called on the Lord\, but with the Lord on my side\, I have no fear. The Lord is my strength and my might; He has become my Salvation. Open to me this door of righteousness\, that I may enter through it and confess the Lord.” \nAs the deacon is speaking for us\, the faithful can join their voices with the deacon’s sharagan “Grant us vigilance…let the door of the mercy of the heavenly bridegroom be opened to us. You are my hope\, O Lord…make me worthy of Your Holy Kingdom.” It’s at this point we hear the knock at the door as the deacon knocks three times. If the deacon is kneeling before the altar curtain\, he strikes a wooden plank. All the while he chants the beautiful melody “Pats Mez Der” (Open for Us\, Lord). “Open for us\, Lord\, the door of mercy\, we cry to You lamenting.” \nNow\, from the other side of the door or curtain\, we hear the priest\, the voice of Christ calling to us “Come O blessed of My Father\, inherit the Kingdom prepared for you from the beginning of the world.” It’s the answer all the faithful have been praying for. The doors open\, the faithful enter the church and with spiritual joy we sing\, “Open the doors of righteousness for me; Let me enter and confess the Lord.” \nTrnpatsek points us to the true door and brings to life the words of Christ “I am the door; if anyone enters by Me\, he will be saved.” \nPalm Sunday is also proclaimed Children’s Blessing Day in the Armenian Apostolic Church. Traditionally\, children come to Church with their families dressed in their Sunday best to partake in Holy Mass and a special blessing service before the altar. At the conclusion of the Church service\, a procession is led outside the Church\, by the celebrant\, with the children holding decorated candles. \nOn Palm Sunday\, churches are decorated with branches from willow trees and palm trees.  Following a solemn morning service\, the blessed branches are distributed to the faithful. \nThe triumphant entry of Jesus into Jerusalem introduces the historical events leading up to Christ’s betrayal\, crucifixion and resurrection. Together with Lazarus Saturday\, the day before\, it also commences the dense liturgical time of Holy Week. With joyous shouts of “Hosanna to the Son of David! Blessed is the one who comes in the name of the Lord! Hosanna in the highest heaven!” the residents of Jerusalem greeted Jesus\, telling those who were unsure of what was happing\, “This is the prophet Jesus from Nazareth in Galilee.” \nJesus\, Himself greeted as a prophet\, was also the fulfillment and culmination of prophecies. This fulfillment is in part why we celebrate the Resurrection of Lazarus the week before Easter. Just like Jonah\, who was in the belly of the great fish for three days\, was a foreshadowing of Jesus’ Resurrection\, so the resurrection of Lazarus anticipates the Resurrection of Christ\, which all Christians celebrate on Easter. \nPalm Sunday reminds each of us about the Coming of Christ\, and teaches us to live in a manner that can make us worthy to stand before the Lord and exclaim: “Hosanna (Praise God)! Blessed is He who comes in the name of the Lord!”
URL:https://armenianchurchsydney.org.au/event/palm-sunday-dzaghgazart-2-2-3-2/
CATEGORIES:Feasts & Commemorations
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20260328
DTEND;VALUE=DATE:20260329
DTSTAMP:20260416T175636
CREATED:20211016T002542Z
LAST-MODIFIED:20250520T040238Z
UID:29356-1774656000-1774742399@armenianchurchsydney.org.au
SUMMARY:Lazarus Saturday
DESCRIPTION:  \nOn the 41st day of the period of Great Lent\, the Armenian Church commemorates Lazarus being raised from the dead. \nIn the Armenian Church\, Holy Week (Avak Shapat) begins not on Palm Sunday\, but on Lazarus Saturday\, the day before Palm Sunday. It is not a fasting day or a saints’ day\, even though Lazarus is a saint in the Armenian Church. It is a dominical day on which daily services\, including Badarak\, are celebrated. \nThe story of the raising of Lazarus\, the last event prior to Jesus’ entry into Jerusalem on the first Palm Sunday\, properly initiates Holy Week and sets the theme of Zadig (Easter)\, and it is Easter that sets the theme for our lives. \nThe Gospel according to St. John (Jn 11:11-46) relates the story. Lazarus was from a family loved by Jesus Christ. He was the brother of Mary and Martha\, who often received Jesus. Lazarus died after succumbing to an illness. Upon hearing that His friend has died\, Christ went to visit the family\, and said to Martha\, “I am the Resurrection and the Life. Whoever believes in me will live\, even though he dies…” \nChrist asks Martha if she believes this\, to which she replies\, “Yes\, Lord.  I do believe that you are the Messiah\, who was to come into the world.” Christ\, standing before the grave\, commands Lazarus to come forth\, and he appears\, being restored to life. By doing so\, Christ proves that He is\, in fact\, “Life and Resurrection”. \nThe Gospel story telling about the raising of Lazarus contains the passage: “Jesus wept.” The Jews\, seeing Jesus expressing grief\, said: “See how much he loved him!” \nThe raising of Lazarus is an example of the coming resurrection of all those who have fallen asleep in Christ. The weeping of Jesus demonstrates His great love towards mankind. \nIt is not the story of the person of Lazarus that draws the attention for Armenian Christians\, rather what it tells us about Jesus Christ\, the Caller to Life\, and the temporary chapter that is death. Jesus has conquered death\, and shares with us his resurrection of life (see Romans 8:11\, I Peter 1:3). \n“In His humanity Jesus wept for Lazarus; in His divinity he raised him from the dead.” Pope Leo I
URL:https://armenianchurchsydney.org.au/event/lazarus-saturday-2-2-2-2/
CATEGORIES:Feasts & Commemorations
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20260322
DTEND;VALUE=DATE:20260323
DTSTAMP:20260416T175636
CREATED:20211015T114404Z
LAST-MODIFIED:20250520T032629Z
UID:29314-1774137600-1774223999@armenianchurchsydney.org.au
SUMMARY:Sunday of Advent
DESCRIPTION:  \nThe Sixth Sunday of Great Lent is called the Sunday of Advent. This Sunday teaches us about the first Advent of Christ – His Incarnation: His Holy Birth when God became Man. This proved the Truth found in the Scriptures that by the coming of the Saviour\, a second chance was given to mankind to be guided on the path leading towards salvation. \nThis Sunday also symbolises the Second Advent. In the Gospels and Apostolic Letters there are many references dedicated to the Second Advent\, where our Lord warns us about His return. In the Gospel of St. Matthew\, Christ says\, “…Watch out and do not let anyone fool you. Many men\, claiming to speak for me\, will come and say\, “I am the Messiah!” and they will fool many people. You are going to hear the noise of battles close by and the news of battles far away… Countries will fight each other; kingdoms will attack one another. There will be famines and earthquakes everywhere… And you will be hated by all nations for my Name’s sake… Many false prophets will appear and fool many people. Such will be the spread of evil that many people’s love will grow cold. But whoever holds out to the end will be saved” (Mt 24:4-13). \nThe message of this Sunday is a call for endurance\, piety and modesty. Through these we can patiently wait for the Glorious Resurrection of Christ\, the purification of our souls and the triumph of the True Faith. All Christian Churches celebrate the feast of the Sunday of Advent.
URL:https://armenianchurchsydney.org.au/event/sunday-of-advent-2-2-2-2/
CATEGORIES:Feasts & Commemorations
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20260321
DTEND;VALUE=DATE:20260322
DTSTAMP:20260416T175636
CREATED:20211016T061818Z
LAST-MODIFIED:20250520T032042Z
UID:29301-1774051200-1774137599@armenianchurchsydney.org.au
SUMMARY:Commemoration of St Gregory the Illuminator’s torments and commitment to the pit
DESCRIPTION:  \nThis feast is the first one among the three commemoration days dedicated to the memory of St. Gregory the Illuminator\, the first Catholicos of All Armenians. According to the Armenian Church Calendar\, it is celebrated on the eve of the Fifth Sunday during the period of Great Lent. The feast is dedicated to the torments which St. Gregory suffered during his imprisonment. \nAccording to historical sources\, St. Gregory the Illuminator was the son of Anak Partev\, a knight and nobleman\, who killed the Armenian King Khosrov Arshakouni. In retaliation\, Anak is executed by the Armenians. His son\, Gregory\, lived and studied in Caesarea\, and was brought up as a pious Christian. Gregory returned to Armenia as an adult and became a member of the royal court. King Tiridates (Trdat)\, the son of King Khosrov and heir to the throne\, appointed Gregory as the Chancellor of the Armenian Kingdom. Tiridates\, learning that Gregory is a Christian and the son of Anak\, subjected him to severe tortures and committed Gregory to death\, by imprisoning him in a deep underground pit. \nIn 301 A.D.\, after spending 13 years in the pit\, St. Gregory the Illuminator was freed from the dungeon and emerged to spread the Light of Christ in Armenia. He thus became the first pontiff of the Armenian Church\, baptised the royal family\, and evangelised the whole of the Armenian Nation. \nArmenia became the first nation in the world to officially proclaim Christianity as her state religion. \nSt. Gregory the Illuminator is recognised by all of Christendom as a Saint and he is commemorated in all traditional Christian Churches.
URL:https://armenianchurchsydney.org.au/event/commemoration-of-st-gregory-the-illuminators-torments-and-commitment-to-the-pit-2-2-2-2/
CATEGORIES:Feasts & Commemorations
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20260315
DTEND;VALUE=DATE:20260316
DTSTAMP:20260416T175636
CREATED:20211016T052333Z
LAST-MODIFIED:20250520T031230Z
UID:29287-1773532800-1773619199@armenianchurchsydney.org.au
SUMMARY:Sunday of The Judge
DESCRIPTION:  \nThe fifth Sunday of Great Lent is called the Sunday of the Judge. The message of the day teaches us the parable of the widow and the Judge. This parable comes to us in the Gospel of St. Luke (Luke 18:1-8). \nThe parable tells the story of a widow who repeatedly comes to a judge\, who neither feared God nor respected man\, and pled for her rights. For a long period of time the judge refused to act\, but in the end\, he fulfilled her request\, to put an end to her continuous appeals. Otherwise\, he feared that she would continue to return indefinitely. \nAfter telling this parable\, the Lord assures everyone\, that if a man as corrupt and unfair as this judge decided in favour of the widow\, then God surely would judge in favour of his own people and grant the requests of all those who submit to Him through prayer. This parable exhorts us to always and continually pray\, as prayer symbolises the soul’s eternal striving and thirst for God. \nThe parable also contains an appeal from Christ. After telling the parable\, Christ says: “But will the Son of Man find faith on earth when He comes?” In His words\, Jesus gives a reference to the Second Coming and sadness and anguish are felt in the Lord’s remark. It is truly painful for the Saviour that many people may be subject to just\, yet cruel judgment\, instead of becoming the inheritors of the Kingdom of God.
URL:https://armenianchurchsydney.org.au/event/sunday-of-the-judge-2-2-2-2/
CATEGORIES:Feasts & Commemorations
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20260314
DTEND;VALUE=DATE:20260315
DTSTAMP:20260416T175636
CREATED:20211016T060142Z
LAST-MODIFIED:20250520T030348Z
UID:29274-1773446400-1773532799@armenianchurchsydney.org.au
SUMMARY:Commemoration of the Forty Holy Martyrs (Karasoun Mangounk)
DESCRIPTION:  \nKarasoun Mangounk (Forty Martyrs of Sebastia)\nDuring the 4th century\, the period when Christianity began to spread\, conflicts still arose between those who boldly embraced their new faith and those pagan emperors who persecuted them. The Holy Martyrs of Sebastia\, according to legend\, were a group of exceptionally brave soldiers who came from families of nobility and stood firm in their Christian faith. They formed a part of the Roman army and served in the regions of Cappadocia. It is said that they came from various cities of Lesser Armenia (Pokhr Haik)\, and that some of them were assumed to be Armenian. \nWhen the pagan Licinius ruled the eastern half of the Roman Empire (307-323 AD)\, it was his evil intent to eliminate Christianity from the lands under his control\, and especially\, for fear of treason\, among the troops. One of his supporters was a cruel man by the name of Agricola who commanded the forces in the Armenian town of Sebastia\, in what is now eastern Turkey. Among his soldiers were forty devout Christians who wielded equally well the sword of battle and the sword of the spirit\, which is the word of God (Eph. 6:17). These men formed an elite bodyguard. When it came to Agricola’s attention that they were Christians\, he was determined to force them to renounce their faith and bow down to the pagan gods. He gave them two alternatives: \n“Either offer sacrifice to the gods and earn great honours or\, in the event of your disobedience\, be stripped of your military rank and fall into disgrace.” \nThe soldiers were thrown into jail to think this over. That night they strengthened themselves singing psalms and praying. At midnight they were filled with holy fear upon hearing the voice of the Lord: “Good is the beginning of your resolve\, but he who endures to the end will be saved” (Matt. 10:22 ). \nThe next morning Agrricola summoned them once again. This time he tried to persuade them with flattering words\, praising their valour and their handsomeness. When the soldiers remained unmoved\, they were again thrown into prison for a week to await the arrival of Licius\, a prince of some authority. \nDuring this time they prepared themselves for the trial of martyrdom. One of them\, Cyrion by name\, exhorted his fellow soldiers: \n“God so ordained that we made friends with each other in this temporary life; let us try not to separate even in eternity; just as we have been found pleasing to a mortal king\, so let us strive to be worthy of the favour of the immortal King\, Christ our God.” \nCyrion reminded his comrades-in-arms how God had miraculously helped them in time of battle and assured them that He would not forsake them now in their battle against the invisible enemy. When Licius arrived\, the soldiers marched to their interrogation singing the psalm\, “O God\, in Thy name save me” (Ps. 53)\, as they always did when entering upon the field of contest. \nLicius repeated Agricola’s arguments of persuasion\, alternating between threats and flattery. When he saw that words were of no avail\, he ordered the soldiers to be sent to jail while he thought up a form of torture to change their minds. \nAfter prayers that night\, for a second time the soldiers heard the voice of the Lord: \n“He who believes in Me\, though he die\, yet shall he live. Be bold and have no fear of short lived torment which soon passes; endure…that you may receive crowns.” \nThe next day the soldiers were led to a lake. It was winter and a frosty wind was blowing. The soldiers were stripped of their clothes and ordered to stand through the night in the freezing waters. A guard was set to watch over them. In order to tempt the holy warriors of Christ\, warm baths were set up on the side of the lake. Anyone who agreed to sacrifice to the idols could flee the bitterly cold waters and warm his frozen bones in the baths. This was a great temptation\, which in the first cruel hour of the night\, overpowered one of the soldiers. Scarcely had he reached the baths\, however\, when he dropped to the ground and died. \nSeeing this\, the rest of the soldiers prayed even more earnestly to God: “Help us\, O God our Saviour\, for here we stand in the water and our feet are stained with our blood; ease the burden of our oppression and tame the cruelty of the air; O Lord our God\, on Thee do we hope\, let us not be ashamed\, but let all understand that we who call upon Thee have been saved.” \nTheir prayer was heard. In the third hour of the night a warm light bathed the holy martyrs and melted the ice. By this time all but one of the guards had fallen asleep. The guard who was still awake had been amazed to witness the death of the soldier who had fled to the baths and to see that those in the water were still alive. Now\, seeing this extraordinary light\, he glanced upward to see where it came from and saw thirty-nine radiant crowns descending onto the heads of the saints\, immediately\, his heart was enlightened by the knowledge of the Truth. He roused the sleeping guards and\, throwing off his clothes\, ran into the lake shouting for all to hear\, “I am a Christian too!” His name was Aglaius\, and he brought the number of martyrs once again to forty. \nThe next morning the evil judges came to the lake and were enraged to find that not only were the captives still alive\, but that one of the guards had joined them. The martyrs were then taken back to prison and subjected to torture; the bones of their legs were crushed by sledge-hammers. The mother of one of the youngest\, Meliton\, stood by and encouraged them to endure this trial. To their last breath the martyrs sang out\, “Our help is in the name of the Lord\,” and they all gave up their souls to God. Only Meliton remained alive\, though barely breathing. \nTaking her dying son upon her shoulders\, the mother followed the cart on which the bodies of the soldiers were being taken to be burned. When her son at last gave up his soul\, she placed him on the cart with his fellow brothers of Christ. \nThe funeral pyre burned out leaving only the martyrs’ bones. Knowing that Christians would collect these relics to the eternal glory of the martyrs and their God\, the judges ordered them to be thrown into the nearby river. That night\, however\, the holy martyrs appeared to the blessed bishop of Sebastia and told him to recover the bones from the river. Together with some of his clergy\, the bishop went secretly that night to the river where the bones of the martyrs shone like stars in the water\, enabling them to be collected to the very last fragment. \nThe memory of the holy martyrs shine like stars in the world\, encouraging and inspiring believers everywhere to be faithful to Christ even to the end. \nThus they finished the good course of martyrdom in 320\, and their names are: Acacius\, Aetius\, Aglaius\, Alexander\, Angus\, Athanasius\, Candidus\, Chudion\, Claudius\, Cyril\, Cyrion\, Dometian\, Domnus\, Ecdicius\, Elias\, Eunoicus\, Eutyches\, Eutychius\, Flavius\, Gaius\, Gorgonius\, Helianus\, Herachus\, Hesychius\, John\, Lysimachus\, Meliton\, Nicholas\, Philoctemon\, Priscus\, Sacerdon\, Severian\, Sisinius\, Smaragdus\, Theodulus\, Theophilus\, Valens\, Valerius\, Vivianus\, and Xanthias. \nRef: fortymartyrs.org
URL:https://armenianchurchsydney.org.au/event/commemoration-of-the-forty-holy-martyrs-karasoun-mangounk-2-2-2/
CATEGORIES:Feasts & Commemorations
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20260311
DTEND;VALUE=DATE:20260312
DTSTAMP:20260416T175636
CREATED:20211016T055549Z
LAST-MODIFIED:20250519T215331Z
UID:29261-1773187200-1773273599@armenianchurchsydney.org.au
SUMMARY:Median day of Great Lent (Michink)
DESCRIPTION:  \nThe day of the midpoint of Lent is very special\, and it is called in Armenian\, “michink\,” meaning “middle.” \nIt is the 24th day of Lent\, and it occurs on the Wednesday of the fourth week. \nIt’s a mark of having successfully triumphed over the demands of restraint and continence\, called for by the long Lenten period of abstinence. It also\, in a sense\, is regarded as an occasion for celebration. However\, those fasting for great Lent\, continue to do so on this day. \nMichink is not a religious feast of any significance.  It only marks a popularly observed occasion. Morally\, it inspires and encourages steadfastness\, so that the faithful will continue on through the second half of Great Lent. \nRELIGIOUS SERVICES AT MICHINK \nThere are no religious services specifically designated for mid Lent\, since it is not a feast day. \nThe services for that Wednesday are the same as for other Wednesdays of lent\, with the Sunrise Service and the ritual for confession and penance. What occurs then is primarily making the observance a little more ceremonial. \nAlso\, because of the social and economic pressures Armenians experienced in the Diaspora\, being different from what they were in the homeland in former times\, it is to be expected that the popular practices in observing Michink will be different. \nThe gatherings that take place after the church services at Michink consist usually of tables set with the appropriate Lenten foods\, and of cultural programs that suit the occasion. \nTRADITIONS OF MICHINK AND CUSTOMS\n \nThe Year’s Lucky One \nA variety of special foods were prepared in the homes for Michink – unleavened breads\, called “Paghartch\,” and a kind of sandwich called “Koutap.” \nIt was common to hide a metal coin in the paghartch bread.  At meal­time\, or when there was a gathering of friends\, the paghartch bread was cut into portions and given out to all present. They would watch eagerly to see who would be get the portion with the gold coin and have luck with them that year. \nThe Michink Koutap was prepared for the same purpose.  The koutap was a kind of sandwich of filling between two pieces of bread. The olive oil based bread was usually about egg sized and sometimes flattened. Enclosed was a filling of boiled green beans\, broad beans and other vegetables.  A colourful bead would be hidden in one of them\, thus identifying the year’s lucky person. \nGifts for Brides-to-be \nIt was once a custom for engaged young men\, or their families\, to give the bride-to-be a gift at michink. \nMichink – a Day of Freedom for Girls and Brides \nIn villages of the homeland it was customary to allow girls and new brides a day of freedom once a year\, at Michink.  On that occasion\, free of the supervision of older women or of mothers-in-law\, they would take the koutaps they had baked and go off to some distant spot with their very close friends and spend some time together in unfettered talk\, singing and dancing. \nThat special occasion of Michink was looked upon as an opportunity for them to talk intimately about family difficulties\, or possibly shed copious tears concerning a disappointment in love. \nCourtesy of “Feasts of the Armenian Church and National Traditions”\nby Garo Bedrosian\, 1993
URL:https://armenianchurchsydney.org.au/event/median-day-of-great-lent-michink-2-2-2/
CATEGORIES:Feasts & Commemorations
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20260308
DTEND;VALUE=DATE:20260309
DTSTAMP:20260416T175636
CREATED:20211016T015634Z
LAST-MODIFIED:20250519T132834Z
UID:29248-1772928000-1773014399@armenianchurchsydney.org.au
SUMMARY:Sunday of the Steward
DESCRIPTION:  \nThe fourth Sunday of the period of Great Lent is called the Sunday of the Steward. The message of the day teaches us of the parable of the unjust steward. This parable is mentioned only in the Gospel of St. Luke (Luke 16:1-13). \nThe legendary and famous parable of the unjust steward\, from ancient times until today\, has been one of the more troubling and controversial passages in all of the Gospels. Theologians and Church Fathers of all Christian traditions have wrestled with its seemingly contradictory message of condoning fraud and criminal business practices. What the Church has inherited are numerous interpretations as to what message Jesus was trying to convey through this parable. \nIn the story\, a steward has not been responsible with his master’s affairs and property. The master\, in turn\, instructs the steward to get his books together before his dismissal. To secure his future\, the steward finalises his books\, through questionable business practices\, by discounting the debts owed to his master.However\, in the process\, the steward makes friends with those who owed his master\, by earning their gratitude. When the master finds out what his steward did\, rather than further accuse him\, he commends his clever ingenuity\, even though he would be losing money. One can clearly see the internal difficulties and thus\, the challenge in interpreting this parable. \nIn Jesus’ time\, there were those who claimed to belong to the people of God but proved to not be good stewards of what he entrusted to them. They excluded and restricted people\, demanded and extracted from them\, and wasted those resources on themselves rather than show mercy to those in need. Perhaps the message is that the children of the light (the Church\, the people of God) are not as diligent or committed to their mission and calling as are the children of the world (the Pharisees) in their pursuit of earthly goals. \nThe steward was concerned for his material future\, those things that are highly esteemed among humanity: money\, power\, position\, and praise. As Christians\, as the Church\, we should be concerned with the Kingdom of God\, storing up treasures in heaven. How do we do that? We use our wealth\, the resources given to us by God\, for those in need\, for good works. Everywhere Jesus went\, the Kingdom of God was at hand\, and everything he did was the coming of his Kingdom. And so to be a citizen of his Kingdom\, is simply to live as if Jesus is our King\, who gives us his wealth to use for his purposes. \nWe are stewards of what God has given us and while we are of this world\, we must wisely choose how to use these gifts from God. \nWith the freedom to love and serve one another\, each of us\, at every moment\, is directed with the eternal warning to give the account of our stewardship. \nRef: Vemkar.us
URL:https://armenianchurchsydney.org.au/event/sunday-of-the-steward-2-2-2-2/
CATEGORIES:Feasts & Commemorations
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20260301
DTEND;VALUE=DATE:20260302
DTSTAMP:20260416T175636
CREATED:20211016T012018Z
LAST-MODIFIED:20250519T131955Z
UID:29235-1772323200-1772409599@armenianchurchsydney.org.au
SUMMARY:Sunday of the Lost (Prodigal) Son
DESCRIPTION:  \nThe third Sunday of the period of Great Lent is called the Sunday of the Lost Son\, according to the Parable of the Lost Son told in the Gospel of Luke (Luke 15:15-32). \nLike Adam and Eve\, whom we recalled on the Sunday of Expulsion\, the prodigal son decided to cut himself off from his source of life and well being\, his father’s home\, for what he believed would be freedom. For us that would be the Church\, the Body of Christ\, of which Jesus Christ is the Head. What the son experiences instead of true freedom is exile\, poverty\, and hopelessness. The prodigal son realised his shame. By facing his condition\, he acknowledged his dependence on his father\, arose\, and returned home\, at which point reconciliation between them was fulfilled when his father forgave him\, clothed him\, and offered a sacrifice for him. \nThe elder and the younger sons in the parable\, are the righteous and the sinful souls. The father received his lost son in the same way God receives the regretting sinner. The elder son symbolises all those who are righteous or think that there are righteous.  The father explains to the elder son: “Your brother was dead\, but now he is alive again.” \nThrough the entrance of sin into the world\, we became susceptible to its influence\, and just like the prodigal son\, we cut ourselves off from union with our Creator\, the source of life. As a result\, we continually seek life and freedom outside of God and the boundaries he set for us in the Garden\, the freedom to worship him alone. \nOur reconciliation with God is fulfilled when we repent and participate in Holy Badarak. The sacrifice of Christ is offered to us as we offer ourselves to him. (The word ‘Badarak’ even translates as ‘sacrifice’ or ‘offering’). In Badarak\, as we express our faith and live out the vows of our Baptism\, we rejoin ourselves to the original source of life from which Adam and Eve cut themselves off\, the Tree of Life\, the fruit of which is the Body and Blood of Jesus Christ. And like the prodigal son\, when we return to our Father\, we experience true freedom. That is\, freedom and liberation from sin\, exile\, shame\, and prideful arrogance. No matter how far we are from him\, “Our Father” is patiently waiting to run toward us with mercy and forgiveness. \nRef: Vemkar.us
URL:https://armenianchurchsydney.org.au/event/sunday-of-the-lost-prodigal-son-2-2-2-2/
CATEGORIES:Feasts & Commemorations
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20260228
DTEND;VALUE=DATE:20260301
DTSTAMP:20260416T175636
CREATED:20211023T064232Z
LAST-MODIFIED:20250519T131454Z
UID:29222-1772236800-1772323199@armenianchurchsydney.org.au
SUMMARY:Commemoration of St Cyril the Patriarch of Jerusalem\, St Cyril the Bishop of Jerusalem and his mother Anna
DESCRIPTION:  \n\n\n\n\n\nThe Armenian Church commemorates the memory of the Patriarch\, St Cyril of Jerusalem (315-386) twice during the year. He was a doctor of the church and had a pleasant and conciliatory disposition. However\, he lived at a time when bishops were embroiled in bitter controversies and were quick to condemn any attempts at compromise\, even calling such attempts as treason. Sixteen of his thirty five years as a bishop were spent in exile. When a famine hit Jerusalem\, he sold some of the possessions of the church to raise money for the poor starving people. He was condemned for selling church property and banished. \nSt Cyril participated in the Second Ecumenical Council of Constantinople. Many sermons and speeches of the Patriarch Cyril\, about Christian doctrine\, have been translated into Armenian. His letter addressed to the King Costandios on the occasion of the apparition of the Holy Cross in the sky of Jerusalem is read in the Armenian churches. According to tradition\, the basin in which Patriarch Cyril was baptised is inside the Chapel of St Stephen of the Church of St Hagop (St. James)\, of Jerusalem. \nHis best known work that has survived\, “The Catechetical Lectures\,” is believed to be one of the earliest systematic accounts of Christian theology. The lectures consist of an introductory lecture\, followed by eighteen lectures on the Christian faith given during Lent to those preparing to be baptised on Easter\, as well as five lectures on the sacraments of baptism and Eucharist delivered after Easter. The lectures have been translated into many languages\, including English and Armenian\, and are noted for their presentation of the Christian faith in a positive light whilst maintaining a balance between correct belief and holy action. \n\n\nThousands of pilgrims annually come to Jerusalem for Holy Week. St Cyril instituted the liturgical forms for that week as they were observed in Jerusalem. A detailed account of Holy Week observances in Jerusalem in the fourth century is now available thanks to a woman named Egeria (Etheria)\, believed to be a Spanish nun\, who made a pilgrimage to Jerusalem and kept a journal describing the liturgical practices at the various holy sites. \nSt. Cyril the Bishop is the contemporary of St. Cyril the Patriarch. His secular name is Huda. According to hagiographical sources\, Bishop Cyril helped the queen Heghine (Helen) to find the Holy Cross of Christ. Witnessing the wonder working power of the Holy Cross\, Bishop Cyril was baptised\, together with his mother\, Anna\, and after the baptism was renamed “Cyril”. Later he was ordained as a bishop and during the period of exile of the Patriarch Cyril\, he took his place for a period of time. Being subjected to various tortures\, Bishop Cyril and his mother were killed during the persecutions of the King Julianos\, the Betrayer.
URL:https://armenianchurchsydney.org.au/event/commemoration-of-st-cyril-the-patriarch-of-jerusalem-st-cyril-the-bishop-of-jerusalem-and-his-mother-anna-2-2-2-2/
CATEGORIES:Feasts & Commemorations
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20260222
DTEND;VALUE=DATE:20260223
DTSTAMP:20260416T175636
CREATED:20211016T005541Z
LAST-MODIFIED:20250519T130950Z
UID:29209-1771718400-1771804799@armenianchurchsydney.org.au
SUMMARY:Sunday of Expulsion
DESCRIPTION:  \nThe second Sunday of the period of Great Lent is called the Sunday of Expulsion. The basis of the mystery and the name can be found in the Holy Bible\, when Adam and Eve disobeyed God’s commands at ate from the Tree of Life and thus were “expelled” from the garden of Eden. \n“The Lord God therefore banished him from the garden of Eden\, to till the ground from which he had been taken. 24 He expelled the man\, stationing the cherubim and the fiery revolving sword east of the garden of Eden\, to guard the way to the tree of life” (Genesis 3:23-24) \nExpulsion Sunday places us at the very beginning. The created order\, including Adam and Eve\, was spoken into existence by the very Word of God\, but our harmony with the world and the communion we enjoyed with our Creator was ruptured because of sin. As a result\, Adam and Eve\, who are a type of all of us\, were expelled from paradise and access to the Tree of Life was blocked. However\, through Jesus Christ\, the new Adam (see I Corinthians 15:45)\, there is forgiveness of sin. By way of baptism\, we are placed on the journey back to the Garden to commune with our Creator\, and are once again given access to the Tree of Life. \nThe Church Fathers have given the Sundays of the Period of Great Lent such names and mysteries which symbolise mankind’s way of life: birth\, sinning\, regret and repentance.
URL:https://armenianchurchsydney.org.au/event/sunday-of-expulsion-2-2-2-2/
CATEGORIES:Feasts & Commemorations
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20260216
DTEND;VALUE=DATE:20260217
DTSTAMP:20260416T175636
CREATED:20211015T103158Z
LAST-MODIFIED:20250519T130346Z
UID:29196-1771200000-1771286399@armenianchurchsydney.org.au
SUMMARY:Great Lent
DESCRIPTION:  \nIn the entire Christian East\, including Armenia\, Great Lent begins on the 7th Monday before the Feast of the Glorious Resurrection of Our Lord Jesus Christ (Easter). Lent begins on a Monday and lasts exactly 40 days. \nFor the Armenian Church\, Great Lent ends on the Friday before Palm Sunday. That is the 40th day. The next day is Lazarus Saturday (the 41st day). Lent does not include Holy Week\, which begins on the Monday after Palm Sunday. A new period of fasting takes place during Holy Week. \nClick here to read more about Abstinence and Fasting \nThe principles and practices of Lent in the Armenian Church are deeply rooted in the Bible\, the ancient Christian traditions\, the life example of Christ and His disciples\, and the lives of the great church fathers\, all of whom contributed to the establishment of the canons of Lent. The focus of Lent is on “Man the Sinner”: on his repentance\, his spiritual cleansing\, and his eventual salvation. \nLent is a very personal spiritual journey. It is a period of sincerity\, self-recogni­tion\, and reflection. Abstinence\, moderation and sacrifice free us for medita­tion and the realisation of the darkness of our world without God. As the prophet Joel advised us\, you must “turn towards the Lord…with all your heart” with honesty and humility. In this way\, we are able to create a bridge between God and us. Through prayer\, we communicate with God\, express our love\, ask for forgiveness. Prayers of the sincere heart are acceptable to God. \nFasting during Lent needs to be done in the context of deep reflection on the truth about ourselves\, in a spirit of unusual sincerity and honesty. Fasting is\, in fact\, a companion to prayer: one more way we speak to God from the heart. \nThe true understanding of Lent rests on a sturdy tripod of prayer\, abstinence\, and charity. Lent reminds us that man is always confronted with choices that lead us to two paths in life. The first path is one of darkness\, evil and sin. The second is that of light\, God\, righteousness\, and goodness. At the juncture of these two paths stands the fortress of prayer\, abstinence and charity\, which leads mankind forward to seek perfection. This is the purpose of Great Lent in the Armenian Church. \nDuring this long interval of abstinence\, especially during the first forty days\, the Armenian Church has prescribed soul-fulfilling services of prayer for its faithful.  These services\, called “Arevagal” (Sunrise) and also “Khaghaghakan (Peace) and “Hangstyan” (Rest) are “Zhamergoutiun” (Liturgical Offices)\, and they are conducted usually on Wednesdays and Fridays\, morning and evening\, as dictated by local conditions and conveniences. \nThe sharagans (hymns) of the Sunrise service were composed by Catholicos St. Nerses Full of Grace.  They embody profound meaning and are beautiful literary gems.  They are directed mainly to spiritual light\, truth\, and beauteous glorification. \nThese services\, which are conducted with the curtain drawn\, thus concealing the altar during Medz Bahk\, direct the worshippers’ attention to spiritual introspection and self-appraisal in place of the resplendence of the Divine Liturgy performed at other times by bishops in splendid vestments. \nThe period of Great Lent consists of seven remarkable Sundays: Eve of Great Lent\, Sunday of Expulsion\, Sunday of the Lost (Prodigal) Son\, Sunday of the Steward\, Sunday of the Judge\, Sunday of Advent and Palm Sunday. Click here to read What do Lenten Sundays mean to us? \nThe 24th day or the fourth Wednesday of the period of Great Lent is called Michink (Mijink) symbolising that the first half of the period of Great Lent has already passed. On this day fasting is not stopped. According to folk tradition\, the housewives bake unleavened cake and put a coin in it while baking. The current year will be successful for the member of the family who will have the coin in his or her portion. \nAccording to ancient traditions marriage and offering sacrifice are forbidden during the period of Great Lent. However\, by the pontifical encyclical of Vazken I Catholicos of all Armenians\, it is permitted in case of extreme necessity to perform the sacrament of marriage during the period of Great Lent and on Sundays\, except all days of the Holy Week.
URL:https://armenianchurchsydney.org.au/event/great-lent-2-2-2-2/
CATEGORIES:Feasts & Commemorations
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20260215
DTEND;VALUE=DATE:20260216
DTSTAMP:20260416T175636
CREATED:20211015T090513Z
LAST-MODIFIED:20250519T125909Z
UID:29183-1771113600-1771199999@armenianchurchsydney.org.au
SUMMARY:Eve of Great Lent or Poon Paregentan
DESCRIPTION:  \nEve of Great Lent or Poon Paregentan (Barekendan) – The Feast of Kindness\n\nThe Armenian Church has defined the period of Great Lent as a time of abstinence and repentance for the faithful. Each Sunday during this period is named after an event in the Holy Bible that contains the message of the day. According to the calendar\, the days prior to weekly fasts\, as well as Great Lent\, (with the exception of the fast preceding Holy Nativity) are called Paregentan (Barekendan). The word Paregentan means “good living” or “good life”\, as we are called to live cheerfully\, joyfully\, and to be happy on these days preceding fasting periods. \nOn these days of Paregentan\, the angel’s words addressed to the prophet Elijah are fulfilled:  “Arise and eat\, otherwise the journey will be too great for you” (1 Kings 19:7). The Armenian Church thus allows her faithful to organise games\, festivals\, carnivals and large\, plentiful meals to observe the feast\, as it is followed by a period of fasting and abstinence. \nThe Eve of Great Lent\, as Great Paregentan is also called\, commemorates the human bliss\, which Adam and Eve enjoyed in the Garden of Eden.  It also symbolises the heavenly right\, according to which\, mankind could eat all types of fruit\, except the fruit of the Tree of Knowledge of Good and Evil. Paregentan is the manifestation of the virtues of the soul\, through which people can transform mourning to joy\, and torment to peace. It is with this comprehension\, with bowing of our souls\, penitence\, fasting and hope for mercy\, that each Christian individual should take his first step on the long\, 40 day journey of Great Lent\, culminating with the Glorious Resurrection of our Lord Jesus Christ. \nThe period starting from the day following the Great Paregentan and lasting till the Feast of the Glorious Resurrection of Our Lord Jesus Christ\, is called Great Lent. In the period of the Great Lent\, people\, refraining from bodily pleasures and sins\, get prepared for the Feast of the Glorious Resurrection of Our Lord Jesus Christ by means of abstinence and repentance. Both spiritual and moral and bodily abstinence are considered to be important.Our church fathers have called the period of the Great Lent as “Karasnordats”\, as the period of fasting lasts 40 days. This period of the Great Lent is also called “Salt and bread”\, as in the past during the period of the Great Lent\, people only ate salt and bread. \nIn the New and old Testaments there are many testimonies concerning the period of Great Lent. Moses fasted for forty days and only then received the Lord’s rules and canons. However\, this period is related to 40 day period of temptation of Christ in the desert\, following which our Church fathers established this period of fasting. \nDuring the period of the Great Lent curtains in the churches are closed in commemoration of the fact that after sinning\, Adam was exiled from Eden and the doors were closed before him.
URL:https://armenianchurchsydney.org.au/event/eve-of-great-lent-or-poon-paregentan-2-2-2-2/
CATEGORIES:Feasts & Commemorations
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20260214
DTEND;VALUE=DATE:20260215
DTSTAMP:20260416T175636
CREATED:20211015T071619Z
LAST-MODIFIED:20250519T121456Z
UID:29106-1771027200-1771113599@armenianchurchsydney.org.au
SUMMARY:The Lord's Presentation to the Temple: Trndez & Diarnt'arach
DESCRIPTION:  \n  \nTrndez & Diarnt’arach (or Tiarn’ndaraj)\nOn February 14\, the Armenian Church celebrates the Feast of the Lord’s Presentation to the Temple. Diarnt’arach\, or Candlemas as it is known in the West\, symbolises the presentation of the 40 day old Christ Child to the Temple in Jerusalem. \nIn accordance with the Law of Moses\, the infant Christ was brought to the Temple by Mary and Joseph and presented to God. A man named Simeon was there\, to whom it had been revealed that he should not see death before he had seen the Lord.  Simeon held the infant in his arms\, blessed God\, and said\, “Lord\, let your servant now depart in peace\, for my eyes have seen your Salvation\, which you have prepared before the face of all people.  A Light to lighten the Gentiles\, and the Glory of Your people\, Israel.” (Luke 2:29-32) \nThe celebration is rooted in Armenian pagan tradition. Originally called Trndez\, which meant “a bundle of hay in front of your house\,” it was intended as a wish of prosperity to the home and fertility to the land. In ancient Armenia\, the holiday was associated with the worship of Vahagn—the god fire\, the sun\, and of war and courage\, and the Armenian counterpart of the Zoroastrian god of victory Verethragna. \nThe purifying qualities of fire were at the center of pre-Christian Armenian tradition. According to several sources\, people believed that the strength of the fire would eradicate the winter’s cold and allow for fertile land and a prosperous harvest. Couples\, especially newlyweds\, would jump over the Trndez flames for luck\, prosperity\, and fertility. Even the fire’s ashes were believed to have healing properties as people would use it as an ointment for pain and rub it into their eyelids to improve their eyesight! \nFollowing the Christianisation of Armenia\, the Armenian Church decided to adapt the festival rather than to suppress and do away with it completely. In the tradition of the Church\, the celebration is officially named “Diarnt’arach” (“coming to meet the Lord”). \nIn the tradition of the Church\, Evening Services (Nakhatonak) are conducted on the night preceding the Feast Day (13th February).  At the conclusion of the service\, the priest lights a candle from the Holy Altar\, and distributes the flame to all present. With great care\, the faithful take the lit candles home to their families. The tradition of making a bonfire resembles the Lord’s light and warmth\, and it must not be confused with pagan rituals\, when fire was idolised and worshipped. According to Grigor Tatevatsi’s interpretation\, by jumping over the fire\, we show it to be ignoble and low\, says priest Ter Adam Makaryan. \nThe morning of the Feast Day\, the Divine Liturgy is celebrated in Armenian Churches throughout the world. The hymn offered during the Liturgy commemorating Diarnt’arach glorifies Simeon’s articulation of “a Light to lighten the Gentiles”. The hymn praising Simeon also lauds the Mystery of the Incarnation. \nMany additional customs have been inherited from the past\, including the blessing of the four corners of the world in the Andastan Service\, the blessing of newlywed couples\, as well as offering prayers for the crops and fertility of the fields
URL:https://armenianchurchsydney.org.au/event/the-lords-presentation-to-the-temple-trndez-diarntarach-2-2-2-2/
CATEGORIES:Feasts & Commemorations
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20260212
DTEND;VALUE=DATE:20260213
DTSTAMP:20260416T175636
CREATED:20211015T072920Z
LAST-MODIFIED:20250519T124821Z
UID:29157-1770854400-1770940799@armenianchurchsydney.org.au
SUMMARY:Vartanants: Feast of St Vartan the Captain and his 1036 Companions
DESCRIPTION:  \n\nEvery year\, on the Thursday preceding the Great Lent\, the Armenian Church celebrates the anniversary of one of the most important events in her history. The event is the great battle of Avarayr between the Armenian soldiers of Christ and the mighty Sassanid Zoroastrian army in the year 451 A. D. \nThe great Commander of Avarayr was prince Vartan Mamikonian. Vartan and many princes\, soldiers\, women of royal families\, farmers and priests battled bravely and sacrificed their lives in defense of their faith. 1036 martyrs fell in one day on the field of Avarayr and became the Defenders of the Faith of Armenia. \nThe cause of the great battle was religious. Armenia\, which had proclaimed Christianity as its state religion in 301 A. D.\, lived cultural and spiritual progress. Especially\, after the invention of the Armenian Alphabet by St. Mesrob Mashtots in 404-406 A. D.\, Armenia developed its own language and culture during the first half of the fifth century\, which became to be known as the Golden Century. During that period\, the Bible (Asdvadzashounch) was translated into Armenian under the guidance of Catholicos St. Sahag Partev and Christianity flourished in the country. \nBefore St. Gregory the Illuminator\, although Christianity had been preached in Armenia by the two Apostles of Christ\, St. Thaddeus and St. Bartholomew\, many were still worshippers of pagan idols. However\, after the conversion of Armenia in 301 A. D.\, the invention of the Armenian Alphabet in 406 A. D. and the translation of the Armenian Bible by Saints Sahag and Mesrob and their students\, Armenia became religiously and culturally independent. Politically\, Armenia was divided into two states\, between Persia and Byzantium in 387 A. D. In order to force the Armenians to revert back to the Persian-Zoroastrian religion\, the king of Persia decreed that all Christians under his rule must abandon their new religion and accept Mazdeism. The Armenian leaders\, clergy\, and the ruling princes gave a bold answer to this royal decree\, insisting that they had not the slightest intention of altering their Christian beliefs. They wrote a letter to the Persian king in which they said: \n“Our religion is not like a garment that we might change according to the circumstances; it is part and parcel of our bones and blood and personality … We serve you loyally in your army and pay you taxes faithfully if you leave us alone in the matter of religion. If you try to force your will upon us\, we are ready to suffer and to be tortured and even to die. However\, you should know in advance that there is no power on earth\, which can force us to change our religion because our covenant to be faithful is not with man but with the Almighty God.” \nThe Persian king became furious and countered this boldness with a heavy sword. He sent a mighty army of some 220.000 strong to crush the resistance and to convert Armenia to Paganism by force. \nOn May 26 of 451 A. D.\, on the field of Avarayr\, near the river Tghmout\, an army of 66.000 Armenian warriors\, which included soldiers\, farmers\, priests\, princes and even the wives and daughters of princes\, under the leadership of Commander Vartan Mamikonian\, armed with the “Helmet of salvation\, and the sword of the Spirit” (Ephesians 6:17)\, waited for the invading Sassanid army. \nVartan Mamikonian was the descendant of a noble Armenian family and the head of the influential Mamikonian House. From his mother’s side\, he was the grandson of St. Sahag Catholicos\, who helped St. Mesrop translate the Bible. The Commander knew well that the Persians outnumbered his army and that they were well equipped with their hordes of elephants against Armenians. However\, he put his trust in God and preferred honorable death to paganism and slavery. \nThe day before the battle\, the Armenian soldiers spent the night in prayer and devotion. The entire army prayed and took Holy Communion. The head of the Church\, Catholicos Hovsep\, was there together with his clergy. Priest Ghevont (Leontius)\, the most zealous among the clergy\, together with Commander Vartan Mamikonian\, encouraged the soldiers with inspiring words. \nTowards the morning the Persian army made its move. The Armenians inflicted great losses on the enemy. The battle lasted only one day\, and 1036 Armenians fell. The Persians lost over 3000 men. The battle of Avarayr came to an end with the fall of the Commander Vartan. Armenians withdrew to their castles and inaccessible mountains to carry on their battle. In Avarayr\, Vartan and his comrades suffered a military defeat. They lost the battle but kept their faith and became true witnesses of Christ. The Persians eventually withdrew from their plan of converting Armenia to their pagan religion\, when they realized they could not force Armenians to forsake their God. The military defeat of Armenians became the victory of their salvation through their unshakable faith in Christ. \nVartan Mamikonian has become one of the most loved saints of the Armenian people. Strengthened by the spirit of the Martyrs of Avarayr\, many Armenians followed the example of Saints Vartanants throughout the centuries and laid down their lives for Christ. \nToday\, after many centuries\, when silence has reigned on the field of Avarayr\, the spirit of St. Vartan continues to bring us the sacred legacy of the Defenders of Faith whispering into our ears and saying\, “Stand steadfast in your faith\, do not be deceived by earthly kingdoms\, idols or treasures\, keep your covenant strong with God and be true soldiers of Christ.” \nOn the feast of Vartanants\, we congratulate the Name’s Day of all those who bear the name of Vartan Mamigonian and his generals Khoren\, Ardag\, Hmayak\, Dajad\, Vahan\, Arsen and Karekin. In memory of the 1\,036 martyr soldiers\, today it is also the day of those who do not have a Name Day. \n\nIn the Armenian Church\, the Feast day of St Vartan the Captain and Companions is also celebrated as the Naming Day of His Holiness Karekin II. To mark the occasion\, at the conclusion of the Divine Liturgy\, a Pontifical Prayer (Hayrabedagan Maghtank) is offered. \n\nRef: vemkar.us\, armenianprelacy.org \n\n 
URL:https://armenianchurchsydney.org.au/event/vartanants-feast-of-st-vartan-the-captain-and-companions-3-2-2/
CATEGORIES:Feasts & Commemorations
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20260210
DTEND;VALUE=DATE:20260211
DTSTAMP:20260416T175636
CREATED:20211015T072257Z
LAST-MODIFIED:20250519T124033Z
UID:29142-1770681600-1770767999@armenianchurchsydney.org.au
SUMMARY:Feast of St. Ghevond the Priest and His Companions
DESCRIPTION:  \nThe Feast of St. Ghevond the Priest and His Companions is dedicated to the blessed memory of the Armenian priests who fought alongside St. Vartan and the entire Armenian Nation for their Christian faith in 451 A.D. in the Battle of Avarayr. \nThe eldest among them was Priest St. Ghevond\, and among his companions were Catholics Hovsep\, Bishop Sahak of Syunik\, Bishop Tatik of Basen\, Priest Mushe or Mushegh\, Priest Arshen\, Priest Samuel\, Deacons Abraham and Kajajn. \nAfter the Battle of Avarayr\, the Persian King Hazkert took revenge on the Armenians and ordered all the brave priests to be killed. \nAccording to the tradition\, the Feast of St. Ghevond the Priest and His Companions is deemed the day of the clergy.
URL:https://armenianchurchsydney.org.au/event/feast-of-st-ghevond-the-priest-and-his-companions-2-2-2-2/
CATEGORIES:Feasts & Commemorations
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END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20260207
DTEND;VALUE=DATE:20260208
DTSTAMP:20260416T175636
CREATED:20211023T055839Z
LAST-MODIFIED:20250519T123326Z
UID:29129-1770422400-1770508799@armenianchurchsydney.org.au
SUMMARY:Commemoration of the Pontiff St Sahak Partev (Bartev)
DESCRIPTION:  \nSt. Sahak is one of the most well known figures in Armenian history. As Catholicos\, he supported the work of Mesrob Mashdots in the creation of the Armenian alphabet and the translation of the Bible into Armenian. A scholar and theologian himself\, he is counted among the Holy Translators. The trio of King Vramshapuh\, Catholicos Sahak\, and Mesrob Mashdots together oversaw the flurry of translation into Armenian and an emergent new Armenian-language literature following the invention of the alphabet in 405 A.D. Churches are often named “Sts. Sahak and Mesrob” in acknowledgment of the crucial work these two men did together. This coming Saturday\, the Armenian Apostolic Church commemorates this beloved Armenian saint. \nYet St. Sahak also presided over a tumultuous period in Armenian history. The invention of the alphabet itself emerged from the need to hold the two halves of Armenia together. At the time of St. Sahak’s birth in 354 A.D.\, Armenia was already used to its status as the crossroads and borderland between the Persian and Roman empires. As George Bournoutian describes\, in 64 A.D.\, “Rome accepted the compromise of co-suzerainty” (55)\, meaning that the Armenian dynasty known as the Arshakuni or Arsacid would come from the royal Parthian dynasty\, “while their authority would be bestowed in Rome.” Through some troubled periods\, this arrangement lasted for nearly two centuries\, until 224 A.D. when the Persian Parthians were overthrown\, and the new Sasanian Persian empire emerged. The new Sasanian Empire tried to impose a more direct rule over Armenia. It is in this context that the conversion of Armenia to Christianity occurred\, as Armenians tried to balance between Rome and a newly aggressive Persian empire. However\, after the adoption of Christianity\, in 387 A.D.\, Emperor Theodosius and Shapur III partitioned Armenia between them. \nSuch was the situation when St. Sahak became the Catholicos. In addition to the political partition\, Armenian Christianity had competing influences: on the one hand\, Caesarea\, where the Catholicoses of Armenia had traditionally gone to installed as chief bishop of the Armenian Church\, was a stronghold of Greek Christianity\, while a Syriac strain of Christianity coming from south and favored by the Persians was also influential for the Armenian Church. More pointedly\, the theological controversies raging in the emerging Byzantine Empire created confusion. First there was the Arian debate\, with prominent Arians remaining through Christendom despite the condemnation of Arius at the Council of Nicaea in 325 A.D. Then\, in the later years of Sahak’s tenure as Catholicos\, the Nestorian controversy broke out.  St. Sahak\, then\, inherited the throne of the Catholicos in a precarious and confusing time. As Bournoutian puts it\, “Both Catholicos Sahak and [King] Vramshapuh realised that in order to retain any measure of ecclesiastical and political control over a partitioned nation\, the unifying factor of the Armenian language would be crucial” (71). With this in mind\, Sahak supported St. Mesrob’s work of inventing an alphabet\, translating the Bible\, and creating a truly Armenian literature. \nCreating the Armenian alphabet and launching an Armenian literature and truly Armenian liturgical tradition helped to hold both the Armenian Church and the Armenian people together. St. Sahak oversaw and participated in this work. As a theologian in his own right\, he is sometimes credited with introducing the Armenian Octoechos or tsyan system into Armenian music and there are sharagans attributed to him. Yet St. Sahak’s life and tenure as Catholicos were tumultuous. He was the last Catholicos directly descended from St. Gregory the Illuminator. This lineage and his generally pro-Roman/Byzantine orientation led him into trouble during this period when Persian influence was still strong\, especially among some members of the nobility\, known as the nakharar. In fact\, he was deposed from his position as Catholicos in 428 A.D.\, with several Syrian and pro-Syrian Catholicoses serving before he was allowed to return from exile in 432\, nonetheless having a much-reduced authority. Dr. Gabrielle Winkler\, in a detailed study\, charts these events\, in what she calls\, “An Obscure Chapter in Armenian Church History.” \nMuch of this “obscure chapter” is related to theological arguments taking place beyond the borders of Armenia. In addition to the political balancing act between Persia and Constantinople\, the ecclesiastical and theological controversies raging throughout Christendom were part of what led to St. Sahak’s ouster. Early Armenian Christianity was heavily influenced by Syriac Christianity\, with its great sees of Antioch and Edessa. However\, these sees became embattled around this time\, when Nestorius\, who was educated in Antioch by the great exegete Theodore of Mopsuestia\, became Patriarch of Constantinople in 428 A.D.—the same year St. Sahak was deposed as Catholicos! We have detailed the controversy surrounding Nestorius’ teachings before\, discussing his theological rivalry with St. Cyril of Alexandria. Ultimately\, Alexandrian orthodoxy won the day in Armenia. At the time of St. Sahak\, however\, this outcome was not a given. Winkler explains the “obscure chapter in Armenian history” by appealing to these debates\, the teachings of Nestorius\, and the status of Theodore of Mopsuestia. Though he was eventually condemned in the West because of his association with his student Nestorius\, Theodore of Mopsuestia was renowned for his commentaries on the Bible and his method of interpretation. His writings were influential in Armenia\, and Armenians sought regarding the controversy. \nWe know this because of one of the most important and remarkable sources of the Armenian Christian tradition: the Book of Letters. According to the Oxford Dictionary of Late Antiquity\, the book is a collection of “letters between the leaders (primarily Catholici) of the Armenian Church and various ecclesiastical figures throughout the Caucasus and the Christian world.” Though a crucial source\, the manuscript tradition of this book has not been fully studied\, and it is clear that some of the letters cannot actually have been written by the people to which they are attributed. Nonetheless\, many of these letters should be considered authentic. More importantly\, they represent a distillation of Armenian theological thinking\, especially with regards to “Christological questions\,” as the letters “elucidate the Miaphysite position of the Armenian Church\, as it is contrasted with Nestorian and Chalcedonian Christology.” Some of the letters deal precisely with the “obscure chapter” Winkler describes and indeed\, the Book of Letters is one of her major sources for unraveling this period. Four letters\, including the famous Tome of Proclus (also known in Western sources as the Tome to the Armenians)\, are either written to or by St. Sahak. \nThe letters to and from St. Sahak reveal an erudite theologian as well as a concerned shepherd. They also reveal\, as Winkler shows\, the emerging position of the Armenian Apostolic Church. Overall\, the Book of Letters is a treasure-trove of a source for understanding the specifics of the Armenian theological position\, especially regarding Christology. As the Oxford Dictionary of Late Antiquity states\, “it is probably the most important source for the development of Armenian Christianity from its beginnings as a Christian within the Zoroastrian Persian Empire\, through its survival in the upheavals of the 7thcentury and its break with Chalcedonian churches\, up to the renewed attempts of Constantinople to achieve ecclesiastical union and the crusading-era contacts with Rome.” The published versions of the Book of Letters include correspondence ranging from the 5th to the 13th centuries\, spanning a huge amount of time and covering the consolidation of the Armenian theological position. This is a crucial source for understanding Armenian Christianity—and some of the earliest letters found in the volume are attributed to St. Sahak Partev. \nRef: vemkar.us
URL:https://armenianchurchsydney.org.au/event/commemoration-of-the-pontiff-st-sahak-partev-bartev-2-2-2-2/
CATEGORIES:Feasts & Commemorations
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DTSTART;VALUE=DATE:20260130
DTEND;VALUE=DATE:20260131
DTSTAMP:20260416T175636
CREATED:20211015T110815Z
LAST-MODIFIED:20250519T120857Z
UID:29094-1769731200-1769817599@armenianchurchsydney.org.au
SUMMARY:Commemoration of the Prophet Jonah
DESCRIPTION:  \n\nOn the fifth day (Friday) of the Fasting of Catechumens\, the Armenian Church commemorates the remembrance day of the Prophet Jonah. However it is celebrated not as the feast of the Prophet Jonah\, but as the memory of an example of great repentance and abstinence\, which Jonah urged. \nThe Fast of the Catechumens is a penitential period\, focusing on spiritual purification\, mirroring the catechumens’ preparation for baptism. Commemorations during this fast are intentionally somber\, introspective\, and penitential\, not celebratory. \nJonah’s story is remembered not to glorify him as a prophet\, but to emphasise the call to repentance—both Jonah’s own reluctance and the repentance of the Ninevites. \nThe prophet Jonah is one of the minor prophets of the Holy Bible. Jonah is the central figure of the Book of Jonah\, which details his reluctance in delivering God’s judgement on the city of Nineveh\, and then his subsequent\, albeit begrudged\, return to the divine mission after he is swallowed by a large sea creature. Jonah remained inside the fish for three days and three nights. It was only after Jonah’s prayer and redemption did the Lord allow the fish to free Jonah. This time he obeyed the Lord’s command and went to Nineveh. On the first day\, Jonah started into the city. He proclaimed: “Forty more days and Nineveh will be overturned.” The Ninevites believed God. They declared a fast\, and all of them\, from the greatest to the least\, even the king\, put on sackcloth. When God saw what they did and how they turned from their evil ways\, he had compassion and did not bring upon them the destruction he had threatened. \n\nLater Christ brings the example of the Prophet Jonah to the Pharisees asking for a divine sign: \nThen some of the scribes and Pharisees said to him\, “Teacher\, we wish to see a sign from you.” But he answered them\, “An evil and adulterous generation asks for a sign\, but no sign will be given to it except the sign of the prophet Jonah. For just as Jonah was three days and three nights in the belly of the sea monster\, so for three days and three nights the Son of Man will be in the heart of the earth.”  \n-Matthew 12:38-40 \n  \n  \n\n  \n\n  \n 
URL:https://armenianchurchsydney.org.au/event/commemoration-of-the-prophet-jonah-2-2-2-2/
CATEGORIES:Feasts & Commemorations
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DTSTART;VALUE=DATE:20260126
DTEND;VALUE=DATE:20260127
DTSTAMP:20260416T175636
CREATED:20250519T111808Z
LAST-MODIFIED:20250519T115113Z
UID:29083-1769385600-1769471999@armenianchurchsydney.org.au
SUMMARY:Fast of the Catechumens or Arachavorats Bahk
DESCRIPTION:The Fast of Catechumens (or Arachavorats Bahk) is peculiar only to the Armenian Church. It begins three weeks before Great Lent. In ancient times people could eat only bread and salt during the Fast of Catechumens. On those days it was not allowed to celebrate the Divine Liturgy either. \n\nThe meaning of the Fast of Catechumens is the purification of the five human senses from pagan impurity. In the ancient Church there was a custom to fast during five days before baptism. St Gregory the Illuminator ordered King Tiridates and others to fast for five days before baptism in order to get freed of evil. This is the reason that the Fast of Catechumens is also called “Fast of Salvation” from evil. \nAccording to tradition\, the fasting of Catechumens was initiated by St. Gregory the illuminator in memory of the above mentioned practice. \nThere are two explanations regarding the name of this feast.\nIt is called the fast of Catechumens:\n1. As the precursor of the Great Lent\, and\n2. As the first Armenian fast. \nOn the fifth day of the fasting of Catechumens\, on Friday\, the remembrance day of the Prophet Jonah is celebrated\, but it is celebrated not as the feast of the Prophet Jonah\, but as the memory of an example of great repentance and abstinence which Jonah urged. At times\, wrongly\, the fasting of Catechumens was called the fast of St. Sarkis\, because the Armenian Church celebrates the feast of St. Sarkis on the Saturday following the fast. During the Middle Ages\, the Byzantine and the Georgian Churches blamed the Armenian Church for the fasting of Catechumens\, relating it to St. Sarkis\, to whom they ascribed sorcery. According to the testimonies of Armenian medieval writers\, Greek and Latin Churches also had the fasting of Catechumens in ancient times. \n\nOf all the days in the Armenian liturgical year\, only the days of the Arachavorats Bahk have no scripture readings appointed to be read during the daily services. The word “Arachavorats” comes from two root words: arach (before) and avoor (day). So the literal translation would be something like “preceding days.” In English it is best referred to as the “Preliminary Fast\,” in other words\, the fast that precedes the Great Fast\, Great Lent.
URL:https://armenianchurchsydney.org.au/event/arachavorats-bahk-or-the-preliminary-fast-2-2-2-2-2/
CATEGORIES:Feasts & Commemorations
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BEGIN:VEVENT
DTSTART;VALUE=DATE:20260124
DTEND;VALUE=DATE:20260125
DTSTAMP:20260416T175636
CREATED:20211015T085132Z
LAST-MODIFIED:20250519T125247Z
UID:29170-1769212800-1769299199@armenianchurchsydney.org.au
SUMMARY:Commemoration of 150 Pontiffs participating in the Ecumenical Council of Constantinople
DESCRIPTION:  \nDuring different periods of history\, the Ecumenical Church has faced various problems of doctrinal\, administrative and organisational natures\, solutions to which have been provided during the Ecumenical Councils. One of such councils was the Second Ecumenical Council\, convened upon the order of the King Theodosios in Constantinople\, in 381. \nAs the result of Arian disputes\, a new heresy had appeared\, the head and supporter of which was Bishop Makedon of Constantinople\, who denied the deity of the Holy Spirit. The Ecumenical Council convened in Constantinople on that special occasion\, re-endorsed the definition of the Ecumenical Council of Nicaea and the concept of “One deity\, three persons”. \nAccepting the Ecumenical Council\, the Armenian Apostolic Church commemorates the memory of 150 Patriarchs participating in the Council.
URL:https://armenianchurchsydney.org.au/event/commemoration-of-150-pontiffs-participating-in-the-ecumenical-council-of-constantinople-3-2-2/
CATEGORIES:Feasts & Commemorations
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