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DTSTART;VALUE=DATE:20240302
DTEND;VALUE=DATE:20240303
DTSTAMP:20260504T173758
CREATED:20211015T052926Z
LAST-MODIFIED:20211020T080743Z
UID:20106-1709337600-1709423999@armenianchurchsydney.org.au
SUMMARY:Commemoration of St. John the Patriarch of Jerusalem\, Armenian Patriarch St. John of Odzun\, St. John of Vorotan and St. Gregory of Datev
DESCRIPTION:  \nSt. John (Hovhannes) of Odzun\, who has also been recognised as “the Philosopher”\, is one of the greatest fathers of the Armenian Church.  According to hagiographers\, he possessed both spiritual and mental brilliance.  During the 11 years of his reign (717-728)\, Catholicos Hovhannes managed to withstand Byzantine and Arab pressures and incursions\, while struggling against sects.  Hovhannes of Odzun endowed to us a rich and priceless literary legacy.  His work entitled “Canons of the Armenians” is the first voluminous collection in Armenian history\, which contains ecclesiastical canons and laws. He is also famous as the author of numerous sermons and church hymns. Among the most important initiatives undertaken by Catholicos Hovhannes of Odzun\, is the church council convened in Dvin in 725\, with the aim of reforming the Armenian Church.  He also convened the meeting in Manazkert in 726\, dedicated to the goal of strengthening the union of the Armenian and Assyrian Churches and to address the Justianian and Severus debate regarding the humanity of Jesus. \nIt was St John of Odzun who declared the Cross to be the symbol of the Armenian Church\, stressing its significance in opposition to the local grassroots movement which opposed the Cross and all else pertaining to ritual\, organisation and the visible Church. \nSt John of Odzun explained that since God took human\, material form\, in the person of Jesus Christ\, it is possible for human beings to represent God’s image\, to live as icons of God. When bowing down before an icon of Christ\, consider yourself actually bowing before Christ enthroned; while looking at the visible\, recall to your mind the invisible. \nThe tomb of Catholicos Hovhannes is in the Church of Srbanes (St. Hovhannes) in the village of Ardvi\, near his birthplace of Odzun.  The church has remained a sanctuary for the faithful of the Armenian Nation. \nThe names of Vartabeds (church divine or archimandrite) St John (Hovhan) of Vorotan (1315-1388) and St. Gregory of Datev (1346-1410) are closely interrelated. Gregory of Datev\, the greatest Vartabed and theologian of the Armenian Church\, studied under Hovhan of Vorotan\, and later raised the famous school founded by his teacher in the Monastery of Datev. Gregory of Datev authored numerous significant theological works.  Included in his literary legacy are the “Book of Questions” and the collections of his sermons.  He is closely associated with Hovhan of Vorotan\, because as a result of the notes and records made by Gregory\, a portion of the literary legacy of Hovhan has survived to this day. \nFinally\, the blessed memory of St. John the Patriarch of Jerusalem is commemorated on the same day\, along with the aforementioned three fathers of the Armenian Church.  St. John was Patriarch of Jerusalem in the 4th Century.  He is remembered to this day as being a great orator and a defender of Christianity through his sermons.
URL:https://armenianchurchsydney.org.au/event/commemoration-of-st-john-the-patriarch-of-jerusalem-armenian-patriarch-st-john-of-odzun-st-john-of-vorotan-and-st-gregory-of-datev-3/
CATEGORIES:Feasts & Commemorations
ATTACH;FMTTYPE=image/jpeg:https://armenianchurchsydney.org.au/wp-content/uploads/2021/10/Odzun-e1634717234215.jpg
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20240303
DTEND;VALUE=DATE:20240304
DTSTAMP:20260504T173758
CREATED:20211016T015634Z
LAST-MODIFIED:20230315T030801Z
UID:19774-1709424000-1709510399@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/
CATEGORIES:Feasts & Commemorations
ATTACH;FMTTYPE=image/jpeg:https://armenianchurchsydney.org.au/wp-content/uploads/2021/10/Steward-e1634349511109.jpeg
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20240306
DTEND;VALUE=DATE:20240307
DTSTAMP:20260504T173758
CREATED:20211016T055549Z
LAST-MODIFIED:20211016T055647Z
UID:19795-1709683200-1709769599@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/
CATEGORIES:Feasts & Commemorations
ATTACH;FMTTYPE=image/jpeg:https://armenianchurchsydney.org.au/wp-content/uploads/2021/10/Michink-e1634717332850.jpg
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20240309
DTEND;VALUE=DATE:20240310
DTSTAMP:20260504T173758
CREATED:20211016T060142Z
LAST-MODIFIED:20211016T060230Z
UID:19801-1709942400-1710028799@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/
CATEGORIES:Feasts & Commemorations
ATTACH;FMTTYPE=image/jpeg:https://armenianchurchsydney.org.au/wp-content/uploads/2021/10/Forty-martyrs-e1634717436654.jpeg
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20240310
DTEND;VALUE=DATE:20240311
DTSTAMP:20260504T173758
CREATED:20211016T052333Z
LAST-MODIFIED:20211016T052520Z
UID:19783-1710028800-1710115199@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/
CATEGORIES:Feasts & Commemorations
ATTACH;FMTTYPE=image/jpeg:https://armenianchurchsydney.org.au/wp-content/uploads/2021/10/Unjust-judge-e1634349646688.jpeg
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20240316
DTEND;VALUE=DATE:20240317
DTSTAMP:20260504T173758
CREATED:20211016T061818Z
LAST-MODIFIED:20250520T031919Z
UID:19816-1710547200-1710633599@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/
CATEGORIES:Feasts & Commemorations
ATTACH;FMTTYPE=image/jpeg:https://armenianchurchsydney.org.au/wp-content/uploads/2021/10/St-Gregory-e1634364574733.jpg
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20240317
DTEND;VALUE=DATE:20240318
DTSTAMP:20260504T173758
CREATED:20211015T114404Z
LAST-MODIFIED:20211015T114456Z
UID:19738-1710633600-1710719999@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/
CATEGORIES:Feasts & Commemorations
ATTACH;FMTTYPE=image/jpeg:https://armenianchurchsydney.org.au/wp-content/uploads/2021/10/Sunday-of-Advent-e1634717497429.jpeg
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20240323
DTEND;VALUE=DATE:20240324
DTSTAMP:20260504T173759
CREATED:20211016T002542Z
LAST-MODIFIED:20211016T054114Z
UID:19747-1711152000-1711238399@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/
CATEGORIES:Feasts & Commemorations
ATTACH;FMTTYPE=image/jpeg:https://armenianchurchsydney.org.au/wp-content/uploads/2021/10/Lazarus.jpg
END:VEVENT
BEGIN:VEVENT
DTSTART;VALUE=DATE:20240324
DTEND;VALUE=DATE:20240325
DTSTAMP:20260504T173759
CREATED:20211016T065523Z
LAST-MODIFIED:20211016T073521Z
UID:19846-1711238400-1711324799@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/
CATEGORIES:Feasts & Commemorations
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DTEND;VALUE=DATE:20240326
DTSTAMP:20260504T173759
CREATED:20211016T102112Z
LAST-MODIFIED:20211016T102214Z
UID:19861-1711324800-1711411199@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/
CATEGORIES:Feasts & Commemorations
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DTSTART;VALUE=DATE:20240326
DTEND;VALUE=DATE:20240327
DTSTAMP:20260504T173759
CREATED:20211016T103648Z
LAST-MODIFIED:20211016T103733Z
UID:19871-1711411200-1711497599@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/
CATEGORIES:Feasts & Commemorations
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DTSTART;VALUE=DATE:20240327
DTEND;VALUE=DATE:20240328
DTSTAMP:20260504T173759
CREATED:20211016T110141Z
LAST-MODIFIED:20211016T110544Z
UID:19886-1711497600-1711583999@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/
CATEGORIES:Feasts & Commemorations
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DTSTART;VALUE=DATE:20240328
DTEND;VALUE=DATE:20240329
DTSTAMP:20260504T173759
CREATED:20211016T123808Z
LAST-MODIFIED:20230407T093345Z
UID:19899-1711584000-1711670399@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/
CATEGORIES:Feasts & Commemorations
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DTSTART;VALUE=DATE:20240329
DTEND;VALUE=DATE:20240330
DTSTAMP:20260504T173759
CREATED:20211017T061417Z
LAST-MODIFIED:20211017T061609Z
UID:19910-1711670400-1711756799@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/
CATEGORIES:Feasts & Commemorations
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DTSTART;VALUE=DATE:20240330
DTEND;VALUE=DATE:20240331
DTSTAMP:20260504T173759
CREATED:20211017T063507Z
LAST-MODIFIED:20211017T063555Z
UID:19920-1711756800-1711843199@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/
CATEGORIES:Feasts & Commemorations
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DTSTART;VALUE=DATE:20240331
DTEND;VALUE=DATE:20240401
DTSTAMP:20260504T173759
CREATED:20211010T075404Z
LAST-MODIFIED:20211019T001205Z
UID:19948-1711843200-1711929599@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/
CATEGORIES:Major Feasts (Daghavarner)
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DTSTART;VALUE=DATE:20240331
DTEND;VALUE=DATE:20240401
DTSTAMP:20260504T173759
CREATED:20211023T080201Z
LAST-MODIFIED:20211023T080251Z
UID:20350-1711843200-1711929599@armenianchurchsydney.org.au
SUMMARY:Commencement of Hinoonk: Eastertide
DESCRIPTION:  \n\nThe liturgical season of Lent prepared us for the Feast of the Resurrection of our Lord Jesus Christ. The fathers of the Church designated the 50 days following Easter (Hinoonk) for the celebration of the Resurrection of our Lord. Thus\, from Easter until Pentecost\, the liturgical services of the Church are indeed celebrations of the Risen Christ. \nApart from the specially designated Sundays\, two other feasts are commemorated during Hinoonk. \nThe Saturday following Easter\, the Armenian Church commemorates the Beheading of St John the Baptist (also known as the Forerunner). \nThe first 40 days end with the Feast of Ascension\, which is celebrated on the Thursday of the sixth week of Resurrection. \nDuring Hinoonk\, the Lectionary is arranged such that every day a passage is read from the Book of Acts of the Apostles to impress upon us the effect of the Resurrection of Christ on his disciples and the formation and the development of the Christian community. A passage from each Gospel is read everyday from the beginning until the Passion narratives: Luke at Matins\, John at the Divine Liturgy\, Matthew at the beginning and Mark at the end of Vespers. The Blessing of the Fields (The Four Corners of the World Antasdan) Service is offered every Sunday\, as it was on Easter Sunday. We thus continue to greet one another with the good news that: \nChrist is Risen from the Dead \nKrisdos Haryav ee Merelots. \nEach of the Sundays following Easter have a special designation. \n\nNew Sunday \nNew Sunday or Renewal Sunday (Nor Giragi) is also called Second Easter (Grgnazadig)\, which means “Easter repeated” as it is the eighth day of Easter and a day similar to Easter in readings and hymns. \nSunday of the World Church (Green Sunday) \nThe second Sunday of Easter commemorates the first Church of Jerusalem\, established by Christ. On the first day of the Jewish festival of Passover\, Jesus instructs two of the Apostles\, Peter and John\, to go into Jerusalem and meet a man\, who would direct them to a house where Christ and His Apostles could celebrate the Passover Feast. Peter and John are led to the “Upper Room” of a house\, where they make the necessary preparations for the meal. Later that evening\, Christ and the Twelve Apostles sit together to eat supper. This “Last Supper” was the event where Jesus Christ established the Sacrament of Holy Communion\, which we celebrate every Sunday during the Divine Liturgy in Armenian Churches throughout the world. The Upper Room in Jerusalem is considered to be the first Church\, as founded by Christ. The Sunday of the World Church is also called “Green” Sunday\, which according to Archbishop Malachia Ormanian\, is the popular name of the feast and is linked with the awakening of nature in the Springtime. \nRed Sunday \nAlthough there seems to be no ecclesiastical origin or significance for Red Sunday\, the colour red recalls numerous themes within Christianity and the tradition of the Armenian Church. It is the blood of Jesus Christ that redeems and heals us\, the source of life which spilled into the ground from the Cross to give life and salvation to the entire created order. \nThe colour red also recalls the blood of the Church martyrs: those who follow the pattern of Jesus\, those men and women who demonstrated valiant faith\, unafraid to die for Jesus Christ\, confident in his words and promise to raise to new life for those who know and follow him. \nFeast of the Apparition of the Holy Cross \nThis feast is dedicated to the Apparition of the Holy Cross in Jerusalem. \nSecond Palm Sunday \nThe name of the feast has been derived from Palm Sunday\, which precedes Easter. The Second Palm Sunday is the commemoration of the triumphant entry of the Ascended Christ into the Heavenly Jerusalem\, where the angels meet him with great happiness and delight. \nSecond Palm Sunday is a reminder of the hope to ascend to heaven after our deaths\, and being in the bliss of God’s presence. \nFeast of Pentecost (Hokekaloust) \nThe coming of the Holy Spirit (or Hokekaloust in Armenian) is celebrated by the Armenian Church\, as in all Christian churches\, 50 days after Easter.
URL:https://armenianchurchsydney.org.au/event/commencement-of-hinoonk-eastertide-2-2/
CATEGORIES:Feasts & Commemorations
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